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THE LUTHERAN COMMENTARY 
 
 A PLAIN EXPOSITION OF THE 
 
 ]^olp ^cri^ture^ of tfje l^ettJ €e^tament 
 
 BY 
 
 SCHOLARS OF THE LUTHERAN CHURCH IN AMERICA 
 
 EDITED BY 
 
 HENRY EYSTER JACOBS 
 
 Vol. VI . 
 
 €l)e €fyn^tian literature €o» 
 
 MDCCCXCVI 
 
ANNOTATIONS 
 
 THE ACTS OF THE APOSTLES 
 
 F. W.-^TELLHORN 
 
 Professor of Theology, Capital University, Colm/ibus, Ohio 
 
 IRew 13orft 
 
 MDCCCXCVI. 
 
Copyright, 1896, 
 
 BY 
 
 THE CHRISTIAN LITERATURE COMPANY. 
 
PREFACE. 
 
 The author of this volume of the Lutheran Commentary 
 has tried to make his work exactly what the sub-title says, 
 a plain exposition of the biblical book entrusted to his 
 treatment. It is meant to be plain, intelligible also to 
 laymen with a fair common education ; and the hope is 
 cherished that it will be used by many of them when 
 searching the Scriptures. But it is also intended to be 
 an exposition in the full meaning of this term. The 
 endeavor has been to bring out as fully as possible in a 
 work of this nature and size the import and meaning of 
 the holy narrative, both as to the train of thought and as 
 to the signification of the individual sentences, phrases, 
 and words. The former object has been sought to be 
 attained by having every section followed by a summary 
 explanation ; the latter, by rendering in notes every help 
 that in addition was deemed necessary to give the reader 
 the full sense of the original. Hence literal translations 
 and explanations have been given that sometimes may 
 by a superficial reader be deemed superfluous. On the 
 other hand, nothing has been introduced that does not 
 subserve this purpose of rendering the sense as clear as 
 possible; no learned citations of any nature are given. 
 That faithful use has been made of the helps at the 
 author's command, especially the best commentaries and 
 dictionaries, the intelligent reader will notice without 
 
 V 
 
Vi PREFACE, 
 
 repeated citations. The hope is indulged that the notes 
 may even be of some use to those that make the original 
 text the basis of their study of the Bible — as every one 
 ought to do who at all can. The space allotted each volume 
 of itself precluded not only lengthy dogmatical disquisi- 
 tions, but also frequent ethical and practical applications. 
 Only in a few instances that seemed to demand it has 
 a somewhat extended treatment of atopic been permitted 
 to enter. When the full sense of the Word of God is 
 set forth the application will naturally follow with every 
 earnest reader. 
 
 Sincere thanks are due, and are hereby expressed, to 
 the author's esteemed colleagues, the Rev. Prof. M. Loy, 
 D. D., and the Rev. Prof. A. Pflueger, A. M., for valuable 
 suggestions. 
 
 May the good Lord graciously deign to bless the hum- 
 ble, imperfect work, for the sake of the divine, saving 
 truth that it endeavors to help set forth ! This is the 
 heartfelt wish and prayer of 
 
 The Author. 
 
 Capital University, 
 Columbus, Ohio, May, 1896. 
 
INTRODUCTION 
 
 The Author of the Acts of the Apostles, according 
 to the unanimous tradition of the early Church (e. g. the 
 Muratorian Canon, Irenaeus, Tertullian, Origen) is Luke, 
 the Physician, a friend and companion of Paul (Col. iv. 14 ; 
 2. Tim. iv. 11; Philemon 24), the same who wrote the 
 third Gospel. His name, seemingly an abbreviation of 
 Lucanus, and especially the fact that in Col. iv. ia-14 he 
 is mentioned after " those of the circumcision," show him 
 to have been of heathen parentage. Acts xvi. 10 sqq. 
 and XX. 5 sqq. (xxvii. i sqq.) we find him the travelling 
 companion of Paul, as modestly indicated by the simple 
 use of the first person plural (" ive^ etc.). He is said to 
 have been a native of Antioch. What he did after the 
 death of Paul, when and where and how he died, is not 
 known with any certainty. According to one tradition 
 he labored in the twofold capacity of a preacher and a 
 physician in Italy, Gaul, Dalmatia, and Macedonia, at- 
 tained a great age, and suffered martyrdom in Elasa in 
 the Peloponnesus ; according to another, Emperor Con- 
 stantine caused his remains to be brought to Constanti- 
 nople and to be interred there in the Church of the 
 Apostles. 
 
 The Date of writing the Acts, which certainly must 
 be later than that of Luke's Gospel (Acts i. i sqq.), can- 
 
 vii 
 
vii i INTRO D UC TION. 
 
 not be put before the close of the second year of Paul's 
 captivity at Rome (xxviii. 30 sq.) ; and it would also 
 seem to have been prior to the destruction of Jerusalem, 
 since there are no indications in the book that this im- 
 portant event had already taken place. That the book 
 was known and used as authentic already in the begin- 
 ning of the second century, certain allusions to its con- 
 tents in the writings of the Apostolical Fathers, espe- 
 cially Ignatius and Polycarp, show ; to which testimony 
 must be added that of the nearly contemporaneous 
 Didache and that of the somewhat later Justin Martyr, 
 not to speak of others. Some suppose that Luke had 
 intended to write a third book (comp. Acts i. i), describ- 
 ing the last years of the activity of Paul, as also his 
 death, and adding, perhaps, some account of Peter's later 
 labors and those of other apostles ; and that, for some 
 cause unknown to us, this intention was not carried out. 
 This would explain the somewhat unexpected, abrupt 
 close of our book ; and if the supposition were true, the 
 date of the composition of Acts might reasonably be 
 placed somewhat later than the destruction of Jerusalem 
 (A. D. 70), since that event most naturally would have 
 been mentioned in the third book. 
 
 As to the Authenticity of Acts, we will simply here 
 mention the undeniable fact, proved by most competent 
 authority, that the identity of the vocabulary and style, 
 and in general the mode of narration and description, 
 shows the author of Acts to be the same as the author of 
 the third Gospel ; and that the very same identity obtains 
 with regard to those portions of Acts wherein the author 
 speaks of himself in the first person (which portions may 
 have been taken from an original account written by 
 Luke himself and forming one of the documents used by 
 him in writing his canonical works ; comp. Luke i. i sqq.) 
 
IN TROD UC TION: ix 
 
 and the other portions, proving the work to be the pro- 
 duct of one pen. 
 
 The Object of Luke in writing the Acts, according to 
 i. I sqq., was to give, in the first place to his friend 
 Theophilus, a continiiatioji of his Gospel ; in other words, 
 to show "duhat the exalted Saviour had done through His 
 Apostles to contijiue the work that He had begun in His 
 humiliation ; how the Church, founded on Pentecost, de- 
 veloped and spread from the Jews to the Gentiles, from 
 Jerusalem to Rome. Hence, the name of this book, 
 " Acts of the Apostles," in use already at the close of the 
 second century, must be understood as expressing this, 
 and no more ; for it was evidently not the intention of 
 Luke to give, in this book, the history of the activity of 
 all the apostles. 
 
 Division. L Introduction (ch. i.). IL The Spread- 
 ing of the Gospel among the Jews, especially through 
 the instrumentality of Peter: (A.) At Jerusalem (chs. 
 ii.-vii.); (B.) In Palestine in general (chs. viii.-xii.). III. 
 The Spreading of the Gospel among the Gentiles, es- 
 pecially by the instrumentality of Paul: (A.) The 
 Activity of Paul (xiii. i— xxi. i6) ; (B.) The Captivity 
 of Paul (xxi. 17 — xxviii. 31). 
 
L— THE INTRODUCTION. 
 
 CHAPTER I. 
 (A.) The Ascension of Christ. 
 
 i-il. The former treatise I made, O Theophilus, concerning all that 
 Jesus began both to do and to teach, until the day in which he was received 
 up, after that he had given commandment through the Holy Ghost unto 
 the apostles whom he had chosen : to whom he also shewed himself alive 
 after his passion by many proofs, appearing unto them by the space of forty 
 days, and speaking the things concerning the kingdom of God : and, being 
 assembled together with them, he charged them not to depart from Jeru- 
 salem, but to wait for the promise of the Father, which, said he, ye heard 
 from me : for John indeed baptized with water ; but ye shall be baptized 
 with the Holy Ghost not many days hence. 
 
 They therefore, when they were come together, asked him, saying. Lord, 
 dost thou at this time restore the Kingdom to Israel ? And he said unto 
 them, It is not for you to know times or seasons, which the Father has set 
 within his own authority. But ye shall receive power, when the Holy 
 Ghost is come upon you : and ye shall be my witnesses both in Jerusalem, 
 and in all Judaea and Samaria, and unto the uttermost part of the earth. 
 And when he had said these things, as they were looking, he was taken up ; 
 and a cloud received him out of their sight. And while they were looking 
 stedfastly into heaven as he went, behold, two men stood by them in white 
 apparel ; which also said. Ye men of Galilee, why stand ye looking into 
 heaven ? this Jesus, which was received up from you into heaven, shall so 
 come in like manner as ye beheld him going into heaven. 
 
 The first book written by Luke for his friend The- 
 ophilus, the third Gospel, treats of the wonderful deeds 
 and teachings by which Jesus the Christ laid the founda- 
 
2 THE ACTS. [i. i-8. 
 
 tion for the kingdom of God, up to the very day of His 
 ascension (i sq.). Before Luke now proceeds to narrate 
 in this second book, the Acts, what the exalted Saviour 
 has done through His apostles for the spreading of that 
 kingdom among Jews and Gentiles, he describes more 
 fully what in his Gospel (xxiv. 50 sqq.) he had simply 
 touched upon, the ascension of Christ and the remarkable 
 events connected with it. Having during a period of 
 forty days by repeated appearances proved to His dis- 
 ciples His resurrection and Messiahship, and given them 
 further instruction on the kingdom founded by Him 
 (3), He at last met them again and commanded them to 
 wait at Jerusalem for the extraordinary gifts of the 
 Holy Ghost promised already in the Old Testament, and 
 then also in the New by Christ Himself as well as by 
 John the Baptist (4 sq.). As the disciples knew that 
 this promise was given in connection with the kingdom 
 of the Messiah, they addressed the question to Him 
 whether perhaps He was now about to restore to the 
 Old Testament people of God the glorious kingdom of 
 David and Solomon (6). In His answer He did not 
 deny that at some future time He would establish a 
 kingdom of glory wherein all the promises and prophe- 
 cies of the Old Testament would be fully realized, though 
 not in the carnal manner and form in which they still, 
 together with the Jews in general, expected it ; but He 
 forbade them to be curious about the time, both in 
 general and in particular, since the heavenly Father has 
 determined this in and by His own authority and has not 
 seen fit to reveal it to any one (7). Their work is rather 
 to prepare mankind for that glorious event by spread- 
 ing the kingdom of grace upon earth, in the power of the 
 Holy Ghost witnessing of Christ and His redemption in 
 all the world, beginning at Jerusalem (8). After these 
 
I. 1-4.] THE ASCENSION OF CHRIST. 3 
 
 parting words Christ was lifted up from the earth before 
 the eyes of His disciples, and then taken out of sight by 
 a cloud (9). Whilst they were intently gazing after 
 Him they all at once found two divine messengers by 
 their side (10), who reminded them that not idle longing 
 but inspiring hope for the visible reappearance of their 
 divine Saviour and King ought to fill their hearts (11). 
 
 Ver. I. Luke's mention of his first book, the third 
 Gospel (Luke i. 1-4), leads us to expect him to speak, in 
 contradistinction to this (comp. the Greek particle men, 
 pointing to a following de : on the one hand — on the 
 other), of a second book and its contents ; but instead 
 of doing this after verse 2, he adds first a fuller descrip- 
 tion of Christ's ascension. Began. Laying the foundation 
 of His kingdom. To do and to teach. The kingdom of 
 Christ is based first of all upon what He did; His 
 Uac/iino; simply explains His doing. He is not merely a 
 moral or religious teacher whose teachings were inde- 
 pendent of His life and deeds.— Ver. 2. Through the 
 Holy Ghost. These words, according to their position 
 in the original text, are most naturally connected with 
 chosen : being endowed with the Holy Ghost without 
 measure, He had begun His public ministry on earth and 
 also chosen assistants (Matt. iii. 13 sqq. ; x. i sqq.). — Ver. 
 3. Showed himself. Repeatedly and really (x. 40 sq. ; i 
 Cor. XV. 5 sqq.). Many proofs ; e. g. those that Luke him- 
 self relates in his Gospel (xxiv. 1 3 sqq.). Kingdom of God. 
 Comp. Matt. iii. 2. The holy Christian Church, militant 
 on earth, triumphant in heaven, is God's kingdom in a 
 special sense. — Ver. 4. Being assembled together with 
 them. This is the usual meaning of the Greek word ; 
 the other translation, eating- with them, is given by old 
 versions and Church Fathers and comports better with 
 the form of the Greek word, viz. the participle of the 
 
4 THE ACTS. [i. 4-10. 
 
 present tense (comp. also x. 41). Not to depart from Jeru- 
 salem. Not to begin the performance of their duties as 
 described to them by Christ Himself (Matt, xxviii. 19). 
 Of the Father. Already in the Old Testament (ii, 16 sqq.). 
 From me; e.g. Johnxiv. i6sq.,26; xv. 26. — Ver. 5. John. 
 Also he prophesied concerning the miraculous outpour- 
 ing of the Holy Ghost (Luke iii. 16) ; and what he pro- 
 phesied is now soon to take place. John's baptism, 
 accompanied and interpreted by his teaching, was a 
 means and a seal of repentance and regeneration (Mark 
 i. 4), pointing to, and preparing for, the Messiah who was 
 about to appear. But John was simply the instrument, 
 and could by his own power do nothing but apply water ; 
 to work repentance and regeneration, and to pour out 
 the Holy Ghost and miraculous gifts, was not in his 
 power but in that of the Messiah, whose forerunner and 
 instrument John w^as (comp. xix. 4 sq.). — Ver. 6. Lord. 
 This title given to Christ indicates that He sustains the 
 same relation to us that God does, because He is God in 
 the strict sense of the term (John xx. 28 ; Matt. xxii. 43 
 sqq. ; Acts. ii. 36 ; Rom. ix. 5). Dost thou. The original 
 expresses doubt. Israel. Comp. ii. 22. — Ver. 7. Times 
 or seasons. The former word means time in general, the 
 latter " adefinitely limited portion of time, with the added 
 notion of suitableness " (Grimm-Thayer). Comp. Matt. 
 xxiv. 36. — Ver. 8. Both in Jerusalem and in all Judaea. 
 There they were to begin, Christ and His Gospel being 
 in the first place intended for the chosen people of God ; 
 but they were not to confine their labor to the Jews 
 (xiii. 46; Rom. i. 16). — Ver. 9. A cloud. The manifesta- 
 tion of the presence and glory of God (Matt. xvii. 5). 
 — Ver. 10. White apparel. A fitting symbol of the 
 heavenly, luminous nature and abode of the angels (Matt, 
 xvii. 2, 5; xxviii. 3; John xx. 12; comp. James i. 17).— 
 
I. II, 12.] THE ELECTION OF A TWELFTH APOSTLE. 5 
 
 Ver. II. Also said. Not merely standing there. In like 
 manner as. Visibly and in the clouds (Matt. xxiv. 30). 
 
 (B.) The Election of a Twelfth Apostle. 
 
 12-26. Then returned they unto Jerusalem from the mount called 
 Olivet, which is nigh unto Jerusalem, a sabbath day's journey off. And 
 when they were come in, they went up into the upper chamber, where they 
 were abiding; both Peter and John and James and Andrew, Philip and 
 Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon 
 the Zealot, and Judas the son of James. These all with one accord continued 
 stedfastly in prayer, with the women, and Mary the mother of Jesus, and 
 with his brethren. 
 
 And in these days Peter stood up in the midst of the brethren, and said 
 (and there was a multitude of persons gathered together, about a hundred 
 and twenty), Brethren, it was needful that the scripture should be fulfilled, 
 which the Holy Ghost spake before by the mouth of David concerning 
 Judas, who was guide to them that took Jesus. F6r he was numbered 
 among us, and received his portion in this ministry. (Now this man obtained 
 a field with the reward of his iniquity ; and falling headlong, he burst asunder 
 in the midst, and all his bowels gushed out. And it became known to all 
 the dwellers at Jerusalem ; insomuch that in their language that field was 
 called Akeldama, that is. The field of blood.) For it is written in the book 
 of Psalms, 
 
 Let his habitation be made desolate. 
 
 And let no man dwell therein : 
 and. 
 
 His office let another take. 
 Of the men therefore which have companied with us all the time that the 
 Lord Jesus went in and went out among us, beginning from the baptism of 
 John, unto the day that he was received up from us, of these must one be- 
 come a witness with us of his resurrection. And they put forward two, 
 Joseph called Barsabbas, who was sumamed Justus, and Matthias. And 
 they prayed, and said. Thou, Lord, which knowest the hearts of all men, 
 shew of these two the one whom thou hast chosen, to take the place in this 
 ministry and apostleship, from which Judas fell away, that he might go to 
 his own place. And they gave lots for them ; and the lot fell upon Matthias ; 
 and he was numbered with the eleven apostles. 
 
 In accordance with the commandment of Christ (verse 
 4) and the admonition of the angels the disciples returned 
 to Jerusalem (12), to the place where they were staying, 
 
6 THE ACTS. [I. 13-22. 
 
 an upper room in, no doubt, a private house. These 
 were the remaining eleven apostles, together with some 
 women who had been special followers of Christ (Matt, 
 xxvii. 56, 61 ; Luke viii. 2 sq.), especially His mother, 
 mentioned here the last time in the New Testament, and 
 also His brethren, who seem to have been brought to 
 faith by His resurrection. (Comp. Matt. xii. 46 ; John vii. 
 5.) Here they stayed till Pentecost, united in prayer 
 (13 sq.). 
 
 During this time they also proceeded, no doubt by the 
 guidance of the Holy Ghost, to fill the vacant place of the 
 twelfth apostle. This was done when the number of 
 believers assembled together was comparatively large, and 
 under the direction of Peter, their natural spokesman 
 and leader (15). In a brief but solemn address he 
 directed the attention of his fellow-disciples to the fact 
 that one of their own preferred number had acted the 
 traitor to his Master, and had met, as it would seem, on 
 the very piece of ground acquired for the price paid to 
 him for his treachery, a most terrible death, that of a 
 suicide whose body, in consequence of the breaking of 
 the rope, was dashed to pieces, so that this ground was 
 commonly called by a name indicative both of his 
 iniquity and his punishment ; and all this in accordance 
 with the predictions of the Old Testament writings, 
 whose threats against the enemies of the Lord were 
 especially fulfilled in the case of the traitor. Hence, his 
 place among the apostles was now vacant and had to be 
 filled by appointing another (16-20). But his successor 
 had to be a man who, like the other apostles, was an eye 
 and ear witness of the whole ministry of Christ on earth, 
 especially of His resurrection as the actual seal that God 
 Himself had set upon Christ's doctrine, life, and atoning 
 death as acceptable to Him (21 sq.). Two were found 
 
I. 12, 13.] THE DISCIPLES IN THE UPPER CHAMBER. 7 
 
 among the number of the disciples who fully met these 
 requirements, Joseph, called Barsabbas, or also Justus, 
 and Matthias. These were placed before the assembly 
 as candidates, and Christ was invoked Himself to desig- 
 nate the one most suitable for the position so wantonly 
 deserted by Judas (22-25). And as the fulness of the 
 Holy Ghost had not yet been received, the will of the 
 Lord in this important matter was inquired for in the 
 way of the Old Testament, never afterwards followed in 
 the New Testament, namely, by lot. (Comp. Num. xxvi. 
 55 ; Josh, xviii. 10; i Sam. x. 20 sq.) Thus Matthias was 
 chosen one of the twelve (26). 
 
 Ver. 12. The ascension of Christ took place on the 
 eastern slope of the Mount of Olives, near Bethany (Luke 
 xxiv. 50). A sabbath day's journey. About a mile. 
 The rabbinical rule that on the sabbath a journey or 
 walk was not to be longer was, erroneously, based on 
 Ex. xvi. 29 ; though some limitation in that respect 
 would seem to be in accordance with the rest enjoined 
 on the sabbath day. Bethany was distant from Jerusa- 
 lem about two miles (John xi. 18), situated on the eastern 
 slope of the mountain. Bethany, therefore, was further 
 from Jerusalem than Mount Olivet proper; hence there 
 is no discrepancy between our verse and Luke xxiv. 50, 
 the latter passage merely stating the locality more ex- 
 actly, and the statements of distance given there and 
 John xi. 18 being only approximate ("over against" — 
 "about"). — Ver. 13. Upper chamber. "In the Greek 
 writers (often in Homer) tJie highest part of the house, 
 the upper rooms or story where the women resided ; in 
 biblical Greek (Septuag. for AliyaJi) a room in the upper 
 part of a house, sometimes built upon the flat roof of the 
 house (2 Kings xxiii. 12), whither Orientals were wont to 
 retire, in order to sup, meditate, pray, etc." (Grimm- 
 
8 THE ACTS. [I. 13, 14. 
 
 Thayer). In all the lists of the apostles, viz. here, 
 Matt. X. 2 sqq. ; Mark iii. 16 sqq. ; Luke vi. 13 sqq., the 
 arrangement is three sets of four, of which sets Simon 
 Peter, Philip, and James the son of Alphaeus are the 
 respective leaders. The three associated with these three 
 leaders are always the same, though they are not always 
 given in the same order. Peter is always the first, and 
 Judas Iscariot, the traitor, always the last. The first set 
 of four contains the two pairs of brothers, fishermen of 
 Galilee, who had been called together, having formerly 
 been disciples of John (John i. 35-42). Peter is always 
 the first in the list, because he was by his very nature 
 and character a leader, being the first to confess Jesus 
 the Messiah (Matt. xvi. 13-19), and also usually the first 
 to speak and to act (John xiii. 6 sqq. ; xviii. 10; xx. 3-8 ; 
 xxi. 2 sqq. ; Acts i. 15 sqq. ; ii. 14 sqq. ; iii. i sqq. ; iv. 
 8 sqq. ; v. i sqq., 15, 29 ; x. i sqq.). But his primacy, if 
 we would call it so, was that of personal ability and 
 honor, not in any way that of official jurisdiction, as can 
 be conclusively shown from Matt, xviii. 18 compared 
 with xvi. 19, the former passage giving to all the apostles 
 the power and authority that in the latter is given to 
 Peter as the representative and spokesman of all ; from 
 the letter of Paul to the Galatians, especially ii. 6-14; as 
 also from the whole history of St. Paul as we find it 
 recorded in the Acts and in his Epistles, he nowhere 
 subordinating himself to Peter (e. g. i Cor. i. 12 ; iii. 4 
 sqq.). — Ver. 14. His brethren. In an ordinary history 
 this expression, occurring several times in the books of 
 the N»ew Testament, would, of course, be understood in 
 the usual sense, namely, that they were sons of Joseph 
 and Mary, or of either and another person. As it is, 
 however, three different views have been held concerning 
 them almost since the beeinnincf of the Christian Church: 
 
I. 14.] THE BRETHREN OF CHRIST. 9 
 
 I. That they were sons of Joseph and Mary : the theory 
 of Tertulhan, Helvidius, and perhaps the majority of 
 modern commentators. The reasons given for holding 
 this view are : wherever they are mentioned (Matt. xii. 
 46 sqq. ; Mark iii. 31 sqq. ; Luke viii. 19 sqq. ; Matt. xiii. 
 55 ; Mark vi. 3 ; John ii. 12 ; vii. 3-10 ; Actsi. 13, 14; i 
 Cor. ix. 5 ; Gal. i. 19), there is not the slightest indication 
 that the word is not to be understood in the usual sense, 
 just as the word " mother of Jesus," together with whom 
 they are almost always mentioned. Moreover, Matt. i. 
 25 and Luke ii. 7, understood in the primary and usual 
 sense, indicate that after Jesus was born Joseph " knew" 
 Mary and had at least one son by her. The principal 
 objections to this view are : Christ, on the cross, com- 
 mended His mother, not to any one of her sons, which 
 would have been natural if she had any beside Him, but 
 to John (John xix. 26, 27). Again, the names of the 
 brethren of Jesus, as given Matt. xiii. 55 and Mark vi. 3, 
 are at least in part the same as those of the sons of 
 Alphaeus who belonged to the number of the apostles. 
 (Comp. Matt. x. 3 ; Luke vi. 16.) The foremost objection, 
 however, from olden times on is founded on the view 
 that Mary, also after the birth of Jesus, remained a virgin, 
 having no sexual intercourse with Joseph, a theory not 
 supported by any Scripture proof, direct or indirect, but 
 very natural in the times when among orthodox Chris- 
 tians no less than among heretics cehbacy was regarded 
 one of the principal virtues, if not the principal one, and 
 not so unnatural in itself when we take into account 
 Joseph's knowledge of the supernatural conception of 
 Mary's first-born son and her exceptional dignity result- 
 ing from this, — H. That they were sons of Joseph by a 
 former marriage, a view held especially by the ancient 
 Greek Church and also in our times defended by some 
 
lO THE ACTS. [I. 14. 
 
 theologians. The principal reasons advanced in favor of 
 this view are: first, if the four brothers and, at least, two 
 sisters of Jesus mentioned Mark vi. 3 and Matt. xiii. 55 
 sq. were such in the usual sense of these words, and 
 hence younger than He, we cannot see how Mary could 
 undertake a really unnecessary long journey to Jerusa- 
 lem, leaving at home a number of small children (Luke 
 ii. 41 sqq.) ; in the second place, the conduct of, at least 
 in part, so much younger brothers towards the oldest 
 one, always so much respected in oriental countries, as 
 we find it described John vii. 3 sqq., is inxeplicable, 
 whilst it, as well as Mary's journey, is entirely intelligible 
 if Jesus' brothers and sisters were older than He, viz. 
 children of His foster-father Joseph by a former wife. 
 This would also be in harmony with the fact that after 
 that journey to Jerusalem Joseph is no more mentioned 
 in the Gospels as living, and with the natural inference 
 drawn from this that he had died before the public minis- 
 try of Jesus, and also with the at least not improbable 
 inference that he was considerably older than Mary. — 
 ni. That they were sons of AlpJiccus and Mary and, at 
 least in part, identical with two apostles, James, the son 
 of Alphaeus, and Judas Lebbseus, or Thaddseus (Matt. x. 
 3; Mark iii. 18; Luke vi. 16; Acts i. 13). Those that 
 hold this view — the Latin Church since Jerome and the 
 older Protestant theologians especially — assume that 
 Alphaeus is only another form for Clopas, and further 
 hold either Mary, his wife, to have been a sister of 
 Mary, the mother of Jesus, or Clopas to have been 
 a brother of Joseph, the guardian of Jesus. Thus 
 the brethren of Jesus would in reality have been 
 His cousins, and instead of, apparently, three Jameses 
 prominent in the New Testament as disciples of Christ 
 we would only have two, the James mentioned Gal. i. 19 ; 
 
I. 14.] THE BRETHREN OF CHRIST. n 
 
 ii. 9-12; Acts xii. 17; xv. 13 sqq., under this supposi- 
 tion, being the same as James, the son of Alphaeus, since 
 James, the brother of John, had been put to death by 
 Herod Agrippa I. in the year 44 (Acts xii. i, 2). The 
 principal reasons advanced in support of this theory are : 
 John xix. 25, compared with Matt, xxvii. 56 and Mark 
 XV. 40, seems to show that Mary, the mother of James 
 the Less and Joses, and the sister of Jesus' mother, and 
 Mary, the wife of Clopas, were one and the same person, 
 that is, if we regard the words " Mary the wife of Clopas " 
 as an apposition to the preceding ones " his mother's 
 sister." Furthermore, it is of frequent occurrence that 
 the Hebrew (and Septuagint Greek) equivalent for 
 brother {ach and adclphos respectively) is used in a wider 
 sense, denoting a nephew (Gen. xiii. 8 ; xiv. 16 ; xxix. 
 12, 15), as also members of the same people and tribe 
 (Ex. ii. 1 1 ; 2 Sam. xix. 12 sq.). That the brethren of 
 Christ seem to have been apostles, at least partly and 
 especially James, and therefore must be identified with 
 the sons of Alphaeus, seems to follow from Gal. i. 18 sq. 
 and I Cor. xv. 7, as also from the fact that Luke in the 
 Acts after xii. 2 only mentions one James without dis- 
 tinguishing him from another, which would be expected 
 if there had been another one living yet, as must have 
 been the case, if James, the son of Alphaeus, and James, 
 the brother of the Lord, were not the same person. The 
 main exceptions taken to this argumentation are the fol- 
 lowing : It cannot be proved that Alphaeus and Clopas 
 are only different forms of the same name and denote 
 the same person ; nor that John xix. 25 only three women 
 are mentioned, and not four, as the Greek original per- 
 mits the one interpretation as well as the other, and 
 according to the parallel passages of Matthew and Mark 
 it is highly probable that with John, who never mentions 
 
12 THE ACTS. [I. 14. 
 
 his own name nor that of his brother and mother, " ]iis 
 mother's sister " means the same person as with the 
 other apostles " the mother of Zebedee's children" and 
 " Salome," so that Christ and His favorite disciple John 
 were cousins, to whom Christ on the cross would com- 
 mend His mother rather than to His at that time still 
 unbelieving brethren. Neither do we find a single pas- 
 sage in the Old Testament where cousins are actually 
 called brethren ; and the New Testament even for 
 nephew uses another expression (Acts xxiii. 16), as also 
 for cousin (Col. iv. 10). Nor can a satisfactory reason be 
 given why the brethren of Jesus should always be found 
 in the company of His mother, if they were not her sons, 
 but those of a relative still living who was also a follower 
 of Jesus. Moreover, the brethren of Christ are always 
 distinguished from His disciples and represented as not 
 believing in Him until after His resurrection (John ii. 
 12 ; vii. 3 sqq. ; Mark iii. 31-35, comp. vi. 4 ; Acts i. 14). 
 Finally, Gal. i. 18 sq. and i Cor. xv. 7 can be understood 
 without making the brethren of Christ apostles in the 
 strictest sense ; whilst the silence of the Acts concerning 
 a second James still living after xii. 2, viz. James, the 
 son of Alphaeus, does not prove anything, since most of 
 the apostles are not mentioned in that book as to their 
 activity ; and James, the brother of the Lord, by the 
 very fact of being such, after his conversion in conse- 
 quence of his divine Brother's resurrection (i Cor. xv. 7), 
 was one of the most prominent men among the Christians 
 in Palestine, and hence simply called James (Acts xii. 17 ; 
 XV. 13; xxi. 18; comp. Gal. ii. 9, 12). In our opinion 
 the third view has least to commend it, the choice being 
 between the first and second views with an exegetical, if 
 not dogmatical, preponderance in favor of the first as the 
 most natural. 
 
I. 15-18.] THE ELECTION OF A TWELFTH APOSTLE. 13 
 
 Ver. 15. Brethren. Those that by faith ni Christ 
 have come into the most intimate union and communion 
 with Him and each other ; bound together by the same 
 faith, love, and hope ; having the same origin, leading 
 the same life, enjoying the same privileges, contending 
 for the same goal, certain of the same inheritance 
 (Gal. iii, 26 ; Eph, iv. 4-6). Persons. Lit. navies, a 
 Hebraistic expression. (Comp. Num. iii. 40, 43.) A 
 hundred and twenty. Neither the same number, nor the 
 same locality and occasion as that mentioned i Cor. xv. 6, 
 which passage no doubt refers to an appearance of 
 Christ in Galilee where many were present that did not 
 return to Jerusalem. — Ver. 16. Brethren. Lit. men, 
 bretJwen ; more solemn and respectful than the simple, 
 familiar bretJiren. Needful. What God has foreseen and 
 foretold cannot but take place, though no man is com- 
 pelled to do good or evil. God cannot be mistaken in 
 His foreknowledge, and He governs also the wickedness 
 and sin of men to subserve His holy ends. Man's wick- 
 edness and sin is his own, God is in no way responsible 
 for it ; but the form and the deeds in which man's 
 wickedness manifests itself are dependent also on the 
 time, the locality, and the circumstances of a man's life, 
 and these again are dependent on God's almighty and 
 all-wise government. The scripture, etc. Compare be- 
 sides the passage cited in verse 20 also Psalm xli. 9 and 
 John xiii. 18. — Ver. 17. For. The Old Testament pro- 
 phecy pointed to an apostle and could be fulfilled in 
 such a one only. Received his portion in this ministry. 
 Was one of our number, one of the apostles, called to 
 this ofifice by Christ Himself out of mere grace. Portion. 
 Lot ; not merited. — Ver. 18. Comp. Matt, xxvii. 3 sqq. 
 A rhetorical summary of the account given by Matthew, 
 and at the same time a complement of it. — Ver. 19. 
 
14 THE ACTS. [i. 19-26. 
 
 Akeldama. Aramaic, cJiakal d' ma. (Comp. Matt, xxvii. 
 8.) — Ver. 20. Comp. Psalm Ixix. 25 ; cix. 8. David, espe- 
 cially with regard to his sufferings and enemies, his de- 
 liverance from them and the punishment of his enemies, 
 was a type, an actual, personal prophecy of Christ, his 
 divine Son and Successor. The second passage explains 
 the first : the office vacated by Judas is to be filled by 
 another. Office. Lit. ovcrscersliip. (Comp. xi. 30; 
 I Tim. iii. i.) — Ver. 21. Companied. Gone, journeyed, 
 travelled. Went in and out. A Hebraism = communed, 
 had constant intercourse. (Comp. i Sam. xxix. 6 ; John x. 
 9.) Among us. Lit. to lis, to be construed with wejtt 
 in, and including difroni us belonging to zvent out. (Comp. 
 John i. 51.) — Ver. 22. Beginning . . . John. Best taken 
 as a sort of parenthesis. Resurrection. Comp. Rom. i. 4; 
 I Cor. XV. 17 sqq. — Ver. 23. Barsabbas. TJie son of 
 Sahbas, bar, the Aramaic equivalent of the Hebrew ben, 
 meaning son. Justus. According to the usage of those 
 times he bore a Roman surname. (Comp. xiii. 9.) Matthias. 
 Hebrew, Matt it hy a, gift of the Lord= Theodore. Of 
 the history of these two men, both before and after this 
 event, we know nothing definite. — Ver. 24. Knowest the 
 hearts. The external requisites mentioned ver. 21 sq. 
 were not sufficient. — Ver. 25. Ministry and apostleship. 
 The latter expression explains the former, so that and is 
 equal to namely. Fell away. Went away, deserted it. 
 His own place. Eternal perdition, the proper punishment 
 for his enormous crime, which he could not but reach by 
 deserting the place and position so graciously assigned 
 him by Christ. — Ver. 26. No doubt, in accordance with 
 the ancient custom, used already at the time of Homer, 
 two tablets, each with the name of one of the two re- 
 spectively, were put into a vessel, or on the lap of a 
 robe (Prov. xvi. 33) ; and he whose lot by shaking leaped 
 out first was regarded as the person chosen by the Deity 
 
II.— THE SPREADING OF THE GOSPEL AMONG THE 
 JEWS, ESPECIALLY THROUGH THE INSTRUMEN- 
 TALITY OF PETER (Chs. IL— XIL). 
 
 (A.) At Jerusalem (Chs. XL— VIL). 
 
 CHAPTER II. 
 
 (A.) The Outpouring of the Holy Ghost (A. D. 31). 
 
 1-13. And when the day of Pentecost was now come, they were all to- 
 gether in one place. And suddenly there came from heaven a sound as of 
 the rushing of a mighty wind, and it filled all the house where they were 
 sitting. And there appeared unto them tongues parting asunder, like as of 
 fire; and it sat upon each one of them. And they were all filled with the 
 Holy Spirit, and began to speak with other tongues, as the Spirit gave them 
 utterance. 
 
 Now there were dwelling at Jerusalem Jews, devout men, from every 
 nation under heaven. And when this sound was heard, the multitude came 
 together, and were confounded, because that every man heard them speak- 
 ing in his own language. And they were all amazed and marvelled, saying, 
 Behold, are not all these which speak Galilasans ? And how hear we, every 
 man in our own language, wherein we were born ? Partliians and Medes 
 and Elamites, and the dwellers in Mesopotamia, in Judasa and Cappaddcia, 
 in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of 
 Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, 
 Cretans and Arabians, we do hear them speaking in our tongues the mighty 
 works of God. And they were all amazed, and were perplexed, saying one 
 to another. What meaneth this ? But others mocking said, They are filled 
 with new wine. 
 
 In obedience to the words of their parting Master (i. 4) 
 
 15 
 
l6 THE ACTS. Ti. 1-3. 
 
 the disciples remained together at Jerusalem until the 
 time had come when the Holy Ghost was to be poured out 
 upon them in an extraordinary manner. The divinely 
 appointed day for this proved to be that of Pentecost, 
 that is, the fiftieth day after the second day of Easter. 
 On this latter day the grain harvest was solemnly ushered 
 in by offering the first sheaf, and on Pentecost it was as 
 solemnly ended by offering the first two loaves of bread 
 made of the new grain (Lev. xxiii. 4 sqq.). The first 
 high festival of the Old Testament, Passover or Easter, 
 was transformed into a New Testament festival by the 
 sufferings and resurrection of Christ ; and the second, 
 Pentecost, was changed in the same way by the pouring- 
 out of the Holy Ghost. Evidently the Lamb of God 
 could not have suffered, died, and arisen at a more suit- 
 able time than when His Old Testament type, the Paschal 
 Lamb, was eaten ; and in a similar way the pouring-out 
 of the Holy Ghost and the reception of the first-fruits of 
 apostolic preaching into the Christian Church could not 
 have taken place at a more proper time than when the 
 firstlings of the grain harvest were ofTered to God (i). 
 The heavenly wonder that was to be wrought on this 
 day was announced by a sudden supernatural sound that 
 was heard throughout the building where the disciples 
 were assembled (2). Then they sazv an appearance in the 
 form of tongues as of fire that were distributed among 
 those present, each one having one of them settled on 
 his head (3). The heavenly sound and the fiery tongues, 
 however, were only the external symbols and pledges 
 of the divine operation purifying and enlightening the 
 hearts of the disciples and enabling them to speak the 
 saving revelation of God in all purity. The Holy Ghost 
 was poured out upon them in an extraordinary mode and 
 measure ; and this became manifest by their speaking in 
 
II. 4-I3-] "^HE OUTPOURING OF THE HOLY GHOST. ly 
 
 languages that they had never had an opportunity of 
 learning, each one in that which the Holy Ghost enabled 
 him to use as a means of inspired speech (4). This was 
 to prove that the glorious deeds of God of which they 
 spoke were done for all men and were to be preached to 
 all, whatever their nation and language might be ; and it 
 also showed that the saving grace of God in Christ can 
 and, where the operation of the Holy Ghost is not ob- 
 stinately resisted, will overcome and remove the divisions 
 and barriers caused by sin. (Comp. Gen, xi. I-9.) There 
 were now a number of Jews, born and educated in every 
 conceivable country of the earth, who, prompted by piety, 
 had taken their abode at Jerusalem, the centre of the 
 Old Testament worship (5). The extraordinary sound, 
 first filling the house, but then also penetrating the other 
 parts of the city, caused them together with others to 
 repair to the scene ; and to their bewilderment they heard 
 every one his own dialect spoken by one or the other of 
 the disciples, men that had all been brought up in Galilee, 
 the northernmost division of Western Palestine (6-1 1). 
 But, greatly astonished as they were, they could not find 
 an explanation of the signification of these extraordinary 
 occurrences. Others, however, probably adherents of the 
 leaders of the people and hence hostile to Christ, look- 
 ing merely at the uncommon form of speech, in low 
 mockery attributed the conduct of the disciples to sweet 
 wine (12 sq.). 
 
 Ver. I. Pentecost. Means, fiftieth, viz. day after 
 Easter. The word, however, is already in the apocry- 
 phal writings of the Old Testament (Tob. ii. i ; 2 Mace, 
 xii. 32) used as a proper noun designating the second of 
 the three great festivals of the Israelites, namely, the 
 feast of grain-harvest (Ex. xxiii. 14 sqq.). Later on, 
 though we do not yet find indications of this in Philo 
 
l8 THE ACTS. [II. 1-9. 
 
 and Josephus, Pentecost was regarded by the Jews as 
 being a festival in commemoration also of the giving 
 of the Law on Mount Sinai (Ex. xix. i sqq.). All. 
 Not simply the apostles, but all the believers in Christ 
 that were at Jerusalem. — Ver. 2. House. Not certain 
 whether a private house (comp. i. 13, 15) or one of the 
 thirty halls that, according to Josephus, surrounded the 
 temple proper. As the latter were called " houses," 
 and the day was that of a great festival, and the hour 
 that of morning sacrifice and prayer (ver. 15; comp. iii. 
 I ; Ex. xxix. 38 sqq. ; Luke i. 10), it is at least probable 
 that one of those halls was the place meant, although 
 the simple expression Jioiise would seem to point to a 
 private dwelling. — Ver. 3. It sat. Viz. such a fiery 
 tongue, in consequence of the parting asunder or being 
 distributed among the individual disciples. — Ver. 4. 
 Other tongues, according to vers. 8 and 1 1 (comp. 
 Mark xvi. 17), must mean foreign languages. Gave 
 them utterance. Lit. gave, enabled, thcjii to utter, speak 
 out, pronounce, speak. — Ver. 6. This sound. The same 
 as that mentioned in ver. 2, though the word in the 
 original is different. Was heard. 'Lit. had taken place ; 
 hence sound cannot here mean rumor, tidings, and the like. 
 Vers. 8-1 1. These verses evidently form one period, 
 Parthians — Arabians being an apposition to we, which 
 subject is, after that long apposition, taken up again in 
 ver. II, together with the predicate and the emphatic 
 adverbial phrase : We do hear them speaking in our 
 tongues. Li ver. 8 We is emphatic, in contrast with 
 those Galileans. Parthians and fledes and Elamites : 
 nations belonging to the former Persian kingdom, east 
 of Palestine ; Hesopotamia : w^r/// ; Cappadocia, Pontus, 
 Asia, Phrygia, and Pamphylia : countries of Asia Minor, 
 nortJnvcst, Asia denoting here, as with Pliny, only the 
 
II. 9-I3-] THE OUTPOURING OF THE HOLY GHOST. 19 
 
 west coast provinces of Asia Minor (Caria, Lydia, and 
 Mysia). Judaea is also mentioned, in the first place, be- 
 cause it was the terminal point of the converging lines of 
 the northeastern and northwestern dispersion ; in the 
 second place, because the Aramaic language spoken there, 
 as in the whole of Palestine at that time, differed some- 
 what from that spoken in Galilee (the word for language 
 in ver. 8 is dialcctos and, of course, includes what we 
 now call dialect). Egypt and the parts of Lybia about 
 Cyrene. South and sout/nvest of Palestine, in Northern 
 Africa. Sojourners from Rome. Jews whose home was 
 at Rome and in the countries near this city, who had 
 come to Jerusalem to sojoiirri or stay there for some time, 
 for religious or other purposes. Both Jews and prose= 
 lytes. Refers to all the before-mentioned nations, some 
 of the members present being Jews by birth, some con- 
 verts from heathenism. (Comp. Matt, xxiii. 15 ; Acts viii. 
 2"]^ There are exegetes, hov/ever, who refer those 
 words, lit. not only Jews but also proselytes, only to the 
 preceding clause, sojourners from Rome. Cretans and 
 Arabians. Nort Invest and southeast of Palestine ; they 
 are placed at the end of the list, perhaps, on account of 
 their small number. The mighty works of God. Those 
 connected with Christ and man's salvation, including, of 
 course, Christ's resurrection as, in a manner, the climax 
 (Rom. i. 4). — Ver. 13. New wine. Better, .ywrr/ e*^///^. It 
 could not be nczu in the proper sense of the term, Pente- 
 cost being separated from the vintage by about eight 
 months. Some suppose it to have been wine produced 
 from the very purest juice of the grape ; others, wine 
 made from dried grapes soaked in old wine or water. It 
 must have been either very delicious, or very intoxi- 
 cating, or both. 
 
20 THE ACTS. 
 
 (^B.) St. Peter's Pentecost Sermon. 
 
 14-36. But Peter, standing up with the eleven, lifted up his voice, and 
 spake forth unto them, saying, Ye men of Judaea, and all ye that dwell at 
 Jerusalem, be this known unto you, and give ear unto my words. For these 
 are not drunken, as ye suppose; seeing it is but the third hour of the day; 
 but this is that which hath been spoken by the prophet Joel ; 
 
 And it shall be in the last days, saith God, 
 
 I will pour forth of my Spirit upon all flesh : 
 
 And your sons and your daughters shall prophesy. 
 
 And your young men shall see visions. 
 
 And your old men shall dream dreams : 
 
 Yea and on my servants and on my handmaidens in those days 
 
 Will I pour forth of my Spirit ; and they shall prophesy. 
 
 And I will shew wonders in the heaven above, 
 
 And signs on the earth beneath ; 
 
 Blood, and fire, and vapour of smoke : 
 
 The sun shall be turned into darkness. 
 
 And the moon into blood, 
 
 Before the day of the Lord come, 
 
 That great and notable day : 
 
 And it shall be, that whosoever shall call on the name of the Lord shall 
 be saved. 
 Ye men of Israel, hear these words : Jesus of Nazareth, a man approved of 
 God unto you by mighty works and wonders and signs, which God did by 
 him in the midst of you, even as ye yourselves know; him, being delivered 
 up by the determinate counsel and foreknowledge of God, ye by the hand 
 of lawless men did crucify and slay : whom God raised up, having loosed 
 the pangs of death : because it was not possible that he should be holden 
 of it. For David saith concerning him, 
 
 I beheld the Lord always before my face ; 
 
 For he is on my right hand, that I should not be moved : 
 
 Therefore my heart was glad, and my tongue rejoiced; 
 
 Moreover my flesh also shall dwell in hope : 
 
 Because thou wilt not leave my soul in Hades, 
 
 Neither wilt thou give thy Holy One to see corruption. 
 
 Thou madest known unto me the ways of life ; 
 
 Thou shalt make me full of gladness with thy countenance. 
 Brethren, I may say unto you freely of the patriarch David, that he both 
 died and was buried, and his tomb is with us unto this day. Being there- 
 fore a prophet, and knowing that God had sworn with an oath to him, that 
 of the fruit of his loins he would set one upon his throne ; he foreseeing 
 
II. I4-I9-] PETER'S PENTECOST SERMON. 21 
 
 this spake of the resurrection of the Christ, that neither was he left in 
 Hades, nor did his flesh see corruption. This Jesus did God raise up, 
 whereof we all are witnesses. Being therefore by the right hand of God ex- 
 alted, and having received of the Father the promise of the Holy Ghost, he 
 hath poured forth this, which ye see and hear. For David ascended not 
 into the heavens : but he saith himself. 
 
 The Lord said unto my Lord, Sit thou on my right hand. 
 Till I make thine enemies the footstool of thy feet. 
 Let all the house of Israel therefore know assuredly, that God hath made 
 him both Lord and Christ, this Jesus whom ye crucified. 
 
 Peter, usually the leader and speaker of the apostles 
 (comp. i. 13), acting here at the same time as their 
 attorney over against unfounded charges, solemnly ad- 
 dresses all those that were present, whether native Jews 
 or only inhabitants of Jerusalem. (Comp. 5.) In the en- 
 lightenment and courage bestowed by the Holy Ghost 
 just now poured out upon him and his fellow-believers, he 
 in the first place gives an open and frank explanation of 
 what had occurred (14). The uncharitable assumption of 
 those that had ascribed the conduct of the disciples to 
 excessive use of intoxicants he briefly refutes as most im- 
 probable, it being only the third hour of the day, nine 
 o'clock in the morning, a time when no Jew of any de- 
 cency could be expected to be in a state of drunkenness, 
 especially since this was the time for the morning sacri- 
 fice and prayer (15 ; comp. verse 2). No, the only correct 
 explanation of that wondrous event is that the prophecy 
 of old (Joel ii. 28-32) is now being fulfilled (16), viz. 
 that after the appearance of Christ extraordinary gifts of 
 the Holy Spirit would be granted in abundance to all 
 classes of men, among the Jews, the Old Testament peo- 
 ple of God, in the first place, but then also among all 
 those that in truth are servants of the Lord (17 sq.). 
 Those times will also witness the preparation for the final, 
 universal, and manifest judgment, and will announce the 
 
22 THE ACTS. [ii. 19-28. 
 
 coming of it by various terrible signs, e. g. by bloody 
 wars and destructive conflagrations on earth and extra- 
 ordinary occurrences in the starry heavens ; and at this 
 judgment those only, but also all those, will be saved 
 from eternal destruction who by faith have taken refuge 
 in Jesus Christ as the divinely-appointed and revealed 
 Redeemer of mankind (19-21). For Jesus of Nazareth is 
 the promised Messiah. This the members of the Old 
 Testament people of God should be the first to recog- 
 nize ; for they were the very people to whom God had 
 accredited Him as the Messiah by undeniable miraculous 
 deeds of every description which He performed in their 
 midst by divine power (22). They, indeed, instead of 
 receiving Him as their Messiah and Saviour, had put Him 
 to death on the cross, aided by the traitor Judas and the 
 unjust and cruel heathens, Pilate and his soldiers ; but 
 this had been done only in accordance with the unalter- 
 able decree of God determining that Christ was to suffer 
 and die for the redemption of the human race, and the 
 divine foreknowledge seeing from all eternity how Christ 
 would be received and treated by men (23). And God 
 had not only foreordained His sufferings and foreknown 
 the mode and instrumentality of them ; but He also 
 raised Him, delivering Him from death and all its con- 
 sequences, and thus proved Him to be the Conqueror of 
 death promised already in the Old Testament (24), For 
 David, both his ancestor and type, had prophesied con- 
 cerning Him (Ps. xvi. 8-1 1) that, by virtue of His con- 
 tinual and most intimate communion with God, His 
 omnipotent Helper, He would not only in general be 
 replete with divine joy, notwithstanding all His enemies, 
 but also rejoice in the sure hope that He would not, as 
 to His body, become a prey of corruption and decay, but, 
 on the contrary, would triumph over death and the grave, 
 
11.29-36.] PETER'S PENTECOST SERMON. 23 
 
 and thus enter into His glory and joy (Matt. xxv. 21) 
 in never-ending communion with God (25-28). For of 
 David, that justly celebrated ancestor and founder of the 
 royal house of Judah, it can and must be frankly said 
 that this passage of Holy Writ, though in the first place 
 it refers to him, yet goes entirely beyond him and his 
 experiences, and, hence, cannot be said to have its final 
 and complete fulfilment in him ; for at last he also had to 
 succumb to death and decay and still is in this condition 
 common to fallen men (29). Nor did he expect anything 
 else; therefore, being inspired and firmly believing in the 
 solemn promise given him by God that his seed was to 
 have an everlasting throne and kingdom (2 Sam. vii. 
 12 sq. ; Ps. Ixxxix. 4 sq. ; cxxxii. ii sq.), he looked into 
 the future and prophesied concerning His Son Christ ; for 
 of Him can and must be predicated to the fullest extent 
 what is true of David and Solomon, his immediate son 
 and successor, in an imperfect and typical manner only 
 (30 sq.). Jesus, the true Christ, has escaped death and 
 corruption by His glorious resurrection, as those that 
 were in a position to know Him best can and do testify 
 (32). And now, being by the omnipotence of God ex- 
 alted to the throne of glory. He has also received the 
 power to give to His disciples in the fullest measure the 
 Holy Spirit whom He had so often promised to them ; 
 and He has done this on this first Christian Pentecost 
 festival, and thus the wonderful occurrences on that day 
 are to be explained as the effects of the outpouring of the 
 Holy Ghost (33). For in Christ, and not in David, that 
 too has been fulfilled which the latter prophesied (Ps. 
 ex. i) of Him who, as his Son and Lord, was to partake 
 of divine majesty and power and finally to subdue com- 
 pletely all his enemies (34 sq.). Thus, then, it is an im- 
 movable truth, which first of all should be recognized by 
 
24 THE ACTS. [ii. 14-18. 
 
 the Old Testament people of God, that that very Jesus 
 of Nazareth, whom they, instead of joyfully welcoming, 
 so ignominiously put to death, by God has been made 
 and declared Lord of all (x. 36) and the promised Re- 
 deemer of mankind (36). 
 
 Ver. 14. Standing up . . . lifted up his voice and spake 
 forth unto them. His gestures and voice indicated the 
 solemn and important character of what He was about to 
 say. (Comp. v. 20; ii. 14.) Be this known unto you, 
 etc., expresses the same idea in words. — Ver. 15. These. 
 The apostles and the other disciples who had spoken with 
 other tongues. Peter speaks of them as their attorney, 
 in the third person, not excluding himself, but pointing 
 to them. Ye. Emphatic, tJieir judgment being contrary 
 to truth. — Ver. 17. In the last days. The last times of 
 this world, ushered in by the first appearance of Christ, the 
 New Testament dispensation, ending with the second ap- 
 pearance of Christ and the final judgment. This is a 
 free rendering of the Hebrew original which simply means 
 aftcriuard, and at the same time is an inspired explana- 
 tion. Flesh. Men, as distinguished from all other rational 
 beings, God and angels, by having flesh, or a body (Rom. 
 i. 3; John i. 14); connoting, however, as a rule sinful- 
 ness and frailty, as the general condition of man after the 
 fall (Matt. xxiv. 22 ; Luke iii. 6; John iii. 5 sq. ; Rom. 
 iii. 20; vii. 14, 18; I Cor. i. 29; Gal. ii. 16). Visions, 
 whilst awake, more natural to lively young men ; dreams, 
 in sleep, more to less excitable old men ; though, in ac- 
 cordance with the Hebrew parallelism, both predicates are 
 applicable to both subjects. (Comp. Rom. x. 10.) — Ver. 
 18. Evidently an emphatic repetition of the main con- 
 tents of the preceding verses, extending at the same 
 time the promised blessing to all the servants of the 
 Lord of either sex, who acknowledge Him as their 
 
II. 18-23-] PETER'S PENTECOST SERMON. 25 
 
 Sovereign Redeemer. Prophesy. Announce the will of 
 God by inspiration, whether pertaining to the past, 
 present, or future. (Comp. xi. 27.)— Ver. 19. Wonders. 
 Unexpected, inexplicable, wonderful occurrences, at which 
 men are amazed. Signs. The same occurrences in so far 
 as they are intended to direct the attention of men to 
 something higher, to signify, symbolize, or prove some- 
 thing spiritual. Here again we have that parallelism 
 mentioned above (17). (Comp. Matt. xxiv. 6 sq., 29.) 
 Ver. 20. Notable. Manifest, known to all as such, viz. as 
 the day of Christ's final appearance for judgment. The 
 apostle here follows the Septuagint translation, instead of 
 the Hebrew original which is equivalent to " terrible^ 
 since also the former, which at that time was in general 
 use, contains divine truth, being in accordance with the 
 analogy of faith. Thus we find it to be the case often 
 in citations from the Old Testament. — Ver. 2 1 . Name : 38. 
 
 Yer. 22. Ye men of Israel. An honorary appellation, 
 
 intended to render them conscious of their position and 
 consequent duty. Israelite denotes a member of the 
 people of God, in contradistinction to a Gentile, Israel 
 beincr the honorary name of the ancestor (Gen. xxxii. 28). 
 nighty works. Simply another name for wonders and 
 signs (19), denoting their essence and source, being deeds 
 performed by divine power ; all three expressions com- 
 bined are an exhaustive expression of the idea, denoting 
 the nature, the external appearance, and the intention of 
 the occurrence or deed.— Ver. 23. Delivered up. By 
 Judas. Lawless men. Men without the law, heathen ; 
 the expression may, however, also here connote special 
 wickedness. (Comp. i Cor. ix. 21 ; Rom. ii. 12;— Luke 
 xxii. 37 ; I Tim. i. 9 ; 2 Thess. ii. 8 ; 2 Pet. ii. 8.) By 
 the determinate counsel and foreknowledge of God. 
 Without these it would not have taken place ; the fore- 
 
26 THE ACTS. [11.23-30. 
 
 knowledge enabled God to foreordain, fix definitely, also 
 the mode of Christ's sufferings and death without com- 
 pelling either the Jews or the Gentiles to act as they did. 
 Ye did crucify. Comp. v. 30. — Ver. 24. The pangs of death. 
 The resurrection is regarded as a birtJi to new life, death, 
 so to say, travailing as long as it holds the dead. Here 
 again the Septuagint is followed, instead of the Hebrew 
 original which means cords or bands, death being regarded 
 as a hostile hunter taking man prisoner. Loosed. Here, 
 in connection with pangs, equivalent to ended, taken 
 away. It was not possible. He being the Holy One, de- 
 scribed in the following verses. — Ver. 25. I beheld, etc., 
 was in constant, intimate communion with the Lord, 
 trustingsolely in Him. On my right hand. As counsellor 
 and defender (Ps. cix. 31). Moved. Overthrown, over- 
 come, vanquished, by enemies and adversity. Ver. 26. 
 Was glad, etc. The preterite here, as in the preceding 
 verse, does not exclude the present. In hope. Of not 
 being left in the grave. Dwell. In the grave. — Ver. 27. 
 Hades. Originally in Greek writers the name of the sup- 
 posed ruler of the realm of the dead, then, like the 
 Hebrew sJieol, designating this realm itself, the common 
 receptacle of all the dead, though later, as also in the New 
 Testament, with two divisions, one for the good, the 
 other for the bad. (Comp. Matt. xi. 23; xvi. 18; Luke 
 xvi. 22 sqq.) — Ver. 28. The first clause refers to the 
 resurrection, the second to the exaltation in heaven. 
 With thy countenance. Before thee, in thy presence. 
 — Ver. 29. Brethren. Lit. men, brethren, the former ex- 
 pressing honor, the latter love. His tomb. (Comp. 
 Nehem. iii. 16.) Jerome states that in his days (D. A. D. 
 420) the tomb was still visited. — Ver. 30. He would 
 set. Better, because more natural in the original than 
 the marginal rendering, otie sJionld sit. — Ver. 33. The 
 
"• 33-36-1 ^^-^ EFFECT OF PETER'S SERMON. 27 
 
 promise of the Holy Ghost. The realization of this promise 
 =the promised Holy Ghost. This. What is the in- 
 visible cause of these visible and audible effects, viz. the 
 Holy Ghost. — Ver. 34 sq. (Comp. Matt. xxii. 44.) Till. 
 Even during that time ; much more afterwards, when 
 completely victor. — Ver. 36. All the. Better than every : 
 house of Israel is treated as a proper noun, having 
 no definite article. Lord. In general, over all. Christ. 
 Messiah, Redeemer. Ye. Emphatic, in contrast with 
 God. 
 
 (C.) The Effect of Peter's Sermon. 
 
 37-47. Now when they heard this, they were pricked in their heart, and 
 said unto Peter and the rest of the apostles, Brethren, what shall we do ? 
 And Peter said unto them, Repent ye, and be baptized every one of you in 
 the name of Jesus Christ unto the remission of your sins ; and ye shall re- 
 ceive the gift of the Holy Ghost. For to you is the promise, and to your 
 children, and to all that are afar off, even as many as the Lord our God shall 
 call unto him. And with many other words he testified, and exhorted them, 
 saying, Save yourselves from this crooked generation. They then that 
 received his words were baptized : and there were added iiiito the?n in that 
 day about three thousand souls. And they continued stedfastly in the 
 apostles' teaching and fellowship, in the breaking of bread and in prayers. 
 
 And fear came upon every soul : and many wonders and signs were done 
 by the apostles. And all that believed were together, and had all things 
 common ; and they sold their possessions and goods, and parted them to 
 all, according as any man had need. And day by day, continuing stedfastly 
 with one accord in the temple, and breaking bread at home, they did take 
 their food with gladness and singleness of heart, praising God, and having 
 favour with all the people. And the Lord added to them day by day those 
 that were being saved. 
 
 The powerful, inspired sermon of Peter pierced the 
 hearts and consciences of at least a great part of his 
 hearers (comp. 41), filled them with anguish and con- 
 trition on account of their treatment of the Messiah 
 promised and sent first to them, and impelled them to 
 ask the apostles, who now stood before them in an en- 
 
28 THE ACTS. [11-37-42. 
 
 tirely different light from what had been the case formerly, 
 how they could be delivered from their ungodly and un- 
 happy condition (37). The answer given them by Peter, 
 the spokesman of the apostles (i. 13), only more fully 
 set forth what John the Baptist had already preached as 
 the sole way of salvation (Mark i. 4), namely, a change 
 of heart in general, but especially with respect to Christ 
 and His Gospel, and baptism accompanied by true faith 
 in what Christ according to His Gospel intends to be 
 and to do for us. This would bring them forgiveness of all 
 their grievous, heart-oppressing sins in the first place, and 
 then also the gift of all gifts, the Holy Spirit, whose 
 wonderful operations and gifts they had just now been 
 admiring in the apostles (38). For they and their 
 children, as members of the people of the covenant, were 
 the very men to whom the promises of the Messiah and 
 all His blessings and gifts were given, and for whom they 
 were intended in the first place, though they were also 
 meant for the Gentiles, distant and foreign as they were 
 both in body and in spirit (Eph. ii. 13, 17), since they also 
 were to be called by the preaching of the Gospel to 
 become fellow-heirs with the Old Testament people of 
 God (39). This, however, is only a brief summary and 
 sample of all the solemn and repeated exhortations that 
 Peter addressed to his hearers, to move them to break 
 ofT, by repentance and baptism, their present spiritual 
 fellowship with their countrymen that persevered in their 
 perverse rejection of Christ, and thus to escape the impend- 
 ing judgment (40). Those now that in repentance and 
 faith received this exhortation, permitted themselves by 
 baptism to be added to the number of Christians, about 
 three thousand in all (41). And they were constant in 
 listening to the further instructions of the apostles ; in 
 cultivating brotherly communion, of course also with 
 
II. 42-47-] THE EFFECT OF PETER'S SERMON. 29 
 
 regard to mutual assistance and support (Rom. xv. 26 ; 
 2 Cor. viii. 4; Heb. xiii. 16); in having common meals 
 and in connection therewith celebrating the Lord's 
 Supper (i Cor. x. 16; xi. 17 sqq.) ; and in "all prayer 
 and supplication, praying at all seasons " (42 ; comp. 
 Eph. vi. 18). 
 
 And even those that did not become believers in Jesus 
 the Christ could not help having a feeling of awe in view 
 of the wondrous occurrences which they had either 
 witnessed or heard about, which awe prevented them 
 from disturbing the new-born Christian Church. And 
 this feeling was kept alive and increased by the many 
 miraculous deeds performed by the apostles in Jerusalem 
 (43). But those who had become believers were together 
 as much as possible and even had their goods in common 
 (44), disposing of whatever they possessed and dividing 
 the proceeds according to the wants of each (45). And 
 not only with one another did they hold constant com- 
 munion, but also with God, unanimously continuing their 
 attendance at the Old Testament sanctuary and besides 
 assembling in private houses, especially for the purpose 
 of celebrating the Lord's Supper, and in connection 
 therewith partaking of their food in a manner befitting 
 the followers of Christ (46), giving praise to God for all 
 His mercy and grace, and being regarded with favor by 
 the people in general. And Christ Himself took care of 
 the increase of His church, adding daily all those that 
 permitted themselves to be saved by Him from eternal 
 destruction (47). 
 
 Ver. 37. And said. As a natural result. Brethren. 
 Comp. verse 29. — Ver. 38. In the name, etc. Not mean- 
 ing the formula of baptism, but the sphere, foundation, 
 and ground of baptism, faith, and confession. The naiii£ 
 of Christ is His revelation as the Messiah and Saviour of 
 
30 THE ACTS. [ii. 38-45. 
 
 mankind, contained in the Gospel ; and faith in this 
 Gospel, in Jesus of Nazareth as the promised Messiah, is 
 to be their motive for being baptized, since otherwise 
 baptism, though valid and a means of grace in itself, 
 could not benefit and save them. The gift of the Holy 
 Ghost. This is always the consequence of baptism and 
 faith ; here, in the beginning of the church, it included 
 miraculous gifts as an incontrovertible proof of the divine 
 character of Christianity, which gifts now, after the 
 church has existed for many centuries and in many ways 
 manifested its divine origin, are no more needed as such 
 a proof. — Ver. 39. As many as. This need not mean 
 that God intends to call and save only some ; it rather 
 means that without the call to faith and salvation on the 
 part of God and the acceptance of this call on the part of 
 man, no one can be saved. Compare on this use of "as 
 many as," meaning all, iii. 24. — Ver. 40. Testified. 
 Charged earnestly, admonished solemnly. Crooked. On 
 a crooked, wrong way, perverse, wicked. — Ver. 41. Were 
 baptized. Not necessarily on the same day, nor by the 
 apostles only, nor by immersion ; though it would seern 
 most natural that they v/ere all baptized on that very 
 day, and not by immersion. — Ver. 43. Wonders and signs. 
 Comp. verse 22. — Ver. 44. Had ali things common. In 
 imitation, perhaps, of Christ and His disciples (John 
 xii. 6; xiii. 29). This was a spontaneous manifestation 
 and proof of first and fervent love, existing, however, 
 only in the church at Jerusalem, and there simply for a 
 short time, since its continuation became impracticable 
 when Christianity spread over the whole of Palestine and 
 the surrounding countries ; and also before it had not 
 been without its attending temptations and dangers, as 
 we see from the case of Ananias and Sapphira (v. i sqq.). 
 — Ver. 45. Possessions and goods. The former denotes 
 
n. 45-47-J THE EFFECT OF PETER'S SERMOi\. 31 
 
 lands, real estate, and the like ; the latter, all other kinds 
 of property. — Ver. 46. In the temple. The first Chris- 
 tians attended, as formerly, worship in the Old Testa- 
 ment sanctuary, as long as God did not by word or deed 
 direct them otherwise, that is, up to the destruction of 
 Jerusalem and the temple ; though, of course, with a far 
 different spirit and understanding from the great mass of 
 their countrymen, since they knew that all the temple 
 and its worship pointed to and prophesied was fulfilled 
 by Jesus the Christ, so that those types were really no 
 more necessary. This is a proof that the spirit of Chris- 
 tianity is conservative, not radical, doing away with old 
 usages and forms that are not sinful in themselves grad- 
 ually and only in so far as the Gospel demands it. The 
 temple, of course, is taken in the wider sense, including 
 the different courts. With gladness. In holy, spiritual 
 joy at the benefits conferred by God for the sake of 
 Christ. Singleness of heart. Simplicity, without any 
 spiritual pride or arrogance. — Ver. 47. Having favor 
 with all the people. No doubt, in consequence of their 
 conduct, and only so long as the people were not incited 
 against them by their leaders. To them. Lit. together. 
 In the latter signification some make this expression 
 begin the next chapter, against the testimony of the best 
 copies. 
 
CHAPTER III. 
 
 (A.) Healing of a Lame Man by Peter and John. 
 
 i-io. Now Peter and John were going up into the temple at the hour of 
 prayer, being the ninth hour. And a certain man that was lame from his 
 mother's womb was carried, whom they laid daily at the door of the temple 
 which is called Beautiful, to ask alms of them that entered into the temple; 
 who seeing Peter and John about to go into the temple, asked to receive an 
 alms. And Peter, fastening his eyes upon him, with John, said, Look on 
 us. And he gave heed unto them, expecting to receive something from 
 them. But Peter said. Silver and gold have I none ; but what I have, that 
 give I thee. In the name of Jesus Christ of Nazareth, walk. And he took 
 him by the right hand, and raised him up : and immediately his feet and his 
 ankle-bones received strength. And leaping up, he stood, and began to 
 walk; and he entered with them into the temple, walking, and leaping, and 
 praising God. And all the people saw him walking and praising God : 
 and they took knowledge of him, that it was he which sat for alms at the 
 Beautiful Gate of the temple : and they vvere filled with wonder and amaze- 
 ment at that which had happened unto him. 
 
 Among the many marvellous deeds performed by the 
 apostles for the sake of proving the divine character of 
 their preaching (ii. 43) was also the healing of a lame 
 man by Peter and John. These two apostles, according 
 to the custom of the first Christians (ii. 46), were on their 
 way to the temple place, there to observe the third and 
 last regular hour of prayer (i). Just then a poor lame 
 man, lame since his birth, was being carried to his daily 
 station at one of the temple gates, where he made his 
 living by begging (2). The two apostles were also asked 
 for an alms (3). But Peter, together with his companion, 
 looked sharply into his face to see whether he would be a 
 32 
 
III. 4-10.] HEALING OF A LAME MAN. 33 
 
 proper recipient of the gift that he meant to bestow upon 
 him (4) ; for the apostles, like their divine Master, were 
 not physicians by profession, and therefore did not in- 
 discriminately heal all sick persons with whom they came 
 in contact, but only those of whom they knew by divine 
 enlightenment that their healing would be of real, spiritual 
 and eternal use and benefit to them or others. The 
 lame man now watching them with eager desire (5), Peter 
 tells him that, indeed, he cannot give him, what perhaps 
 might be expected, a considerable sum of money ; but 
 that he can and will give him what is far better : com- 
 plete health through Jesus the Christ (6). And being 
 raised up by the hand of Peter, the lame man was healed 
 at once (7), so that he sprang to his feet and stood there, 
 then walked about, and first of all went with the apostles 
 to the temple place, manifesting his joy at the health he 
 had gained so unexpectedly, and praising God therefor 
 (8). Thus he proved that the apostles had not been 
 deceived in him. When, however, the people that 
 frequented the place saw the formerly so pitiable man in 
 his present happy condition (9), they were filled with the 
 greatest amazement (10). 
 
 Ver. I. Peter and John. These two apostles, belong- 
 ing to the four first called by Christ (John i. 40 sq.), we as 
 a rule find together, at least during the last days of 
 Christ's life on earth and the first time after His resurrec- 
 tion and ascension (Luke xxii. 8; John xviii, 15 sq. ; 
 xxi. 2, 7, 20 sqq. ; Acts viii. 14 sq.). Compare i. 13 ; ii. 14. 
 Hour of prayer. The Jews had, in accordance with 
 the three main divisions of day-time (Ps. Iv. 17), three 
 regular hours of prayer (Dan. vi. 10).' the third hour 
 of the day, 9 o'clock in the forenoon, for the morning 
 prayer, in connection with the morning sacrifice (comp. 
 ii. 15); the sixth hour, about noon (comp. x. 9 ); the ninth 
 3 
 
34 THE ACTS. [m. i-6. 
 
 hour, 3 o'clock in the afternoon, for the evening prayer, 
 in connection with the evening sacrifice (iii. i ; x. 3). The 
 ancient church adopted those hours when it fixed the 
 regular daily times for prayer. — Ver. 2. Door of the temple 
 which is called Beautiful. Probably the one opening 
 from the Court of the Gentiles eastward into the valley 
 of Jehoshaphat, near the porch of Solomon (ver. 1 1) called 
 Shushan after the Persian capital Susa (the " City of 
 Lilies "), where the market for doves and other sacrificial 
 requisites was situated, a convenient place for begging. 
 One of the gates of the temple is said by the Jewish 
 historian Josephus, who, however, gives neither the name 
 nor the exact location, to have been of peculiar richness 
 in material, Corinthian brass, and execution. Some 
 suppose this to have been the one meant here. The 
 name, certainly, would be entirely fitting. — Ver. 6. Silver 
 and gold have I none. In accordance with Christ's in- 
 junction (Matt. x. 9). " Centuries after Cornelius a Lapide 
 beautifully relates how Thomas Aquinas once came to 
 Pope Innocent IV. at a moment when the pontiff had 
 before him a great treasure of gold. ' See, Thomas,' said 
 Innocent, ' see, the church can no more say as it did in 
 those first days. Silver and gold have I none ? ' 'True, 
 holy father,' replied Thomas Aquinas, ' but the church of 
 the present day can hardly say to a lame man what the 
 church of the first days said, Arise and walk" {Popular 
 Commentary'). The worldly spirit gaining possession of 
 the Church more and more, especially under the popes, 
 certainly was the cause of her losing much of her spirit- 
 ual, if not miraculous, power. That give I thee. Here- 
 with, immediately. In the name of Jesus Christ, etc. 
 The fact that Jesus of Nazareth has proved and revealed 
 Himself as the promised Messiah or Christ, and Peter's 
 faith in this revelation, or name of Jesus, was the cause 
 
III. 10.] THE SECOND SERMON OF PETER. 35 
 
 that this miracle was wrought. (Comp. ii. 38.) — Ver. 10. 
 Took knowledge. Came to know full well, putting ques- 
 tions to him and others. 
 
 (B.) The Second Sermon of Peter. 
 
 11-26. And as he held Peter and John, all the people ran together unto 
 them in the porch that is called Solomon's, greatly wondering. And when 
 Peter saw it, he answered unto the people. Ye men of Israel, why marvel ye 
 at this man ? or why fasten ye your eyes on us, as though by our own power 
 or godliness we had made him to walk .'' The God of Abraham, and of 
 Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus ; 
 whom ye delivered up, and denied before the face of Pilate, when he had 
 determined to release him. But ye denied the Holy and Righteous One, 
 and asked for a murderer to be granted unto you, and killed the Prince of 
 life ; whom God raised from the dead ; whereof we are witnesses. And by 
 faith in his name hath his name made this man strong, whom ye behold 
 and know : yea, the faith which is through him hath given him this perfect 
 soundness in the presence of you all. And now, brethren, I wot that in 
 ignorance ye did it, as did also your rulers. But the things which God fore- 
 shewed by the mouth of all the prophets, that his Christ should suffer, he 
 thus fulfilled. Repent ye therefore, and turn again, that your sins may be 
 blotted out, that so there may come seasons of refreshing from the presence 
 of the Lord ; and that he may send the Christ who hath been appointed for 
 you, even Jesus : whom the heaven must receive until the times of restor- 
 ation of all things, whereof God spake by the mouth of his holy prophets 
 which have been since the world began. Moses indeed said, A prophet 
 shall the Lord God raise up unto you from among your brethren, like unto 
 me ; to him shall ye hearken in all things whatsoever he shall speak unto 
 you. And it shall be, that every soul, which shall not hearken to that 
 prophet, shall be utterly destroyed from among the people. Yea, and all the 
 prophets from Samuel and them that followed after, as many as have spoken, 
 they also told of these days. Ye are the sons of the prophets, and of the 
 covenant which God made with your fathers, saying unto Abraham, And 
 in thy seed shall all the families of the earth be blessed. Unto you first 
 God, having raised up his Servant, sent him to bless you, in turning away 
 every one of you from your iniquities. 
 
 The healed man in his gratitude and joyous excitement 
 clinging to his benefactors, the whole multitude, beside 
 themselves with astonishment, ran together by the porch 
 
36 THE ACTS. [III. 11-17, 
 
 of Solomon where the apostles now were (11). Then 
 Peter improved the opportunity of addressing them again 
 in a speech as earnest as it was warm-hearted, calling 
 upon them to repent and to believe in Jesus the Christ. 
 In the first place he emphatically disclaims all honor and 
 glory for himself and his fellow-apostle, as if they either 
 by their own power had brought about, or by their piety 
 had merited at the hands of God, that the perfect use of 
 his limbs had so miraculously been granted to the lame 
 man (12). No, the God of the Old Testament covenant 
 and promises has by His wonderful deed glorified Jesus 
 of Nazareth, proving Him to be the Servant of the Lord 
 in the most eminent sense, the Messiah and Redeemer 
 of the world ; that man whom they, in blind opposition 
 to God, had delivered up to the Roman procurator as 
 one of the greatest criminals, whose Messiahship they 
 had denied in the very face of this magistrate, and whose 
 crucifixion they had extorted from him against his better 
 judgment (13); that man who alone of all descendants 
 of Adam could defy His enemies to convict Him of only 
 one sin (John viii. 46), and to whom they nevertheless 
 preferred an infamous murderer (14); whom they had 
 put to death, but who, notwithstanding, is and was the 
 author and source of all life (John i. 4) and by His very 
 sufferings and death proved Himself such, and whom 
 therefore God gloriously raised from death, as the apostles 
 could testify, being eye and ear witnesses (15). Nothing 
 but faith in Jesus as the revealed Messiah has brought 
 about this miraculous healing (16). And then, in the 
 second place, the apostle entreats his hearers, whom he 
 loves, of whom he knows that they were not fully conscious 
 of the import of their doings when crucifying Christ, 
 although after Christ's activity among them they ought 
 to have known better (17), and whose conduct was 
 
III. 18-25.] THE SECOND SERMON OF PETER. 3^ 
 
 governed and overruled by an all-wise and almighty God 
 so as to bring about the fulfilment of the Old Testament 
 prophecies concerning the sufferings and death of the 
 Messiah (18) — he entreats them, in consideration of all 
 this, in true repentance and faith to return to the God of 
 their fathers, and thus, through Christ's all-atoning blood, 
 to receive forgiveness of all their sins, and especially of 
 that most grievous sin, the shameful maltreatment and 
 rejection of their Messiah. Then it will be possible for 
 a holy and righteous God to send down unto them times 
 of His spiritual refreshing even here on earth (19) and to 
 grant them perfect happiness when the Messiah, intended 
 for them first of all, comes the second time (20). For 
 after having, in accordance with the wise counsel and 
 decree of God, withdrawn His visible presence from His 
 Christians for some time He will visibly return for the 
 fulfilment of all the promises of God concerning the 
 perfect restitution of the happiness lost through sin (21). 
 Of this Messiah and His work, as also of the necessity of 
 obeying Him in true faith, Moses already has spoken in 
 the well-known passage concerning the prophet whom 
 God was to raise up among the people of Israel, in whom 
 all prophecy was to culminate, both as to revelation and 
 to fulfilment, and who was to be the mediator of a cove- 
 nant between God and man, as Moses had been, thousrh 
 in a far surpassing manner (22 sq.). And in accordance 
 with this all the prophets have foretold the doings and 
 sufferings of the Messiah as they have been realized in 
 Jesus of Nazareth (24). And now all these prophecies 
 and their basis, the covenant made with Abraham 
 and in him with his descendants, in the first place 
 referred and applied to Peter's hearers, they being the 
 natural children of Abraham and Isaac and hence 
 members of the people of the covenant, though the bless- 
 
38 THE ACTS. [III. 11-14. 
 
 ing promised to Abraham was intended for all men (25). 
 Therefore, Peter concludes, for them in the first place 
 God has made His Son man and sent Him to them with 
 all the blessings that as the Servant of God He has 
 acquired, of which they are to become partakers, pro- 
 vided only they return to God in true repentance (26). 
 
 Ver. II. Porch that is called Solomon's. A porch, or 
 portico, along the eastern wall of the temple area ; which 
 was said to have remained over from the destruction of 
 the temple by Nebuchadnezzar and therefore was called 
 after its original builder. (Comp. John x. 23.) — Ver. 12. 
 Answered. Comp. ver. 9. Ye men of Israel (ii. 22). 
 Why marvel ye at this man ? Or, this thing, i, e. this 
 occurrence ; namely, as if the healing had been brought 
 about by men in their own power. — Ver. 13. The God of 
 Abraham, etc. Your God in a special sense, to whom 
 you owe all you are and have, in whom you glory as the 
 only true God, who has also given you the promises con- 
 cerning the Messiah. Servant Jesus. Servant here, no 
 doubt, is the correct rendering of the Greek original, 
 which in the first place means cJiild, but then also boy, 
 servant, slave ; for as such a servant of God, in a special, 
 most eminent sense, the Messiah is described by Isaiah, 
 the Evangelist of the Old Testament, in the second half 
 of his prophetical book (chs, xl.-lxvi. ; comp. Matt. xii. 
 18). The Son of God became also His Servant in order 
 to save men, the unfaithful and sin-lost servants. Ye, 
 Emphatic, as also in the next verse, in contrast, here 
 with God, there with Pilate. Before the face. Charac- 
 terizes the impudence and shamelessness.— Ver. 14. The 
 Holy and Righteous One. Holy means separated and 
 free from all that is bad and sinful, and consecrated to 
 God and His service; rigJiteous, observing what is right, 
 being such as one ought to be, in accordance with the 
 
III. 14-17.] THE SECOND SERMON OF PETER. 39 
 
 will of God. This applies to Christ according to both 
 natures, the divine and the human. — Ver. 15, The Prince 
 of life. (Comp. also Heb. ii. 10; xii. 2.) The expression 
 is in contrast both with murderer and with killed. 
 Spiritual and eternal life, without which natural life has 
 no value, is here, of course, meant principally. We. 
 Emphatic ; we do not rely on rumors or the unreliable 
 reports of others. — Ver. 16. By faith in his name hath 
 his name, etc. Emphatic ; faith in Jesus the revealed 
 Messiah is the basis of the miracle, and the fact that 
 Jesus is this Messiah is the cause of it. The name of 
 Jesus is Jesus Himself in His revelation and manifesta- 
 tion as the Christ or Messiah ; without this revelation, or 
 His name, He would be of no use and benefit to us. 
 (Comp. ii. 38.) Whom ye behold and know. Gaze at 
 with amazement and have known for many years. The 
 faith which is through him. By Christ's grace and 
 power, manifested in all He had done. His life, teachings, 
 and miracles. His sufferings and death. His resurrection 
 and ascension, the pouring-out of the Holy Ghost, this 
 faith had been kindled and strengthened in the apostles. 
 The navie of Christ, His revelation as we now have it in 
 the Gospel, and faith in this name, go together, are 
 correlatives ; what is ascribed to the one, can also be 
 ascribed to the other, truly and justly, though not in the 
 same sense ; the name of Christ is the efficient cause ; 
 faith in this name, the instrumental cause. Hence, it 
 is unbiblical and wrong to separate these two causes ; 
 wherever the one is active and operating, the other must 
 also be acknowledged in its correlative sphere. In the 
 presence of you all. So that it is a manifest, undeniable 
 fact. — Ver. 17. Brethren. Members of the people of 
 God as well as Peter himself. Wot. Know (a form of 
 wit an, the German zvissen ; comp. to wit). In igno- 
 
40 THE ACTS. [in. 17-21. 
 
 ranee. Comp. Luke xxiii. 34. As did also your rulers. 
 
 Comp. I Cor. ii. 8. — Ver. i<S. Foreshewed. Announced 
 beforehand. All the prophets. All had prophesied, 
 directly or indirectly, of the kingdom of the Messiah, the 
 great hope of Israel, which now was realized by Jesus 
 of Nazareth. — Ver. 19. Blotted out. Obliterated, erased, 
 viz. from the book or record of divine omniscience and 
 holiness, so that they are no more taken account of, are 
 not punished. Seasons of refreshing. Usually under- 
 stood of the time after the second appearance of Christ, 
 of the hfe to come, or also of the so-called millennium ; 
 but the omission of the definite article and the plural 
 '' seasons " rather point to repeatedly recurring times, 
 brief though they be, when the quickening and 
 refreshing grace of God manifests itself in a special 
 sense, as for example in the first decades of the 
 Christian Church and the times of the reformation. 
 From the presence of the Lord. The seasons are re- 
 garded as something that exists in the presence of God 
 and is sent down by Him. — Ver. 21. Whom the heaven 
 must receive. The context, we think, proves this render- 
 ing- both of the Authorized and the Revised Versions 
 correct, over against the translation of Luther : WclcJier 
 muss den Hiuiniel einneJimen (" who must take [posses- 
 sion of] the heaven ") ; though this latter rendering is 
 also perfectly in accordance with grammar, the verb, 
 however, nowhere else being used in this sense. But the 
 rendering adopted also by us must be understood in the 
 sense given above ; for the Reformed idea that Christ 
 till His second coming is as to His human nature, of 
 which only, properly speaking, the ascension to heaven 
 can be predicated, sliut np in heaven, is manifestly pre- 
 cluded by Eph. iv. 10: " He that descended is the same 
 also that ascended far above all the heavens, that He 
 
III. 21-25.] THE SECOND SERMON OF PETER. 41 
 
 might fill all tilings!' Hence, this present passage in no 
 way prejudges the Lutheran doctrine of the real presence 
 of Christ's body and blood in the Eucharist. Scripture 
 must interpret Scripture, is the old hermeneutical rule ; 
 and Eph. iv. lO tells us distinctly how we must not un- 
 derstand Acts iii. 21. We will also mention the follow- 
 ing explanation of Luther's translation : " According to 
 the counsel and will of God Jesus must be satisfied with 
 heaven as a gift, where He rules supreme, until the time 
 has come when the complete fulfilment of all divine 
 promises takes place, and all His enemies are made the 
 footstool of His feet." But the first clause of our verse 
 is evidently in contrast with the sending of Christ spoken 
 of in the preceding verse ; and this contrast is only clear 
 when the heaven is regarded as having received Christ 
 and now holding Him as far as His visible presence on 
 earth is concerned, but not at all when it is regarded as 
 having been taken possession of by Him. (Comp. i. 1 1 ; 
 Phil. iii. 20.) — Ver. 22, Moses said. Deut. xviii. 15 sqq. 
 Indeed. Corresponding with and in verse 24 : on the one 
 hand, in the first place, Moses, the mediator and first 
 prophet of the Old Testament ; on the other hand, in 
 the second place, all the prophets following him. — 
 Ver. 23. Shall be utterly destroyed. Suffer eternal 
 death. — Ver. 24. All the prophets from Samuel and them 
 that followed after. A mixture of two constructions, 
 viz. All the prophets from Samuel, and, all prophets, 
 Samuel anei those that follozved. Samuel after Moses 
 opened the train of prophets proper, as the founder of 
 schools of prophets (i Samuel x. 5, 10; xix. 18 sqq.). 
 Concerning some of his immediate successors mentioned in 
 Holy Writ, compare 2 Sam. vii. 12 sqq. ; Acts ii. 30. 
 They also told of these days. Comp. Luke xxiv. 27. — 
 Ver. 25. Ye. Emphatic, denoting privilege and corre- 
 
42 THE ACTS. [in. 25, 26. 
 
 spending duty of receiving the Messiah when come. The 
 sons ... of the covenant. In the most intimate relation 
 to the covenant. (Comp. Matt. viii. 12.) In thy seed. 
 Christ, Abraham's seed in the most eminent sense, the 
 flower and head of the whole seed. (Comp. Gal. iii. 16.) 
 He is the cause that Abraham's seed in general, viz. 
 Israel, can be called a blessing to all nations, or families 
 of the earth, since to it the real blessing, Christ and 
 all His saving grace, was promised and given in the 
 first place. — Ver. 26. His Servant. Comp. ver. 13. To 
 bless you. Lit. blessing yoii, as far as He is concerned. 
 Every one. Subject, not object, of turning : in case 
 every one of you turn away, etc. 
 
CHAPTER IV. 
 (A.) Peter and John before the High Council. 
 
 1—22. 
 
 , ^_. And as they spake unto the people, the priests and the captain of 
 the temple and the Sadducees came upon them, being sore troubled be- 
 cause they taught the people, and proclaimed in Jesus the resurrection from 
 the dead. And they laid hands on them, and put them in ward unto the 
 morrow : for it was now eventide. But many of them that heard the word 
 believed; and the number of the men came to be about five thousand. 
 
 And it came to pass on the morrow, that their rulers and elders and 
 scribes were gathered together in Jerusalem ; and Annas the high priest 
 was there, and Caiaphas, and John, and Alexander, and as many as were of 
 the kindred of the high priest. And when they had set them in the midst, 
 they inquired. By what power, or in what name, have ye done this .' Then 
 Peter, filled with the Holy Ghost, said unto them. Ye rulers of the people, 
 and elders, if we this day are examined concerning a good deed done to an 
 impotent man, by what means this man is made whole ; be it known unto 
 vou all, and to all the people of Israel, that in the name of Jesus Christ of 
 Nazareth, whom ye crucified, whom God raised from the dead, even in him 
 doth this man stand here before you whole. He is the stone which was set 
 at nought of you the builders, which was made the head of the corner. 
 And in none other is there salvation : for neither is there any other name 
 under heaven, that is given among men, wherein we must be saved. 
 
 Now when they beheld the boldness of Peter and John, and had perceived 
 that they were unlearned and ignorant men, they marvelled ; and they took 
 knowledge of them, that they had been with Jesus. And seeing the man 
 which was healed standing with them, they could say nothing against it. 
 But when they had commanded them to go aside out of the council, they 
 conferred among themselves, saying, What shall we do to these men ? for 
 that indeed a no^table miracle hath been wrought through them, is manifest 
 to all that dwell in Jerusalem ; and we cannot deny it. But that it spread 
 no further among the people, let us threaten them, that they speak hence- 
 forth to no man in this name. And they called them, and charged them 
 not to speak at all nor teach in the name of Jesus. But Peter and John 
 answered and said unto them, Whether it be right in the sight of God to 
 
 43 
 
44 THE ACTS. [iv. i-8. 
 
 hearken unto you rather than unto God, judge ye : for we cannot but speak 
 the things which we saw and heard. And they, when they had further 
 threatened them, let them go, finding nothing how they might punish them, 
 because of the people; for all men glorified God for that which was done. 
 For the man was more than forty years old, on whom this miracle of heal- 
 ing was wrought. 
 
 Whilst Peter and John were addressing the people, as 
 stated summarily in the latter half of the preceding 
 chapter, they found themselves all at once surrounded by 
 enemies, led by Sadducees (i) who were displeased, and 
 indignant at the apostles, for preaching the resurrection 
 of Jesus, making it the proof for the possibility of a 
 resurrection from the dead, contrary to the Sadducean 
 view (Matt. xxii. 23), and the basis and source of a 
 blessed resurrection for man (2). And the apostles, de- 
 nounced, no doubt, either as causing a tumultuous con- 
 course of people, or as unlawfully arrogating to them- 
 selves the authority of public teaching, were cast into 
 prison to be tried next morning (3). But, notwithstand- 
 ing, their preaching had made such an impression upon 
 their hearers that the number of the converted men 
 alone rose to about five thousand (4). When on the 
 next day a plenary convention of the High Council had 
 been called (5), the two apostles were cited before it and 
 questioned as to the nature of the power and authority 
 for healing the lame man and thus causing an excite- 
 ment among the people (7). And then again the promise 
 of Christ concerning the Holy Ghost as the assistant and 
 advocate of His persecuted disciples (Luke xii. 1 1 sq.) 
 was fulfilled. Peter, who only a few wrecks before had 
 thrice denied his Master, from fear of prison and 
 death (Matt. xxvi. 69 sqq.), and afterwards, together with 
 his fellow-disciples, had shut himself up " for fear of the 
 Jews" (John xx. 19, 26), now, filled with the Holy Ghost 
 whom his risen and exalted Saviour had sent, fearlessly 
 
IV. 8-1 5-] PETER AND JOHN BEFORE HIGH COUNCIL. 45 
 
 addressed the highest tribunal of his people in a power- 
 ful, though brief, speech, not only answering their ques- 
 tions openly and courageously, but also solemnly declar- 
 ing unto them the only way of salvation (8). Since, he 
 says, he and John are now to be tried on account of a 
 good deed done to a poor sick man — a deed for which 
 praise and thanks are usually accorded, — and since their 
 judges wanted to know what Avas the real source and 
 cause of the extraordinary cure (9), not only these judges 
 but the whole people may know that faith in Jesus of 
 Nazareth, the Christ, so shamefully treated by them, but 
 so gloriously honored by God Himself, was this source 
 and cause (10). For He, indeed, and none other, is the 
 promised Messiah, the foundation and founder of the 
 kingdom of God, though the leaders of the Old Testa- 
 ment people of God in their blindness and perversity 
 have rejected Him (11). Hence He is also the sole 
 source and foundation of salvation for every individual 
 man, since in the whole world there is no second one 
 whom God has revealed and proved to be the object and 
 basis of saving faith (12). When the High Council ob- 
 served the boldness of the apostles and at the same 
 time had perceived their want of rabbinical and other 
 learning, as both were manifested in the speech of Peter, 
 they could not but be astonished ; and they also now rec- 
 ognized them as former companions of Jesus and hence 
 as witnesses of what had taken place with Him (13) ; and 
 when, besides, they saw the healed man standing with 
 them, a living testimony for them, instead of against 
 them, as he was doubtless meant to be when cited before 
 the Council, they had no more to say against the state- 
 ment of the apostles (14). Consequently they dismissed 
 them for the sake of having a private conference among 
 themselves (15). Here they had to acknowledge that 
 
46 THE ACTS. [iv. 15-22. 
 
 there was not a particle of reason for a judgment against 
 the apostles, since there was no possibility of denying the 
 manifest miracle wrought by them (16). As, however, 
 they wanted by all means to prevent the further spread- 
 ing of these news so favorable to the doctrine of Christ, 
 they agreed upon strictly enjoining the apostles from 
 making in future the name of Jesus the Christ the basis 
 and subject of their discourse with any man (17). This 
 having been communicated to the apostles in the strictest 
 form (18), they appealed to the judgment of the Coun- 
 cil itself whether in the eyes of God it would be right 
 for them to obey the former rather than the latter (19), 
 seeing that they had been constant companions of Christ 
 and hence eye and ear witnesses of what they preached, 
 and knowing that they had been permitted to be such 
 witnesses for the very purpose of afterwards proclaiming 
 what they had seen and heard (20). Hereupon the Coun- 
 cil knew nothing better than to increase its threats, since 
 it could not find a mode of punishing them that would 
 be sanctioned by the people who with one accord were 
 praising God for the glorious deed that had been done 
 (21), and which was so much the more glorious because 
 the person healed had been in his crippled condition for 
 more than forty years after his birth (22). 
 
 Ver. I. The priests. That were at that time perform- 
 ing the ministrations at the sanctuary. (Comp. Luke i. 5.) 
 The captain of the temple. The officer commanding at 
 that time the temple guard, consisting of Levites who 
 had to keep order on the temple place. (Comp. Luke xxii. 
 4.) The Sadducees. Who chanced to be there and were 
 especially provoked by the preaching of the apostles, so 
 contrary to their own distinctive tenets. " This sect 
 rejected all that mass of oral tradition which entered at 
 this period so largely into the teaching of the most popu- 
 
IV. 1-6.] PETER AND JOHN BEFORE HIGH COUNCIL. \^ 
 
 lar Jewish schools. It professed to accept, however, the 
 written word (not merely the books of Moses) as the rule 
 of faith. It affirmed, as their foundation doctrine, that 
 this life was the whole of man's existence. The creed of 
 the Sadducees seems to have been purely materialistic, 
 denying the existence of angel and spirit. Their import- 
 ance and power at the time was clearly out of proportion 
 to their real numbers, but they included in their ranks 
 many of the influential of the nation. The high priest's 
 family appears to have consisted mainly of Sadducees 
 (Acts v. 17). Josephus mentions another son of Annas, 
 subsequently high priest, as a Sadducee " (Hawson, in 
 Popular Coinin.). The Sadducees were the party of high- 
 lived aristocrats, adherents of the priests and partly them- 
 selves priests. Came upon them. All at once stood by 
 them. — Ver. 2. Taught the people. At all ; being un- 
 authorized, not members of a rabbinical school. And pro- 
 claimed in Jesus, etc. This was the special cause. In 
 Jesus is the proof and basis of our resurrection. — Ver. 3. 
 Now. Already ; hence, too late for a trial. — Ver. 4. Be= 
 lieved. Became believers. — Ver. 5. Rulers and elders and 
 scribes. Rulers, the members of the High Council in 
 general, including the three following classes: elders, heads 
 of families ; scribes, recognized teachers and interpreters 
 of the Law; and (ver. 6) high priests, including the ruling 
 high priest, those that formerly had occupied the office 
 but had been deposed, and members of the principal 
 priestly families from whom the high priests as a rule 
 were taken, or, as others will have it, the heads of the 
 twenty-four courses of priests. (Comp. Matt. ii. 4; v. 22.) 
 — Ver. 6. Annas . . . Caiaphas. (Comp. Matt. xxvi. 3; 
 Luke iii. 2.) The former, father-in-law of the ruling high 
 priest Caiaphas (A. D. 18-36), still wielded the greater 
 influence. John and Alexander. Not known ; though 
 
48 THE ACTS. [iv. 6-10 
 
 some suppose that the former is mentioned in the Tal- 
 mud as a noted man, and some, again, regard the latter 
 as the brother of the well-known Jewish writer Philo. 
 As many as were, etc. This seems to imply that, per- 
 haps because of the importance of the matter, also some 
 who were not members of the Council were called to 
 give advice. — Ver. 7. In what name. They were sup- 
 posed to have used in their formula of healing a name of 
 a different kind of being from those whose names were 
 so used for example by the exorcists (comp. Matt. xii. 27; 
 Acts xix. 13); these used the names of the patriarchs, of 
 Solomon, of God Himself, etc. In the opinion of the 
 High Council the apostles, as wicked men, could not 
 have performed such a miraculous healing by using the 
 name of a holy being as their authority and patron, but 
 only in league with an evil being. (Comp. Matt. xii. 24 
 sqq.) Ye. Emphatic ; insignificant men as you seem to 
 be, or at least not belonging to the circle of our pupils 
 and friends, whom we believe to be able to do something 
 extraordinary by the help of God. — Vcr. 8. Then. Em- 
 bracing this opportunity of witnessing for his Saviour and 
 calling the leaders of his people to repentance. Rulers 
 of the people and elders. Both expressions here apply 
 to all the members of the Council, the second, elders, 
 being used in the wider sense, synonymous with the first 
 — a solemn appellation and exordium. — Ver. 9. We. 
 Emphatic ; we entirely innocent men. By what means. 
 More in accordance with the question in verse 7 than the 
 other, equally possible, rendering, in wJioni ; the sense, 
 however, is ultimately the same. — Ver. 10. People of 
 Israel. Who ought to be the first to recognize and 
 accept the Messiah. (Comp. ii. 22). Ye. Emphatic, in 
 strong contrast with God ; the usual adverbs {men — de) 
 are omitted to secure energy of expression. In him. 
 
IV. io-i6.] PETER AND JOHN BEFORE HIGH COUNCIL. 49 
 
 Better than, in this, viz. name, because masculine pro- 
 nouns referring to Christ precede and follow ; in the 
 spirited solemnity of speech the person is mentioned in- 
 stead of the name, since either could be mentioned as the 
 source and cause of the miracle. (Comp. iii. 6.) — Ver. 1 1. 
 He is the stone, etc. Evidently an allusion to Ps. cxviii. 
 22 (comp. Matt. xxi. 42 ; — i Peter ii. 4 sqq. ; i Cor. iii. 1 1 ; 
 Eph. ii. 20). The leaders of the Jews, whose ofifice was 
 to build up the kingdom of God, the spiritual temple, 
 rejected Him on whom the whole building rests, and 
 must rest, if it is to be erected at all. — Ver. 12. In none 
 other : there is none of the same kind {alios) ; any other 
 name : there is none of a different kind {Jieteroii) ; hence, 
 there is absolutely no possibility of being saved except 
 in Christ Jesus and His Gospel, the latter containing the 
 revelation or name of Christ. (Comp. ii. 38.) For neither. 
 This second clause is to prove and strengthen the first, the 
 stress being on name; if God had given man a revelation 
 concerning any one else as being his redeemer and saviour, 
 of course salvation could not be said to have its source 
 solely in Jesus. (Comp. iii. 6.) Among men. So that it 
 be found and preached there. — Ver. 13. Beheld. With 
 astonishment. Unlearned. Without the literary educa- 
 tion of the rabbinical teachers. Ignorant. In general, 
 without learning. As, however, the education and learn- 
 ing among the Jews in those times as a rule was none 
 other than the rabbinical, having for its object the Script- 
 ures of the Old Testament and the tradition of the elders, 
 the two expressions are here by most regarded synony- 
 mous, emphasizing the common idea. (Comp. ver. 8.) — 
 Ver. 14. Standing. Which ability he owed to them. — 
 Ver. 16. A notable miracle. Manifestly and undeniably 
 a deed that must be regarded as a sign and proof of 
 something higher, of a power not their own. (Comp. ii. 
 4 
 
50 THE ACTS. [IV. 17-22. 
 
 22.) — Ver. 17. Speak. In general, combining the two 
 expressions used in the next verse. — Ver. 18. Speak. 
 Lit. give out a sound, speak in general, also in private 
 conversation. — Ver. 19. Comp. v. 29. In the sight 
 of Qod. Lit. before God, He being the Judge. — Ver. 20. 
 We. Emphatic ; whatever you may think, or what others 
 might do. — Ver. 21. Glorified. Continually (Imperfect). 
 — Ver. 22. Was wrought. Lit. had taken p/ace. 
 
 (B.) What Followed the Release of the Apostles. 
 
 23-37. And being let go, they came to their own company, and reported 
 all that the chief priests and the elders had said unto them. And they, 
 when they heard it, lifted up their voice to God with one accord, and said, 
 O Lord, thou that didst make the heaven and the earth and the sea, and 
 all that in them is : who by the Holy Ghost, h' the mouth of our father 
 David thy servant, didst say. 
 
 Why did the Gentiles rage, 
 And the peoples imagine vain things .'' 
 The kings of the earth set themselves in array, 
 And the rulers were gathered together. 
 Against the Lord, and against his Anointed : 
 for of a truth in this city against thy holy Servant Jesus, whom thou didst 
 anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples 
 of Israel, were gathered together, to do whatsoever thy hand and thy coun- 
 sel foreordained to come to pass. And now. Lord, look upon their threat- 
 enings : and grant unto thy servants to speak thy word with all boldness, 
 while thou stretchest forth thy hand to heal ; and that signs and wonders 
 may be done through the name of thy holy Servant Jesus. And when they 
 had prayed, theplace was shaken wherein they were gathered together; and 
 they were all filled with the Holy Ghost, and they spake the word of God 
 with boldness. 
 
 And the multitude of them that believed were of one heart and soul : and 
 not one of them said that aught of the things which he possessed was his 
 own; but they had all things common. And with great power gave the 
 apostles their witness of the resurrection of the Lord Jesus : and great grace 
 was upon them all. For neither was there among them any that lacked : 
 for as many as were possessors of lands or houses sold them, and brought 
 the prices of the things that were sold, and laid them at the apostles' feet : 
 a.\d distribution was made unto each, according as any one had need. 
 
IV. 23-33-] WHAT FOLLOWED APOSTLES' RELEASE. 51 
 
 And Joseph, who by the apostles was surnamed Barnabas (which is, being 
 interpreted. Son of exhortation), a Levite, a man of Cyprus by race, having 
 a field, sold it, and brought the money, and laid it at the apostles' feet. 
 
 After their release the two apostles went back to their 
 fellow-believers and communicated to them the decision 
 of the Council (23). Then all uniting in a common 
 prayer, addressed the King of kings (24). What He 
 through David had prophesied concerning the vain 
 ravings of the nations and their rulers against the Messiah 
 and the Kingdom of God founded and ruled by Him 
 (25 sq.), had now taken place even in the capital and 
 sanctuary of the chosen people (27) ; though, with all 
 their enmity, they could not but subserve the almighty 
 will and decree of God concerning man's salvation (28). 
 Hence, under the existing circumstances, the disciples 
 supplicate Him not to permit the threats of their and 
 His enemies to be realized, but to grant to His servants 
 a courageous continuation of their work (29), confirming 
 their preaching by miracles of every nature (30). In 
 manifest approval of their prayer God, in a manner, 
 repeated the extraordinary events of Pentecost, and 
 granted them the courage asked for (31). Just as the 
 external activity of the first Christians could not be 
 checked or changed by the enmity of the Jewish rulers, 
 so also the congregational life remained in its first ex- 
 emplary condition, notwithstanding circumstances had 
 changed to some extent, especially with regard to number. 
 (Comp. ii. 41 sqq. ; iv. 4.) The most complete harmony 
 prevailed among all, as became apparent especially in this 
 that the community of goods was kept up with universal 
 consent (32). And the more powerfully, because the 
 testimony of the mouth was confirmed by that of the 
 life, could the apostles perform their duty of preaching 
 the glad tidings of a risen and hence divinely-approved 
 
52 THE ACTS. [IV. 23-26. 
 
 Saviour. Nor did the primitive church lack the favor 
 of the, as yet not misled, people (33) ; for no unpre- 
 judiced person could be otherwise than favorably im- 
 pressed when he saw the fervid mutual love of the Chris- 
 tians manifested, under the guidance of their universally 
 respected and honored teachers, in such an extraordinary 
 way as is shown by the example of Barnabas (34-37). 
 
 Ver. 23. Chief priests and elders. Comp. ver. 5 ; as is 
 often the case, not all the classes constituting the Council 
 are mentioned. — Ver. 24. With one accord. Here we 
 have perhaps the first formula of a common prayer, which 
 was composed in accordance with the circumstances of 
 those days of constant persecution, and in which all 
 joined, not only with their hearts, but also with their 
 lips. This interpretation is, certainly, more in harmony 
 with the wording of the holy text than the other which 
 makes one, perhaps James (comp. xii, 17), the speaker 
 and the others participants merely in their hearts and 
 by saying. Amen. Lord. In Greek despot es, Master, 
 Sovereign, Ruler ; here in the most eminent sense, 
 denoting Him to whom everybody and everything is 
 subject, since the whole universe owes its very existence 
 to Him, as the next words say. Thou that didst make, 
 etc. This already implies the futility of all human op- 
 position and enmity. — Ver. 25 sq. Who by the Holy 
 Ghost . , . say. The Greek text of this clause as given in 
 the best manuscripts is unintelligible and seems to be a 
 mixture of different readings, whose meaning is given in 
 the Revised Version. Why did the Gentiles rage, etc. 
 Exactly the Septuagint translation of Ps. ii. i, 2. This 
 Psalm, then, prophesies of the Messiah, being inspired by 
 the Holy Ghost, and hence the true Word of God. The 
 Gentiles were represented, in the first fulfilment, by the 
 Romans ; the peoples, by the tribes and families of 
 
IV. 26-31.] WHAT FOLLOWED APOSTLES' RELEASE. 53 
 
 Israel ; the kings of the earth, by Herod ; the rulers, 
 
 by Pilate (ver. 27). And the history of the church, espe- 
 cially in the first centuries of its existence, furnishes a 
 multitude of other examples. Vain things in this con- 
 nection are plans that could never be successful, viz. the 
 extinction of Christ and His Kingdom. A conspiracy 
 against the Lord and against his Christ, the One v. horn 
 He has anointed with the Holy Ghost to be the Saviour 
 of mankind, cannot but be doomed to inglorious and 
 self-destructive failure. — Ver. 27. Thy holy servant. 
 (Comp, iii. 13.) Holy this Servant is called because He is 
 dedicated to the service of God in a special, the most 
 eminent, sense, and also because there is no vestige of 
 sin and transgression in Him. Anoint. Comp. x. 38 ; 
 Luke iii. 21 sq. ; iv. 18. — Ver. 28. (Comp. iii. 18.) Thy 
 hand. Figurative expression for the omnipotence of 
 God. (Comp. ver. 30; vii. 50; xiii. 11.) To do. That 
 was not their intention ; but God ruled it so. — Ver. 29. 
 Look upon. As a holy and righteous God cannot but do, 
 in displeasure and with the intention of ultimately pros- 
 trating them. Thy servants. Who are performing Thy 
 will and command, entirely devoted to Thy service, and 
 therefore entitled to Thy protection. Thy word. Not 
 really and ultimately their own. Speaking God's word 
 and doing His will, that is what constitutes a true servant 
 of God ; nothing else does. — Ver. 30. Stretchest forth 
 thy hand. Manifestest thy divine power. (Comp. ver. 28.) 
 To heaL Miraculously, hence also a sign and wonder, 
 but mentioned especially because it was the one performed 
 oftenest. (Comp. ii. 19.) Through the name. Comp. 
 iii, 6. Thy holy servant. Comp. ver. 27. — Ver. 31. 
 The place was shaken. God manifesting that He has the 
 earth itself in His omnipotent hands and therefore can 
 and will protect His servants against the mightiest of 
 
54 THE ACTS. [iv. 32-36. 
 
 men. (Comp. ii. 2-4.) — Ver, 32. Believed. Lit. had be- 
 come believers. One heart and soul. Most emphatic 
 expression of entire harmony. The heart in bibHcal 
 language is the organ and seat of the soul, connecting it 
 with the body, so that heart and soul denotes the whole 
 man. Not one. Lit. not even one, viz. of all that multi- 
 tude. His own. His exclusive property, so as to with- 
 hold it from his fellow-Christians. — Ver. 33. Gave. As 
 was their duty and office. Their witness. Which they 
 were able and commissioned to give. The resurrection 
 of the Lord. The divine attestation and proclamation of 
 the Messiahship and divinity of Jesus. (Comp Rom, i. 4.) 
 And. As a natural result and incident. Grace. Viz. of 
 God ; so understood by many ; but that would seem to 
 be superfluous to mention after what was stated in 
 ver. 31. Hence we think the usual interpretation of 
 the favor with which the mass of the people so far 
 regarded the Christians preferable^ the Greek word being 
 the same as that translatedy"az/cr in ii. 47. — Ver. 34. This 
 proved the sincerity of their profession of faith in 
 Christ and mutual love to one another, and hence im- 
 pressed the people favorably. — Ver. 35. Laid them at 
 the apostles' feet. As teachers and persons of dignity 
 and respect the apostles sat (comp. Matt. v. I ; Mark 
 ix. 35 ; Luke iv. 20) ; and those gifts were respect- 
 fully delivered to them for distribution. — Ver. 36. Bar- 
 nabas, Later on a propJiet and teacher (xiii. i ; comp. 
 xi. 22 sq. ; I Cor. xiv. 3), and already now manifesting 
 special gifts in that direction, most of all in exhortation 
 and consolation. His name seems to mean in literal 
 translation, Son {ba?-) of prophecy {nebuah), agreeing well 
 with the passages cited, since according to the last one a 
 prophet, or inspired man, was to speak also unto exhorta- 
 tion, the very word used here by Luke in explaining the 
 
IV. 37] WHAT FOLLOWED APOSTLES' RELEASE. 55 
 
 name. — Ver. 37. Although a native of the island of Cy- 
 prus, north-west from Palestine, Barnabas owned a piece 
 of land in the latter country, which Levites were permitted 
 to do (comp. Jer. xxxii. 7 sq. and i. i), notwithstanding 
 their not having been given an inheritance or portion in 
 the division of the country among the children of Israel 
 (Num. xviii. 20 ; Deut. x. 9). 
 
CHAPTER V. 
 
 (A.) The Hypocrisy and Punishment of Ananias 
 
 AND SaPPHIRA. 
 
 i-ii. But a certain man named Ananias, with Sapphira his wife, sold a 
 possession, and kept back pa7-t of the price, his wife also being privy to it, 
 and brought a certain part, and laid it at the apostles' feet. But Peter said, 
 Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to 
 keep back/(?r/ of the price of the land ? Whiles it remained, did it not re- 
 main thine own ? and after it was sold, was it not in thy power? How is it 
 that thou hast conceived this thing in thy heart ? thou hast not lied unto 
 men, but unto God. And Ananias hearing these words fell down and gave 
 up the ghost : and great fear came upon all that heard it. And the young 
 men arose and wrapped him round, and they carried him out and buried 
 him. 
 
 And it was about the space of three hours after, when his wife, not know- 
 ing what was done, came in. And Peter answered unto her, Tell me 
 whether ye sold the land for so much. And she said, Yea, for so much. 
 But Peter said unto her. How is it that ye have agreed together to tempt 
 the Spirit of the Lord? behold, the feet of them which have buried thy hus- 
 band are at the door, and they shall carry thee out. And she fell down im- 
 mediately at his feet, and gave up the ghost: and the young men came in 
 and found her dead, and they carried her out and buried her by her husband. 
 And great fear came upon the whole church, and upon all that heard these 
 things. 
 
 In contrast with the unselfish brotherly love evinced 
 by Barnabas and other Christians in placing all their 
 possessions at the disposal of their fellow-believers 
 (iv. 32 sqq.), we here find a married couple that also sold 
 a piece of land (3), but delivered only a part of the price 
 to the apostles, pretending, however, that they had 
 brought it all (i sq.). Here, then, is the first case of 
 56 
 
V. 3-S.] ANANIAS AND SAPPHIRA. 57 
 
 manifest hypocrisy that we meet in the history 
 of the Christian Church ; and in order to show 
 to everyone what a grievous and abominable sin 
 it is in the eyes of God, and ought to be in the eyes 
 of every child of God, and to set a warning example to 
 all, it is here punished severely by God Himself through 
 Peter, the leader of the first Christians. (Comp. i. 1 3.) By 
 immediate divine illumination he knew at once that 
 Ananias was the willing tool of the liar from the be- 
 ginning (John viii. 44), and hence asked him why he had 
 opened his heart to the promptings of Satan to try to 
 deceive even the Holy Ghost who manifestly governed 
 the Church through the apostles (3), seeing that he had 
 in no way been compelled either to sell the piece of land, 
 or, having sold it, to hand over any part of the proceeds 
 to the common treasury (ii.45) ; and why, instead of with- 
 standing the temptations of the evil one, he had even pre- 
 meditatedly lied to God, the Holy Ghost, Himself, of 
 whom the apostles simply were the instruments (4). 
 And God sanctioned and confirmed this rebuke by re- 
 moving at once the hypocrite from the midst of the con- 
 gregation, to the great fear of all that were present and 
 as a solemn warning to them (5), The younger men in 
 the congregation, appointed, perhaps, to do services of 
 this nature, buried the body (6). Then about three 
 hours later Sapphira came, probably in quest of her long- 
 absent husband (7). Peter addressed her by putting the 
 question, whether in fact they had received for their 
 property just that sum of money that her husband had 
 brought and that still was lying at the feet of the 
 apostles ; and she, instead of at least now confessing 
 the truth and repenting of her hypocrisy, repeated the 
 lie, showing thereby that at heart she was just as little a 
 Christian as her husband (8). Peter, having directed her 
 
58 THE ACTS. [V. 2-4. 
 
 attention to the wicked condition of heart that had made 
 it possible for her and her husband to plan together the 
 sin they had committed and thus by deliberate hypocrisy 
 to try the Holy Ghost as to whether He knew what they 
 were doing, then announced to her the same punishment 
 that just now had befallen her husband, sudden death 
 (9). And so it took place (10); and the result of this 
 repeated punishment of malicious hypocrisy was the in- 
 tended one : a salutary fear came not only upon all the 
 Christians, but upon all that heard of the sad occurrence 
 (II). 
 
 Ver. 2. Also being privy to it. Also knowing it, as 
 well as he. — Ver. 3. Why. Ananias should, and could, 
 have Avithstood the temptation of Satan in the power given 
 by the Holy Ghost to faith, instead of opening his whole 
 heart to him. To lie. The object of Satan ; and 
 Ananias carried it out, as far as he could. — Ver. 4. Re- 
 mained, viz. unsold. Was it not in thy power, viz. the 
 price obtained. Hence, no one was compelled by any 
 rule or regulation to take part in the communion of goods ; 
 it was altogether a matter of spontaneous mutual love. 
 (Comp. ii. 44.) And what was not a law even then for 
 the comparatively few Christians, at the time of first, 
 fervent love, much less can be such in our times, so 
 different in almost every respect. Not all that the 
 apostles and first Christians did was a law and rule for 
 other Christians, not even for those under the very same 
 circumstances, since in some matters the apostles and first 
 Christians could also have acted otherwise without sin- 
 ning against a commandment or rule laid down by 
 Christ. The Lord has not tied down the life of His 
 believers to a multitude of laws and regulations fixing 
 every detail of their conduct. Love to God and their 
 fellow-men, especially their fellow-believers, is their gov- 
 
V. 4-6.] ANANIAS AND SAPPHIRA. 5^ 
 
 erning principle, and its manifestation may, yea must, 
 vary in form and detail in accordance with the times and 
 circumstances. How is it that. What is the reason that, 
 why. But unto God. This, compared with the pre- 
 ceding verse, proves that the Holy Ghost is God. 
 Ananias had certainly also lied to men, namely, the 
 apostles and others ; but ultimately and really his sin 
 was directed against God the Holy Ghost, and as such 
 it was here regarded and punished. Hence the strong 
 expression, correctly understood, is entirely in place ; the ex- 
 pression, Not so much unto men as unto God, would weaken 
 the sense that is to be expressed. Comp. Ps. li. 4, where 
 David, after having committed adultery and murder, sins 
 that certainly are directed also against men, says, Against 
 Thcc, Thee only, have I sinned, because the fact that his 
 twofold crime was ultimately and really a most grievous 
 transgression of the will and law of his God and Benefactor 
 was now realized by him. — Ver. 6. The young men. Lit. 
 the younger ones; in compliance with the will of God as 
 expressed ; e. g. i Pet. v. 5 ; Luke xxii. 26. Thus far the 
 necessity of appointing special ofificers for work of that 
 kind had not yet arisen ; love, which is always ready to 
 serve, and especially in the sphere most appropriate and 
 natural, filled the souls of the young as well as of the old. 
 Wrapped him round. Namely, '' each limb with the linen 
 cloths used in the burying of the dead, sprinkling spices 
 between each fold of the linen" {Pop. Coirnn.), or, more 
 natural under the circumstances, covered him, viz. the 
 whole body, the face included. Others retain the usual 
 signification of the Greek verb and translate, placed to- 
 gether, or drew together, viz. his stiffening limbs, laid him 
 out. Carried him out, viz. from the city, where only in 
 exceptional cases burials took place. Buried him. Im- 
 mediately, in accordance with Oriental usage, an early 
 
6o THE ACTS. [v. 7-1 1. 
 
 burial being necessary in the hot climate. — Ver. 7. Three 
 hours. The time taken up with the burial. (Comp. ver. 
 9.) — Ver. 8. Answered. Began to speak, addressed her, 
 replying not to anything that had been said, but to some- 
 thing that had taken place; an imitation of the Hebrew 
 idiom used in the Septuagint and then also in the New 
 Testament. (Comp. Matt. xi. 25.) — Ver. 9. Tempt. Try 
 God's omniscience, power, love, etc., in presumptuous- 
 ness, audacity, unbelief, etc. (Comp. Matt. iv. 7.) The 
 feet. A vivid description (comp. Luke i. 79 ; Rom. 
 iii. 15 ; X. 15) ; perhaps the sound of their steps was just 
 heard. — Ver. 11. All that heard these things. This 
 evidently here means more than the similar expression 
 in ver. 5. 
 
 (B.) The Miraculous Progress of the Church. 
 
 12-16. And by the hands of the apostles were many signs and wonders 
 wrought among the people ; and they were all with one accord in Solomon's 
 porch. But of the rest durst no man join himself to them : howbeit the 
 people magnified them ; and believers were the more added to the Lord, 
 multitudes both of men and women ; insomuch that they even carried out 
 the sick into the streets, and laid them on beds and couches, that, as Peter 
 came by, at the least his shadow might overshadow some one of them. And 
 there also came together the multitude from the cities round about Jeru- 
 salem, bringing sick folk, and them that were vexed with unclean spirits : 
 and they were healed every one. 
 
 Whilst the Lord confirmed the preaching of His 
 apostles by the promised signs (Mark xvi. 17 sqq.), the 
 congregation, regularly assembled in the porch of Solomon 
 (iii. 11), was safe from disturbing intrusions of inquisi- 
 tive or hypocritical outsiders; for, notwithstanding the 
 great veneration shown the Christians by the people, fear 
 inspired by the death of Ananias and Sapphira was prevent- 
 ing all that did not really belong to them from joining them 
 (12 sq.). But so much the more real believers v/ere added, 
 
V. 12-15.] FROGKESS OF THE CHURCH: 6l 
 
 numbers of both sexes (14). The result of all this was 
 such a confidence in the apostles and their divine mission 
 and power that sick persons were even brought out into 
 the streets in order that at least the shadow of Peter 
 might fall upon them and they might thus be healed— an 
 expectation that, no doubt, was fulfilled, the Lord regard- 
 ing the incipient faith manifesting itself thereby, and His 
 power not being bound to any particular means (15). 
 Yea, even the inhabitants of the neighboring towns came 
 in great numbers and had their sick healed (16). 
 
 Ver. 12. By the hands. May be a Hebraism meaning 
 simply by or through ; it may, however, also be used 
 because the apostles as a rule performed their miracles of 
 healing by laying on of hands (comp. Mark xvi. 18), this 
 being a symbol of the benefit conferred. Signs and 
 wonders. Comp. ii. 19. All. The Christians, not only 
 the apostles. (Comp. ii. i.)— Ver. 13. Of the rest. Those 
 that had not yet become Christians ; the same as the 
 people mentioned afterwards, not the common Chris- 
 tians, who by some are supposed to have stood in such 
 awe of the apostles that they did not dare to commune 
 with them — a supposition that is in direct opposition to 
 the spirit of Christianity. (Comp. Matt, xxiii. 8 sqq.) 
 Howbeit. Although ; lit. hut (nevertheless) ; hence the 
 keeping aloof from the Christians (not simply the 
 apostles) had not its cause in contempt and the like. 
 Magnified. Esteemed higJdy, and in consequence, lauded, 
 extolled, celebrated.— Ver. 14. The more. By the atti- 
 tude of the people. To the Lord. As the Head of the 
 Church, which is His body (comp. xi. 24); though these 
 words could also be connected with believers (comp. xvi. 
 34), so that the sense would be, Believers in the Lorei were 
 added, viz. to the Church. (Comp. ii. 47.)— Ver. 15. As 
 to the various modes of miraculous healing comp. xix. 
 
62 THE ACTS. [v. i6. 
 
 12 ; Matt. ix. 20sqq.; viii. 3.— Ver. 16. Sick folk. Of the 
 common nature, from natural causes. The vexed with 
 unclean spirits were also sick, but their sickness was the 
 result of demoniacal possession. This passage is a proof 
 that these two differed in kind, as to the ultimate causes, 
 and not merely in degree, as Rationalists and others 
 have claimed. (Comp. viii. 7 ; Luke iv. 40 sq.; Matt, 
 iv. 24.) 
 
 (C.) Renewed Persecutions of the Apostles. 
 
 17-42. But the high priest rose up, and all they that were with him 
 (which is the sect of the Sadducees), and they were filled with jealousy, and 
 laid hands on the apostles, and put them in public ward. But an angel of 
 the Lord by night opened the prison doors, and brought them out, and said. 
 Go ye, and stand and speak in the temple to the people all the words of 
 this Life. And when they heard this, they entered into the temple about 
 daybreak, and taught. But the high priest came, and they that were with 
 him, and called the council together, and all the senate of the children of 
 Israel, and sent to the prison-house to have them brought. But the ofiicers 
 that came found them not in the prison ; and they returned, and told, say- 
 ing. The prison-house we found shut in all safety, and the keepers standing 
 at the doors : but when we had opened, we found no man within. Now 
 when the captain of the temple and the chief priests heard these words, 
 they were much perplexed concerning them whereunto this would grow. 
 And there came one and told them. Behold, the men whom ye put in the 
 prison are in the temple standing and teaching the people. Then went the 
 captain with the officers, and brought them, bid without violence ; for they 
 feared the people, lest they should be stoned. And when they had brought 
 them, they set them before the council. And the high priest asked them, 
 saying. We straightly charged you not to teach in this name : and behold, 
 ye have filled Jerusalem with your teaching, and intend to bring this man's 
 blood upon us. But Peter and the apostles answered and said. We must 
 obey God rather than men. The God of our fathers raised up Jesus, whom 
 ye slew, hanging him on a tree. Him did God exalt with his right hand to 
 be a Prince and a Saviour, for to give repentance to Israel, and remission of 
 sins. And we are witnesses of these things ; and so is the Holy Ghost, 
 whom God hath given to them that obey him. 
 
 But they, when they heard this, were cut to the heart, and were minded 
 to slay them. But there stood up one in the council, a Pharisee, named 
 
V. 17-22.] RENEWED PERSECUTIONS OF APOSTLES. 63 
 
 Gamaliel, a doctor of the law, had in honour of all the people, and com- 
 manded to put the men forth a little while. And he said unto them. Ye 
 men of Israel, take heed to yourselves as touching these men, what ye are 
 about to do. For before these days rose up Theudas, giving himself out 
 to be somebody; to whom a number of men, about four hundred, joined 
 themselves : who was slain ; and all, as many as obeyed him, were dispersed, 
 and came to nought. After this man rose up Judas of Galilee in the days 
 of the enrolment, and drew away some of the people after him : he also per- 
 ished ; and all, as many as obeyed him, were scattered abroad. And now I 
 say unto you, Refrain from these men, and let them alone: for if this coun- 
 sel or this work be of men, it will be overthrown : but if it is of God, ye 
 will not be able to overthrow them ; lest haply ye be found even to be light- 
 ing against God. And to him they agreed : and when they had called the 
 apostles unto them, they beat them and charged them not to speak in the 
 name of Jesus, and let them go. They therefore departed from the presence 
 of the council, rejoicing that they were counted worthy to suffer dishonour 
 for the Name. And every day, in the temple and at home, they ceased not 
 to teach and to preach Jesus as the Christ. 
 
 The miraculous activity of the apostles and the conse- 
 quent spreading of the Gospel and the Church no longer 
 permitted the high priest and the allied party of the 
 Sadducees to remain inactive : full of zeal for their posi- 
 tion and dignity and of hatred of Jesus and His disciples, 
 they caused the apostles to be seized and put into the 
 public prison (17 sq.). But God showed His power to 
 help His servants out of every danger, miraculously 
 delivering them by an angel and commanding them frankly 
 and courageously to preach on the very temple place 
 the Gospel, that means and source of a life that glad- 
 dened their hearts, and to whose spreading they had 
 consecrated themselves (19 sq.). Whilst they were obey- 
 ing this command the high priest and his companions 
 repaired to the meeting place of the Grand Council and 
 had all the members of this tribunal called together for 
 an extraordinarily important session, and then sent for 
 the apostles to be tried (21). The officers, indeed, 
 found the prison securely locked and the guards at theif 
 
64 THE ACTS. [v. 22-32. 
 
 posts, but no prisoners ; and returned with this news (22 
 sq.). The result was general embarrassment, the torment- 
 ing question occurring to all what these miraculous 
 events connected with the apostles might yet lead to 
 (24). Then some one came with the surprising news that 
 the prisoners were openly and frankly preaching on the 
 temple place as formerly (25), Now the commander of 
 the temple guard with his officers brought them, though 
 he did not dare to use any violence, since there was 
 reason to fear that the people would, perhaps by open 
 rebellion, resent any further maltreatment of their favor- 
 ites (26). Having been placed before the Council, they 
 were rebuked by the president for having, against all 
 expectations, so flagrantly disregarded the strict injunc- 
 tion no more to make the revelation of Jesus as the Christ 
 the basis and subject of their preaching, and for evidently 
 desiring to make the Council responsible in the eyes of 
 the people for the crucifixion of Him whose name he 
 does not even deign to mention (27 sq,). Hereupon 
 Peter, in the name of all the apostles, in the first 
 place, emphatically repeats the reply given under similar 
 circumstances, namely, that the commandment of God 
 must supersede that of men (29). Moreover, it is the 
 manifest will of God that the apostles should preach the 
 Gospel of Jesus-the Christ ; for this very God of the Old 
 Testament covenant and promises has raised from the 
 dead this Jesus who by the people of the covenant was 
 indeed not only not received, but even murdered most 
 shamefully (30), and has, in His omnipotence, made Him 
 the Ruler of the kingdom of heaven and the Saviour of 
 mankind, in order that by His Spirit He might bring men 
 to repentance and thus be able to impart to them forgive- 
 ness of sins, life, and salvation (31). And the apostles 
 are the very men whom God has made witnesses of all 
 
V. 32-42.] RENEWED PERSECUTIONS OF APOSTLES. 65 
 
 this, together with the Holy Ghost who is given to them 
 as to all believers in Christ, endowing them with wisdom, 
 courage, and miraculous gifts (32). This frank and 
 solemn answer of the apostles provoked the Council 
 exceedingly, and they deliberated about putting them to 
 death (33). But this was opposed by one of the most 
 respected and shrewd members of the tribunal, Gamaliel. 
 In private conference with his colleagues he called upon 
 them to be careful with regard to their procedure against 
 these men (34 sq.). Two cases of recent history could 
 teach them that such movements finally meet with an 
 inglorious collapse, if they simply pretend to be of divine 
 origin (36 sq.). And they could safely apply this also to 
 the case in hand ; hence, it would be the most prudent 
 course to let the apostles go unpunished and unmolested 
 (38), seeing also that a different course would involve the 
 risk of not merely not accomplishing anything, but even 
 of fighting against God Himself, and of incurring His 
 displeasure and punishment, in case this new movement 
 should after all, contrary to expectation, prove to be of 
 divine origin (39). This cautious, politic advice approved 
 itself to the judgment of the Council, and the apostles 
 were set free, not, however, before they were subjected to 
 the common, but cruel and ignominious punishment of 
 beating and were again enjoined from preaching the 
 Gospel of Jesus the Christ (40). But they regarded this, 
 in human eyes, shameful treatment, since they had to 
 undergo it simply because of their confessing Jesus as 
 the Christ, as a great honor, of which they had reason to 
 be glad and proud (41), and hence continued their work 
 of teaching, and especially preaching the Gospel of Jesus 
 the Christ, every day, both in public and in private (42). 
 Ver. 17. The high priest. According to iv. 6 Annas. 
 Rose up. Began to take measures, thinking it high time 
 5 
 
66 THE ACTS. [v. 17-27. 
 
 to interfere — a vivid description of his now commencing 
 activity. 5ect. The word in the Greek {Jiaircsis) means 
 a cJioice ; a cJioscn opinion or tout ; a body of men sepa- 
 rating themselves from others and following their own 
 tenets (a sect ox party)^ sometimes with a suggestion of 
 reproach. In the New Testament (Gal. v. 20; i. Cor. xi. 
 19) it also denotes a dissension arising from diversity of 
 opinions and aims (Grimm-Thayer). Sadducees. Comp. 
 iv.i. — Ver. 20. Stand. Including boldness and frankness. 
 (Comp. ii. 14.) In the temple. The most public as well 
 as holy place. (Comp. il. 46.) To the people. Publicly, to 
 all that could and would hear. All the words of this life. 
 The whole revelation of God through Christ as the only 
 way to life spiritual and eternal, a life manifest in the 
 apostles and continually preached by them. (Comp. John 
 vi. 68.) — Ver. 21. And all the senate of the children of 
 Israel. Seems to be only another, honorary, expression 
 for Council, the latter term denoting the functions of 
 this body, viz. to meet for deliberating and passing 
 resolutions, the former pointing to its standing and 
 dignity, composed, as it was, of the older and experienced 
 men {senate from senex, old man,=the Greek gcrousia 
 iromgeron, old man,=alderman==older man ) ; some, how- 
 ever, suppose that because of the importance of the 
 matter not only those elders were called who were mem- 
 bers of the Council, but all of them. (Comp. iv. 5 sq.) 
 — Ver. 24. The captain of the temple (iv. i). He was the 
 first person to be notified, having, no doubt, superin- 
 tended the seizure and imprisonment of the apostles, 
 since he was the superintendent of the public prison, and 
 consequently responsible for the prisoners. Whereunto 
 this would grow. Lit. w/iat this might come to be. — Ver. 
 25. In the temple standing, etc. In strict obedience to 
 Jthe divine command (20). — Ver. 27. Asked them. It 
 
V. 27-34-] RENEWED PERSECUTIONS OF APOSTLES. 67 
 
 was a question not in form, but in meaning ; for the high 
 priest wanted them to explain what moved them to act 
 as they did.— Ver. 28. Straitly. Strictly, sternly. In this 
 name, lit. upon this name. (Comp. iv. 17.) Bring this 
 man's blood upon us. Have it avenged upon us by per- 
 haps even causing an uproar of the people. — Ver. 29. 
 We must obey, etc. (Comp. iv. 19.) The maxim is here 
 enunciated in its most emphatic and general form ; lit. 
 it is necessary to obey, etc. — Ver. 30. The God of our 
 fathers. What He does is surely in accordance with His 
 promise and ought to be reverently accepted by the 
 children of those fathers. (Comp. iii. 13.) Ye slew. Comp. 
 ii. 23. Ye. Emphatic; Pilate and others were simply their 
 assistants and instruments (Matt, xxvii. i sq. 15 sqq.). 
 Hanging him on a tree. The most ignominious and 
 painful death of crucifixion. (Comp. Gal. iii. 13.) — Ver. 31, 
 With his right hand. Comp. iv. 28. A prince and a 
 saviour. Comp. ii. 36; iii. 15. To Israel. In the first 
 place, as the people of the covenant ; but not alone. 
 (Comp. ii. 39; Rom. i. 16.) — Ver. 32. We. Emphatic; 
 hence the rule laid down in verse 29 (comp. iv. 19. 20) 
 applies in this case. These things. Both of the suffer- 
 ings and death and of the resurrection and exaltation of 
 Christ. And so is the Holy Ghost. Comp. John xv. 26 
 sq.; Acts xv. 28 ; Rom. viii. 16. — Ver. 33. Were cut to 
 the heart. Lit. were torn asunder, rent with vexation 
 and anger ; a stronger expression than sore troubled (iv. 2). 
 Were minded. Lit. wished, desired, according to the 
 reading of some copies ; took counsel, according to that of 
 others. The preponderance of authority seems to be in 
 favor of the former reading. — Ver. 34. Gamaliel. The 
 teacher of St. Paul (xxii. 3), probably identical with the 
 celebrated grandson of Hillel (comp. note on Matt. xix. 3), 
 regarded by the Jews as one of the seven greatest 
 
68 THE ACTS. [V. 34-37. 
 
 teachers of the Law, and by later Christian tradition 
 represented as already at this time a secret Christian, like 
 Nicodemus (John xix. 38 sq.), and afterwards, together 
 with the latter and his own son, baptized by Peter and 
 John. Doctor. Teacher. Put the men forth. Com p. i v. 
 15. — Ver. 35. Men of Israel. Comp. ii. 22, Astouching 
 these men. Could belong to the following words, occu- 
 pying an emphatic position. What ye are about to do as 
 touching- these men. Yet the construction of the R. V. is 
 the usual as also the natural one, if we do not connect it 
 with both the preceding and the following clauses, 
 supplying it once, which, certainly, is not impossible. — Ver. 
 36. Theudas. The person of this name meant here is 
 said to have come forth with grand pretensions before 
 these days, that is, some time ago, and to have found a 
 comparatively small number of adherents ; he cannot, 
 therefore, be identical with a similar character of the 
 same name whom Josephus mentions as, ten years later, 
 having claimed to be a prophet and misleading a very 
 great number of Jews ; moreover, neither the name 
 Theudas nor such an occurrence was uncommon in those 
 troublous and excited times. Hence, there is not the 
 least necessity for assuming here, as some do that have 
 laxer views with regard to inspiration, a chronological or 
 historical mistake of Luke. Somebody. A man of great 
 importance. Slain. No doubt by the Romans. Came 
 to naught. Did not succeed in their undertaking, some, 
 perhaps, being even put to death, others at least 
 imprisoned. — Ver. 37. Judas. Born at Gamala in Gaulo- 
 nitis, east of the Sea of Galilee, but called a Galilean, 
 also by Josephus, because he as a rule lived and labored 
 in Galilee. After the deposition of Archelaus (comp. 
 Matt, xxvii. 2), about A. D. 6, he violently opposed the 
 second enrolment conducted by Quirinius. (Comp. Luke 
 
V. 37-42.] RENEWED PERSECUTIONS OF APOSTLES. 69 
 
 ii. 2.) Drew away. Excited to revolt. — Ver. 38. Refrain. 
 Stand aloof, keep away, cease vexing them. This counsel 
 or {rather) tliis worl<. The counsel or plan was already 
 being executed ; one and the same thing is designated as 
 to its different sides. (Comp. verse 21.) — Ver. 39. Over= 
 tlirow tiiem. Bring to naught, render fruitless and in vain 
 their endeavors. Lest haply. Supply before these words 
 the idea, be careful. Haply. Perhaps. — Ver. 40. Beat 
 them. To satisfy the disobeyed authority of the council. 
 — Ver. 41. Name. In an eminent s^nso., Jesus the revealed 
 Christ. (Comp. iii. 6 ; iv. 10; ii. 38.) — Ver. 42. To teach 
 and to preach, etc. The former included especially the 
 latter, but also the teaching of the Law and repentance. 
 
CHAPTER VI. 
 
 (A.) The Election of the Seven Assistants. 
 
 1-7. Now in these days, when the number of the disciples was multiply- 
 ing, there arose a murmuring of the Grecian Jews against the Hebrews, be- 
 cause their widows were neglected in the daily ministration. And the 
 twelve called the multitude of the disciples unto them, and said. It is not fit 
 that we should forsake the word of God, and serve tables. Look ye out 
 therefore, brethren, from among you seven men of good report, full of the 
 Spirit and of wisdom, whom we may appoint over this business. But we 
 will continue stedfastly in prayer, and in the ministry of the word. And 
 the saying pleased the whole multitude : and they chose Stephen, a man full 
 of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, 
 and Timon, and Parmenas, and Nicolas a proselyte of Antioch : whom they 
 set before the apostles : and when they had prayed, they laid their hands 
 on them. 
 
 And the word of God increased ; and the number of the disciples multi- 
 plied in Jerusalem exceedingly ; and a great company of the priests were 
 obedient to the faith. 
 
 Not even in the primitive Church that possessed such 
 extraordinary gifts and gained so many a victory over its 
 opponents was sin altogether lacking : the first Chris- 
 tians were just as little perfect as the members of the 
 Church militant ever have been or ever will be here on 
 earth. When the number of Christians was constantly 
 increasing and in consequence accurate supervision grew 
 difficult, it became manifest that the wonted insolence 
 and contempt of those Jews that spoke the Hebrew 
 language over against those that used the Greek had also 
 found entrance into the Church. The Christian converts 
 of the latter class began to complain that the widows 
 70 
 
VI. 1-7.] THE ELECTION OF THE SEVEN ASSISTANTS. 71 
 
 belonging to them did not receive the proper regard in 
 the daily distribution of provisions incident to the com- 
 munity of goods that, in a manner, at that time prevailed 
 in the Church at Jerusalem (i ; comp. ii. 44 sq.)- As 
 this complaint evidently had some foundation, the 
 apostles, as the natural leaders of the Church, thought it 
 best from now on to have some appointed official 
 assistants for this matter, whose impartiality and equity 
 could be trusted. But, notwithstanding their exception- 
 ally high position, they did not simply themselves appoint 
 these assistants ; on the contrary, for an example to be 
 followed by all their successors in the preaching of the 
 Gospel, they called together all the members of the con- 
 gregation and pointed out to them the impropriety of 
 their, the apostles', devoting their time and energy to 
 the distribution of provisions, and thereby necessarily to 
 some extent neglecting their proper office, the preaching 
 of the Gospel (2). At the same time they called upon 
 the congregation to look about among themselves for 
 seven men bearing a good reputation and endowed with 
 the gifts of the Holy Ghost not merely in general, but 
 especially with that here most necessary gift of practical 
 wisdom, so that they, the apostles, as the executive 
 organs of the primitive Church, might then solemnly 
 introduce them into their office (3). The apostles them- 
 selves, however, would devote all their time and power to 
 their proper office (4). This proposition met with the 
 unanimous consent of the congregation, and they elected 
 the desired number. Among these Stephen was eminent 
 by virtue of his strong faith and wealth of spiritual gifts 
 (5). These men the congregation presented to the 
 apostles as their choice, and these installed them by 
 prayer and laying on of hands (6). And now, this 
 obstacle also having been removed, the Gospel and the 
 
72 THE ACTS. [vi. 1-3. 
 
 Church spread rapidly, even a great number of priests 
 openly confessing their faith in Jesus the Christ (7). 
 
 Ver. I. Grecian Jews. Those that lived in heathen lands 
 and consequently spoke the Greek language, then the 
 language of the world as a result of the conquests of 
 Alexander the Great ; they also lacked that strictness 
 and zeal with regard to tradition (comp. Matt. v. 21) that 
 characterized the other class, the Hebrezvs, that is, those 
 Jews that spoke the Hebrew language, or rather, at that 
 time, the Aramaic, a sister language of the Hebrew, 
 which since the Babylonian captivity had gradually be- 
 come the vernacular of Palestine (comp. i. 23 ; ii. 9 ; 
 xxi. 40), and who mostly lived in this country. The 
 Christian converts of the former class evidently, and 
 naturally at that time and place, formed the minority. 
 Their complaint was so far only a murmuring, that is, 
 they complained of unbrotherly treatment, as it Avould 
 seem, as yet only among themselves and in whispers. 
 (Comp. I Pet. iv. 9.) Neglected. Overlooked, slighted. — 
 Ver. 2. The multitude. Of course, only those of age, in 
 accordance with the spirit of the fourth commandment 
 and the apostolic injunction (Eph. vi. i ; Col. iii. 20) ; and 
 only the male members, the exclusion of women being 
 based on the natural law and the primitive ordination of 
 God, which is not simply expressed in the Old Testament 
 (Gen. iii. 16), but also confirmed in the New (i Tim. 
 ii. II sqq.) — a natural and proper subordination of woman 
 that finds expression also in the custom of all ancient 
 nations. It is not fit. Lit. it is tiot pleasiiig, we do not 
 like, because it is not the proper thing ; and the less so 
 the more the number of Christians increased. 5erve 
 tables. Superintend those matters that pertain to food 
 and other bodily wants. — ^Ver. 3. Brethren. Equal to 
 the apostles in all essentials and hence not their subjects. 
 
VI. 3, 4-] THE ELECTION OF THE SEVEN ASSISTANTS. 
 
 73 
 
 From among you. Is best construed with men=men of 
 your own number, belonging to you ; not with look ye 
 out=look (about) for. Seven, The holy number, occur- 
 ring so often in the Old Testament especially, from 
 creation on, symbolic, as some think, of the operation 
 and works of God upon earth, who created the universe 
 in six days and rested after its completion on the seventh. 
 No other reason can with any certainty be stated for the 
 number seven here; though some have supposed that the 
 Church at Jerusalem now counted seven thousand mem- 
 bers, or was divided into seven districts, each thousand, 
 or district, having now its own superintendent. Business. 
 Or, necessity, need, want, this being even the original sig- 
 nification of the Greek word. — Ver. 4. We. Emphatic ; 
 leaving those external matters to these our assistants. 
 Prayer. A most necessary and salutary occupation, 
 especially for a minister of the Gospel, to which St. Paul 
 not merely exhorted (e. g. i Tim. ii. sqq.), but which he 
 also faithfully practised, as is shown by the introduction 
 of almost all his Epistles (e. g. Rom. i. 8 ; i Cor. i. 4; 2 
 Cor. i. 3 ; Eph. i. 3). Ministry of the word. Preaching 
 and teaching, in public and in private. This ministry of 
 the zvord is opposed, as an entirely different office, to the 
 serving tables, or ministering to tables, the two words 
 having also in Greek the same root {diakonia and 
 diakonein). Still, this is not to be understood in an ab- 
 solutely exclusive sense, since, as the sequel shows (ver. 
 8 sqq. ; viii. 5 sqq.), these assistants, or deacons (a word 
 derived from the above-mentioned Greek words, though 
 the corresponding concrete noun, diakonos, is never ap- 
 plied to these seven in the N. T.), were not excluded 
 from all preaching. They, however, did not preach by 
 virtue of their office given them here, but as Christians 
 and members of the royal priesthood (i Pet. ii. 9), as 
 
74 THE ACTS. [vi. 5-7. 
 
 missionaries. (Comp. viii. 4sqq. ; xxi. 8.) — Ver. 5. Pleased. 
 XAt. was pleasing in the sight of . (Comp. iv. 19). Philip. 
 Comp. viii. 5 sqq. ; xxi. 8. Nicolas a proselyte of An= 
 
 tioch. At first a heathen, then a Jew (comp. viii. 27 ; 
 ii. 10), then a Christian, and finally, as the Church fathers 
 state, the author of the Gnostic sect called Nicolaitans, 
 mentioned in Rev. ii. 6, 14 sq. Of the rest we know 
 nothing definite. In this list, as in that of the apostles 
 (Matt. X. 2 sqq., etc.), the most prominent men are men- 
 tioned first, and the reprobate last, the latter also being 
 designated by the place of his nativity or abode. That 
 among the number of the apostles as well as among that 
 of these assistants one was found to be a reprobate 
 teaches us that the Church here on earth will never be 
 free from hypocrites (Matt. xiii. 24 sqq. ; 47 sqq.), and 
 that even the most prominent members of the Church 
 are in need of watchfully and prayerfully heeding the 
 word of earnest admonition. Let him that thinketh he 
 standcth take heed lest he fall (i Cor. x. 12). — Ver. 6. 
 Prayed. Especially in behalf of those seven men. Laid 
 their hands on them. In accordance with an Old Testa- 
 ment usage prescribed by God Himself (Num. xxvii. 18 ; 
 Deut. xxxiv. 9, etc.), not obligatory, of course, for the 
 New Testament time of fulfilment and reality, but still 
 used as an appropriate symbol of the transference of an 
 office with its privileges and duties and of the com- 
 munication of the divine gifts necessary and desired for 
 the salutary performance of that office. (Comp. xiii. 3 ; i 
 Tim. iv. 14; V. 22 ; 2 Tim. i. 6.)— Ver. 7. A great com= 
 pany of the priests. Concerning the great number of 
 priests, comp. Ezra ii. 36-39 ; concerning the fact, John 
 xii. 42. Were obedient to the faith. Faith is the way, 
 order, and rule of salvation, and as such must be sub- 
 mitted to and obeyed (comp. Rom. i. 5). 
 
VI. 8, 14.] THE PROSECUTION OF STEPHEN. 75 
 
 (B.) The Prosecution of Stephen. 
 
 8-15. And Stephen, full of grace and power, wrought great wonders and 
 signs among the people. But there arose certain of them that were of the 
 synagogue called the synagogue of the Libertines, and of the Cyrenians, and 
 of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen. 
 And they were not able to withstand the wisdom and the Spirit by which 
 he spake. Then they suborned men, which said, We have heard him speak 
 blasphemous words against Moses, and against God. And they stirred up 
 the people, and the elders, and the scribes, and came upon him, and seized 
 him, and brought him into the council, and set up false witnesses, which 
 said. This man ceaseth not to speak words against this holy place, and the 
 law : for we have heard him say, that this Jesus of Nazareth shall destroy 
 this place, and shall change the customs which Moses delivered unto us. 
 And all that sat in the council, fastening their eyes on him, saw his face as 
 it had been the face of an angel. 
 
 To Stephen, the most prominent of the Seven (3 sqq.), 
 divine grace and power had been vouchsafed in a special 
 measure, and in consequence he performed extraordinarily 
 wondrous deeds (8). Against him arose members of two 
 groups of foreign Jews, trying to refute his preaching (9) ; 
 but, in consequence of his divine qualification for his 
 office (3 sq.), they could not prevail against him (10). 
 Then they resorted to the same despicable expedient that 
 had been used against Christ (Matt. xxvi. 59 sqq.), secretly 
 instructing men to accuse him of having uttered blasphe- 
 mous, irreverent words against the institutions of the 
 Old Testament ordained by God Himself through Moses 
 (11). Thereby they stirred up the common people, as 
 also their leaders, and then suddenly seized Stephen and 
 dragged him before the High Council (12). There they 
 produced the suborned witnesses who maliciously exag- 
 gerated and perverted what he had said concerning the 
 prophecies of Christ as to the abolition of the Old Testa- 
 ment form of worship and the destruction of Jerusalem 
 and the temple (13 sq.). But Stephen did not by any 
 
76 THE ACTS. [VI. 8,9. 
 
 means present the pitiable figure of a man convicted of 
 blasphemy and tormented by his own conscience ; on the 
 contrary, his face was the image of celestial happiness 
 and joy, as can be the case only with a man that is con- 
 scious of his innocence and the favor of God (15), 
 
 Ver. 8. Wonders and signs. Comp. ii. 19. Wrought. 
 Not only once, or now and then, but continually (Imper- 
 fect). — Ver. 9. The Libertines, the Cyrenians, and the 
 Alexandrians formed the first group that had a synagogue 
 in common at Jerusalem. The Libertines were Jews that 
 had been taken to Rome as prisoners of war and then 
 had again been set free, either returning to their native 
 country, or staying at Rome. The Cyrenians were from 
 Cyrene, the capital of Upper Libya in North Africa, the 
 fourth part of whose inhabitants were Jews. (Comp. ii. 
 10.) The Alexandrians had their home at Alexandria, 
 that celebrated city of Northern Egypt, founded by 
 Alexander the Great, two of the five divisions of which 
 city were inhabited by Jews, and where also the Hellen- 
 istic, or Jewish Greek, learning had its principal seat. 
 They of Cilicia and Asia formed the second group, hav- 
 ing also a synagogue in common. Cilicia, in the south- 
 eastern corner of Asia Minor, was the home of Paul 
 (xxii. 3) ; Asia is also here the name for the western 
 coast of Asia Minor. (Comp. ii. 9.) A synagogue was 
 a place of worship that seems to have originated during 
 the Babylonish exile, when the Jews could no more wor- 
 ship God in His appointed sanctuary, the temple. After 
 the return from Babylon these synagogues were retained 
 for the purpose of publicly reading and explaining the 
 Law, independently of the regular sacrificial worship in 
 the temple. (Comp. Neh. viii. i sq.) " At the time of 
 Jesus there was at least one synagogue in every moderate- 
 sized town of Palestine (such as Nazareth, Capernaum, 
 
VI. II-I5-] THE PROSECUTION OF STEPHEN. 77 
 
 etc.), and in the cities of Syria, Asia Minor, and Greece, 
 in which Jews resided. Larger towns possessed several 
 synagogues ; and it is said that there were no fewer than 
 460, or even 480, of them in Jerusalem itself." — Ver, 11. 
 Blasphemous words. As given in detail in verses 13 sq. 
 — Ver. 12. The elders and the scribes. The civil and 
 religious leaders of the people, members, at least in part, 
 of the High Council. ' (Comp. iv. 5.) Came upon him. 
 (Comp. iv. I.) Having prepared the people for it in the 
 way stated, they could dare to do so. — Ver. 13 sq. False 
 witnesses. Those spoken of verse 11. This holy place. 
 The temple. ''Comp. Matt. xxvi. 61 ; — Matt. xxiv. i sqq.) 
 Law . . . customs. (Comp. John iv. 21.) The change 
 of customs, i. e. sacrifices and the celebration of the high 
 festivals at the sanctuary (Ex. xxiii. 17), were, at least in 
 part, a result of the destruction of the holy place. This 
 man . . . this Jesus of Nazareth. Contemptuously. 
 (Comp. Matt. ii. 23.) Words. Blasphemous words (11). 
 Moses. Emphatic position in Greek; that most eminent 
 prophet, the mediator of the Old Testament covenant. — 
 Ver. 15. Fastening their eyes on him. Eager to hear 
 his reply to these, in their eyes, most grievous charges. 
 (Comp. ill. 4.) 
 
CHAPTER VII. 
 
 (A.) The Defence of Stephen before the Council. 
 
 1-53. And the high priest said, Are these things so ? And he said, 
 Brethren and fathers, hearken. The God of glory appeared unto our 
 father Abraham, when he was in Mesopotamia, before he dwelt in Haran, 
 and said unto him, Get thee out of thy land, and from thy kindred, and 
 come into the land which I shall shew thee. Then came he out of the land 
 of the Chaldaeans, and dwelt in Haran : and from thence, when his father 
 was dead, God removed him into this land, wherein ye now dwell : and he 
 gave him none inheritance in it, no, not so much as to set his foot on : and 
 he promised that he would give it to him in possession, and to his seed after 
 him, when as yet he had no child. And God spake on this wise, that his 
 seed should sojourn in a strange land, and that they should bring them into 
 bondage, and entreat them evil, four hundred years. And the nation to 
 which they shall be in bondage will I judge, said God : and after that shall 
 they come forth, and serve me in this place. And he gave him the cove- 
 nant of circumcision : and so Abraham begat Isaac, and circumcised him 
 the eighth day ; and Isaac begat Jacob, and Jacob the twelve patriarchs. 
 And the patriarchs, moved with jealousy against Josej^h, sold him into 
 Egypt : and God was with him, and delivered him out of all his afflictions, 
 and gave him favour and wisdom before Pharaoh king of Egypt; and he 
 made him governor over Egypt and all his house. Now there came a famine 
 over all Egypt and Canaan, and great affliction : and our fathers found no 
 sustenance. But when Jacob heard that there was corn in Egypt, he sent 
 forth our fathers the first time. And at the second time Joseph was made 
 known to his Ijrethren ; and Joseph's race became manifest unto Pharaoli. 
 And Joseph sent, and called to him Jacob his father, and all his kindred, 
 threescore and fifteen souls. And Jacob went down into Egypt ; and he 
 died, himself, and our fathers ; and they were carried over unto Shechem, 
 and laid in the tomb that Abraham bought for a price in silver of the sons 
 of Hamor in Shechem. But as the time of the promise drew nigh, which 
 God vouchsafed unto Abraham, the people grew and multiplied in Egypt, 
 till there arose another king over Egypt, which knew not Joseph. The 
 same dealt subtilly with our race, and evil entreated our fathers, that they 
 
 78 
 
VII. 20-42.] THE DEFENCE OF STEPHEN. 
 
 79 
 
 should cast out their babes to the end they might not live. At which season 
 Moses was born, and was exceeding fair; and he was nourished three 
 months in his father's house : and when he was cast out, Pharaoh's daughter 
 took him up, and nourished him for her own son. And Moses was in- 
 structed in all the wisdom of the Egyptians ; and he was mighty in his 
 words and works. But when he was well-nigh forty years old, it came into 
 his heart to visit his brethren the children of Israel. And seeing one oj 
 them suffer wrong, he defended him, and avenged him that was oppressed, 
 smiting the Egyptian: and he supposed that his brethren understood how 
 that God by his hand was giving them deliverance ; but they understood not. 
 And the day following he appeared 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 ? But he that did his neighbour wrong thrust him away, 
 saying. Who made thee a ruler and a judge over us? Wouldst thou kill 
 me, as thou killedst the Egyptian yesterday } And Moses fled at this say- 
 ing, and became a sojourner in the land of Midian, where he begat two sons. 
 And when forty years were fulfilled, an angel appeared to him in the wilder- 
 ness of mount Sinai, in a flame of fire in a bush. And when Moses saw it, 
 he wondered at the sight : and as he drew near to behold, there came a voice 
 of the Lord, I am the God of thy fathers, the God of Abraham, and of 
 Isaac, and of Jacob. And Moses trembled, and durst not behold. And 
 the Lord said unto him, Loose the shoes from thy feet : for the place 
 whereon thou standest is holy ground. I have surely seen the affliction of 
 my people which is in Egypt, and have heard their groaning, and I am come 
 down to deliver them : and now come, I will send thee into Egypt. This 
 Moses whom they refused, saying. Who made thee a ruler and a judge.'' 
 him hath God sent to be both a ruler and a deliverer with the hand of the 
 angel which appeared to him in the bush. This man led them forth, hav- 
 ing wrought wonders and signs in Egypt, and in the Red sea, and in the 
 wilderness forty years. This is that Moses, which said unto the children of 
 Israel, A prophet shall God raise up unto you from among your brethren, 
 like unto me. This is he that was in the church in the wilderness with the 
 angel which spake to him in the mount Sinai, and with our fathers : who 
 received living oracles to give unto us : to whom our fathers would not be 
 obedient, but thrust him from them, and turned back in their hearts unto 
 Egypt, saying unto Aaron, Make us gods which shall go before us : for as for 
 this Moses, which led us forth out of the land of Egypt, we wot not what is 
 become of him. And they made a calf in those days, and brought a sacri- 
 fice unto the idol, and rejoiced in the works of their hands. But God turned, 
 and gave them up to serve the hosts of heaven ; as it is written in the book 
 of the prophets. 
 
 Did ye offer unto me slain beasts and sacrifices 
 Forty years in the wilderness, O house of Israel ? 
 
8o THE ACTS. [VII. 43-53. 
 
 And ye took up the tabernacle of Moloch, 
 
 And the star of the god Rephan, 
 
 The figures which ye made to worship them : 
 
 And I will carry you away beyond Babylon. 
 Our fathers had the tabernacle of the testimony in the wilderness, even as 
 he appointed who spake unto Moses, that he should make it according to 
 the figure that he had seen. Which also our fathers, in their turn, brought 
 in with Joshua when they entered on the possession of the nations, which 
 God thrust out before the face of our fathers, unto the days of David ; who 
 found favour in the sight of God, and asked to find a habitation for the God 
 of Jacob. But Solomon built him a house. Howbeit the Most High 
 dwelleth not in /^ww^j- made with hands; as saith the prophet, 
 
 The heaven is my throne, 
 
 And the earth the footstool of my feet : 
 
 What manner of house will ye build me .'' saith the Lord : 
 
 Or what is the place of my rest .'' 
 
 Did not my hand make all these things ? 
 Ye stiffnecked and uncircumcised in heart and ears, ye do alvvays resist 
 the Holy Ghost : as your fathers did, so do ye. Which of the prophets 
 did not your fathers persecute .^ and they killed them which shewed Ijefore 
 of the coming of the Righteous One; of whom ye have now become be- 
 trayers and murderers ; ye who received the law as it was ordained by 
 angels, and kept it not. 
 
 The high priest, as president of the Council, put the 
 question to Stephen, whether the charges preferred 
 against him were correct (i). His answer, briefly sum- 
 marized, was as follows : I am neither a blasphemer of 
 God, nor of Moses and the Law given through him, nor 
 of the temple. On the contrary, I acknowledge the God 
 of our fathers as my God (vers. 2-16), Moses as the law- 
 giver and mediator of the covenant made by God with 
 our fathers (vers. 17-43), and the temple as the place of 
 the special manifestation of God's grace and glory for the 
 time of the preparation (vers. 44-50). Hence my stand- 
 ing here before you, charged with blasphemy, is not 
 owing to any criminal conduct of mine, but solely to 
 your wickedness, since, following the bad example of 
 your fathers at the time of Joseph (9), Moses (35), and 
 
VII. 2-1 6.] THE DEFENCE OF STEPHEN. 8 1 
 
 the prophets (52), you prove yourselves the obstinate 
 opponents of God's servants and messengers, rejecting 
 Christ and His Gospel. This charge against them he 
 makes good by giving a brief, but vivid, survey of the 
 history of Israel in its leading and pertinent features. 
 
 In the first place, he speaks of the patriarcJis, in par- 
 ticular of Abraham, the ancestor of the Jewish people, 
 how God called him in Mesopotamia (2) to go, under 
 divine guidance, to a country entirely unknown to him 
 (3), and how thus he finally settled in Palestine (4), 
 though God did not as yet give him any part of this 
 country for his own possession, but only promised it to 
 his descendants, of whom he did not even have any 
 human prospect (5). And also these descendants should 
 first, for about 400 years, live in a foreign country, Egypt, 
 and there be maltreated as slaves, thus growing up into 
 a people in strict separation from heathen nations (6), 
 and then be delivered and brought into the promised 
 land, there to serve the Lord as His chosen people (7). 
 For a sign and seal of the covenant thus made by God 
 with Abraham as the ancestor and representative of the 
 people God instituted circumcision (8). Among the 
 children of Abraham's grandson, however, there already 
 manifested itself the selfish, envious, and rebellious nature 
 of the nation, which prompted the brothers of Joseph to 
 sell him as a slave, whilst God, by giving him extraordi- 
 nary wisdom, made him the favorite of Pharao and the 
 second man in the kingdom of Egypt (9 sq.) ; and thus 
 he became the instrument of God to bring his father's 
 family into that foreign country where they were to be- 
 come a people (11-14). Jacob and his sons, indeed, died 
 in this foreign country (15) ; but they were buried in the 
 land of promise, as a proof of their faith in the promise 
 of the future possession of this land by their seed (16). 
 6 
 
82 THE ACTS. [VII. 17-24. 
 
 This God of the patriarchs and their descendants Stephen 
 recognizes and believes in, and hence cannot be charged 
 with blaspheming Him; but his opponents ought to see 
 that their conduct toward Jesus and His disciples is but 
 an imitation of the bad traits of the patriarchs. 
 
 In the second place, Stephen speaks of Jlloscs whom 
 God raised up at the very time when the promise given 
 to Abraham was to be fulfilled. The descendants of 
 Jacob had now become a people, and a king of a new 
 dynasty, who did not or would not know anything about 
 Joseph and what he had done for Egypt, was ruling the 
 country. Fearing the foreign nation in the midst of his 
 country, he tried, by cunning and open violence, to 
 weaken them in number, power, and courage, and at last 
 even compelled them to expose their own infants (17-19). 
 Then Moses was born. Being an exceedingly fair child, 
 his parents the more desired to save him and managed to 
 hide him for a quarter of a year (20) ; but at last they 
 were compelled to obey, in part, the cruel decree of the 
 king. God, however, so ordered it that the king's own 
 daughter became the boy's foster-mother (21); and thus 
 he received an education, among a people even at that 
 time eminent in wisdom and learning, which afterwards 
 qualified him in the hands of God to become the power- 
 ful leader in word and deed that history shows him to 
 have been (22). At the age of forty he, a member of 
 the royal family, concluded to visit his people, the hated 
 and maltreated Israelites — a proof that his Egyptian 
 royal education had not made him unfaithful to his 
 people and the promises given them (23 ; comp. Heb. xi. 
 24 sqq.). His unexpected courageous defence of an 
 abused Israelite, violent and unlawful, and consequently 
 sinful, as it was, ought yet to have directed the attention 
 of his people to him as the probable divinely-sent deliv- 
 
VII. 24-39-] THE DEFENCE OF STEPHEN. 83 
 
 erer ; but here already we meet the obtuseness and 
 bhndness of the people over against the government and 
 manifestation of God (24 sq.). Moses had even to suffer 
 the sad experience that his attempt on the next day 
 amicably to mediate between two Israelites of whose 
 quarrel he became an unexpected witness (26) was un- 
 gratefully and disdainfully resented by the main offender ; 
 and this at least with the silent consent of the people 
 (27 sq.). This had to convince him that his well-meant 
 plans of delivering the people were at least premature. 
 Hence he fled from the vengeance of the suspicious king 
 into the country of the Midianites, where he lived as a 
 stranger and founded a family (29). Again, after forty 
 years, in the desert surrounding Mount Sinai the Lord 
 Himself appeared to him, in the form of an angel, but in 
 the majesty of the Holy One (30), announcing Himself 
 as the God of the patriarchs, whose self-revelation is to 
 be treated with the utmost reverence by every creature, 
 especially by sinful man (31 sqq.), and who now was 
 about to end the misery of His people, and this by this 
 very Moses after a probation of many years had humbled 
 his self-will and chastened his manly courage (34). Thus 
 that very man whom the Jews would not recognize as 
 ruler and judge was now by God appointed and commis- 
 sioned as the xwX&x and deliverer o{ the people, God Him- 
 self being his guide and strength, so that he could, by 
 many miraculous deeds, lead the people out of Egypt 
 and through the Red Sea and the desert (35 sq.). He 
 was also the one that gave expression to that remarkable 
 prophecy concerning the great Prophet (37). Moreover, 
 he was the mediator between God and the people when 
 the Law was given on Mount Sinai (38). And yet Moses 
 had to experience the disobedience and ingratitude of 
 the people who in their hearts could not and would not 
 
84 THE ACTS. [vii. 39-47. 
 
 altogether renounce Egyptian idolatry (39), but com- 
 pelled weak Aaron, during the forty days' stay of Moses 
 on the mount, to make for them a golden calf that, as 
 a symbol of God and a substitute for Moses, their dis- 
 appeared leader, should be their guide and mediator 
 (40 sq.). This, of course, could not but rouse the holy 
 anger of God who permitted them to fall into gross 
 idolatry ; and this idolatry they practised to such an ex- 
 tent that the services at .the sanctuary were not worth 
 mentioning since with the mass of the people they were 
 merely ofificial and perfunctory. But this was simply a 
 sample of their rebellious conduct that finally compelled 
 God to expel them from the land of promise (42 sq.). 
 And the both natural and spiritual descendants of this 
 people were the opponents of Stephen. Such was the 
 conduct of the fathers at the time of Moses, and such 
 was the conduct of their children at the time of Stephen, 
 whom they were trying as a blasphemer of Moses and 
 the Law given through him ! 
 
 And as Stephen recognized Moses as the mediator of 
 the divine Law, so in the third place he also took the 
 correct position with regard to the temple. God Him- 
 self had commanded Moses, soon after the departure 
 from Egypt, to make a sanctuary, the tabernacle (44). 
 This tabernacle those that under Joshua took possession 
 of the promised land received as a sacred inheritance 
 from their fathers, and took it with them ; and thus it 
 was the sanctuary of the people up to the time of David 
 (45). He, in grateful confidence in the grace of God that 
 he had so richly enjoyed, asked for the further grace of 
 being permitted to build, instead of the holy tent, an 
 immovable habitation as the meeting-place of the Lord 
 and His people (46). But not he was to do it ; it was 
 rather left to his son Solomon, a type of Christ in this 
 
VII. 48-53-] THE DEFENCE OF STEPHEN. 85 
 
 respect (47). This, however, was not done in the sense 
 of the Jews, as if the Almighty and Omnipotent Creator 
 and Ruler of the Universe would bind His grace, not 
 only in a manner during the time of preparation, but 
 forever, to a building erected by men (48-50). Thus also 
 Stephen's position with regard to the temple, and not that 
 of his opponents, was the correct one. 
 
 And now, after having purged himself, at least before 
 any just and impartial judge, of all the charges of his 
 enemies, Stephen openly takes the offensive, telling them 
 in the most unmistakable terms, who is to blame for 
 their hostile attitude towards him. Obstinate opposition 
 to the Holy Spirit, and consequently a heart dominated 
 and polluted by wilful sin, and a total lack of spiritual 
 understanding, a condition that one would look for in 
 heathens only, characterized them, as it did their ancestors 
 before them (51). Hence, as the fathers in former days 
 persecuted and slew the messengers of the Lord, so now 
 their descendants have even had the Messiah put to death 
 as a criminal and are persecuting His servants (52). And 
 thereby the Jewish people have shown most clearly that 
 they are the transgressors of the Law ; for this very Law 
 was to lead them to Christ, and even prophesied concern- 
 ing Him, not only by its many typical ordinances, but 
 also in express words. (Comp. 37.) Hence, they ought 
 surely to be the last persons to charge a faithful servant 
 of Christ with contempt of the Law (53). 
 
 Ver. I. These things. (Comp. vi. 11 sqq.) The very 
 form of the question in the original implies a lurking and 
 hostile spirit, not at all proper for a judge, who ought to 
 be fair and impartial even to the greatest criminal. — 
 Ver. 2. Brethren. All those present. (Comp. ii. 29.) 
 Fathers. The members of the Council. . (Comp. xxii. i.) 
 Hearken. To something important. They were not 
 
86 THE ACTS. [vii. 2-4. 
 
 inclined to listen in the proper spirit to anything he 
 would have to say ; so he asks them in the most friendly 
 way to give attention to his reply. The God of glory. 
 Who reveals His majesty not simply among his angels 
 (Is. vi. I sqq.), but also among men (Ex. xxiv. 16 sq.). 
 Glory, or majesty, is in the most eminent sense 
 the possession and attribute of God ; and we know of 
 it only as He reveals it. All other glory and majesty 
 is only a faint image of God's, even that of the most 
 mighty monarchs and conquerors ; and they owe it to 
 Him as His representatives or instruments. (Compare 
 also I Cor. ii. 8 ; James ii. i.) Before he dwelt in Haran. 
 Hence the removal from Ur of the Chaldees was already 
 the work of God (comp. Gen. xv. 7 ; Neh. ix. 7), and God 
 appeared to Abraham twice calling him out of his idol- 
 atrous surroundings (Josh. xxiv. 2, 14; comp. Gen. xxxi. 
 30, 34 ; XXXV. 2-4, where we are told that in the days of 
 Abraham's grandson Jacob idolatry was practised in the 
 former home and by the nearest relatives of the family). 
 — Ver. 3. Which I shall shew thee. (Comp. Hcb. xi. 8.) 
 Abraham's faith was to be tried and exercised by this 
 indefinite direction. (Comp. Gen. xii. i.) — Ver. 4. When 
 his father was dead. This statement seems to conflict 
 with those found in Genesis ; for according to Gen. xi. 26 
 Terah would seem to have been 70 years old when 
 Abraham was born to him, and according to Gen. xi. 32 
 he attained the age of 205 years ; now, since Abraham 
 was 75 years old when he removed to Canaan (Gen. xii. 
 4), Terah seems to have lived 60 years yet after this 
 removal. Some have tried to obviate this difficulty by 
 assuming that the death of Terah meant here was spiritual, 
 namely, his complete falling away into idolatry and 
 obstinate perseverance in it. It ought, however, to be 
 observed that it is not absolutely necessary to understand 
 
VII. 4-8.] THE DEFENCE OF STEPHEN. 87 
 
 Gen. xi. 26 as saying that Abraham was the oldest son of 
 Terah ; he could have been the youngest, born many 
 years after his oldest brother, and be mentioned first 
 solely because he was destined to occupy the most prom- 
 inent position in the family ; and this assumption seems 
 to be favored by the fact that Abraham's son Isaac mar- 
 ried, not the daughter, but the grand-daughter, of Nahor, 
 Abraham's brother, which would be entirely natural if 
 Nahor had been Abraham's senior by a good many, per- 
 haps sixty, years (Gen. xxiv. 24). Furthermore, the 
 Samaritan Pentateuch, a recension of the Hebrew text 
 of the books of Moses in use with the Samaritans (40-50 
 families extant still at Nabulus, the ancient Shechem, 
 with a high priest of their own), gives In Gen. xi. 32, not 
 205, but 145 years as the age of Terah ; and Philo, the 
 celebrated Jewish contemporary of Christ, agrees with 
 the statement of Stephen in saying that Terah died before 
 Abraham's departure. — Ver. 5. He gave him none in- 
 heritance in it. Comp. Heb. xi. 9.— Ver. 6. Comp. 
 Gen. XV. 13 sq. Four hundred years. Here only the 
 round number is given, whilst Ex. xii. 40 the exact 
 number, 430 years, is stated. In Canaan there was no 
 room for a second nation of the size of Israel (Num. 
 i. 45 sq.) to grow up (Gen. xiii. 6 sq.) ; moreover, the 
 danger of mixing with the idolatrous and licentious 
 natives was very great. (Comp. Gen. xxxviii. i sqq.) In 
 Egypt there was room, and no such danger. (Comp. Gen. 
 xlvi. 34.)— Ver. 7. Judge. Meant of judicial retribution 
 and punishment. I. Emphatic; I, the omnipotent 
 Ruler of all nations and the God of Israel. (Comp. Rom. 
 xii. 19.) And serve me in this place. In Canaan ; an 
 amplification of Gen. xv. 14, and only in form similar to 
 Ex. iii. 12. — Ver. 8. Covenant of circumcision. Cove- 
 nant connected with circumcision, entered into by means 
 
88 THE ACTS. [VII. 8-12. 
 
 of, and sealed by, circumcision (Gen. xvii. 9 sqq.), God 
 gave this covenant, taking the initiative, not on a level 
 with Abraham ; moreover, it was mere grace on His side. 
 And so. In the covenant with God, as the ancestor and 
 representative of the people of God. Ishmael was born 
 before the covenant had been made (Gen. xvi. i sqq.). — 
 Ver. 9. Moved with jealousy. Lit. Iiaving become jealous, 
 or envious. — Ver. 10. Favour. Some understand divine 
 favor, so that only wisdom would be construed with be= 
 fore Pharaoh ; the divine favor manifested itself espe- 
 cially in giving Joseph wisdom before Pharaoh. But it is 
 more natural and probable \\\z.\. favor and ivisdoui before 
 Pharaoh belong together (comp. Gen. xxxix. 21), though 
 it must be admitted that we should expect the order to 
 be reversed, wisdom ajid favor, the latter being the con- 
 sequence of the former. Yet, the favor of Pharaoh can 
 also be conceived of as making it possible for Joseph to 
 show his li'isdom, as the ruler of the country. Wisdom 
 preceded, and caused, the favor, viz. wisdom in interpret- 
 ing Pharaoh's dreams ; and wisdom /(9//(?7C'r^/, ?iV\d Justified 
 and retained, the favor, viz. wisdom in governing the 
 country. And the latter wisdom is meant here. But 
 both, favor and wisdom, were a gracious gift of God. 
 Governor, etc. Joseph was the Grand Vizier, or Prime 
 Minister, of Pharaoh, his chief servant whom all other 
 servants had to obey, both those in the country and those 
 at the court (Gen. xli. 39 sqq.). And all his house. 
 Comp. the Prankish title Major Domus, designating a 
 similar dignity.— Ver. 12. In Egypt. Lit. into Egypt ; 
 hence this adverbial phrase belongs grammatically to he 
 sent forth, though it has to be supplied after there was 
 corn in the form, in Egypt. As far as position is con- 
 cerned, it can be construed either way, and as regards the 
 sense it would have to be supplied in the second clause if 
 
VII. i2-i6.] THE DEFENCE OF STEPHEN. 89 
 
 it were not there ; and as it is to be put only once, it is 
 construed with the second clause. " Egypt was the great 
 corn-growing country of the old world. In later times it 
 became the principal granary of Rome. (See Acts xxvii. 
 6_38.)" {Pop. Com) — Ver. 13. Was made known. Lit. 
 became knozvn ergain, was recognized. Race. Family, 
 nation. The name Joseph is repeated instead of using 
 the pronoun his in the second place, indicating his im- 
 portance and dignity. — Ver. 14. Three score and fifteen 
 souls. Lit., In 75 souls, viz. consisting in, or of, so many 
 souls. Li Gen. xlvi. 27, only 70 souls are counted, adding 
 to the 66 mentioned in the preceding verse not only the 
 two sons of Joseph, but also the latter and Jacob himself. 
 Ex. i. 5 and Deut. x. 22 we find the same statement. 
 But in the first two passages the Greek Septuagint trans- 
 lation has 75 instead of 70, having added in Gen. xlvi. 
 20, from Num. xxvi. 29, 35 sq., three grandsons and two 
 great-grandsons of Joseph ; and this translation, much 
 used at the time among the Jews, Stephen here follows. 
 — Ver. 16. And they were carried over. Namely, Jacob 
 and our fathers. According to a Jewish tradition, wit- 
 nessed to also by the Church Father Jerome, not only 
 Joseph was buried at Shechem (Gen. 1. 25 sq. ; Josh, 
 xxiv. 32), but also his brothers ; and thus all the sons of 
 Jacob, together with their father, were buried in Canaan, 
 the latter, to be sure, not at Shechem, but at Hebron in 
 the cave of Machpelah (Gen. 1. 12 sq.). For the sake of 
 brevity here only that burial-place is mentioned where 
 the majority were buried according to the above-named 
 tradition. Some, however, refer the words, (^//^^ ///^j/ w^r^ 
 carried over, etc., only to our fathers ; but then we should 
 expect in the original a pronoun answering to our these, 
 or they, whilst the subject of zvere carried over, etc., is 
 simply found in the verb. That Abraham bought. In 
 
90 THE ACTS. [VII. 16-22. 
 
 Gen. xxxiii. 19 sq., we are told that Jacob bought this 
 place of the children of Hamor, Shechem's father, to 
 erect an altar there ; but that does not preclude the 
 statement of our text, as Jacob's grandfather Abraham 
 may previously have bought the same place for the very 
 purpose (comp. Gen. xii. 6 sq.), the Canaanites afterwards 
 unjustly again taking possession of it. (Comp. Gen. xxvi. 
 15 sqq.) Nor is the recurrence of the same names un- 
 common, especially in noble families, as ancient and 
 modern history shows. — Ver. 17. As. Lit. in proportion 
 as : the two facts went together, viz. the drawing nigh of 
 the promise and the growing of the people, and this pro- 
 portionally. Vouchsafed. Conceded, promised, pledged. 
 — Ver, 19. Dealt subtilly. Used craft, cunning. Evil 
 entreated them, etc. Maltreated them in order to force 
 them to cast out their babes. To the end they might 
 not live. Lit., not be preserved alive, so as to prevent the 
 increase of the people. — Ver. 20. Season. Peculiar time 
 of affliction and oppression. The Greek word used here 
 always denotes time in its quality, proper or improper, 
 good or bad {kairos). Exceeding fair. Lit. fair unto 
 God, even in His judgment. (Comp. 2 Cor. x. 4; Gen. x. 
 9.) The beauty of Moses (comp. Ex. ii. 2 ; Heb. xi. 23) 
 is also mentioned by the Jewish writers Philo and 
 Josephus ; the latter calls him a boy divine in form, and a 
 later Jewish writer fair as an angel. Comp. Ps. xlv. 2, 
 where Christ, the Prophet like unto Moses (37), is praised 
 in the same way. — Ver. 22. All the wisdom of the 
 Egyptians. Embracing mainly natural sciences, includ- 
 ing magic, astronomy, medicine, and mathematics, culti- 
 vated especially by the priests. This statement concern- 
 ing the instruction of Moses is taken from tradition, 
 which here, as in other cases, in the main was true and 
 reliable. (Comp. Ex. ii. i-io.)— Ver. 23. Wellnigh forty 
 
vn. 23-30.] THE DEFENCE OF STEPHEN. 91 
 
 years old. Lit. as a time of forty years was being com- 
 pleted for him. This definite statement is again taken 
 from tradition (comp. Ex, ii. 11), according to which 
 Moses' life is divided into three periods of equal length : 
 forty years at the court of Pharaoh, forty years in Midian, 
 and forty years at the head of the people. It came into 
 his heart. It occurred to him. To visit. They lived in 
 a different part of the country (Gen. xlvii. 1 1 ; comp. 
 xlvi. 34). His brethren. So he regarded them, notwith- 
 standing their poor and oppressed condition. — Ver. 24. 
 Comp. Ex. ii. 11 sq. Was oppressed. Lit. -was being 
 oppressed. — Ver. 25, By his hand. Can here be under- 
 stood literally; but comp. v. 12. How that. That. 
 Was giving. Already now, this act being, in his opinion, 
 the beginning of this deliverance. — Ver. 26. Comp. Ex. 
 ii. 13 sq. He appeared. All at once, unexpectedly. 
 Strove. Fought, quarrelled. Would have set them at one 
 again. Lit. lie tried to reeojicile them unto peaee, i. e. so 
 that they might be at peace with each other. Sirs. Lit. 
 men. (Comp. ii. 29.) — Ver. 28. Wouldest thou, etc. I 
 hope thou art not determined, etc. Thou and kill 
 both are emphatic : thoiL certainly art not the man 
 that has a right to kill me. — Ver. 29. Comp. Ex. ii. 
 15 sqq. At this saying. Lit. in this ivord ; in it he 
 found the reason for fleeing, since it showed him what 
 he had to expect in case the king should hear of it, 
 namely, no rallying of the people of Israel around him 
 as their leader and deliverer, but rather opposition to 
 his leadership on the part of some and antipathy on the 
 part of the others. — Ver. 30. Comp. Ex. iii. i sqq. 
 When forty years were fulfilled. Again taken from tra- 
 dition. (Comp. 23 ; but also Ex. vii. 7.) In a flame of 
 fire. A symbol of His holiness that is a devouring fire 
 for all His enemies, but also a purging and purifying fire 
 
92 THE ACTS. [vn. 30-33. 
 
 for His own people. (Comp. Deut. ix, 3 ; Isa. x. 17.) 
 The bu5h that burned with fire but was not consumed 
 (Ex. iii. 2) was a symbol of Israel being cleansed in the 
 oven of oppression (Deut. iv. 20) but not destroyed, 
 since the Lord Himself was in their midst. The angel 
 that appeared in the burning bush was the Lord Him- 
 self in the form of an angel, as He so often appeared to the 
 patriarchs (e.g. Gen. xxii. 11 sqq. ; comp. xlviii. 15 sq.). 
 He is called the Lord (Ex. iii. 4 sqq.), and speaks and 
 acts as God Himself. These revelations of God as the 
 Angel of the Lord are anticipations and promises of the 
 self-manifestation and incarnation of God in Jesus the 
 Christ. The temporary form and appearance of the Old 
 Testament has given way to the eternal reality and 
 essence of the New Testament. What there was the form 
 of an angel, a being above man and hence in a manner 
 foreign to him, is here man himself, the true God-man, Ln- 
 manuel, God-with-us. — Ver. 32. Durst not. Dared not. 
 Sinful man instinctively dreads the presence and immediate 
 revelation of the holy God, conscious of having deserved 
 death (Gen. iii 8; xvi. 13; Judges xiii. 22). — Ver. 33. 
 Loose the shoes from thy feet. " It was, and is still, in 
 the East a mark of reverence to take off the shoes or 
 sandals in the presence of a superior. The manifestation 
 of the Deity made the space round the bush holy ground. 
 In our own time, the Mohammedans always enter their 
 mosques barefoot. It was a maxim among the 
 Pythagoreans, that those conducting sacrifice and wor- 
 ship should be without shoes or sandals on their feet. 
 In the holy places on Mount Gerizim at the present 
 time, the Samaritans minister and worship with bare 
 feet." {Pop. Couiin.) Also the priests of the Old Testa- 
 ment wore no shoes or sandals when ofificiating at the 
 sanctuary (comp. Ex. xxix. 20; Lev. viii. 23). Com- 
 
VII. 34-38-] THE DEFENCE OF STEPHEN. 93 
 
 pare also Josh. v. 15. — Ver. 34. I have surely seen. Lit. 
 having seen I have seen, or, seeing I have seen, or, seeji, 
 yea seen I have ; an imitation of Hebrew emphatic ex- 
 pression, first found in the Septuagint translation (e. g. 
 Ex. iii. 7) ; though this very same expression occurs in 
 later Greek, and similar emphatic phrases are found in 
 other Greek writers. God sees everything, even when 
 seemingly He pays no attention — a great consolation, 
 and an earnest warning. Am come down. Like have 
 seen, and Jiave Jiearel, an anthropomorphic expression,, 
 speaking of God in a human way, this being, in fact, the 
 only way we can speak of Him in a popular manner, in- 
 telligible to the plainest understanding. God is said to 
 come doivn, viz. from His throne in heaven, when He 
 begins a certain work or activity on earth, interferes in 
 a matter that so far He had permitted to run its course. 
 — Ver. 35, -This. Emphatic. (Comp. 36, 37, 38.) He, 
 and nobody else. Ruler and judge in olden times as a 
 rule was the same person, as still is the case in despotic 
 government and uncultured nations. God made Moses 
 what they, i. e. that evil-doer (27) and those that directly 
 or indirectly sided with him, did not want him to be, a 
 ruler 2l\\^ judge ; but more than that, also the deliverer 
 of his people, and in so far a type of Christ, the Deliverer 
 in the most eminent and perfect sense. With the hand 
 of the angel. Being in connection and union with the 
 protective power and guidance of that uncreated angel, 
 with God Himself in His gracious manifestation. (Comp. 
 30.) — Ver. 36, Wonders and signs. Comp. ii. 19. — Ver. 
 37. Comp. iii. 22. Moses hence was a type, a personal 
 prophecy, of Christ, the greatest of prophets. — Ver. 38. 
 Church. Congregation of the people of Israel ; when the 
 people were assembled in the wilderness for the purpose 
 of having the Law promulgated to them, Moses was 
 
94 THE ACTS. [vii. 38-41. 
 
 with the angel, communed, conversed, had intercourse 
 with Him (Ex. xix. i sqq. ; comp. Num. xii. 6-8); and 
 at the same time he was, communed and conversed, 
 with our fathers, hence mediated between God and 
 them. The angel is again God Himself in His gracious 
 manifestation. (Comp. 30.) Living oracles. Divine 
 utterances or commandments, viz. the Law, that in them- 
 selves are good and the way to please God and have life 
 spiritual and eternal, but in consequence of man's utter 
 depravation after and through the fall can be a means of 
 life only by manifesting to him his spiritual death and the 
 impending danger of eternal death, and thus as a tutor 
 lead him to Christ (comp. Rom. vii. 10 sqq. ; Gal. iii. 24). 
 — Ver. 39. Comp. Ex. xxxii. i sqq. Thrust him from 
 them. Virtually, by acting as they did, no more obey- 
 ing him and the divine Law given through him. Unto 
 Egypt, Unto what they had seen and, no doubt, at 
 least to some extent, imitated in Egypt, idolatry especially, 
 as explained by the next verse. — Ver. 40. Gods. The 
 plural of category, simply stating the class to which 
 reference is had, without regard to number. (Comp. Matt, 
 ii. 19 sq.) Wot. Know. What is become of him. He 
 having been away now for forty days (Ex. xxiv. 18). — 
 Ver. 41. A calf. In imitation of the idolized Egyptian 
 steer Apis. Idol. Such it was, though, as Ex. xxxii. 4 
 sq. shows, it was merely meant to be a symbol and visible 
 representation of the true God, the Lord, who had brought 
 Israel out of Egypt. For it is idolatry not only to wor- 
 ship and deify another being than the true God, but also 
 to worship the true God in a way different from that 
 which He has commanded. The golden calves that 
 Jeroboam set at Bethel and Dan (i Kings xii. 28 sq.) 
 were also designed to be nothing else than a representa- 
 tion of the true God whom Judah worshipped in the 
 
Vll. 41-43.] THE DEFENCE OF STEPHEN. 95 
 
 temple at Jerusalem. True, genuine worship requires 
 that we recognize and have the true God, and that we 
 worship Him in the way prescribed by Himself; where 
 either is wanting, true worship is wanting. That is also 
 the meaning of the addition to the first commandment 
 (Ex. XX. 4 ; Deut. v. 8) ; and hence this is simply such 
 an addition, and no commandment by itself. Works of 
 their hands. The golden calf and what was connected 
 with it. — Ver, 42. Turned. Acted differently from what 
 He had done before, in holy anger punishing them for 
 their wilful resistance to divine guidance. An obstinate, 
 wilful sinner is often punished by being permitted to fall 
 into still more grievous sin. (Comp. Rom. i. 21 sqq.) 
 Serve the hosts of heaven. Worship as gods the stars 
 of heaven. Book of prophets, Amos v. 25 sqq. Did ye 
 offer, etc. The sacrifices offered to the Lord were not 
 worth mentioning in comparison with the idolatry 
 practised, both as regards the number of the sacrifices 
 and the spirit of the people. The interrogative particle 
 introducing this question in Greek presupposes a negative 
 answer. House of Israel. Children, descendants of Jacob, 
 who as ancestor of the people of God is called Israel 
 (Gen. xxxii. 28) ; hence the latter is his honorary name, 
 as also that of his descendants. The house of Israel 
 ought to have acted differently. — Ver. 43. And ye took 
 up. Instead of acting so that the question in the pre- 
 ceding verse could be answered afifirmatively they took up, 
 carried in procession from one encampment to the other, 
 the tabernacle of Moloch, etc. Stephen here again 
 follows the Septuagint translation, faulty as it seems to 
 be in detail, since it gives in general the sense of the 
 original and proves what here is to be proved. The 
 literal translation of Amos v. 26 seems to be: "(9;/ the 
 contrary, you carried'' (along with you) ''the tabernacle 
 
96 THE ACTS. [VII. 43-46. 
 
 of your king'' (idol), '■'and the shrine of your images" 
 namely, " the star of your god " (the star that you made 
 your god). The idolatry of Egypt was originally star 
 worship, especially of the sun ; and the figure of such an 
 idolized star, probably the sun, the Israelites carried with 
 them in a shrine or small tabernacle, as usual in Egypt, 
 and worshipped it. (Comp. Ez. xx. 7 sqq.) Some have 
 assumed that Moloch, in the Septuagint translation, means 
 the sun as a supposed deity, and Rcjnphan, or Rephan, 
 means the planet Saturn ; whilst others take both ex- 
 pressions as simply different names of Saturn. Beyond 
 Babylon. This Stephen, by way of explanation (comp. 
 Isa. xxxix. 6), puts for the original " beyond Damascus." 
 What is beyond Babylon is also beyond Damascus ; the 
 former is more definite, hence explanatory. — Ver. 44. 
 Tabernacle of the testimony. Where God gives testi- 
 mony concerning Himself, reveals Himself. This is the 
 Septuagint translation of the Hebrew original which, 
 literally translated, means, tent of {an appointed) meeting, 
 where God met His people, revealing Himself as to His 
 will and grace, and receiving their worship, especially 
 sacrifices. As he appointed, etc. God Himself. (Comp. 
 Ex. XXV. 9, 40.) — Ver. 45. In their turn. Lit. having 
 received it from their predecessors, or ancestors. When 
 they entered on the possession, etc. Lit. in taking pos- 
 session of (the country of) the nations, or gentiles. Before 
 the face, etc. So that they needed not to see them any 
 more, to their offence or fear and danger. Unto the 
 days of David. Belongs to brought in, from which ex- 
 pression is to be supplied the idea and had, or used, it. — 
 Ver. 46. Comp. 2 Sam. vii. i sqq. ; Ps. cxxxii, i sqq. 
 Habitation. The significations of this Greek word are, 
 tent or tabernacle, quarters, dwelling, habitation ; here, 
 in contrast to tent (the Greek word in verse 44 is of the 
 
VII. 46-50.] THE DEFENCE OF STEPHEN. 97 
 
 same root : skene — skenomd), the last signification, in the 
 special sense of a firm, immovable dwelling, house, must 
 be assumed. The God of Jacob. That He was to be 
 worshipped there, the Divine King of Israel, was the 
 motive of David. Jacob here, as often in the Old Testa- 
 ment (Gen. xlix. 7; Isa. xiv. i, etc.), denotes the people, 
 the descendants of Jacob ; it is more poetic than the 
 commoner name Israel. — Ver. 47. But Solomon. David 
 was a man of war and blood (i Kings v. 3 ; i Chron. xxii. 
 7 sqq. ; xxviii. 2 sqq.), and hence was not to build the 
 temple, the typical embodiment and visible representa- 
 tion of the kingdom of God which is a kingdom of peace 
 (Rom. xiv. 17). SoloDion (Hebrew, SJielonioJi) means, 
 Man, or Prince, of Peace, Frederick (German, FriedricJi, 
 Peaceful Ruler), and in this respect is a type of Christ 
 (comp. Isa. ix. 6), as David is in conquering enemies and 
 affliction and in founding the kingdom. — Ver. 48. How= 
 belt. But, however. In houses made with hands. Lit. 
 in things, or something, Diade luith hands. Saith the 
 prophet. Isa. Ixvi. i sq. Comp. John iv. 20 sqq. — Ver. 
 49. My throne. Lit. throne for me. The whole universe, 
 or, in Biblical language, heaven and earth (comp. Gen. i. 
 i), God fills with His omnipresent power and rule. What 
 manner of house, etc. No house can be built, no place 
 can be selected, that will enclose and confine God and 
 His power and grace. Rest. Abode, quiet majestic 
 rule. — Ver. 50. The Creator of the universe cannot stand 
 in need of any house that His creatures can erect for 
 Him. We must never suppose, as the Jews did, that 
 when God makes any local or temporary arrangements 
 for the sake of men, their welfare, education, etc.. He 
 does so because He must, and that He is bound to this 
 and binds His people to it for all time ; nor must we 
 suppose that, because the latter is not the case, men may 
 
98 THE ACTS. [VII. 50-53 
 
 with impunity neglect such arrangements as long as in 
 the will of God they are to last. — Ver. 51, Stiff necked. 
 Not willing to bow their necks, themselves, to the will of 
 God, — obstinate, stubborn, headstrong ; a figure taken 
 from oxen. Uncircumcised. Circumcised only exter- 
 nally, in their bodies ; which external, bodily circumcision, 
 indeed, was the will and commandment of God (Gen. 
 xvii. 9 sqq.), but it was to be the means and seal, the 
 symbol and expression of the internal circumcision, the 
 cleansing of the heart, and without this was of no real, 
 lasting benefit. Heart and ears. These were in their 
 natural, unregenerate condition, averse to hearing and 
 obeying the word of God. The Jicart is mentioned first, 
 because it is the source and cause of what the ears, and 
 the other members, do or omit to do. The Jieart here 
 also refers to will and affections, the cars to understand- 
 ing. Ye do, etc. Ye is emphatic ; you are the very 
 people, little as it should be expected of the people of 
 the covenant. Always. Also now. The Holy Ghost. 
 Not mere men, or an evil spirit that would lead you 
 astray, but God Himself who is intent upon your salva- 
 tion. As your fathers did, etc. You are the true 
 children of your obstinately disobedient ancestors, also 
 spiritually.— Ver. 52, Which of the prophets, etc. Proof 
 of the preceding clause. There was scarcely one of the 
 prophets whom your fathers did not treat in this rebel- 
 lious way. The Righteous One. In the highest sense 
 (comp. iii. 14); He, certainly, did not merit the treat- 
 ment He received, having come to obtain righteousness 
 and salvation for all sinners. That His coming had been 
 shewed before, announced beforehand, prophesied, in- 
 creased the guilt of those that maltreated Him instead 
 of gratefully and joyously receiving Him. Of whom ye 
 have now, etc. Comp. iii. 13 sqq. — Ver. 53. As it was 
 
vri. 54, 55.] THE STONING OF STEPHEN. 99 
 
 ordained by angels. Lit, in accordance zvitJi, or, in con- 
 scgucnce of, ordinances or arrangements of angels ; angels, 
 as the accompanying servants of God, made the arrange- 
 ments for the promulgation of the Law (comp. Gal, iii. 
 19 ; Heb, ii. 2). This also shows the supernatural, divine, 
 character of the Law ; and, being thus authenticated, it 
 obligates the more. The holy record of the giving of 
 the Law In Ex, xix. does not expressly mention the 
 presence of angels ; yet it seems to be indicated by the 
 voice of the trumpet in verse 16. And Deut, xxxiii, 2 
 tJie ten thousands of holy ones are doubtless angels. In 
 consequence Jewish tradition has always ascribed to the 
 angels an important part in the giving of the Law, mak- 
 ing them the assistants and instruments of God ; and the 
 New Testament in the present passage and the others 
 cited above sanctions this tradition as trustworthy. 
 
 (B,) The Stoning of Stephen. 
 
 54-60. Now when they heard these things, they were cut to the heart, 
 and they gnashed on him with their teeth. But he, being full of the Holy 
 Ghost, looked up stedfastly into heaven, and saw the glory of God, and 
 Jesus standing on the right hand of God, and said, Behold, I see the heavens 
 opened, and the Son of man standing on the right hand of God. But they 
 cried out with a loud voice, and stopped their ears, and rushed upon him 
 with one accord ; and they cast him out of the city, and stoned him ; and 
 the witnesses laid down their garments at the feet of a young man named 
 Saul. And they stoned Stephen, calUng upon the Lord, and saying. Lord 
 Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, 
 Lord, lay not this sin to their charge. And when he had said this, he fell 
 asleep. 
 
 The solemn and severe charges of Stephen, instead of 
 bringing the leaders of the Jews to their senses, only 
 roused their anger to such a degree that they even 
 gnashed their teeth at him (54), He, however, was 
 only the more filled with the gifts of the Holy Ghost 
 
lOO THE ACTS. [vii. 54-56. 
 
 (comp. iv. 8), so that, without any fear of his mortal ene- 
 mies, he could direct his whole attention to heaven in 
 prayer, where he beheld God Himself in His majesty, and 
 Jesus, whom he had so faithfully confessed, ready to re- 
 ceive him into His kingdom of glory (55). And of 
 what thus to his happiness he beheld in the spirit, his 
 m9uth could not but speak, and so again bear witness to 
 the divine majesty of his exalted Redeemer (56). But 
 his enemies became so infuriated by these, as they in their 
 wilful blindness imagined, blasphemous statements, that 
 in a most tumultuous way they took the law into their 
 own hands and murdered him, trying at the same time to 
 keep up the appearance of legality (57 sq.). Stephen, 
 however, in the continued torments of this stoning, com- 
 mended his soul into the hands of his divine Master (59), 
 and, as a true disciple of His, uttered his last fervent 
 prayer for the eternal welfare of his murderers (60). 
 
 Ver. 54. Were cut to the heart, Comp. v. 33. 
 Gnashed with their teeth. In fury and malice. — Ver. 55. 
 Jesus standing. Not sitting (Matt. xxvi. 64 ; Mark 
 xvi. 19), but ready to deliver His faithful disciple from 
 his murderers. Standing denotes His love and eager- 
 ness ; on the right hand of God, His omnipotence, or 
 His possession and use of divine power also as man. 
 Into heaven, or, perhaps better, toivards Jicavcn, a person 
 can look even when in a room (comp. John xvii. i) ; 
 what Stephen saw, he saw in the spirit, and no one else 
 saw it. — Ver. 56. Behold. As always, indicating and 
 ushering in something important or unexpected. I see. 
 With admiration, amazement, and joy. Opened. Per- 
 fectly, so that I see clearly. The Son of man. In an 
 eminent sense, the Son of man who has no equal, " the 
 woman's seed" (Gen. iii. 15) that was to bruise the 
 serpent's head, promised and expected ever since the fall 
 
VII. 56-59] THE STONING OF STEPHEN. lOI 
 
 as the Saviour of mankind ; who calls Himself the Son 
 of man because unspeakable love for fallen man 
 prompted Him to become such, being also, and prior to 
 this, the essential, eternal Son of God. (Comp. also Dan. 
 vii. 13 sq.) This is the name of Christ that only He 
 Himself uses; it occurs in the Gospels 78 times, or, not 
 counting the parallel passages, 50 times. (Comp. Matt, 
 viii. 20.) Stephen here uses that name in evident allu- 
 sion to a word of Christ like Matt. xxvi. 64, hence almost 
 as a citation. The Son of man, our brother, on the right 
 hand of 6"^^'— what a comfort !— Ver. 57. Cried out with 
 a loud voice. In rage and fury. Stopped their ears. 
 Unwilling to hear more of such blasphemy. Rushed 
 upon him with one accord. The leaders of the people, 
 and the whole people infuriated by their leaders. (Comp. 
 Matt, xxvii. 20 sqq.)— Ver. 58. Stoned him. In Jewish 
 fashion, stoning being the favorite mode of capital 
 punishment ; but here it was in violation of the decrees 
 of their present government, they not having any more 
 the right of inflicting capital punishment (Johnxviii. 31). 
 Still they also here, true to their hypocritical nature 
 (comp. John xviii. 28 ; xix. 31), tried to observe some ex- 
 ternal features of their law, stoning Stephen outside of 
 the city (Lev. xxiv. 14 sqq.), and having the witnesses 
 against him (vi. 13) to begin the execution and thus 
 prove their sincerity and certainty (Deut. xvii.6sq.). In 
 this case the latter could discharge their, here impiously 
 arrogated, duty so much the more easily because of the 
 willing services of Saul, a still young, but fanatically 
 zealous disciple of the Pharisees. (Comp. xxii. 20.) — Ver. 
 59. And they stoned Stephen. A tragical repetition of a 
 clause of the preceding verse, rendered the more tragic 
 still by the succeeding words, calling, etc., i. e. who called 
 upon the Lord ; such a man they stoned. Lord Jesus. 
 
I02 THE ACTS. [vii. 59, 60. 
 
 Whom he had seen standing on the right hand of God, 
 ready and able to receive him, i. e. his soul or spirit, 
 until at the day of resurrection soul and body would be 
 reunited for eternal happiness. What Jesus not so very 
 long ago, in extreme humiliation, had asked His heavenly 
 Father to do as to His spirit (Luke xxiii. 46), He now, 
 in His state of divine exaltation, was most fitly called 
 upon Himself to do with regard to the spirit of His 
 faithful disciple. — Ver. 60. Kneeled down. In humble 
 consciousness of his infinite subordination to Christ, to 
 whom in his sufferings and death he bore so much re- 
 semblance. Cried with a loud voice. A fervent peti- 
 tion, born of a fervent love. Lay not to their charge. 
 Lit. do not establish, retain, impute; the opposite of for- 
 giving. (Comp. Luke xxiii. 34.) He fell asleep. Christ's 
 death is never called a sleep, because it was a punish- 
 ment for our sins ; but by it He obtained for us that our 
 death can be a sleep, and will be such if we in faith ac- 
 cept the redemption and salvation acquired by His death. 
 Likewise, Christ by His anguish in the face of death 
 (Matt. xxvi. 36 sqq. ; xxvii. 46), paying for our sins the 
 penalty even of hell and its terrors, has made it possible 
 that His disciples, like Stephen, can look with joy and 
 happiness into the face of death itself, because it now is 
 for them the deliverance from the last vestiges of sin and 
 the entrance to perfect righteousness and happiness. — 
 Ch. viii. I. Saul was consenting, etc. Was pleased 
 with it, approved of it ; that was the state and condition 
 of his mind. 
 
CHAPTER VIII. 
 
 (A.) The Gospel in Samaria. 
 
 1-25. And Saul was consenting unto his death. 
 
 And there arose on that day a great persecution against the church which 
 was in Jerusalem ; and they were all scattered abroad throughout the re- 
 gions of Judaea and Samaria, except the apostles. And devout men buried 
 Stephen, and made great lamentation over him. But Saul laid waste the 
 church, entering into every house, and haling men and women committed 
 them to prison. 
 
 They therefore that were scattered abroad went about preaching the word. 
 And Philip went down to the city of Samaria, and proclaimed unto them 
 the Christ. And the multitudes gave heed with one accord unto the things 
 that were spoken by Philip, when they heard, and saw the signs which he 
 did. For from many of those which had unclean spirits, they came out, 
 crying with a loud voice : and many that were palsied, and that were lame, 
 were healed. And there was much joy in that city. 
 
 But there was a certain man, Simon by name, which beforetime in the 
 city used sorcery, and amazed the people of Samaria, giving out that him- 
 self was some great one : to whom they all gave heed, from the least to the 
 greatest, saying. This man is that power of God which is called Great. And 
 they gave heed to him, because that of long time he had amazed them with 
 his sorceries. But when they believed Philip preaching good tidings con- 
 cerning the kingdom of God and the name of Jesus Christ, they were bap- 
 tized, both men and women. And Simon also himself believed : and being 
 baptized, he continued with Philip ; and beholding signs and great miracles 
 wrought, he was amazed. 
 
 Now when the apostles which were at Jerusalem heard that Samaria had 
 received the word of God, they sent unto them Peter and John : who, when 
 they were come down, prayed for them, that they might receive the Holy 
 Ghost : for as yet he was fallen upon none of them : only they had been 
 baptized into the name of the Lord Jesus. Then laid they their hands on 
 them, and they received the Holy Ghost. Now when Simon saw that 
 through the laying on of the apostles' hands the Holy Ghost was given, he 
 offered them money, saying. Give me also this power, that on whomsoever 
 
 103 
 
I04 THE ACTS. [viii. i-io. 
 
 I lay my hands, he may receive the Holy Ghost. But Peter said unto him, 
 Thy silver perish with thee, because thou hast thought to obtain the gift of 
 God with money. Thou hast neither part nor lot in this matter : for thy 
 heart is not right before God. Repent therefore of this thy wickedness, 
 and pray the Lord, if perhaps the thought of thy heart shall be forgiven 
 thee. For I see that thou art in the gall of bitterness and in the bond of in- 
 iquity. And Simon answered and said, Pray ye for me to the I-ord, that 
 none of the things which ye have spoken come upon me. 
 
 They therefore, when they had testified and spoken the word of the Lord, 
 returned to Jerusalem, and preached the gospel to many villages of the 
 Samaritans. 
 
 The murder of Stephen was immediately followed by a 
 violent persecution of all the Christians in Jerusalem. 
 But in the providence of God this had to accelerate the 
 spreading of the Gospel in the country surrounding that 
 city, and even to bring it the sooner to Samaria ; for, 
 with the exception of the apostles, who held it to be 
 their duty to stay at what was then the centre of the 
 Church, every one that could avoided persecution by 
 flight (i). Nevertheless Stephen did not lack an honor- 
 able burial (2). Saul, however, the complacent witness 
 of Stephen's stoning, was one of the most passionate 
 persecutors of the Christians (3). As a matter of course, 
 the dispersed Christians did not keep silent concerning 
 their faith, but spread the Gospel wherever they went (4). 
 So Philip, one of the seven assistants (vi. 5), came with 
 the Gospel of Jesus the Christ to the principal city of 
 the Samaritans (5), and with his preaching and miracu- 
 lous deeds found willing hearers (6), manifestly casting 
 out many unclean spirits and also healing many natural 
 diseases and ailments (7), to the great joy of the people 
 (8). In the same city there had been for some time a 
 certain Simon, who, with his real or pretended magical 
 powers and his claim of being an extraordinary man, had 
 so astonished the people of the country (9) that he was 
 generally revered as the incarnation of an especially great 
 
VIII. 10-23-] THE GOSPEL IN SAMARIA.— SIMON. 105 
 
 power of God (10) ; and this the more, since he had al- 
 ready for a long time carried on his imposition there (i i). 
 Nevertheless the preaching of Philip found acceptance 
 and belief, so that persons of both sexes were by baptism 
 made members of the kingdom of God (12). Upon 
 Simon also the undeniable miraculous deeds of Philip 
 made such an impression that he could not but concede 
 his divine mission, and hence, convinced in his intellect 
 though not regenerated in heart, was baptized and be- 
 came a constant companion of Philip (13). When the 
 apostles at Jerusalem heard of this, the first founding of 
 the Church in a heathen, or half-heathen, country, they 
 regarded it their duty, as the leaders of the primitive 
 Church, to send two of their number to investigate and, 
 if possible and advisable, to sanction and strengthen this 
 new and important movement (14) ; and these, after 
 a satisfactory examination, communicated to the new 
 Christians the extraordinary gifts of the Holy Ghost, 
 and thus sanctioned the work of Philip as pleasing to 
 their Lord (15-17). And now Simon revealed his un- 
 changed heart, offering money to the apostles for the 
 power of conferring, as they did, such wonderful gifts 
 (18 sq.). But Peter with just and holy severity rebuked 
 this ungodly, selfish spirit, showing itself here for the 
 first time, in a similar way as he had rebuked the hypoc- 
 risy of Ananias and Sapphira, telling him that such con- 
 duct deserved nothing but eternal perdition (20), since it 
 revealed an insincere heart that is in fundamental op- 
 position to the Gospel, and hence is necessarily excluded 
 from the divine gifts and blessings that it offers and con- 
 fers (21). He, therefore, admonishes him to permit him- 
 self to be delivered from his wickedness by true repent- 
 ance, and to pray the Lord to pardon his impious design 
 (22) ; though the apostle has no great hopes in this 
 
lo6 THE ACTS. [VIII. 1-3, 
 
 respect, the bitter enmity towards the Gospel in its true 
 sense and the total subjection to sin, as manifested in 
 Simon's conduct, making true repentance and conversion 
 a matter of grave doubt (23). Peter's doubt was also 
 justified by the reply of Simon : he wants the apostles, 
 as special servants and favorites of God, to pray for him, 
 but not that he may become another and a better man, 
 but that the punishment threatened may not befall him 
 (24). After the two apostles had fulfilled their mission, 
 strengthening the new Christians in their faith, they re- 
 turned to Jerusalem, also on their way home preaching 
 the Gospel wherever an opportunity offered (25). 
 
 Ver. I. On that day. The stoning of Stephen set the 
 example and became the signal. They were all scattered. 
 In accordance with the commandment of Christ (Matt. 
 X. 23). All. Of course, must not be strained ; this was a 
 ^^w^r^/ dispersion. — Ver. 2. Devout men. Pious men who, 
 like formerly Joseph of Arimathaea and Nicodemus (John 
 xix. 38 sq.), were favorably disposed towards the Gospel, 
 but had not as yet had the courage to embrace it openly, 
 now, however, showed their sympathy, without any fear 
 of the hostile Jews. Great lamentation. Expressive of 
 the sense of the loss sustained by the death of this great 
 and holy man. — Ver. 3. Laid waste. Ravaged, devas- 
 tated, ruined, as much as lay in him ; he tried it and was 
 occupied with it (Imperfect of the Greek verb). Haling. 
 Dragging (the same root as Jiaiil and the German Jiolen). 
 Men and women. Not even sparing the weaker sex. 
 Committed them to prison. Most probably as a com- 
 missioner of the Council, treating the Christians as mani- 
 fest transgressors of the Law. (Comp. ix. i sq.) The 
 houses which Saul entered, according to the general 
 mode of expression used here, no doubt were the dwelling- 
 places of the Christians, and not, as some suppose, the 
 
VIII. 2,-7-] THE GOSPEL IN SAMARIA, 1 07 
 
 meeting-houses where they came together for worship. 
 (Comp. Rom. xvi. 5.) — Ver. 4. Preaching the word. 
 Comp. 2 Cor. iv. 13; Matt. xii. 34. Went about. 
 Through the countries whither they had fled. — Ver. 5. 
 Philip. Distinguished from the apostles who stayed at 
 Jerusalem (i), and evidently inferior to them (i4sqq.); 
 hence not the apostle of that name (Matt. x. 3 ; John i. 
 43), but a colleague of Stephen. (Comp. vi. 4 sq. ; xxi. 
 8.) The city of Samaria, The main city or capital, at 
 that time Samaria or Scbaste, the former being the Greek 
 form of the original Hebrew name {Shomcron), the latter 
 the name given it by Herod, who rebuilt it, in honor of 
 Augustus the emperor {Sebastc the Greek for the Latin 
 Ajigusta). The Christ. The advent and appearance of 
 the Messiah, whom also the Samaritans expected 
 (comp. John iv. 25), in the person of Jesus of Nazareth. 
 — Ver. 6. Signs. Comp. ii. 19. Which he did. Re- 
 peatedly, continually. (Comp. 3.) When they heard. 
 What is the grammatical object ? The things that were 
 spoken by Philip? Or, the signs which he did? The 
 former seems the more probable, though the first im- 
 pression is that the latter is the case. Hearing the won- 
 derful tidings announced by Philip and seeing his won- 
 derful deeds caused them to pay attention to the contents 
 of his preaching. If, however, the hearing also refers to 
 the signs, the sense must be, either, that those that heard 
 of the signs, as witnessed by others, also came to see 
 them themselves ; or, that simply hearing of them had 
 the same effect as seeing them, viz. causing people to give 
 heed to the Gospel preached by Philip, whether heard 
 directly or indirectly. The visit of Christ in that region 
 (John iv.), no doubt, was still remembered and had some- 
 thing to do with the success that crowned the work of 
 Phihp. (Comp. John iv. 39 sqq.) — Ver. 7. From many, 
 
lo8 THE ACTS. [viii. 7-IO. 
 
 etc. The sentence is anacoluthic; it begins as if it were 
 to read, many of those which had ttnclean spirits were 
 healed i but the introduction of the mode of heahng, that 
 the spirits came out crying zvitJi a loud voice, changes the 
 construction. The marginal translation of the Revised 
 Version is grammatically correct, in fact, the only one 
 possible if we do not assume an anacoluthon, viz. Many 
 of those which liad nnclean spirits that cried with a loud 
 voice came forth, namely, to be healed ; but then it would 
 almost seem as if these, in contrast with those mentioned 
 in the next clause, had not been healed. The sense, in 
 our opinion, must be that given in the text of the R. V. 
 Unclean spirits. Comp. v. i6. Crying with a loud 
 voice. A proof that they were there and had to leave. 
 Palsied. " Paralytic, i. e. suffering from the relaxing of 
 the nerves on one side; univ. disabled, weak of limb''' 
 (Grimm-Thayer). (Comp. Matt. iv. 24.) — Ver. 9. 
 Simon. Surnamed tJie Magician, or Magus, according to 
 Justin Martyr, himself a Samaritan by birth, a native of 
 Gitthon, a town of Samaria. Beforetime in the city. Is 
 best construed with there was; already before Philip 
 came to the city, he had been there, using sorcery. 
 (Comp. Matt. ii. i; Acts. xiii. 6 sqq. ; xix. 19.) Giving 
 out. Lit. saying. That himself was some great one. 
 Himself, not Christ, he preached : the opposite of Philip 
 (5). Some great one. Perhaps intentionally indefinite, 
 so as to leave room for popular fancy and exaggeration. 
 — Ver. 10. Gave heed. Just as in the case of Philip (6). 
 From the least to the greatest. Comp. xxvi. 22. Is 
 that power of God. Something analogous to the incar- 
 nation of the Word (John i. 14), as he is said to have 
 claimed that he was the incarnation of the Father for the 
 Samaritans, of the Son for the Jews, and of the Holy 
 Ghost for the Gentiles. Such a person " was not an un- 
 
VIII. IO-I4.] THE GOSPEL IN SAMARIA.— SIMON. loQ 
 
 common figure in the history of this period. Such a one 
 we meet with again in Elymas at the court of the Roman 
 governor, Sergius Paulus (Acts xiii.). Such a one was 
 the famous impostor Apollonius of Tyana, who flourished 
 in the same century. An advanced knowledge of natural 
 philosophy, especially of chemistry, gave these clever 
 unscrupulous characters a strange power and influence 
 over men's minds, an influence they constantly used to 
 further their own selfish ends." {Pop. Com.) And we 
 surely would not be justified in denying the possibility of 
 Satanic influence and power in such men. (Comp, Matt, 
 xxiv. 24; 2 Thess. ii. 9.) — Ver. 12. Kingdom of God. 
 Comp. i. 3. The name of Jesus Christ. The revelation 
 of Jesus as the promised Messiah. (Comp. ii. 38.) Both 
 men and women. Lit. not only men, bnt also zvomcn. 
 (Comp. Gal. iii. 28.) — Ver. 13. Beholding. Atten- 
 tively, with interest. Signs and great miracles, or 
 poivers, or mighty zuorks. Comp. ii. 22. Wrought. Lit. 
 coming into existence, occurring ; they did not simply 
 look so, as he from his own long experience was well able 
 to judge ; he had to concede the superiority of Philip 
 to himself, and could not help being amazed — Ver. 14, 
 Samaria. Where at first they had been commanded by 
 Christ not to preach (Matt. x. 5), but whither after the 
 ascension of Christ the Gospel was also to be brought 
 (Matt, xxviii. 19). Here, as in verse 5, the coiuitry is 
 meant, having followed the example of its capital. Had 
 received. And still had (Perfect of Greek verb). Peter 
 and John. Tzvo were sent, in accordance with Christ's 
 arrangement (Mark vi. 7), as also according to an Old 
 Testament rule (Deut. xvii. 6) sanctioned by Christ for 
 the New Testament (Matt, xviii. 16); and the two fore- 
 most were selected (comp. John i. 35 sqq. ; Acts i. 13; 
 iii. i) for this important ofiice, Peter again being the first. 
 
110 THE ACTS. [viii. 15-19. 
 
 Ver. 15. The Holy Ghost. Comp. ii. 4 sqq. — Ver. 16. 
 Only they had been baptized, etc., viz. by Philip, who 
 evidently had not the power of communicating the 
 miraculous gifts of the Holy Ghost. The apostles, and 
 all of them, since no distinction is made here between 
 Peter and John, occupied an exceptional position in the 
 primitive Church. The ordinary, really saving, gifts of 
 the Holy Ghost were bestowed by baptism. Into the 
 name of the Lord Jesus. Comp. ii. 38. In this latter 
 passage it is, in the name ; here it is, into the name, de- 
 noting the relation and conimiinioii into which a person 
 is brought by baptism, if rightly administered and re- 
 ceived, namely, into that of Jesus the Christ, the Re- 
 deemer of mankind and therefore the divine King of His 
 Church, the communion of true believers. (Comp. Matt, 
 xxviii. 19.) It is not necessary to suppose that the for- 
 fnula of baptism is given here ; it is rather the object or 
 end, the blessing and benefit, the result and consequence, 
 or also the nature and character, of baptism. — Ver. 18. 
 When Simon saw. Lit. zvJieji he had seen : the effects 
 of the communication of the Holy Ghost, speaking with 
 tongues and the like (comp. ii. 4 ; x. 44 sqq.), proved and 
 manifested the communication. Simon himself does not 
 seem to have received these miraculous gifts ; he did not 
 feel in himself, but simply saw in others, what by the 
 symbolical gesture of laying-on of hands (comp. vi. 6) 
 was really conferred ; in his eagerness to obtain more, 
 perhaps, he did not even wait for his turn. — Ver. 19. Me 
 also. As you have it. Of course, he merely wanted it 
 because he thought it would give him still greater power 
 and influence with the people. This selfish, impious re- 
 quest of Simon, to have spiritual power given him for 
 money, is the origin of the term simony, of so frequent 
 use especially in the Middle Ages, denoting the sale or 
 
VIII. 20-24.] THE GOSPEL IN SAMARIA.— SIMON. m 
 
 purchase of ecclesiastical offices and positions. — Ver. 20. 
 Peter. Comp. ver. 14. Thy silver. In holy emotion 
 spoken of as capable of perdition. Solemn warning 
 and earnest reproof here takes \.\\q. form of a wish ; Peter, 
 of course, does not really wish the damnation of Simon, 
 but rather his conversion, as verse 22 shows. The gift of 
 God. Cannot be bought with money, or it would no 
 more be a gift, a gracious present, wholly unmerited. — 
 Ver. 21, Neither part nor lot. No part whatever, an em- 
 phatic conjunction of two synonyms, the second ex- 
 pressing the same idea as the first, but figuratively. 
 flatter. That which here is spoken of, viz. the com- 
 munication of miraculous gifts ; he has them neither 
 himself, nor, and much less, can he communicate them to 
 others. But perhaps it is preferable to understand the 
 Greek word {logos) here in the same sense in which it 
 is used in this whole chapter (i. e. vers. 4, 14), viz. the 
 word of God, the Gospel ; having, because of his lack of 
 repentance and faith, no part in it and its blessed con- 
 tents and gifts, he could not expect to receive the power 
 desired, nor anything but perdition. Right. Straight- 
 forward, upright, sincere ; he was a hypocrite, claiming 
 to be a Christian whilst he was not. — Ver. 22. Of thy 
 wickedness. Lit. azvay from, etc., turning away from it 
 and being delivered from it by the grace and power of 
 God. — Ver. 23. For. Repentance is necessary and doubtful 
 at the same time, because of the manifest condition of his 
 heart. Gall of bitterness. The gall meant here is bitter- 
 ness in the moral sense, bitter enmity ; the genitive is that 
 of apposition or explanation. Bond of iniquity. To be 
 understood in a similar way, viz. what binds and fetters 
 him and leads him as a slave is his iniquity and godless- 
 ness. — Ver. 24. Ye. Emphatic. If tradition in this case 
 can be relied upon, the fears of Peter with regard to 
 
112 THE ACTS. [vill. 24, 25. 
 
 Simon were also fully justified by the subsequent history 
 of the man, he falling deeper and deeper and finally be- 
 coming the founder of one of the first and worst Gnostic 
 sects. — Ver. 25. Testified. Earnestly and solemnly wit- 
 nessed to the truth of the Gospel as already preached by 
 Philip. The word of the Lord. Given and enjoined by 
 Him, treating of Him and His work of grace and re- 
 demption ; He is the author and the contents at the 
 same time. 
 
 (B.) The Conversion of the Ethiopian Eunuch. 
 
 26-40. But an angel of the Lord spake unto Philip, saying, Arise, and 
 go toward the south unto the way that goeth down from Jerusalem unto 
 Gaza : the same is desert. And he arose and went : and behold, a man of 
 Ethiopia, a eunuch of great authority under Candace, queen of the Ethio- 
 pians, who was over all her treasure, who had come to Jerusalem for to 
 worship; and he was returning and sitting in his chariot, and was reading 
 the prophet Isaiah. And the Spirit said unto Philip, Go near, and join thy- 
 self to this chariot. And Philip ran to him, and heard him reading Isaiah 
 the prophet, and said, Understandest thou what thou readest ? And he 
 said, How can I, except some one shall guide me ? And he besought Philip 
 to come up and sit with him. Now the place of the scripture which he was 
 reading was this, 
 
 He was led as a sheep to the slaughter; 
 
 And as a lamb before his shearer is dumb, 
 
 So he openeth not his mouth : 
 
 In his humiliation his.judgment was taken away: 
 
 His generation who shall declare ? 
 
 For his life is taken from the earth. 
 And the eunuch answered Philip, and said, I pray thee, of whom speaketh 
 the prophet this ? of himself, or of some other .' And Philip opened his 
 mouth, and beginning from this scripture, preached unto him Jesus. And 
 as they went on the way, they came unto a certain water ; and the eunuch 
 saith, Behold, here is water ; what doth hinder me to be baptized ? And he 
 commanded the chariot to stand still : and they both went down into the 
 water, both Philip and the eunuch ; and he baptized him. And when they 
 came up out of the water, the Spirit of the Lord caught away Phihp,- and 
 the eunuch saw him no more, for he went on his way rejoicing. But Philip 
 
vii 26-35.] THE CONVERSION OF THE EUNUCH. 113 
 
 was found at Azotus : and passing through he preached the gospel to all 
 the cities, till he came to Cassarea. 
 
 Philip would seem to have been already on his way 
 back from Samaria to Judaea (comp. 5 sqq.) when he 
 received the command from God to go upon the road 
 that led from Jerusalem to Gaza (26). Obeying this 
 command Philip found an Ethiopian noble reading the 
 prophecies of Isaiah (27 sq.). The Holy Ghost, having 
 by His prevenient grace prepared the heart of that noble- 
 man for the reception of the Gospel, now bade Philip 
 keep close to his vehicle (29). Upon doing this Philip 
 heard him reading, and asked him whether he had the 
 right understanding of what he was reading (30). And 
 he had to confess, not only that this was not the case, 
 but also that it was not at all likely that he could under- 
 stand it without the guidance of a man better versed in 
 the Scriptures than he was ; and as he regarded Philip as 
 probably being such a man, he asked the latter to ride 
 with him (31). The section of Isaiah that he was reading 
 forms a part of the celebrated chapter liii., that Old 
 Testament Gospel in an eminent sense, which speaks of 
 the Servant of God (comp. iii. 13) as patiently suffering 
 and dying in the place of sinners, but just thereby ending 
 His state of humiliation and completing His voluntary 
 and vicarious subjection to the Law and its penalties, 
 and as having innumerable believing adherents in con- 
 sequence of His elevation from earthly humiliation to 
 heavenly glory and majesty (32 sq.). As Philip had im- 
 mediately acceded to the request of the eunuch to sit 
 with him, the latter had the more courage and confidence 
 to ask him for an explanation of that remarkable passage, 
 especially with regard to the person of the Servant of 
 God (34); and in a solemn discourse Philip set forth the 
 fulfilment of that prophecy, as of all the prophetical 
 8 
 
114 THE ACTS. [VIII. 35-40. 
 
 promises, in the appearance of Jesus the Christ, the 
 Saviour of mankind (35). This had such an efTect upon 
 the eunuch that at the first opportunity offered he ex- 
 pressed the desire to join the number of Christ's disciples 
 by baptism (36) ; and as he openly confessed his faith in 
 Jesus, the God-man, Phihp joyously complied with his 
 request (37 sq.). This ending the duties of Philip in this 
 matter, he was no more to accompany the eunuch ; but 
 as a testimony of his being in reality a messenger of the 
 true God he was taken away in a supernatural manner. 
 And as the eunuch looked upon this miraculous occur- 
 rence in its proper light, his faith was not weakened but 
 rather strengthened by it, and he could continue his 
 journey rejoicing in his Saviour, without any anxious 
 delay or sad misgivings as to Philip's, or his own, future 
 (39). Philip, however, was first seen again at Ashdod, 
 whence he travelled northward, everywhere preaching the 
 Gospel (40). 
 
 Ver. 26. Arise. Does not necessarily indicate that 
 Philip saw the angel in a dream (ii. 17), but rather 
 that he was to prepare himself for doing some- 
 thing. (Comp. V. 17.) Toward the south. The road ran, 
 of course, in a southwesterly direction. Down. Gaza 
 was situated in the maritime plain inhabited in former 
 times by the Philistines, being the southernmost and 
 most important of the five main cities of Philistia. (Comp. 
 Gen. X. 19 ; Josh. xiii. 3.) Destroyed later in the Jewish 
 war that ended with the destruction of Jerusalem, about 
 A. D. 66, it was afterwards rebuilt and is still an im- 
 portant place. Its Hebrew name means " the strong 
 one." The same is desert. Viz. the road, leading 
 through an uninhabited country. Thus the road was 
 designated because there were, and are, other roads that 
 lead from Jerusalem to Gaza. Such a road there still is; 
 
VIII. 26-28.] THE CONVERSION OF THE EUNUCH. 115 
 
 and on it the man Philip was to meet could easily be 
 found. — Ver. 27. Behold. Something unexpected. Ethi- 
 opia. Probably here the then still independent state of 
 Meroe, with the capital Napata, south of Egypt and 
 north of Abyssinia, on the Nile, the present Nubia. 
 Eunuch. No doubt in this case a proselyte ; though, 
 because of his bodily mutilation implied by the name, he 
 could not be d^ proselyte of righteousness, i. e. a convert to 
 Judaism that was circumcised and in all respects a member 
 of the holy people, observing all the righteousness required 
 of such a member by the Law (comp. Deut. xxiii. i) ; but 
 only a proselyte of the gate, i. e. properly, a stranger that 
 lived within the gates of a Jewish city without being a mem- 
 ber of the people, observing merely the so-called seven No- 
 acJiian coniniandnients, called so because they were claimed 
 to have been given already to Noah (comp. Gen. ix. 4-6), 
 viz. to refrain from idolatry, blasphemy, disobedience to 
 the magistrates, murder, fornication or incest, robbery or 
 theft, and eating blood. Later tradition calls this eunuch 
 Indich, or Judich. Of great authority. Lit. a courtier, 
 high officer; what office he held is stated afterwards: 
 who was over all her treasure : he was the queen's chief 
 treasurer. Candace. Like Pharaoh in olden and Czar 
 and Sultan in modern times a title of the female rulers 
 of Napata, and not a proper name. Tradition states that 
 she was converted and baptized by the eunuch who also 
 preached the Gospel to her subjects. Who had come to 
 Jerusalem for to worship. As a proselyte of the gate. — 
 Ver. 28. Was reading. Ov, zcas having read to him, sincQ 
 Philip heard the reading (30). The journey on those 
 ancient roads was necessarily slow (comp. Matt. iii. 3) ; 
 thus reading was possible even when travelling. The pro= 
 phet Isaiah. Probably in the Septuagint Greek transla- 
 tion which was extensively used in Egypt, where it also 
 
Il6 THE ACTS. [vni. 28-34. 
 
 had its origin. What the eunuch at Jerusalem had heard 
 concerning Jesus and His followers may have moved him 
 to read just Isaiah, the Evangelist of the Old Testament, 
 and his prophecies about the Servant of God. — Ver. 29, 
 The spirit said unto Philip. Internally. — Ver. 30. Heard. 
 Comp. verse 28. Understandest thou. The interrogative 
 particle introducing this question in the original Greek 
 generally, though not always, presupposes a negative an- 
 swer. Philip evidently, and rightly, doubts the under- 
 standing. — Ver. 31. How can I. Lit. for how should I ; 
 this for presupposes the answer No to the question of 
 Philip, and the form of the original " is used to express 
 what would happen on the fulfilment of some supposed 
 condition " (Burton), viz. of the condition expressed in 
 the next clause, Except some one shall guide me. Guide. 
 Show the way, lead. — Ver. 32. Place. Passage, section; 
 some give it, contents. (Comp. Isa. liii. 7 sq.) — Ver. 33. 
 In his humiliation his judgment was taken away. 
 When He thus voluntarily humbled Himself, bearing the 
 sin of others, the sufferings that God as Judge had laid 
 upon Him as the representative and substitute of sinful 
 man came to an end, that being the climax and turning- 
 point. (Comp. Phil. ii. 8 sq.) His generation. Those 
 that belong to Him as their spiritual head and ancestor. 
 Who shall declare. Who will be able to enumerate them, 
 their number being beyond computation. — Ver. 34. 
 Answered. Comp. v. 8. Of whom. This he recognized 
 as the main point. Christ's person is all-important, the 
 foundation of all His work, the sum and substance of all 
 His teaching, since His doctrine is not primarily, much 
 less only, a system of moral precepts which could be 
 followed without any knowledge or certainty regarding 
 its author. No man can be a Christian unless he knows 
 who Christ is according to His own revelation as con- 
 
VIII. 35-39-] THE CONVERSION OF THE EUNUCH. 117 
 
 tained in the Bible, and recognizes and worships Him as 
 such. — Ver. 35. Opened his mouth. Solemnly, as the 
 bearer of a grand message. (Comp. Matt. v. 2 ; Acts x. 
 34.) Preached. Told him the glad tidings of Jesus the 
 Christ, the Gospel of a Saviour. — Ver. 36. On the way. 
 Lit., along the u>ay. A certain water. Some water. 
 What doth hinder me. What is in the way, can prevent 
 me, seeing that I desire it. Hence, Philip had given him 
 instruction also concerning baptism. — Ver. 37 is omitted 
 in the best manuscripts ; what it states, however, is sim- 
 ply a matter of course. Probably some copyist or inter- 
 preter first put it on the margin as an exegetical comple- 
 ment, and another one, thinking it to be a part of the 
 text itself, put it in. The insertion can be explained in 
 this, very natural, way, whilst no good reason could be 
 given for the omission from the text if it had formed a part 
 of it. — Ver. 38. Into the water. A baptism by immersion, 
 as doubtless was the rule in tho^ times and climes. (Comp. 
 ii. 41.) The practice of the apostles and their assistants, 
 as far as we can make out, as well as that of the ancient 
 Church after them, shows that the mode of applying the 
 water in baptism, and the quantity nsed, is immaterial; 
 hence, there is no essential difference between immersion 
 and sprinkling, the latter being simply a modification of 
 the former, rendered necessary or desirable by existing 
 circumstances, e. g. condition of health or clime, number, 
 locality, etc. — Ver. 39. Caught away. Seized and carried 
 off speedily and miraculously ; not merely moved and 
 induced him to hurry away. (Comp. i Kings xviii. 12 ; 
 2 Kings ii. 16; Ez. iii. 14; — 2 Cor. xii. 2, 4 ; i Thess. iv. 
 17.) The Spirit of the Lord did this because Philip as a 
 preacher of the Gospel was in His service, and was now 
 to work somewhere else. For he went, etc. He did not 
 consume any time in looking for him and trying to meet 
 
Il8 THE ACTS. [viii. 40. 
 
 him again, knowing that God's purpose in bringing them 
 together was accompHshed. — Ver. 40. At Azotus. Lit. 
 into, etc. ; tJdtJicr he had been carried, and there he was 
 found, was met again by men. Azotus is the Greek form 
 for the Hebrew Ashdod, an old city of the Philistines 
 (Josh. xiii. 3 ; i Sam. v. i), about 35 miles north of Gaza, 
 west of Jerusalem, now a miserable Mohammedan village. 
 (Comp. Amos i. 8.) Passing through. Viz. the country 
 there. Cassarea. This city became Philip's home ; about 
 twenty years afterwards we find him living here (xxi. 8). 
 It was, perhaps, during all that time the centre of his 
 evangelistic activity. " Caesarea was distant about 70 
 miles from Jerusalem, and was situated on the shores of 
 the Mediterranean Sea, Before the days of the great 
 Herod it was merely a station for vessels. Herod, how- 
 ever, designed to make it the commercial capital of 
 Palestine ; he adorned it with marble palaces, provided it 
 with a magnificent harbof, larger than the Piraeus at 
 Athens, and with a vast quay. In the midst of the new 
 city rose, on an eminence, the Temple of Caesar, with 
 statues of the Emperor and of Rome. With slavish 
 adulation King Herod named the city after his powerful 
 patron Augustus, CcEsarea, under whose mighty protec- 
 tion for the present and the far future he placed the new 
 capital of the old Land of Promise. After Herod's death 
 Caesarea became the residence of the Roman governors 
 of the country. Here the well-known Procurators Pontius 
 Pilate, Felix, and Fcstus held their ' courts.' Here Paul 
 was subsequently tried before that brilliant assembl}^, 
 presided over by the Roman governor, and King Agrippa, 
 and the infamous princess Bernice. At the commence- 
 ment of the Jewish war we read of 20,000 Jews resident 
 in Caesarea being massacred. Vespasian was saluted 
 emperor first in this place. In grateful memory, prob- 
 
VIII. 40.] THE CONVERSION OF THE EUNUCH. ug 
 
 ably, of this circumstance, he raised it to the dignity of a 
 colony ; but its prosperity seems gradually to have de- 
 cayed. We hear of it now and again in the days of the 
 Crusaders, but it has been for several centuries a mere 
 heap of ruins. A few fishers' huts now occupy the site 
 of this once proud capital." {Pop. Com.). 
 
CHAPTER IX. 
 
 (A.) The Conversion of Saul (A. D. 34). 
 
 1-30. But Saul, yet breathing threatening and slaughter against the dis- 
 ciples of the Lord, went unto the high priest, and asked of him letters to 
 Damascus unto the synagogues, that if he found any that were of the way, 
 whether men or women, he might bring them bound to Jerusalem. And as 
 he journeyed, it came to pass that he drew nigh unto Damascus: and sud- 
 denly there shone round about him a light out of heaven : and he fell upon 
 the earth, and heard a voice saying unto him, Saul, Saul, why persecutest 
 thou me ? And he said. Who art thou. Lord ? And he said, I am Jesus 
 whom thou persecutest : but rise, and enter into the city, and it shall be told 
 thee what thou must do. And the men that journeyed with him stood 
 speechless, hearing the voice, but beholding no man. And Saul arosevfrom 
 the earth ; and when his eyes were opened, he saw nothing ; and they led 
 him by the hand, and brought him into Damascus. And he was three days 
 without sight, and did neither eat nor drink. 
 
 Now there was a certain disciple at Damascus, named Ananias; and the 
 Lord said unto him in a vision, Ananias. And he said. Behold, I am Jure, 
 Lord. And the Lord said unto him, Arise, and go to the street which is 
 called Straight, and inquire in the house of Judas for one named Saul, a 
 man of Tarsus : for behold, he prayeth ; and he hath seen a man named 
 Ananias coming in, and laying his hands on him, that he might receive his 
 sight. But Ananias answered, Lord, I have heard from many of this man, 
 how much evil he did to thy saints at Jerusalem: and here he hath author- 
 ity from the chief priests to bind all that call upon thy name. But the 
 Lord said unto him, 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 : 
 for I will shew him how many things he must suffer for my name's sake. 
 And Ananias departed, and entered into the house; and laying his hands 
 on him said, Brother Saul, the Lord, even Jesus, who appeared unto thee 
 in the way which thou camest, hath sent me, that thou mayest receive thy 
 sight, and be filled with the Holy Ghost. And straightway there fell from 
 his eyes as it were scales, and he received his sight; and he arose and was 
 baptized; and he took food and was strengthened. 
 
 120 
 
IX. 1-5-] THE CONVERSION OF SAUL. 12 1 
 
 And he was certain days with the disciples which were at Damascus. 
 And straightway in the synagogues he proclaimed Jesus, that he is the Son 
 of God. And all that heard him were amazed, and said. Is not this he that 
 in Jerusalem made havock of them which called on this name .'' and he had 
 come hither for this intent, that he might bring them bound before the 
 chief priests. But Saul increased the more in strength, and confounded the 
 Jews which dwelt at Damascus, proving that this is the Christ. 
 
 And when many days were fulfilled, the Jews took counsel together to 
 kill him : but their plot became known to Saul. And they watched the 
 gates also day and night that they might kill him : but his disciples took 
 him by night, and let him down through the wall, lowering him in a basket. 
 
 And when he was come to Jerusalem, he assayed to join himself to the 
 disciples : and they were all afraid of him, not beheving that he was a dis- 
 ciple. But Barnabas took him, and brought him to the apostles, and de- 
 clared unto them how he had seen the Lord in the way, and that he had 
 spoken to him, and how at Damascus he had preached boldly in the name 
 of Jesus. And he was with them going in and going out at Jerusalem, 
 preachingboldly in the name of the Lord: and he spake and disputed against 
 the Grecian Jews ; but they went about to kill him. And when the brethren 
 knew it, they brought him down to C^esarea, and sent him forth to Tarsus. 
 
 In his furious hatred of the Christians Saul even went 
 so far as to ask the high-priest for letters to the Jewish 
 congregations at Damascus, so that he might there, as 
 the authorized instrument of the Council, seize all those 
 who confessed faith in Christ as the only way to heaven, 
 and bring them to Jerusalem to be tried as apostates and 
 heretics (i sq.). Having come near the place of his 
 destination, he saw himself all at once, at bright midday 
 (xxii. 6), surrounded by an extraordinary brilliant light 
 from heaven (3) ; and when for fear he had fallen to the 
 ground, he heard the reproachful question, Saul, Said, 
 why persccutcst thou vie ? (4). Conversant as he was with 
 the Old Testament revelations, he immediately recog- 
 nized a divine manifestation ; but not being conscious of 
 acting against the God of his fathers, he ventured the 
 question, who it was that addressed him so unexpectedly, 
 and received the answer that it was no one else than Jesus 
 of Nazareth, exalted to divine majesty and power, but yet 
 
122 THE ACTS. [IX. 5-16. 
 
 persecuted by him in His believers (5). At the same 
 time, however, he was told where he, convinced and 
 changed by this undeniable revelation of Jesus as the 
 Christ, would get further information as to his future 
 course, namely, in the same city that he had intended to 
 enter as the mortal enemy of Jesus and His disciples (6). 
 But while Saul beheld Jesus in His heavenly glory (i 
 Cor. ix. I ; xv. 8) and distinctly heard His voice, his com- 
 panions, though, awe-struck (xxvi. 14), they noticed the 
 extraordinary occurrence, had only a general, confused 
 impression, neither seeing anybody nor understanding 
 the voice they heard (7 ; com p. xxii. 9), The heavenly 
 light, however, that Saul had been permitted to gaze 
 into, had not only compelled him to close his eyes, but 
 even deprived him of his sight, so that he was constrained 
 to have himself led into the city by the hand (8). And 
 in this condition he remained for three days, sunk in 
 deep, remorseful meditation, which was not even broken 
 by eating or drinking (9). At Damascus a Christian, 
 Ananias, was commanded by Christ Himself to go and 
 see Saul, who by prayer and a vision would be prepared 
 for his visit (10 sqq.). As Ananias very naturally was 
 astonished to get this commission, knowing the history 
 and the plans of Saul (13 sq.), Christ revealed to him that 
 this very man, with his burning zeal and untiring activity 
 for what he considers right, will now, after he has been 
 convinced of the divine truth of the Gospel, be an ex- 
 traordinarily fit and blessed instrument in the hands of 
 Christ to announce Him, by the preaching of the Gospel, 
 as the revealed Messiah and Saviour of the world to 
 heathen nations especially, and also to the members of 
 the Old Testament people of God (15). For, as in an ex- 
 traordinary manner he had made the Christians suffer on 
 account of the Gospel, so he will also in an extraordinary 
 
IX. i6-26.] THE CONVERSION OF SAUL. 123 
 
 manner bear the sufferings of a confessor and minister of 
 that Gospel, whereunto Christ Himself will prepare and 
 strengthen him (16). Thereupon Ananias went to Saul 
 and announced to him, in the name of the Lord Jesus 
 who had manifested Himself to him as the Messiah, that 
 he was to receive his eyesight again, and also to be en- 
 dowed with the gifts of the Holy Ghost in the abundant 
 measure of the first Christians (17). And forthwith Saul's 
 blindness was miraculously removed, and the first thing 
 he did was to have himself openly received into the 
 Christian Church by baptism (18). Then, of course, he 
 also took food and regained his strength; for he was 
 called to do a great work. And this work he began at 
 once, holding communion with the Christians at Damascus 
 for the comparatively short time that he stayed there 
 now, and preaching in the synagogues the blessed news 
 that in Jesus of Nazareth the divine-human Redeemer of 
 the world has appeared (19 sq.), to the amazement of all 
 his hearers, knowing, as they did, his history and plans 
 (21). But he grew more and more efficient in his work 
 and proved the true Messiahship of Jesus in such a 
 powerful way that every gainsayer was confounded (22). 
 After a longer time had elapsed, he was forced to leave 
 Damascus, since his Jewish opponents had resolved to do 
 away with this, in their eyes, dangerous follower of the 
 Nazarene (23); but as they even guarded the gates of 
 the city continually, he could only escape their hands by 
 the love-taught contrivance of those that through his 
 preaching had become believers in Jesus the Christ 
 (24 sq.). ^ Now he went to Jerusalem, the city that he 
 had not seen again since years ago he left it with such 
 sinister designs, and, as was natural, desired to be in 
 fraternal intercourse with the Christians there. At first 
 he did not succeed in this, since they could not believe 
 
124 '^^^ ACTS. [IX. 26-30. 
 
 in the reality of his conversion (26). But Barnabas 
 introduced him to the apostles and told them of his 
 miraculous conversion, proved to be genuine by his sub- 
 sequent conduct (27). Then Saul was admitted to free 
 and full intercourse with the Christians ; and in his 
 courageous preaching of the Gospel he especially tried 
 to convince the Jews from foreign countries of the futil- 
 ity of their objection, but only with the result that they 
 endeavored to kill him (28 sq.). Hereupon, yielding to 
 the loving anxiety of his fellow-believers, he left Jerusa- 
 lem and went back to his native country (30). Here he 
 may be supposed to have preached the Gospel, especially 
 to the Jews. 
 
 Ver. I. Yet. Comp. viii. 3. Breathing. He was full 
 of threatening and slaughter, and he breathed it out ; it 
 was what animated him and governed his activity ; he 
 threatened to slay the Christians, and tried to do so, and 
 did so, wherever and whenever he had an opportunity. 
 Of the Lord. Viz. Jesus the Christ, the Saviour of the 
 human race ; that was what made it such a grievous sin. 
 High=priest. If Paul's conversion took place A. D. 34, 
 as many suppose, Caiaphas was still the governing high- 
 priest, being deposed A. D. 36. (Comp. Matt. xxvi. 3.) 
 His successors were Jonathan (A. D. 36 and 37) and his 
 brother Theophilus (from A. D. 37 on). But perhaps 
 Annas was still the real ruler. (Comp. iv. 6.) The high- 
 priest was, as a rule, the president of the Council (iv. 
 5 sq.), which, in religious matters, was recognized by 
 Jews and Romans as the highest tribunal also outside of 
 Palestine. — Ver. 2. Letters. Of recommendation and 
 authority, credentials. Damascus. The old capital of 
 Syria (comp. Gen. xiv. 15 ; xv. 2), inhabited by so many 
 Jews that later on Nero could put 10,000 of them to death. 
 Synagogues. Comp. vi. 9. It would seem that so far the 
 
IX. 2-4-] THE CONVERSION OF SAUL. 125 
 
 Christians still retained their membership in the Jewish 
 congregations, regarding themselves, as in truth they 
 were, the real and genuine members of the people of God, 
 the true Israelites. That were of the Way. Confessed 
 and walked the only true way to heaven, viz. that taught 
 by Christ and His apostles (comp. xviii. 25 ; xix. 9 ; xxii. 
 4 ; xxiv. 14, 22) ; this " way " determined their religious 
 and moral nature (genitive of quality). Whether men or 
 women. Lit. not -only nioi, but also women ; so fanatical 
 and cruel he was. Bound. Fettered as criminals. To 
 Jerusalem. The seat of the Council, the religious capital 
 of the Jews. — Ver. 3. Shone round about him. Lit. sur- 
 rounded liiin as lightning, ?>o suddenly and bright. "In 
 the full splendor of an oriental sun at noon, around the 
 Pharisee leader and his companions the blinding light of 
 the divine glory. It was the Shekinah, the glory in which 
 Christ now dwells. Rays of this glory now and again 
 have been permitted to fall on men's eyes. It shone 
 round Moses when he had been wath the God of Israel 
 on the mount ; it rested at intervals on the golden 
 mercy-seat of the ark, between the cherubim " (Lev. xvi. 
 2, 13) ; " it filled the temple of Solomon on the dedication 
 morning" (i Kings viii. 10 sq. ; comp. Ex. xl. 34 sq.) ; " it 
 shone round the transfigured Jesus and the glorified Moses 
 and Elias on Tabor; it flashed round the heads of the 
 disciples in tongues of fire, while they prayed and waited 
 for the Holy Ghost on the first Pentecost morning ; and 
 years after, John in his lonely watch at Patmos saw it 
 encompassing the Son of man, when, awe-struck, he fell 
 at the feet of the glorified Redeemer as one that was 
 dead " (Rev. i. 9 sqq.). " In this blinding light Saul per- 
 ceived the glorified body of Jesus. This we gather from 
 Ananias' words, verse 17." {Pop. Com) — Ver. 4. Saul, 
 Saul. Earnestly warning. Why. What right hast 
 
126 THE ACTS. [IX. 4-8. 
 
 thou ? what have I done to thee or others that would 
 warrant thee in acting as thou doest ? Me. In my dis- 
 ciples, trying to destroy my Church. (Comp. Luke x. i6; 
 Matt. XXV. 40,45.) — Ver. 5. I . . .thou. Both emphatic, 
 showing the hostile attitude that Saul occupied towards 
 such an exalted being. Jesus the Ruler of heaven and 
 earth, and Saul persecuting Him : what a contrast ! The 
 words found in the Authorized Version: "// is hard for 
 thee to kick against the pricks. And he, trembling and 
 astonished, said, Lord, ivJiat wilt thou have me do ? And 
 the Lord said unto Jiim'' are not found in the oldest and 
 best manuscripts ; the first clause is evidently taken from 
 xxvi. 14, and the rest is a reminiscence of xxii. 10, the 
 whole being, perhaps, first written by a copyist on the 
 margin as a supplementary parallel, and then by another 
 one introduced into the text as a part of it. The aston- 
 ished question of Saul, Who art thou, Lord ? proceeded 
 from his conviction that he had acted in conformity with 
 the will of the God of Israel (comp. xxvi. 9 ; i Tim. i. 
 13), and proves that he was in no way prepared for what 
 occurred, and that, consequently, it did not take place 
 merely in his imagination as a result and product of a 
 troubled conscience, but that it was an entirely unex- 
 pected, supernatural and miraculous event of objective 
 reality. — Ver. 6. But. I will not now speak further of 
 what thou hast been doing so far, but rather of what thou 
 art to do in the future. Must do. Moral necessity, if he 
 would not act wilfully and consciously against the man- 
 ifest will of God. — Ver. 7. Voice. Or, sound. (Comp. 
 John xii. 28 sq.) — Ver. 8. The miraculous blindness of 
 Saul was certainly not the effect of imagination or even 
 of an internal vision ; only an external, real appearance 
 could produce it. So Luke represents it here ; and so 
 does Paul every time he speaks of it (xxii. 6 sqq. ;' xxvi. 
 
IX. 8-12.] THE CONVERSION OF SAUL. 127 
 
 12 sqq. ; i Cor. ix. i ; xv. 8) ; and in the last passages cited 
 he places his having seen the Lord Jesus on a level with 
 that of the other apostles, founding his true apostleship 
 on it. So there is no denying that the Bible, and Paul 
 himself, represents the appearance of Christ granted to 
 him as an externally objective one ; and only he that does 
 not believe in the possibility or reality of true miracles 
 will deny that this was its character. Moreover, the ob- 
 ject of this miracle, as stated explicitly in the sacred nar- 
 rative, was an eminently proper one, similar to that of the 
 appearance of Christ after His resurrection granted to 
 James (comp. i. 14) and the other apostles (i Cor. xv. 7), 
 viz. to make them eye and ear witnesses of His resurrec- 
 tion and Messiahship and thus fit instruments for found- 
 ing and propagating the Church. — Ver. 10. The Lord. 
 Christ. In a vision. Whether waking or sleeping, is 
 uncertain. Behold, I (am here) : I am ready to do Thy 
 bidding; a Hebraism. — Ver. ii. Arise. Comp. viii. 26. 
 The street mentioned here still exists in Damascus ; and 
 the house where Judas lived, as also that of Ananias, is 
 still shown, perhaps rightly so, since in oriental countries, 
 when no violent destruction takes place, customs and 
 dwellings remain for many centuries. Tarsus. The 
 capital of Cilicia in southeastern Asia Minor, on the river 
 Cydnus, at that time large and populous, renowned for 
 its Greek learning and numerous schools of philosophers ; 
 a free city and not under the jurisdiction of a Roman 
 governor; now called Tarso, or Tersos, and much reduced 
 in size and importance. (Comp. xxii. 3.) — Ver. 12. He 
 hath seen. In a vision that was to prepare him for the 
 actual visit of Ananias. A man named Ananias. Before 
 this vision Saul had not known Ananias either by sight 
 or by name ; this the text indicates by the above expres- 
 sion, instead of simply saying, tJiee. Laying his hands 
 
128 THE ACTS. [ix. 12-16. 
 
 on him. A symbolic act, indicative of what really was 
 conferred by divine power. (Comp. vi. 6.) — Ver. 13. To 
 thy saints. Every true Christian is a saint, that is, sep- 
 arated from the sinful world and dedicated, or consecrated, 
 to God ; for this is what saint, holy, and words of like 
 import mean. The holiness that makes them saints is, 
 first of all, the holiness of Jesus Christ imputed to them 
 by faith, and then also, in a secondary sense, the holiness 
 wrought in them by the regenerating and sanctifying 
 power of the Holy Spirit. (Comp. Rom. i. 7.) Christ's 
 saints the Christians are, because their holiness, in either 
 sense, is owing to Him and His redemptive work, and be- 
 comes theirs merely by their becoming and being His 
 through faith. Without Christ there can be no saint and 
 no holiness on earth after the fall ; hence, every true saint 
 is Christ's, owning Him as his Saviour and Lord. — Ver. 14. 
 Chief priests. Comp. iv. 6. In this matter they were 
 the leading members of the Council. Call upon thy 
 name. Comp. vii. 59. A true Christian calls upon 
 Christ's name, i. e. calls upon Christ, prays to Him, in 
 accordance with His revelation, as the Saviour of men. — 
 Ver. 15. Go thy way. Do what I have commanded, go 
 to Saul, without any further objections. Chosen vessel. 
 Oro-an or instrument selected as a specially suitable 
 one, namely, by and through grace ; lit. a vessel of 
 selection, the genitive of the noun (gen. of quality) 
 standing by way of emphasis for the adjective. 
 Kings. Viz. of the Gentiles. And kings. Lit. not only 
 Gentiles (in general) but also kiugs. Paul was to be 
 especially the apostle of Gentiles. And the children of 
 Israel. This was to be second in importance, though 
 Paul as a rule began in the natural way, preaching first 
 to the Jews as the chosen people of the Old Testament. 
 (Rom. i. 16; Acts xiii. 46.)— Ver. 16. I. Emphatic; he 
 
IX. 1 6-2 1. THE CONVERSION' OF SAUL. 129 
 
 is Christ's servant, and Christ his Master. 5how him. 
 In the way in which he will be led. For my name's 
 sake. In order that my Gospel may be preached and I 
 become known to men as their Saviour, (Comp. v. 41.) 
 By suffering much for this purpose he will show himself 
 a chosen vessel. Some suppose that Christ by a special 
 revelation made known to Paul, at least in general, all that 
 he would have to suffer for the Gospel, and thus prepared 
 him for it. — Ver. 17. Departed, Without any further 
 remonstrance and objection. Laying his hands on him. 
 A symbolic action. (Comp. vi. 6.) Brother. In the Chris- 
 tian sense, fellow-Christian. (Comp. Matt, xxiii. 8.") Be 
 filled with the Holy Ghost. Comp. ii. 4. — Ver, 18, As 
 it were scales. The effect was the same as if scales that 
 had covered his eyes and prevented them from seeing had 
 now fallen off. Some suppose that a substance like scales 
 is here spoken of ; and the wording of the text would 
 seem to favor that idea. — Ver. 19. Took food. Comp, 9, 
 Was strengthened. Bodily, after the excitement and 
 fasting. Was . . . with. Had intercourse, associated 
 with them. — Ver. 20. In the synagogues. Comp, 15. 
 Proclaimed. Repeatedly, continually (Imperfect). Jesus. 
 The sum and substance of the Gospel, not only as to His 
 work but also as to His person, which is the necessary 
 basis of His work. When Jesus, the Son of Mary, is not 
 recognized and preached as at the same time the true 
 Son of the true God, there is no Gospel and no Christian 
 religion and faith. That he is. And no one else ; he : 
 this despised and maltreated person. To preach this in the 
 synagogue, to the Jews publicly, certainly required cour- 
 age and faith, — Ver. 21. Were amazed, and said. As often 
 as they heard him, and also afterwards (Imperfect ; comp, 
 20). riade havoc of them. Destroyed, overthrew them, 
 imprisoning and having put to death the individuals and 
 9 
 
aSO THE ACTS. [IX. 21-27. 
 
 thus destroying the congregations. This name. Comp. 
 V. 41. To call on Chris fs name is to take refuge with 
 Him as the revealed Saviour and Redeemer, and to wor- 
 ship and adore him as such. (Comp. 14.) — Ver. 22. This. 
 And no one else. — Ver. 23. Many days. This cannot be 
 the same time as that called in verse ig certain days. To 
 us those seem to be right who understand the latter ex- 
 pression as referring to the activity of Paul at Damascus 
 before his journey to Arabia (Gal. i. 17), and the former 
 as embracing the sojourn in that country as also the 
 activity of Paul at Damascus after his return from there. 
 Luke had no occasion to speak of that sojourn at all, 
 intending, as he does, simply to show the treatment Paul 
 received at the hands of his countrymen, and which 
 eventually compelled him to go to heathen countries and 
 thus, in the providence of God that rules everything, to 
 become the apostle of the Gentiles.- — Ver. 24. Their plot 
 became known to Saul. Hence he concluded to leave 
 the place. (Comp. viii. i.) They watched the gates. 
 Of course, after having gotten permission from the 
 governor (comp. 2 Cor. xi. 32), using, perhaps, the 
 soldiers furnished by him, so that what they did was 
 done in his name and thus by him. — 'Ver. 25. Through 
 the wall. An opening already existing, or being made 
 for that purpose ; some suppose that the window of a 
 house built on the wall is meant. (Comp. 2 Cor. xi. 33.) 
 — Ver. 26. When he was come to Jerusalem. Three 
 years after his conversion. (Gal. i. 18.) Assayed. Tried, 
 attempted. Not believing, etc. Duringhis stay in Arabia 
 Paul does not seem to have been in communication 
 with the Christians in Palestine ; and that retirement may 
 have been the cause that his conversion was not spoken 
 of more, or was even doubted. — Ver. 27. Barnabas. Comp. 
 iv. 36. Perhaps he was acquainted with Saul from 
 
IX. 27-30.] PETER'S WORK AT LYDDA AND JOPPA. 131 
 
 former times, or had lately been at Damascus, or had 
 received news from there. — -Ver. 28. Going in and out. 
 Comp. i. 21. In the name of the Lord. The revelation 
 of Christ, the Gospel, was the sphere in which his preach- 
 ing moved and centred. — Ver. 29. Grecian Jews. Lit. 
 Hellenists. Comp. vi. i, 9. Went about. Undertook, 
 attempted. — Ver. 30. When the brethren knew it. Lit. 
 had cojne to knozv it, and Christ distinctly commanded it 
 (xxii. 17 sqq.). Sent him forth. By land, as it would 
 seem. (Gal. i. 21.) Caesarea. Comp. viii. 40. Tarsus. 
 Comp. 1 1. 
 
 (B.) Peter's Work at Lydda and Joppa. 
 
 31-43. So the church throughout all Judaea and Galilee and Samaria had 
 peace, being edified ; and, walking in the fear of the Lord and in the com- 
 fort of the Holy Ghost, was multiplied. 
 
 And it came to pass, as Peter went throughout all parts, he came down 
 also to the saints which dwelt at Lydda. And there he found a certain man 
 named ^neas, which had kept his bed eight years ; for he was palsied. 
 And Peter said unto him, ^neas, Jesus Christ healeth thee : arise, and make 
 thy bed. And straightway he arose. And all that dwelt at Lydda and in 
 Sharon saw him, and they turned to the Lord. 
 
 Now there was at Joppa a certain disciple named Tabitha, which by inter- 
 pretation is called Dorcas : this woman was full of good works and alms- 
 deeds which she did. And it came to pass in those days, that she fell sick, 
 and died : and when they had washed her, they laid her in an upper chamber. 
 And as Lydda was nigh unto Joppa, the disciples, hearing that Peter was 
 there, sent two men unto him, intreating him. Delay not to come on unto 
 us. And Peter arose and went with them. And when he was come, they 
 brought him into the upper chamber : and all the widows stood by him 
 weeping, and she\ving the coats and garments which Dorcas made, while 
 she was with them. But Peter put them all forth, and kneeled down, and 
 prayed ; and turning to the body, he said, Tabitha, arise. And she opened 
 her eyes ; and when she saw Peter, she sat up. And he gave her his hand, 
 and raised her up; and calling the saints and widows, he presented her 
 alive. And it became known throughout all Joppa: and many believed on 
 the Lord. And it came to pass, that he abode many days in Joppa with one 
 Simon a tanner. 
 
 The principal instrument of violent opposition to the 
 
132 THE ACTS. [IX. 31-42. 
 
 Gospel having himself become a convert, the whole 
 Church in Palestine enjoyed peace and prosperity, grow- 
 ing both internally, in spiritual life, and externally, by 
 the accession of those that by the assistance and operation 
 of the Holy Ghost were induced to join the number of 
 believers (31). During that time Peter made a tour of 
 inspection through all the congregations of Palestine, and 
 thus came also to Lydda (32). Here he met a man that 
 for many years had been confined to his bed by the 
 palsy (33). Being assured in his spirit that Jesus intended 
 by the miraculous healing of this sufferer to prove Him- 
 self the Messiah, Peter announced this to him, telling 
 him at the same time to manifest his changed condition 
 by immediately doing himself what up to this time others 
 had to do for him (34). This miracle, evidently wrought 
 by the exalted Christ through His apostle, made such an 
 impression upon the inhabitants, not only of Lydda, but 
 of the whole region, that they became believers in Christ 
 (35). Whilst Peter was at Lydda, in the neighboring 
 city of Joppa there died a Christian woman who had been 
 a prominent member of the Church, excelling in good 
 works in general, but especially in providing for the 
 wants of the poor (36 sq.). Hence, the Christians, hav- 
 ing learned that Peter was near by, and hoping that by 
 the grace and power of Christ he would restore her to 
 life, sent for him at once (38). And he without delay 
 complied with their request, and after his arrival was im- 
 mediately led into the room where the corpse had been 
 placed, the widows of the place being present and lament- 
 ing the death of their benefactress whose works survived 
 her (39). After a fervent prayer Peter in the power of 
 Christ gave back the dead woman to life and thus to those 
 that had missed her so much (40 sq.). This undeniable 
 manifestation of Jesus the Christ again moved many to 
 
IX. 31-33-] PETER'S WORK AT LYDDA AND JOPPA. 133 
 
 believe in Him (42), Peter now stayed a considerable 
 time at Joppa, taking up his abode with a man who was 
 a namesake of his (43). 
 
 Ver. 31. Galilee. This cradle of Christianity, the home 
 of most of the apostles (Judas Iscariot seems to have 
 been the only Judaean among them ; compare my Brief 
 Commentary on Matt. x. 4), where also Christ had His 
 usual abode (comp. Matt. iv. 12 sqq.), is mentioned im- 
 mediately after Judaea, the main province of Western 
 Palestine and the seat of the temple and the mother con- 
 gregation, though in geographical order Samaria would 
 have been the second to mention. That there were fol- 
 lowers of Christ in Samaria is regarded as a matter of 
 course. All these believers formed one Church, one body 
 of Christ ; hence, the singular, the Church. Being 
 edified. Built up, internally, growing in faith, love, and 
 hope, according to the constant use of the word in the 
 original. Walking in the fear of the Lord. The mani- 
 festation of the edification. In the fear. Or, by the fear, 
 the fear of the Lord being the norm or governing princi- 
 ple of their life. And in the comfort of the Holy Ghost. 
 Is best joined to the words that follow. Comfort. Seems 
 to mean here, in accordance with John xiv. 16, the work 
 of the Holy Ghost in general. — Ver. 32. Throughout all 
 parts. Better, tJiroiigh all the saints, or Christians ; the 
 noun is to be supplied in Greek. Peter visited all the 
 congregations in that region. Lydda. A town near 
 the Mediterranean, now a village called Ludd, in Old 
 Testament times called Lod (i Chron. viii. 12; Ezra ii. 
 33), under the later Roman emperors a considerable city 
 called Diospolis. — Ver. 33. >Eneas. Probably a Chris- 
 tian, since Peter cured him without any special entreat- 
 ing on the part of the sick man or his friends, and seems 
 to have found him among the saints; though some think 
 
134 ^-^^ ACTS. [IX. 33-43. 
 
 the indefinite expression, a certain man, points in the 
 opposite direction. Palsied. Comp. viii. 7. — Ver. 34. 
 Healeth. This very moment. — Ver. 35. Sharon. The 
 maritime plain north of Lydda, very fertile. (Comp. 
 Song of Sol. ii. i.) All. A popular expression, not to 
 be pressed. (Comp. viii. i ; xxvi. 20.) — Ver. 36. Joppa. 
 Then, as now, the principal harbor of Palestine, now 
 called Jaffa, in Hebrew Japho (Jonah i. 3), the 
 "Beauty." Disciple. \A\.. female disciple. Tabitha. In 
 the Aramaic vernacular of the country (comp. xxi. 
 40; Mark v. 41), the same as Dorcas in Greek, both 
 words signifying gazelle, the name of an animal whose 
 graceful form and lustrous eyes have caused the people 
 of the Orient to make it the symbol of female beauty, 
 and to give its name to their daughters. — Ver. 37. Upper 
 chamber, Comp. i. 13. — Ver. 38. To come on. Lit. to 
 go throngh (comp. 32), to pass on, continue the journey. 
 Unto us. Until coming to us. — Ver. 39. Coats and gar= 
 ments. The tunics, or undergarments, worn next to the 
 skin, and the upper garments, cloaks or mantles, thrown 
 over the tunic. While she was with them. So much 
 the more she was missed now. — Ver. 40. Peter put 
 them all forth. He did not want to be disturbed in 
 his prayer, the human requisite and means of the miracle. 
 (Comp. Mark xi. 24; Matt. xvii. 21 ; — i Kings xvii. 19 
 sqq. ; 2 Kings iv. 33.) She sat up. Being perfectly well 
 again, not only slowly recovering. (Comp. Luke vii. 15.) 
 — Ver. 41. And widows. These especially. — Ver. 43. 
 A tanner. Considered unclean by the Jews because he 
 had to do with dead animals (Lev. xi. 24 sq., 39). Peter 
 was not deterred by this, knowing that the ceremonial 
 law was intended for the Old Testament time of prepara- 
 tion only, though, as the next chapter shows, he was not 
 yet prepared to draw all the consequences. 
 
CHAPTER X. 
 
 The Conversion of Cornelius. 
 (A.) The Preparation for this Coiiversion. 
 
 1-23. Now there Tvas a certain man in Caesarea, Cornelius by name, a 
 centurion of the band called the Italian band, a devout man, and one that 
 feared God with all his house, who gave much alms to the people, and 
 prayed to God alway. He saw in a vision openly, as it were about the ninth 
 hour of the day, an angel of God coming in unto him, and saying to him, 
 Cornelius. And he, fastening his eyes upon him, and being affrighted, said, 
 What is it, Lord ? And he said unto him, Thy prayers and thine alms are 
 gone up for a memorial before God. And now send men to Joppa, and 
 fetch one Simon, who is surnamed Peter : he lodgeth with one Simon a 
 tanner, whose house is by the sea side. And when the angel that spake 
 unto him was departed, he called two of his household-servants, and a de- 
 vout soldier of them that waited on him continually ; and having rehearsed 
 all things unto them, he sent them to Joppa. 
 
 Now on the morrow, as they were on their journey, and drew nigh unto 
 the city, Peter went up upon the housetop to pray, about the sixth hour : 
 and he became hungry, and desired to eat : but while they made ready, he 
 fell into a trance ; and he beholdeth the heaven opened, and a certain ves- 
 sel descending, as it were a great sheet, let down by four corners upon the 
 earth : wherein were all manner of fourfooted beasts and creeping things of 
 the earth and fowls of the heaven. And there came a voice to him, Rise, 
 Peter ; kill and eat. But Peter said. Not so. Lord ; for I have never eaten 
 anything that is common and unclean. And a voice came unto him again 
 the second time. What God hath cleansed, make not thou common. And 
 this was done thrice : and straightway the vessel was received up into 
 heaven. 
 
 Now while Peter was much perplexed in himself what the vision which 
 he had seen might mean, behold, the men that were sent by Cornelius, 
 having made inquiry for Simon's house, stood before the gate, and called 
 and asked whether Simon, which was surnamed Peter, were lodging there. 
 And while Peter thought on the vision, the Spirit said unto him, Behold, 
 
136 THE ACTS. [x. 1-13. 
 
 three men seek thee. But arise, and get thee down, and go with them, 
 nothing doubting : for I have sent them. And Peter went down to the men. 
 and said. Behold, I am he whom ye seek : what is the cause wherefore ye 
 are come .' And they said, Cornelius a centurion, a righteous man and one 
 that feareth God, and well reported of by all the nation of the Jews, was 
 warned of God by a holy angel to send for thee into the house, and to hear 
 words from thee. So he called them in and lodged them. 
 
 At Caesarea, the residence of the Roman procurator, 
 there was at this time stationed a Roman officer named 
 Cornehus (i). This man, a heathen by birth and educa- 
 tion, had been led with his whole family to acknowledge 
 the only true God in his heart, and was leading the life of 
 a devout Jew (2). One day, at the time of evening 
 prayer, he had an unmistakable vision, God sending one 
 of His heavenly messengers to him (3). Of course, awe 
 seized him at the unexpected presence of his celestial 
 visitor, and he respectfully asked what it meant. The 
 answer was that God had been pleased graciously to take 
 notice of his zealous walk in Old Testament faith and 
 piety (4), and hence now intended to lead him further in 
 saving knowledge, and this by the instrumentality of 
 Peter, for whom he is to send immediately (5 sq.). In 
 obedience to this divine command, Cornelius without 
 delay despatched three of his intimate subordinates, who, 
 at the same time, shared his religious convictions (7 sq.). 
 When these messengers arrived at Joppa, Peter had 
 already been prepared for their request. Having 
 ascended the flat roof of the house where he stayed, for 
 the undisturbed performance of his midday devotion, he 
 felt hungry, and whilst preparations for his dinner were 
 being made, a trance or an ecstasy came upon him 
 (9 sq.), and he saw a kind of vessel shaped like a huge 
 linen sheet let down by its four corners from the open 
 heaven (11), containing all sorts of animals, unclean as 
 well as clean (12). At the same time he heard a voice 
 
X. 1 3-23-] PETER'S VISION. l^y 
 
 calling upon him to take any of these animals for food 
 (13). But he, with his Old Testament views in part still 
 clinging to him, looked upon this as a temptation to de- 
 part from his life-long rectitude in this respect, and there- 
 fore declined to comply (14). Again he heard a voice 
 warning him not to pronounce unclean and forbidden 
 what God Himself had just now by His command pro- 
 nounced clean and pure, declaring thereby the Old Testa- 
 ment time of preparation with its temporary pedagogical 
 regulations and limitations at an end (15). In order to 
 show Peter the reality and importance of his vision, this 
 divine invitation and declaration was given three times 
 (16). And just when he was meditating upon what it 
 might all mean, being contrary to the views he had 
 held hitherto, the messengers of Cornelius had found his 
 abode, and were asking for him (17 sq.). At the same 
 time the Holy Spirit told him to break off his meditations 
 and without any misgivings to follow the men whom 
 God Himself had caused to be sent for him (19 sq.). And 
 Peter, going down and learning the cause of their call on 
 him, no doubt began to see that his vision was now to 
 receive a practical explanation, teaching him and all men 
 that in the time of the New Testament dispensation no 
 difference is to be made between men, whether they be 
 Jews or Gentiles, as to their admission into the Church ; 
 and hence without any scruples he called those men in 
 and entertained them (21-23). 
 
 Ver. I. Caesarea. Comp. viii. 40. Italian band. Or, 
 cohort, that formed, perhaps, the body-guard of the pro- 
 curator (comp. Matt, xxvii. 2) and the reliable nucleus 
 of his soldiery. Cornelius was an officer commanding a 
 part of this cohort, a centurion, or commander of about 
 one hundred or a company. (Comp. Matt. viii. 5.) A 
 cohort was the tenth part of a legion, or about 600 
 
138 THE ACTS. [x. 1-6. 
 
 men. — Ver. 2. A devout man, and one that feared God. 
 
 The latter clause explains the former : his devotion was 
 the true one since he was fearing the true God. Though 
 the latter expression is used to denote proselytes of the 
 gate (comp. viii. 27 ; — xiii. 16, 26), Cornelius cannot be 
 regarded as such a one because he, together with his 
 family, is described as simply a Gentile in vers. 28, 34 sq., 
 45 ; xi. I sqq., whilst proselytes of the gate were not so 
 regarded. But though not a proselyte formally, Corne- 
 lius in his religious conviction and practice came near 
 being a proselyte of the gate. What he did was consid- 
 ered as an important duty of a Jew. (Comp. Matt. vi. 
 I sqq.) — Ver, 3. Vision. " A sight divinely granted in 
 an ecstasy, or in sleep " (Grimm-Thayer) ; here the 
 former, as the time of day shows. An ecstasy is that 
 condition of man when by divine operation his mind is 
 drawn off from the things that surround him and is made 
 to see and hear supersensual communications which in 
 his natural state he could not be cognizant of. The 
 ninth hour. Comp. iii. i. He was at that time oc- 
 cupied with prayer (30). — Ver. 4. Fastening his eyes 
 upon him. In order to convince himself that he was 
 not mistaken in his first impression. Being affrighted. 
 Comp. Luke i. 12. Since the fall the sudden appearance 
 of God or His messengers frightens man, because he 
 knows, and instinctively feels, that he is a sinner and not 
 fit to commune with God. (Comp. Gen. iii. 8 ; Judges 
 xiii. 22.) For a memorial. Reminding God of thee, 
 causing Him to have a gracious pleasure in thee and to 
 determine to lead thee further in saving knowledge. 
 This is, of course, as far as the expression is concerned, 
 speaking of God in a human way. — Ver. 5 sq. One Simon, 
 Lit. a certain Simon, so indefinite because he was alto- 
 gether unknown to Cornelius. Hence also his abode is 
 
X. 6-15-] PETER'S VISION. 139 
 
 accurately described. By the sea side. Because of his 
 occupation, which made it necessary to live at a distance 
 from the main part of the city, and also made it con- 
 venient to have water near. — Ver. 7. A devout soldier. 
 One that in religious matters agreed with his master (2). 
 That the two househoId=servants were of the same 
 nature is presupposed, they belonging to Jiis house (2). 
 No others were suitable for such a purpose. — Ver. 8. 
 Rehearsed. Recounted, told in detail. He had no 
 secrets for them in these matters. — Ver. 9. On the mor= 
 row. It was a journey of about thirty miles in a south- 
 western direction. The housetop. Comp. i. 13 ; Matt, 
 xxiv. 17. The sixth hour, Comp. iii. i. — Ver. 10. He 
 fell into a trance. Lit. An ecstasy came upon him. 
 (Comp. 3 ; xxii. 17.) In such a state man is passive, and 
 he does not get into it by any activity of his own. — Ver. 
 II. Beholdeth, A vivid description, as if occurring be- 
 fore our very eyes (present tense). The verb denotes 
 seeing with interest and amazement. Let down. So 
 that Peter could look in and see what it contained (xi. 6). 
 Ver. 12. Fowls of the heaven. Wild, not tamed or 
 cared for by men. (Comp. Matt. vi. 26.) Fish are not 
 mentioned because they could not be alive in a linen 
 sheet, out of water. — -Ver. 13. Rise. Comp. viii. 26. 
 — Ver. 14. Not so, Lit. by no means. Common. Pro- 
 fane, not permitted by God to His people, who also with 
 regard to food were to be separated from the mass of 
 humanity ; the opposite to holy. Unclean, viz. leviti- 
 cally, according to the ceremonial law, defiling a member 
 of the holy people. (Comp. Lev. xi. ; Deut. xiv.). 
 — Ver. 15. What God hath cleansed. Actually hy i\\Q 
 death of Christ, which did away with all the types 
 of the Old Testament, fulfilling the very last of them ; 
 formally by this command given to Peter. Man's views 
 
I40 THE ACTS. [x. 15-22. 
 
 and actions must be in accordance with God's if they are 
 to be well-pleasing to Him. Thou. Emphatic, over 
 against God. — Ver. 16. Thrice. An emphatic and solemn 
 repetition. (Comp. John xxi. 15 sqq. ; Matt. xxvi. 39 
 sqq. ; 2 Cor. xii. 8.) Straightway. As soon as it had 
 served its purpose. — Ver. 17. In himself. Meditating 
 upon what he had seen, the vision now being over. 
 Might mean, Peter knew that this vision meant some- 
 thing more than merely the abrogation of the ceremonial 
 laws regarding food ; but he waited for God to explain 
 authentically and authoritatively, by word or act, what 
 was meant. Having made inquiry. Lit. having found 
 out by asking. — Ver. 18. Called. To get some one of 
 the people in the house to hear them and answer their 
 question. Surnamed Peter, Comp. John i. 42 ; Matt, 
 xvi. 18. — Ver. 19. Thought. Weighed in his mind, pon- 
 dered, considered. Seek thee. Lit. are here seeking thee. 
 — Ver. 20. But arise. The thought, it seems, must be 
 supplied. When thou hearest what they want it may strike 
 thee as singular and unusual ; bnt arise, etc. Get thee 
 down. Lit. go doivn, descend. Nothing doubting. 
 Having doubts or misgivings in no direction or particular. 
 (Comp. xi. 12.) I. Emphatic; the vision, vers. 3 sqq., 
 had been sent by God ; hence He was the cause that 
 these messengers were sent to Peter. — Ver. 21. I. Em- 
 phatic ; no one else. — Ver. 22. Comp. vers, i sq. Righteous. 
 Here, of course, not in the Christian or New Testament 
 sense of being righteous through faith in Christ and 
 sanctified by the Holy Ghost ; but in the Old Testament 
 sense of leading a life in accordance with the Law ; or, 
 perhaps better yet, in the general human sense of giving 
 to every man his dues, doing his duty in every direction, 
 so that the words, one that feareth God, viz. the true 
 God, add anew and higher attribute. Well reported of, 
 
X. 23-3S.] THE CONVERSION OF CORNELIUS. 141 
 
 etc. Every Jew that knew him respected him. This the 
 messengers mentioned as an inducement to Peter to go 
 with them without any hesitancy or doubt. Was 
 warned of Qod. Lit. a)i oracle, or a divine response, was 
 given hint, in answer to his prayers which, as a matter of 
 course, included the petition to be led to further knowl- 
 edge of God and His gracious will. Words. Further 
 communications and revelations with regard to religious 
 matters. (Comp. xi. 14.) 
 
 (B.) The Conversion and Baptism of Cornelius. 
 
 23-48. And on the morrow he arose and went forth with them, and cer- 
 tain of the brethren from Joppa accompanied him. And on the morrow 
 they entered into Caesarea. And Cornelius was waiting for them, having 
 called together his kinsmen and his near friends. And when it came to pass 
 that Peter entered, Cornelius met him, and fell down at his feet, and wor- 
 shipped him. But Peter raised him up, saying. Stand up ; I myself also am 
 a man. And as he talked with him. he went in and findeth many come to- 
 gether : and he said unto them. Ye yourselves know how that it is an unlaw- 
 ful thing for a man that is a Jew to join himself or come unto one of another 
 nation ; And yet unto me hath God shewed that I should not call any man 
 common or unclean : wherefore also I came without gainsaying, when I was 
 sent for. I ask therefore with what intent ye sent for me. And Cornelius 
 said, Four days ago, until this hour, I was keeping the ninth hour of prayer 
 in my house ; and behold, a man stood before me in bright apparel, and saith, 
 Cornelius, thy prayer is heard, and thine alms are had in remembrance in 
 the sight of God. Send therefore to Joppa, and call unto thee Simon, who 
 is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea 
 side. Forthwith therefore I sent to thee ; and thou hast well done that 
 thou art come. Now therefore we are all here present in the sight of God, 
 to hear all things that have been commanded thee of the Lord. And Peter 
 opened his mouth, and said. 
 
 Of a truth I perceive that God is no respecter of persons : but in every 
 nation he that feareth him, and worketh righteousness, is acceptable to him. 
 The word which he sent unto the children of Israel, preaching good tidings 
 of peace by Jesus Christ (he is Lord of all)— that saying ye yourselves know, 
 which was published throughout all Judaea, beginning from Galilee, after 
 the baptism which John preached; even Jesus of Nazareth, how that God 
 anointed him with the Holy Ghost and with power: who went about doing 
 
142 THE ACTS. [x. 23-29. 
 
 good, and healing all that were oppressed of the devil; for God was with 
 him. And we are witnesses of all things which he did both in the country 
 of the Jews, and in Jerusalem ; whom also they slew, hanging him on a tree. 
 Him God raised up the third day, and gave him to be made manifest, not 
 to all the people, but unto witnesses that were chosen before of God, eveti 
 to us, who did eat and drink with him after he rose from the dead. And 
 he charged us to preach unto the peojjle, and to testify that this is he which 
 is ordained of God to be the Judge of quick and dead. To him bear all the 
 prophets witness, that through his name every one that believeth on him 
 shall receive remission of sins. 
 
 While Peter yet spake these words, the Holy Ghost fell on all them which 
 heard the word. And they of the circumcision which believed were amazed, 
 as many as came with Peter, because that on the Gentiles also was poured 
 out the gift of the Holy Ghost. For they heard them speak with tongues, 
 and magnify God. Then answered Peter, Can any man forbid the water, 
 that these should not be baptized, which have received the Holy Ghost as 
 well as we ? And he commanded them to be baptized in the name of Jesus 
 Christ. Then prayed they him to tarry certain days. 
 
 The day after the arrival of the messengers Peter went 
 with them to their master, taking some fellow-believers 
 along as witnesses of the extraordinary events that could 
 be anticipated (23). When on the following day they 
 reached Caesarea they found Cornelius waiting for them, 
 surrounded by his relatives and intimate friends (24). 
 Coming into the house Peter was received by Cornelius 
 as a superhuman being (25); but, of course, he declined 
 this honor as not becoming him (26). In friendly con- 
 verse with his host Peter then entered the room, where 
 he found a large assembly (27). These he, in the first 
 place, reminded of the unusual condition and company 
 in which he as a Jew found himself, but at the same 
 time told them that he was there in humble obedience 
 to an express revelation of God showing him that the 
 New Testament time of equality of all men before God 
 had now come ; and then, since the occasion was so un- 
 usual and important, he asked for the authentic and 
 public statement of the reason for calling him there 
 
X. 30-42.] THE CONVERSION OF CORNELIUS. 143 
 
 (28 sq.). Thereupon Cornelius related the divine vision 
 he had had (30-32), and expressed his joy that Peter had 
 come and their readiness in the fear of the omnipresent 
 God to listen to whatever he had been commissioned 
 to tell them (33). And now, in a solemn discourse, 
 Peter states that, after the experiences just now made, he 
 can no more doubt that with regard to admitting men 
 into saving communion with Christ and His Church God 
 does not make any difference between men as to their 
 nationality or descent, but merely has regard to their use 
 of the light and knowledge that they had enjoyed 
 hitherto (34 sq.). Then he reminds his hearers of what 
 they, more or less, already know concerning the Gospel 
 of the divine Redeemer (36), the Gospel that, after the 
 preparatory work of John the Baptist, had been pro- 
 claimed throughout Palestine (37) ; and concerning 
 Christ Himself who, during His life on earth, as the 
 divinely-appointed and legitimated Messiah, everywhere 
 proved Himself the Conqueror of Satan and hence the 
 Redeemer of the human race (38), and, notwithstanding 
 all these public and undeniable proofs of His Messiah- 
 ship, was by His own people even handed over to the 
 heathen to suffer the death of a vile criminal (39). And 
 now Peter announces to his audience that this very Jesus 
 was by God Himself raised from the dead and thus pro- 
 claimed the Saviour of the world, being manifested in 
 the most unmistakable way to those who had already 
 been chosen by God as eye and ear witnesses not only of 
 the life and death of Christ, but also of the truth of His 
 resurrection (40 sq.) ; whom He Himself also commis- 
 sioned to proclaim all this, in the first place to the 
 Jews, and to announce everywhere the solemn truth that 
 He, and no one else, is the divinely-appointed Judge of 
 every man, and that, consequently, the eternal lot of man 
 
144 "^^^ ACTS. [x. 42-48. 
 
 will depend on his relation to that Jesus (42). For, as 
 already the prophecies of the Old Testament show, for- 
 giveness of sin and eternal life can be had only by be- 
 lieving in Him who in all His words and deeds has re- 
 vealed Himself as the Saviour of our fallen and lost race 
 (43). — Peter had only begun his discourse when God 
 Himself manifestly approved of the proceedings by 
 pouring out the Holy Ghost upon the hearers in a man- 
 ner similar to the Pentecost miracle, the effect being also 
 here the ecstatic praise of God for His unspeakable love 
 for sinful man ; and the companions of Peter, being of 
 Jewish descent and still imbued with the prejudices of 
 their nation, were amazed to see that heathens received 
 the gifts of the Holy Ghost without first passing through 
 Judaism by submitting to its rites, especially circum- 
 cision (44-46). Peter, however, now could not but ex- 
 press his full conviction that those whom God Himself 
 had so manifestly declared His own were entitled to im- 
 mediate admission into the Church by the sacrament of 
 initiation instituted by Christ Himself and binding upon 
 all that can receive it ; and he therefore commanded his 
 companions to baptize them on their faith in Jesus the 
 Christ. At the request of the new Christians Peter then 
 stayed with them for some time, also thereby recognizing 
 them as full brethren in the faith (47 sq.). 
 
 Ver. 23. On the morrow. Of the third day after the 
 departure of the messengers from Csesarea ; for, as the 
 next verse shows, the journey took more than a day from 
 one of the cities to the other. Certain of the brethren. 
 Six in all, as xi. 12 is stated. — Ver. 24. On the morrow. 
 Of the fourth day. (Comp. 30.) His kinsmen, etc. Who, 
 no doubt to some extent at least, shared his religious 
 convictions. — Ver. 25. Entered. Viz. through the door 
 leading from the street into the house, or the open court 
 
X. 25-30.] THE CONVERSION OF COKNEL/US. 145 
 
 enclosed by the four sides or wings of the oriental house. 
 Fell down, etc. Cornelius seems as yet not to have been 
 entirely free from all heathenish superstition ; after the 
 vision he expected a sort of superhuman being, similar to 
 those heroes of old of whom heathen mythology was full. 
 That his humble greeting was not intended merely for a 
 man of eminent position and authority, is shown by 
 Peter's reply in the next verse. — Ver. 26. I myself also. 
 Just as you. (Comp. xiv. 11 sqq.) — Ver. 28. How that. 
 That ; better, hoiu unlazvfiil it is. An unlawful thing. 
 Not because of an express divine commandment in the 
 Old Testament, but according to Jewish tradition and 
 custom. The expression, to join himself, however, signi- 
 fying to form an intimate connection, to enter into the 
 closest relations, seems to include fellowship in eating and 
 drinking (comp. xi. 3), and to come unto one, would then 
 also mean for that purpose ; and with regard to food the 
 Jews had to be very careful in order not to violate the 
 ceremonial regulations of the Law, and hence, as a rule, 
 rightly abstained from eating together with Gentiles. 
 (Comp. Gal. ii. 1 1 sqq.) And unto me. The me is em- 
 phatic, over against the ye yourselves, the revelation 
 given him being contrasted with what they knew without 
 being told by anybody else. Notwithstanding that Jew- 
 ish custom he acts as he does because God has revealed 
 to him in a symbolical vision that the ceremonial laws of 
 the Old Testament are no more binding on the children 
 of God. Common or unclean. In a religious sense, as to 
 admission into the Church, on the basis of nationality. 
 (Comp. 14,)— Ver. 29. Without gainsaying. Without 
 raising any objections. With what intent. For what 
 reason. — Ver. 30. Four days ago. Comp. 23 sq. Until 
 this hour I was keeping the ninth hour of prayer in my 
 house. This seems to us to be the only correct transla- 
 10 
 
146 THE ACTS. [x. 30-35. 
 
 tioii of the somewhat difficult original, as far as the sense 
 is concerned. Four days ago he was observing the time 
 of evening prayer (3) and was occupied in prayer up to 
 that time of the day at which he was now speaking, 
 hence, for a considerable time. He states, in the first 
 place, what he was doing, viz. observing the time of even- 
 ing prayer ; in the second place, at what time during this 
 extended prayer the heavenly vision appeared to him. 
 In bright apparel. Becoming and indicating a denizen 
 of heaven. (Com p. i. 10.) — Ver; 31. Are had in remem- 
 brance in the sight of God. Are before God, seen by 
 Him, and remembered. (Comp. 4.) — Ver. 33. In the sight 
 of God. Cornelius knows Him to be present and is de- 
 termined to act in conformity with that knowledge, viz. 
 in the fear of God. — Ver. 34. Opened his mouth. Comp. 
 viii. 35. Of a truth. Lit. on truth, viz. my perception is 
 founded ; it is no mere idea and fancy. Perceive. Un- 
 derstand, learn, comprehend. No respecter of persons. 
 Not having, in matters pertaining to salvation, regard to 
 man's external condition and position, discriminating 
 against the one or the other on such grounds. Person in 
 this connection, a Hebraism, denotes the external ap- 
 pearance or condition of a man. — Ver. 35. He that 
 feareth him and worketh righteousness. Not in the 
 New Testament sense of a regenerated and sanctified 
 person, but in the sense in which it could be predicated 
 of Cornelius, and is predicated of him in vers. 2 and 22 ; 
 whoever makes the proper use of prevenient, preparatory 
 grace, is meant. Is acceptable to him. Viz. to become 
 a Christian ; not, to be saved without Christ. For that 
 was the case of Cornelius and his family and friends : they 
 were to be admitted to the Christian Church, to a state 
 where they could have forgiveness of sins and salvation ; 
 not to be considered children of God in the state in which 
 
X- 35-38-] THE CONVERSION OF CORNELIUS. 147 
 
 they were, as not standing in need of Christ and baptism. 
 — Ver. 36. Unto the children of Israel. To them in the 
 first place the Messiah and the Gospel were sent (ii. 39). 
 Peace. Comp. Luke ii. 14; John xiv. 27; Rom. v. i. 
 Peace in Hebrew means prosperity, happiness, welfare in 
 general and in every respect. This peace was given man 
 in and by creation, lost through the fall, and recovered by 
 Christ. It presupposes, as its necessary basis, forgiveness 
 of sins, and consists in all the blessed consequences of 
 this forgiveness. The Gospel is nothing else than the 
 preaching of good tidings of peace by Jesus Christ. 1 1 seems 
 best to construe ^j/ y^jT^j Christ with, preaching, so that 
 Jesus Christ is the preacher of those good tidings. This 
 is in accordance with grammar and makes good sense, 
 presupposes, however, the obtaining of peace by and 
 through Christ, since He could preach the good tidings of 
 this peace only because He also acquired and obtained it ; 
 for no one else could do this. He is Lord of all. Hence 
 He could acquire peace for all, and has obtained and in- 
 tends it for all, not merely for the Jews or a select 
 number ; and hence also the Gospel is for all. (Comp. 
 Rom. i. 16.) — Ver. 37. That saying. It seems best to us 
 to regard this, with both the Authorized and Revised 
 Versions, as an apposition to the word in the preceding 
 verse, denoting also the Gospel. — Ver. 38. Jesus of Naza^ 
 reth. The sum and substance of that luord and saying, 
 the Gospel, as He is the principal preacher, yea, author 
 of it. Anointed him, etc. Comp. Matt. iii. 13 sqq. 
 That made Him the Messiah, i. e. the Anointed One, or 
 the Christ, namely, the conferring of the Holy Spirit 
 beyond measure. (Comp. Psalm xlv. 7.) With the Holy 
 Ghost and with power. The. power conferred by the Holy 
 Ghost is here mentioned especially because it was neces- 
 sary for the works of Christ mentioned immediately after- 
 
148 THE ACTS. [x. 38-43. 
 
 wards ; as in other passages other special gifts of the 
 Holy Ghost are mentioned because theywevQ required by 
 the circumstances. (Comp. vi. 3 ; xi. 24; xiii. 52 ; Luke i. 
 35.) Healing all, etc. Comp. Matt. xii. 28 sq. For God 
 was with him. If this was the cause and source of His 
 wonderful works, they also prove that God was with Him 
 in a special sense, namely, in such a sense that He is 
 Lord of all (36), and could truly say, I and the Father are 
 one (John x. 30). — Ver. 39. We. Emphatic. Since the 
 apostles were eye and ear witnesses of all this, they could 
 not but believe it themselves and urge others to believe. 
 Their faith and preaching had a sure foundation, their 
 own incontrovertible experience. Country. Opposed 
 to the capital, Jerusalem. Whom also. Besides per- 
 secuting Him in other ways. Hanging him on a tree. 
 Comp. Matt, xxvii. 22 ; Acts v. 30. — Ver. 40. Gave. Per- 
 mitted, granted, caused. The manifestations and revela- 
 tions of Christ after His glorious resurrection were a gift 
 and privilege granted to the apostles and through 
 them to the whole Church, incontrovertibly proving 
 His resurrection, and hence also His Messiahship. 
 — Ver. 41. Not . . . but, \n accordance with the 
 usual way and procedure of God, not working more 
 miracles than is necessary, manifesting Himself to some 
 men that are to be His witnesses unto others. Chosen 
 before. Several years before the resurrection took place 
 (Matt. X. I sqq.), and, as God does not do anything in 
 time which He has not determined to do in eternity, al- 
 ready in eternity. Did eat and drink. The most un- 
 mistakable proof. — Ver. 42. Charged. Commanded, or- 
 dered. The people. To whom Christ was promised and 
 sent in the first place. (Comp. 41.) Testify. Affirm 
 and state solemnly. — Ver. 43. AH the prophets. Comp. 
 iii. 24. Through his name. By His manifesting Himself 
 
X. 43-48.] THE BAPTISM OF CORNELIUS. 149 
 
 as the Messiah ; this is the objective cause of salvation, 
 Beiieveth on him. Puts his trust in Him and His re- 
 demptive work ; the subjective means, and divinely-ap- 
 pointed order. Every one. No exception ; the way to 
 heaven is open to every man. — Ver. 44. Heard. In the 
 proper way, not resisting the operation of the Holy 
 Ghost wilfully and obstinately. (Comp. Luke xi. 28.) — 
 Ver. 45. On the Gentiles also. Not merely on those 
 that formerly had been Jews. — Ver. 46. For. This was 
 the manifestation and proof of that pouring-out which in 
 itself was invisible and inaudible. (Comp. xix. 6.) An= 
 swered. Comp. v. 8. — Ver. 47. Forbid. Prevent, hinder ; 
 the water, so to say, offers itself : it would seem to be a mat- 
 ter of course that these are admitted to baptism without 
 any further condition and waiting. As well as we. And 
 hence are, in every essential point, on a level with us 
 Christians that were formerly ' Jews. Whom the Holy 
 Ghost treats as our equals we must recognize as such, 
 and therefore admit them to baptism. — Ver. 48. Com= 
 manded. Did not baptize them himself; his companions, 
 no doubt, did this. The preaching of the Word, not 
 baptism, was the principal office of the apostles, as of 
 Christ Himself, since the former, and not the latter, is 
 the absolutely necessary means of grace with adults and 
 requires special gifts, especially in the founding of the 
 Church. (Comp. i Cor. i. 17; John iv. i sq.) In the 
 name of Jesus Christ. Comp. ii. 38. Tarry certain 
 days. Stay yet some days. It is considered a matter 
 of course by the Evangelist that Peter did so, there being 
 no special cause to prevent him. 
 
CHAPTER XI. 
 
 (A.) Peter's Apologetic Account of the Conver- 
 siON AND Baptism of Cornelius. 
 
 1-18. Now the apostles and the brethren that were in Judaea heard that 
 the Gentiles also had received the word of God. And when Peter was 
 come up to Jerusalem, they that were of the circumcision contended with 
 him, saying, Thou wentest in to men uncircumcised, and didst eat with them. 
 But Peter began, and expounded the matter unto them in order, saying, I 
 was in the city of Joppa praying : and in a trance I saw a vision, a certain 
 vessel descending, as it were a great sheet let down from heaven by four 
 corners; and it came even unto me : upon the which when I had fastened 
 mine eyes, I considered, and saw the four-footed beasts of the earth and 
 wild beasts and creeping things and fowls of the heaven. And I heard also 
 a voice saying unto me, Rise, Peter ; kill and eat. But I said, Not so, Lord : 
 for nothing common or unclean hath ever entered my mouth. But a voice 
 answered the second time out of heaven, What God hath cleansed, make 
 not thou common. And this was done thrice : and all were drawn up again 
 into heaven. And behold, forthwith three men stood before the house in 
 which we were, having been sent from Caesarea unto me. And the Spirit 
 bade me go with them, making no distinction. And these six brethren also 
 accompanied me; and we entered into the man's house: and he told us 
 how he had seen the angel standing in his house, and saying, Send to Joppa, 
 and fetch Simon, whose surname is Peter; who shall speak unto thee 
 words, whereby thou shalt be saved, thou and all thy house. And as I be- 
 gan to speak, the Holy Ghost fell on them, even as on us at the beginning. 
 And I remembered the word of the Lord, how that he said, John indeed 
 baptized with water ; but ye shall be baptized with the Holy Ghost. If 
 then God gave unto them the like gift as he did also unto us, when we be- 
 lieved on the Lord Jesus Christ, who was I, that I could withstand God ? 
 And when they heard these things, they held their peace, and glorified God, 
 saying, Then to the Gentiles also hath God granted repentance unto life. 
 
 The news of the reception of CorneHus, his friends, and 
 
 150 
 
XI. i-i8.] PETER'S APOLOGY. I^I 
 
 his family into the Church without previous circumcision 
 spread rapidly throughout Judaea and became known to 
 all the Christians there (i). And when some time after- 
 wards Peter came to Jerusalem, those Christians who 
 formerly had been Jews and still entertained Jewish no- 
 tions, disputed with him concerning the correctness of 
 his conduct in being so intimate with men who were not 
 circumcised (2 sq.). But Peter by the simple telling of 
 the story, adding in the independent, vivid manner of an 
 eye and ear witness some details to the record given in 
 the preceding chapter, proved to them that he could not 
 have acted otherwise without open disobedience to God 
 Himself, who by a singular vision (5-10; comp. x. 10-16), 
 by the direct command of the Holy Ghost (ii sq. ; comp. 
 X. 17-20), and by what Peter heard and saw in the house 
 of Cornelius (13-15 ; comp. x. 30-46), had evidently shown 
 that also these Gentiles were to have part in the baptism 
 with the Holy Ghost that had been promised and granted 
 to the apostles in the first place (16) ; and that therefore 
 the reception into the Church by the ordinary means of 
 baptism with water could not be denied to them who in 
 everything essential had by God Himself been placed on 
 a level with the first Christians of Jewish descent (17). 
 Having heard this, the, at first dissatisfied. Christians 
 could not but give up their opposition to the course taken 
 by Peter, and even praise God who evidently, though 
 contrary to their expectation, had wrought also in 
 heathen that change of heart that is the only and indis- 
 pensable way to life eternal (18). 
 
 Ver. I. The Gentiles also. And without first becoming 
 Jews through circumcision ; for that the Gospel and faith 
 and salvation were intended also for the Gentiles, they 
 knew full well. (Comp. Matt, xxviii. 19; Acts i. 8 ; ii. 
 39 ; iii. 25 sq.) — Ver. 2. Peter. Together with his six 
 
1^2 THE ACTS. [XI. 2-16. 
 
 companions (12; comp. x. 23). Of the circumcision. 
 Comp. X. 45. — Ver. 3. Wentest in, etc. Comp. x. 23, 28, 
 48. They would not have objected to what Peter had 
 done if he had also made Cornelius and the others submit 
 to circumcision and thereby to the ceremonial law. — Ver. 
 4. Began, and expounded. This shows the importance of 
 the matter as also of Peter's apology. In order. In the 
 way and order in which the different events had happened. 
 — Ver. 5. I. Emphatic, referring to his own personal 
 experience. It came even unto me. So that I could 
 look in. — Ver. 6. Fastened mine eyes. Wondering 
 what it might be. Considered. Plxed my mind upon it. 
 And saw, etc. The result of the fastening his eyes and 
 the considering. Wild beasts. Mentioned here espe- 
 cially, but included in all nianncr of foiirfooted beasts, x. 
 12. — Ver. II. We were. Perhaps also those six com- 
 panions of whom he speaks in the next verse. — Ver. 12. 
 Making no distinction. Viz. between Jews and Gentiles, 
 as going with, and to, the one class and refusing to do so 
 with regard to the other. Doubting nothing, x. 20, viz. 
 as to doing what God had commanded him to do and 
 still would command him, refers to the same thing ; for 
 God wanted him to make no distinction in the above 
 sense. These six brethren. Present also at Jerusalem 
 as Peter's witnesses. — Ver. 13. The angel. Mentioned 
 already x. 3, 22 ; hence the definite article designating 
 him as already known. — Ver. 14. Whereby. Lit. zvlicrcin ; 
 the Gospel contains all that is necessary unto salvation, 
 the divine truth and grace that must be appropriated by 
 faith, and the divine power to work and preserve this 
 faith. (Comp. Rom. i. 16; x. 17.)— Ver. 15. Began. 
 Comp. X. 44. In the beginning. Comp. ii. i sqq. — Ver. 
 16. The word of the Lord. Comp. i. 5. Ye. Emphatic, 
 in contrast with those that were baptized by John. — 
 
XI. 17, iS.] PETER'S APOLOGY. ir3 
 
 ■Ver. 17. When we believed. Lit. had become believers. 
 Faith was the only condition and prerequisite, and also 
 the absolutely necessary one ; hence that gift of the Holy 
 Ghost (x. 45 sq.) proved that Cornelius and the others 
 had true faith and therefore were entitled to baptism, 
 since faith is also the only condition of this. Who was I, 
 etc. Really two interrogative sentences blended into 
 one, literally, Who zvas I, able to prevent God? That is, 
 Who was I over against God, I, a mere sinful creature? 
 Was I able to hinder God w^hen He so unmistakably 
 expressed His will that these men should be granted 
 baptism without laying upon them any further condition ? 
 — Ver. 18. Held their peace. Were silent, did not say 
 anything, viz. in opposition to Peter. Glorified. Show- 
 ing the real change they had undergone in this direction. 
 Then. According to what we have heard from reliable 
 witnesses. Without this testimony they would not have 
 believed it. To the Gentiles also. Namely, without their 
 being compelled to become Jews. 
 
 (B.) The Spreading of the Gospel to the North 
 OF Palestine. 
 
 19-30. They therefore that were scattered abroad upon the tribulation 
 that arose about Stephen travelled as far as Phoenicia, and Cyprus, and 
 Antioch, speaking the word to none save only to Jews. But there were 
 some of them, men of Cyprus and Cyrene, who, when they were come to 
 Antioch, spake unto the Greeks also, preaching the Lord Jesus. And the 
 hand of the Lord was with them: and a great number that believed turned 
 unto the Lord. And the report concerning them came to the ears of the 
 church which was in Jerusalem : and they sent forth Barnabas as far as 
 Antioch : who, when he was come, and had seen the grace of God, was 
 glad; and he exhorted them all, that with purpose of heart they would 
 cleave unto the Lord : for he was a good man, and full of the Holy Ghost 
 and of faith : and much people was added unto the Lord. And he went 
 forth to Tarsus to seek for Saul ; and when he had found him, he brought 
 him unto Antioch. And it came to pass, that even for a whole year they 
 
154 THE ACTS. [xi. 19-25. 
 
 were gathered together with the church, and taught much people; and that 
 the disciples were called Christians first in Antioch. 
 
 Now in these days there came down prophets from Jerusalem unto An- 
 tioch. And there stood up one of them named Agabus, and signified by 
 the Spirit that there should be a great famine over all the world : which 
 came to pass in the days of Claudius. And the disciples, every man accord- 
 ing to his ability, determined to send rehef unto the brethren that dwelt 
 in Judaea : which also they did, sending it to the elders by the hand of Bar- 
 nabas and Saul. 
 
 God, who governs everything for the good of His 
 Church, caused the dispersion of the Christians resulting 
 from the persecution that followed the murder of Stephen 
 to be instrumental in spreading the Gospel even outside 
 of Palestine, namely, into countries to the north of it, 
 though, owing to Jewish prejudices that still clung to 
 those dispersed disciples, the Gospel as a rule was as yet 
 preached to the Jews only (19). Some of those disciples, 
 however, men raised in heathen countries, and therefore, 
 perhaps, not so exclusive as were the natives of Palestine, 
 came to Antioch, the metropolis of northern Syria, and 
 there preached also to the heathen population (20). And 
 their Lord manifestly approved of their course, bringing 
 many to faith in Christ by their instrumentality (21). 
 When these news reached the mother Church at Jeru- 
 salem, Barnabas was sent to investigate the matter (22). 
 Seeing the manifest work of divine grace he could but 
 rejoice and exhort the new Christians to cling to their 
 Saviour with firm and sincere determination (23). Thus, 
 in the true light, he viewed and judged this matter because 
 he was a man of a noble and friendly disposition, and at 
 the same time had received the gifts of the Holy Ghost, 
 especially faith, in a full measure ; and the result was 
 that a large number of people was added to the Church 
 (24). Then Barnabas went to Tarsus to get Saul to help 
 him in gathering the rich harvest of their common Lord ; 
 
XI. 25-30.] THE GOSPEL AT ANTIOCH. 155 
 
 and Saul recognized in this the call of God and went with 
 his friend (25). Thus the two had the joy of working to- 
 gether in that congregation for even a whole year ; and 
 here, where through their instrumentality so many 
 Gentiles entered the Church, the disciples of Christ were 
 first called Christians, that is, adherents or followers of 
 Christ (26). — At this time prophets, that is, inspired men 
 commissioned by God Himself to declare His counsel 
 and will, whether with regard to the future or otherwise, 
 came to Antioch {2-]^, and one of them publicly an- 
 nounced a great famine, which also, as history tells us, 
 came during the reign of emperor Claudius (A. D. 41-54), 
 and especially in the year 44 fell upon Palestine (28). 
 In consequence of this announcement the Christians at 
 Antioch, being, as a rule, in better circumstances, made 
 up a collection for the comparatively poorer fellow- 
 believers in Judaea, each one contributing according to 
 his ability (29), and sent it by Barnabas and Saul to the 
 leaders of the congregations in Judaea for distribution (30). 
 Ver. 19, They therefore that were scattered abroad. 
 Thus Luke takes up again, and in the same words, the 
 description of what was the result of the murder of 
 Stephen (viii. 4 sq.), adding a new point. To none. The 
 Greek word used here intimates that, according to what 
 is related in the first part of this chapter, we might ex- 
 pect something else (the subjective negation: do not tJiink 
 that they preached to any but Jews). — Ver. 20. Cyprus. 
 Comp. iv. 36. Cyrene, Comp. ii. 10; vi. 9. Antioch. 
 First the capital of the Greek kings of Syria, then of the 
 Roman governors of the province bearing the same 
 name, founded in the year 300 B. C, by king Seleucus 
 Nicator, or Nicanor, and named in honor of his father, 
 king Antiochus. Situated in the great and fertile plain 
 of the river Orontes, it became a city of great extent 
 
.156 THE ACTS. [XI. 20, 21. 
 
 and beauty. Many Jews lived there. It was also a 
 prominent seat of Hellenistic culture, as afterwards of a 
 Christian bishop and a theological school. Now, called 
 Antakia, it is of little importance, filling only about one- 
 fifth of the ample space still enclosed by the well- 
 preserved walls, and having among its Mohammedan 
 inhabitants only a few Christians. Greeks. This read- 
 ing, it seems, must be the true one, since the other, also 
 supported by important manuscripts, viz. Hellenists, or 
 Greek Jews (comp. vi. i), does not seem to fit here at all, 
 as it forms no direct contrast \.o Jeivs in the preceding 
 verse, and such a contrast is expected here. The Jews 
 of Phoenicia, Cyprus, and Antioch doubtless with hardly 
 any exception were Hellenists, using the Greek language 
 in common life, not the Hebrew. Perhaps the reading 
 Hellenists wz.^ by mistake adopted from ix. 29. If it were 
 the true reading, the sense would be that these Hellenists 
 formed, so to say, the bridge between the Jews using the 
 Hebrew language, mainly found in Palestine, and the 
 Gentiles with whom the Hellenists, because of their 
 common language and abode, came into frequent con- 
 tact. Preaching the Lord Jesus. Announcing the glad 
 tidings that in Jesus of Nazareth the Saviour of the 
 whole human race has come, redeeming men from sin, 
 Satan, and condemnation. Here again we see that Jesus, 
 His person and His work, is the sum and substance of 
 the Gospel and of Christianity, not a sum or system of 
 moral truths. (Comp. viii. 5.) — Ver. 21. The hand of the 
 Lord. Comp. iv. 28. To bring man to believe in 
 Christ requires divine power, though God does not make 
 use of His irresistible omnipotence (Matt, xxiii. 37 ; Acts 
 xiii. 46 sqq.). And a great number, etc. That was the 
 consequence. That believed. Had come to believe; 
 -that is the only way to turn nnto the Lord, away from 
 
XI. 21-26.] THE GOSPEL A T ANTIOCH. i^y 
 
 the service of sin to the serv^ice of Him who is our 
 Creator and Redeemer and hence our Lord in a twofold 
 sense. — Ver. 22. Came to the ears. Lit. was Jieard 
 (being spoken) into the cars. Barnabas. A man well 
 qualified for this important and somewhat delicate mis- 
 sion both by his descent and his peculiar gifts and stand- 
 ing in Jerusalem, having the confidence of all concerned. 
 (Comp. iv. 36 ; ix. 27.) As far as Antioch. This place 
 was further removed from Jerusalem than any other that 
 so far could be mentioned as the seat of a congregation. 
 — Ver, 23. Was glad. Not jealous, or at least doubtful 
 how this was to be regarded. That with purpose of 
 heart, etc. They had in faith come to Christ ; now they 
 were to stay with Him, cling to Him, not languidly or 
 irresolutely, but with the determination of their very 
 hearts. — Ver. 24. A good man. A man fit for a mission 
 of this nature, noble-minded, impartial, kind and chari- 
 table. (Comp. Rom. v. 7.) Full of the Holy Ghost. Able 
 to judge also in these spiritual matters, and ready to 
 recognize the manifest will and hand of God even when 
 contrary to his ideas and expectations. And of faith. It 
 required especially />?////, humble and truthful submission 
 to the will of God. (Comp. x. 38.) — Ver. 25. Tarsus. 
 Comp. ix. 30. To seek for Saul. Of whom Barnabas 
 evidently had never lost sight, and whose rare gifts and 
 zeal he appreciated. — Ver. 26. Were gathered together. 
 Were united in common work. In the church. Is the 
 better translation. Christians. This name, in all prob- 
 ability, was given them by their heathen fellow-citizens. 
 The Jews would not have used the Greek equivalent of 
 Messiah, viz. Christ, for giving a nickname to the fol- 
 lowers of the hated and despised Jesus of Nazareth whom 
 they had crucified because he claimed the name and dig- 
 nity of the Messiah or Christ ; and the Christians them- 
 
IS8 THE ACTS. [XI. 26-28. 
 
 selves never call themselves by this name in the New 
 Testament, it being, where it occurs (here and Acts xxvi. 
 28; I Pet. iv. 16), a term of reproach used by their 
 opponents. Very soon, however, the believers learned 
 to regard it as a title of honor and used it themselves, 
 glad to bear His name to whom they owed everything. 
 The original form may be of Greek or Latin origin, prob- 
 ably the former, the Antiochians, who were fond of wit- 
 ticism and mockery and used the Greek language, being 
 the authors of this nickname. — Ver. 27. Came down. 
 Jerusalem was situated higher than Antioch ; moreover, 
 as the seat of the Old Testament sanctuary and of the 
 mother church, it had a grandeur and height above all 
 other places. Why these prophets came, who sent 
 them, whether the Holy Ghost directly, or the church at 
 Jerusalem, can only be a matter of conjecture. Prophets. 
 The explanation given above is the only correct one. The 
 word is the technical term for an i)itcrprctc7- of divine will 
 and zvord, a man through zvJioui God speaks and reveals 
 His will and mysteries. A prophet knows the will and 
 mysteries of God by immediate divine revelation, and 
 communicates them to others. And this will and these 
 mysteries have reference, directly or indirectly, to the 
 salvation of mankind. Since in the Old Testament this 
 salvation was future, prophecies as a rule had the form 
 of predictions ; but this is merely accidental, owing to 
 the peculiar circumstances of those times. In the New 
 Testament prophets as a rule spoke of the salvation 
 already obtained, and by divine inspiration explained its 
 meaning and import ; only where they spoke of events 
 that were still future their prophecies took the form of 
 predictions. (Comp. i Cor, xiv, i sq. ; xii. 28 ; Eph. 
 iii. 5 ; iv. 1 1 ; i Thess. v. 20 ; i Tim. i. 18 ; iv. 14.) — Ver. 
 28. By the Spirit. He knew it and could foretell it only 
 
XI. 28-30. ] THE GOSPEL AT ANTIOCH. 159 
 
 because the Spirit had revealed it to him. Paul met 
 him again a good many years later (xxi. 10 sq.). The 
 world. Used also to denote the Roman Empire. In the 
 days of Claudius. The whole reign of this emperor was 
 notable for famine and dearth, one affliction of this sort 
 following the other, though not in all countries at the 
 same time.— Ver. 29. According to his ability. Lit. 
 accordi)ig as each one was prosperous, or, Jiad means. 
 Relief. Lit. for service, or ministry, that is to minister 
 unto the wants, to relieve the wants. This was done be- 
 fore the famine came upon Judaea; to wait until it had 
 come would not have required a special prophecy or pre- 
 diction. — Ver. 30. To the elders. Q-^Vio-di presbyters \\\\\\& 
 original, the word from \\\\\z\\ priest is derived. In other 
 passages the same persons are called bishops, from the 
 GrQok episkopos, signifying overseer, or superintendent — the 
 former name denoting their honor and dignity, the latter 
 their duty and office. (Comp. xiv. 23; xv. 2, 6; xx. 17, 
 28 ; I Pet. v. I ;— Phil. i. i ; Tit. i. 5, 7.) Hence, 
 originally, and by divine right, the bishop occupied no 
 higher position and dignity in the Christian Church than 
 the elder, the two titles, on the contrary, designating one 
 and the same person and office, only from a different 
 point of view. It has been surmised that after the first 
 assistants of the apostles had been dispersed (comp. vi. i 
 sqq.; viii. i sqq.),these presbyters or bishops were appointed 
 to assist the apostles or to take their place when absent. 
 The name elders, as the honorary title, was, no doubt, 
 taken from the Jewish elders prominent in the whole his- 
 tory of the Old Testament as also at the time of Christ 
 and the apostles. (Comp. Ex. iii. 16; Num. xi. 16; 
 I Kings viii. i, 3 ; i Mace. xii. 6 ; Luke vii. 3 ; xxii. 66; 
 Acts iv. 5.) Barnabas and Saul. Barnabas was still the 
 leader. Why are the apostles not mentioned? Some 
 
l6o THE ACTS. [xi. 30, 
 
 say because they were absent, either on missionary tours, 
 or on account of the persecution mentioned in the next 
 chapter; others, because it was not necessary to mention 
 them here, and some of these even identify this visit with 
 that mentioned Gal. ii. i sqq. 
 
CHAPTER XII. 
 The Persecutions and the End of Herod Agrippa I. 
 
 (A.) Herod Agrippa s Perseaitions (A. D. 44). 
 
 1-17. Now about that time Herod the king put forth his hands to afflict 
 certain of the church. And he killed James the brother of John with the 
 sword. And when he saw that it pleased the Jews, he proceeded to seize 
 Peter also. And those were the days of unleavened bread. And when he 
 had taken him, he put him in prison, and delivered him to four quaternions 
 of soldiers to guard him ; intending after the Passover to bring him forth 
 to the people. Peter therefore was kept in the prison ; but prayer was 
 made earnestly of the church unto God for him. And when Herod was 
 about to bring him forth, the same night Peter was sleeping between two 
 soldiers, bound with two chains : and guards before the door kept the 
 prison. And behold, an angel of the Lord stood by him, and a light shined 
 in the cell : and he smote Peter on the side, and awoke him, saying. Rise 
 up quickly. And his chains fell off from his hands. And the angel said 
 unto him. Gird thyself, and bind on thy sandals. And he did so. And he 
 saith unto him, Cast thy garment about thee, and follow me. And he went 
 out, and followed; and he wist not that it was true which was done by the 
 angel, but thought he saw a vision. And when they were past the first and 
 the second ward, they came unto the iron gate that leadeth into the city ; 
 which opened to them of its own accord : and they went out, and passed on 
 through one street ; and straightway the angel departed from him. And 
 when Peter was come to himself, he said, Now I know of a truth, that the 
 Lord hath sent forth his angel and delivered me out of the hand of Herod, 
 and from all the expectation of the people of the Jews. And when he had 
 considered the thing, he came to the house of Mary the mother of John 
 whose surname was Mark; where many were gathered together and were 
 praying. And when he knocked at the door of the gate, a maid came to 
 answer, named Rhoda. And when she knew Peter's voice, she opened not 
 the gate for joy, but ran in, and told that Peter stood before the gate. And 
 they said unto her, Thou art mad. But she confidently affirmed that it 
 II 161 
 
l62 THE ACTS. [xii. 1-9. 
 
 was even so. And they said, It is his angel. But Peter continued knock- 
 ing : and when they had opened, they saw him, and were amazed. But he, 
 beckoning unto them with the hand to hold their peace, declared unto them 
 how the Lord had brought him forth out of the prison. And he said, Tell 
 these things unto James, and to the brethren. And he departed, and went 
 to another place. 
 
 About the time when Barnabas and Saul were sent to 
 Jerusalem to deliver the collection raised for the support 
 of the poor brethren in Judaea (xi, 27 sqq.), a new perse- 
 cution arose in this country. King Herod Agrippa I. 
 undertook to maltreat some of the Christians, designing, 
 as it would seem, especially the destruction of the 
 apostles, the leaders of the Church, hoping that that 
 would bring about at least the weakening, if not the 
 ruin, of the whole Church (i). James, the son of Zebedee, 
 he put to death and thus made him the first martyr 
 among the apostles (2). As his actions in this regard 
 evidently pleased the Jews, Agrippa then also seized 
 Peter, the very foremost leader of the Church, and im- 
 prisoned him, having him strictly guarded, with the in- 
 tention of publicly trying and sentencing him after the 
 Easter festival that was being celebrated (3 sq.). As 
 was natural, the congregation offered up fervent prayers 
 for the release of their most prominent member (5). 
 And this prayer was not in vain. The night before Peter 
 was to be tried the precautions for preventing his escape' 
 were doubled (6). But no human measure can prevent 
 God from delivering His Christians. Something similar 
 to what had once before happened to Peter (v. 17 sqq.) 
 took place : all at once an angel of God, surrounded by 
 heavenly light, appeared In the dismal, gloomy prison, 
 roused Peter from his calm, sound sleep, and, freeing him 
 from his fetters, bade him hasten to get ready for follow- 
 ing him (7 sq.). Peter did so, although, being awakened 
 
XII. 9- 1 7-] THE PERSECUTIONS OF HEROD AGRIPPA I. 163 
 
 SO suddenly, he at first thought the heavenly appearance 
 to be but a vision (9). Following his guide, he passed 
 out of the prison and by his guards, and through the 
 heavy iron gate that shut off the prison from the city and 
 which was opened by divine power. Having been led 
 by the angel through one street and thus being out of 
 immediate danger, he suddenly found himself alone (10). 
 Then he could not but see that what hitherto had seemed 
 to him but a vision was a joyful reality, namely his 
 delivery from Agrippa's murderous hands and the execu- 
 tion so eagerly expected by the Jews(ii). When he had 
 come to see this, he went to the house of a Christian 
 sister where many fellow-believers had assembled to pray 
 for his deliverance (12). The girl in charge of the gate, 
 hearing Peter knock, first went to listen whether a friend 
 or an enemy wanted to gain admittance (13); but when 
 she had recognized the voice of Peter, she did not even 
 think of opening the gate, but hastened to break the 
 goods tidings to the others (14). These, however, could 
 so little believe her that they supposed her to be beside 
 herself from excitement, and, when she persisted, thought 
 it must be Peter's guardian angel who had^ assumed his 
 form and voice (15). As Peter kept knocking, they at 
 last admitted him, amazed to see him there himself (16). 
 As he knew that God wanted him to flee from Jerusalem 
 for a time, he hurriedly explained what had happened to 
 him and requested them also to let the others know, and 
 then withdrew to another place (17). 
 
 Ver. I. Herod. Agrippa I., a son of Aristobulus, a 
 nephew of Herod Antipas, the tetrarch of Galilee (Matt. 
 U. 22), and a grandson of Herod the Great, who by the 
 favor of the emperor Claudius had become king over the 
 whole territory formerly ruled by his grandfather (A. D. 
 42-44), an extravagant but shrewd prince. Put forth his 
 
164 THE ACTS. [XII. 1-9. 
 
 hands. Had hands laid on them, had them seized. — 
 Ver. 2. James. Surnamed the older, in contradistinction 
 to James the son of Alphaeus (i. 13), one of the principal 
 leaders of the Church, he and his brother John and Peter 
 having been the most intimate disciples of Christ (Mark 
 V. 37 ; Matt. xvii. i sqq. ; xxvi. 37). This took place 
 before Easter A. D. 44. — Ver. 3. Peter. Comp. i. 13. 
 The days of unleavened bread. Popularly called the pass- 
 over (Luke xxii. i), though, strictly speaking, the former 
 followed the latter (Lev. xxiii. 5 sq. ; Num. xxviii. 16 sq. ; 
 comp. also Matt. xxvi. 2, 17). — Ver. 4. Four quaternions 
 of soldiers. Four bands of four soldiers each, perhaps 
 one band at a time being on duty in the four night 
 watches. (Comp. Matt. xiv. 25 ; Mark xiii. 35.) Bring 
 him forth. Lit. lead him up, viz. to the elevated place 
 where the judgment seat was located. (Comp. John 
 xix. 13.) — Ver. 6. Between two soldiers, etc. Peter was 
 chained to two soldiers instead of one (comp. xxiii. 18); 
 the two other soldiers belonging to the band of four were 
 stationed outside, before the prison door, at a short dis- 
 tance from each other. (Comp. 10.) Kept. Watched, 
 guarded. — Ver. 7. Behold. Something unexpected. 
 Stood by him. All at once. Cell. Better, prison (A. V.). 
 Smote. So soundly Peter was asleep, having a good con- 
 science and firm confidence in God's love and care. His 
 chains fell. Miraculously. Off from his hands. Lit, 
 out of, etc., the chains having been twisted around and 
 into the hands. — Ver. 8. Gird thyself. Taking up the 
 long and flowing gown and fastening it with a girdle so 
 that it did not hinder in rapid walking. Garment. A 
 sort of cloak or shawl. — Ver. 9. Wist. Knew. By. 
 Through is the better rendering, the angel being simply 
 the instrument of God. A vision. Signifying and sym- 
 bolizing something (comp. x. 9 sqq.), and in so far also 
 
XII. 9-I7-] THE PERSECUTIONS OF HEROD AGRIPPA I. 165 
 
 something real, being wrought by God; but not an 
 actual external occurrence. — Ver. 10. The first and second 
 ward. Or watch. (Comp. 6.) On these two guards, 
 as on their two comrades inside, no doubt a miraculous 
 sleep had fallen.— Ver. 11. Was come to himself. Was 
 fully conscious of his situation and the reality of his 
 deliverance. (Comp. 9.) — Ver. 12. Considered. Better, 
 perceived, comprehended, imderstood. Mary, A near rel- 
 ative of Barnabas (Col. iv. 10). Mark. The intimate 
 disciple of Peter (i Pet. v. 13) and author of the second 
 Gospel. '(Comp. also ver. 25; xiii. 5; xv. 37sqq.) — Ver. 
 13. A maid, etc. Comp John xviii. 16. The gate was 
 no doubt the portal, or porch, or gateway, that led from 
 the street into the inner court. (Comp. Matt. xxvi. 71.) 
 Answer. Better, hearken, or listen. — Ver, 15. His angel. 
 His guardian angel, a supposition in conformity with the 
 then prevalent belief of the Jews, as also later of many 
 Christians, some of the foremost fathers of the Church in- 
 cluded (e. g. Basil and Chrysostom) ; though Christ 
 (Matt, xviii. 10), as also the Holy Scriptures in general 
 (e. g. Psalm xxxiv. 7 ; xci. 1 1 ; Heb. i. 14), speaks only of 
 the common service that the holy angels render to the 
 children of God, and not of a special guardian angel for 
 every Christian. — Ver. 16. When they had opened. Hav- 
 ing come out of the room where they were assembled, 
 curious and eager to see what it was. — Ver. 17. Hold 
 their peace. Be silent and quiet. James. " The Lord's 
 brother" (Gal. i. 19; Acts. i. 14; xv. 13), from now on 
 the principal leader of the Church in Judaea. Hence he 
 is mentioned especially and in the first place. The 
 brethren. That were not present. He departed, etc., in 
 conformity with Christ's command Matt. x. 23. (Comp. 
 Acts viii. I.) Went to another place. Preaching, prob- 
 ably, the Gospel to those to whom afterwards he wrote 
 
1 66 THE ACTS. [XII. i8, 19. 
 
 his epistles. (Comp. i Pet. 1. i ; v. 13.) Because this 
 persecution, as it seems, was aimed especially at the 
 apostles, they could flee, leaving the Church in the care 
 of others, though under different circumstances they 
 acted differently. (Comp. viii. i.) 
 
 (B.) Agrippn s End. 
 
 18-25. Now as soon as it was day, there was no small stir among the 
 soldiers, what was become of Peter. And when Herod had sought for him, 
 and found him not, he examined the guards, and commanded that they 
 should be put to death. And he went down from Judaea to Csesarea, and 
 tarried there. 
 
 Now he was highly displeased with them of Tyre and Sidon : and they 
 came with one accord to him, and, having made Blastus the king's chamber- 
 lain their friend, they asked for peace, because their country was fed from 
 the king's country. And upon a set day Herod arrayed himself in royal 
 apparel, and sat on the throne, and made an oration unto them. And the 
 people shouted, saying. The voice of a god, and not of a man. And immedi- 
 ately an angel of the Lord smote him, because he gave not God the glory: 
 and he was eaten of worms, and gave up the ghost. 
 
 But the word of God grew and multiplied. 
 
 And Barnabas and Saul returned from Jerusalem, when they had fulfilled 
 their ministration, taking with them John whose surname was Mark. 
 
 The deliverance of Peter, having, as it would seem, 
 taken place during the last watch of the night (comp. 4), 
 was not found out till daybreak, and then filled the sol- 
 diers concerned with the greatest dismay, as, according 
 to the usages of those times, they had to fear a severe 
 punishment, not being able to explain satisfactorily the 
 escape of their prisoner (18). And their fears were only 
 too well founded, as Agrippa, after a vain search for 
 Peter, tried them either for culpable neglect of duty or 
 perhaps even complicity with the escaped prisoner, and, 
 since they could not clear themselves, made them suffer 
 the usual punishment for an offence of this kind. Then 
 he went to Caesarea and there took his abode for some 
 
XII. 20-25.] AG RIP PA'S END. 167 
 
 time (19). As he was very angry at the principal cities 
 of Phoenicia, he was approached by their delegates 
 through the intervention of his chief chamberlain, they 
 being anxious to remain at peace with him, since their 
 territory was dependent on his with regard to a great 
 deal of their commerce (20). On an appointed day 
 Agrippa, clad in a superb robe, publicly addressed those 
 delegates, and in his self-conceit accepted the blasphemous 
 plaudits of the audience that pretended to see in him a 
 superhuman being (21 sq.). As a punishment for this ar- 
 rogance he was immediately smitten with a violent pain 
 in his bowels, the forerunner of that loathsome disease 
 that within a few days brought on his end (23). Thus 
 the persecutor of the Church had died a sudden and 
 frightful death ; but the Church itself went on in its 
 victorious course, the Gospel spreading everywhere and 
 gaining more and more believers (24) ; and Barnabas and 
 Saul, returning from Jerusalem after they had delivered 
 the collection and thus performed the duties of their 
 present ofifice, took with them as their assistant the 
 young cousin of the former (25). 
 
 Ver. 18. As soon as it was day. Hence the watch 
 had not been changed, either because the deliverance 
 had taken place during the last watch, or because the 
 miraculous sleep of the soldiers had lasted longer than a 
 watch. Stir. Viz. of mind, commotion, dismay. Among 
 the soldiers. That formed the four bands (4) ; they all 
 feared for the lives of the four comrades that had been 
 in charge of the prisoner last. Wliat was become of 
 Peter ? This question, which they could not answer, 
 was the cause of their dismay. — Ver. 19. The guards. 
 No doubt, the four soldiers concerned in the next place ; 
 to punish also the other three bands would have been 
 extreme cruelty, except in case of proved conspiracy. 
 
i68 THE ACTS. [XII. 19-21. 
 
 Caesarea. Comp. x. i ; viii. 40. This city was now the 
 capital of Herod, he ruHng also over the territory that 
 since the death of Archelaus had been governed by 
 Roman procurators. (Comp. i ; Matt. ii. 22.) The 
 Jewish historian Josephus, to whom we owe some ex- 
 planatory details of these occurrences, tells us that 
 Herod desired to be present at games to be celebrated at 
 Caesarea in honor of emperor Claudius. — Ver 20. Blastus 
 had in some way or other been gained over to the inter- 
 ests of the Phoenicians. He was, to judge by his name, 
 a Greek or Roman, and by virtue of his intimate relation 
 to the king had great influence with him. The cause of 
 the difificulty was very likely commercial rivalry between 
 those cities and Caesarea. Was fed. Buying Palestinian 
 products, especially grain, and selling again timber, articles 
 of luxury, and so on. (Comp. i Kings v. 8-10; Ez. xxvii. 
 17.) "The narrow strip of Phoenician territory was of 
 course utterly inadequate to furnish corn, oil, and other 
 necessaries for the important maritime cities of Tyre and 
 Sidon. From very early times the neighboring fertile 
 regions were in the habit of furnishing supplies for the 
 markets of Tyre. Herod, no doubt, in his anger forbade 
 all intercommunication and trafflc between Israel and the 
 Phoenician cities."- {Pop. Covim.) — Ver. 21. Upon a set 
 day. Acording to Josephus, the second day of the 
 games. " The festival was kept in the month of August 
 in the year 44 : the king had appointed the second day 
 of the festival to receive the Tyrian ambassadors, and to 
 convey to them his gracious assurance of favor and par- 
 don. Josephus, whose graphic account of the incident 
 well supplements the brief, stern summary of the 'Acts,' 
 tells us that on that morning of the 2d August the king 
 entered the vast, crowded theatre of Caesarea, clothed in 
 a magnificent dress of silver tissue ; the sun's rays fell on 
 
XII. 21-23.] AGRIPPA'S END. 169 
 
 the royal robes of silver, and the eyes of the beholder 
 were dazzled with the brightness which surrounded the 
 monarch. Herod then from his throne spoke to the as- 
 sembled multitude, the majority of whom were idolaters, 
 — Caisarea was almost exclusively a Gentile city. Courtly 
 Voices among the crowd cried aloud that the monarch 
 who stood before them in all his magnificence was no 
 man, but a god ; and the crowd, dazzled with the bril- 
 liancy of his appearance, took up the shout, saying, ' It 
 is the voice of a god and not of a man ; ' and the king, 
 whose pride had been that he belonged to the idol-abhor- 
 ring Hebrew people, was well pleased with the impious 
 homage. While listening approvingly to this blasphe- 
 mous flattery, the king suddenly looked up and saw an 
 owl sitting on a rope above his head, and immediately 
 understood that the bird was the messenger to him of 
 evil tidings (an old prediction he had heard at Rome 
 had warned him that the appearance of this bird would 
 betoken grave evil to him). He fell into a deep melan- 
 choly, and very soon was seized with agonizing pain in 
 his bowels : he then said to the audience, ' I whom you 
 called a god am commanded now to depart this life;' 
 and the pain becoming more violent, he was carried into 
 his palace, where he lingered in extreme suffering for five 
 days and then expired." {Pop. Co7?i!n.) Hade an oration 
 unto them. Unto the embassadors, namely, in the first 
 place. — Ver. 23. He was eaten of worms. Josephus sim- 
 ply speaks of violent and torturing pains. The more 
 accurate description given by the author of Acts is also 
 a proof that Luke the physician was this author. " It 
 has been suggested that this fearful malady is especially 
 reserved by God for princes who have cruelly misused 
 their power over their subjects. The instances we pos- 
 sess of victims to this disease are few in number : — Anti- 
 
1 70 THE ACTS. [XII. 23,-25. 
 
 ochus Epiphanes, who bitterly persecuted the Jews ; 
 Pheretima, Queen of Cyrene, celebrated for her cruelty ; 
 C. L. Herminianus, Roman governor of Cappadocia, who 
 cruelly persecuted the Christians (see Tcrtul. ad Sca- 
 pula m) ; and the Emperor Galerius, the last persecutor 
 of the Church (EUSEBIUS). To this list Niebuhr 
 adds the name of Philip II." {Pop. Cojuni.) In this 
 case this terrible disease is expressly described as a special 
 punishment because Herod had arrogated to himself the 
 glory due to God. (Comp. 2 Mace. ix. 5-9.) — Ver. 25. 
 From Jerusalem. Other manuscripts read, to Jerusalem, 
 and this can, in the Greek original, be construed with 
 the next clause, When they Jiad fulfilled their vii)iistration 
 to Jerusalem, o\' with regard to Jerusalem. If this latter 
 reading be correct, the apostles may not have been at all 
 in Jerusalem, as also xi. 30 this is not stated ; and hence 
 there would not even be an apparent contradiction be- 
 tween the Acts and Gal. ii. i, where Paul does not men- 
 tion this journey, yea, according to the context, seems to 
 deny that he had been at Jerusalem again between the 
 journey mentioned in Gal. i. 18 and that spoken of in ii. i. 
 But even if he and Barnabas were there this time, Paul 
 might pass it by in Gal. ii. i because, in accordance with 
 their mission at that time, their stay there was a very 
 brief one, and hence could have no bearing on the points 
 discussed in Gal. i. and ii. (Comp. xxii. 17; xi. 30.) 
 
Ill —THE FIRST MISSIONARY TOUR OF PAUL— 
 A. D. 46-50 (Chs. XIII. and XIV.). 
 
 CHAPTER XIII. 
 (A.) Paul's Missionary Activity at Cyprus. 
 
 1-12. Now there were at Antioch,in the church that was ///tw, prophets 
 and teachers, Barnabas, and Symeon that was called Niger, and Lucius of 
 Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul. 
 And as they ministered to the Lord, and fasted, the Holy Ghost said. Sepa- 
 rate me Barnabas and Saul for the work whereunto I have called them. 
 Then, when they had fasted and prayed and laid their hands on them, they 
 sent them away. 
 
 So they, being sent forth by the Holy Ghost, went down to Seleucia ; and 
 from thence they sailed to Cyprus. And when they were at Salamis, they 
 proclaimed the word of God in the synagogues of the Jews : and they had 
 also John as their attendant. And when they had gone through the whole 
 island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, 
 whose name was Bar-Jesus ; which was with the proconsul, Sergius Paulus, 
 a man of understanding. The same called unto him Barnabas and Saul, 
 and sought to hear the word of God. But Elymas the sorcerer (for so is 
 his name by interpretation) withstood them, seeking to turn aside the pro- 
 consul from the faith. But Saul, who is also called Paul, filled with the 
 Holy Ghost, fastened his eyes on him, and said, O full of all guile and 
 all villany, thou son of the devil, thou enemy of all righteousness, wilt thou 
 not cease to pervert the right ways of the Lord ? And now, behold, the 
 hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun 
 for a season. And immediately there fell on him a mist and a darkness ; 
 and he went about seeking some to lead him by the hand. Then the pro- 
 consul, when he saw what was done, believed, being astonished at the teach- 
 ing of the Lord. 
 
 With this chapter tJie second part of the Acts begins, 
 
 171 
 
1^2 THE ACTS. [xiii. i-io. 
 
 treating especially of tJic missionary activity of Paul 
 (chapters xiii.-xxviii.). The first starting-point and cen- 
 tre of this activity was Antioch, where a flourishing con- 
 gregation existed, led by a number of prophets and other 
 teachers (i). Whilst these men were attending to the 
 duties of their divine office, strictly abstaining from all 
 that could be a hindrance to them, the Holy Ghost made 
 known His will that from now on Barnabas and Saul 
 were to enter upon the special work to which first of all 
 Saul, and then, as his companion, also Barnabas had been 
 called, namely, that of preaching the Gospel in heathen 
 countries (2). In obedience to this divine command they 
 were solemnly consecrated for their important office (3). 
 Embarking at Seleucia, the harbor west of Antioch, they 
 first went to Cyprus, the home of Barnabas (4), landed at 
 Salamis on the eastern coast, and immediately began 
 preaching the Gospel to the Jews, to whom Christ had 
 been sent in the first place, young Mark being their 
 assistant in this (5). Passing through the island, they 
 came to Paphos on the western coast, the residence of 
 the Roman governor or proconsul, and found there a Jew- 
 ish magician, falsely calling himself a prophet (6). As 
 the proconsul was a man of intelligence also in religious 
 matters, he could just as little be satisfied with the pre- 
 tended wisdom and power of Bar-Jesus as with his former 
 religion, and hence embraced the opportunity of hearing 
 the newly-arrived heralds of the Gospel, anxious to see 
 whether there he could find what his soul longed for, 
 rest and peace (7). And now the magician tried to keep 
 the proconsul from believing in Christ (8). But Saul, 
 who from now on, as apostle of the Gentiles, bears the 
 Roman name Paul, in the power of the Holy Spirit 
 severely rebuked him for his cunning and mischievous 
 conduct in persistently trying to hinder the gracious 
 
XIII. 10-12.] PAUL AT CYPRUS. 173 
 
 counsel of God by perverting His saving Word, and thus 
 proving himself a child of Satan and an enemy of all that 
 is truly right and good (9 sq.). At the same time he 
 announced to him a severe punishment of God in the 
 form of temporary blindness, which came upon him im- 
 mediately (11). This made such an impression upon the 
 proconsul that he believed the preaching that so evidently 
 was connected with the power of God and hence could 
 not but be of divine origin (12). 
 
 Ver. I. Antioch. Comp. xi. 20. Prophets, Comp. 
 xi. 27. Teachers. Not inspired., (Comp. i Cor. xii. 
 28 sq. ; Eph. iv. 1 1.) According to the conjunctions used 
 in the original Greek the three first mentioned, Barnabas, 
 Symeon, and Lucius, form one group, no doubt that of 
 the prophets ; the other two, Alanaen and Saul, another 
 group, that of the teachers. Of course those that were 
 at one time simply teachers could at some other time be 
 also prophets, as was the case with Paul. (Comp. Gal. ii. 
 2 ; 2 Cor. xii. i sqq.) Of Symeon and Lucius we know 
 nothing except what is stated here ; the same is the case 
 with Manaen, then already an aged Christian and per- 
 haps of noble descent, having been raised or educated 
 together with a son of Herod the Great. (Comp. Matt, 
 ii. 22.) — Ver. 2. As they ministered. Viz. those five men ; 
 this is the explanation most in conformity with the con- 
 text and the Greek word for viiiiistcrcd, which as a rule 
 denotes service in a public office. Others understand 
 the whole cJuii'ch at Antioch being gathered for public 
 Avorship. The Holy Ghost said. No doubt through one 
 of the prophets. Separate. From those that are work- 
 ing at Antioch. He. For my service. Barnabas. Here 
 still mentioned first as the oldest one in conversion and 
 office. Called. Saul directly and expressly (ix. 15); 
 Barnabas perhaps not in the same way, but at least in the 
 
174 THE ACTS. [xiii. 2-5. 
 
 intention and decree of God. — Ver. 3. Then. In a special 
 gathering of the congregation the two missionaries were 
 consecrated to their office. T\\q fastingv^z.s a preparation 
 for this solemn act, especially for the prayer, subduing 
 the flesh and thus removing obstacles to heartfelt devo- 
 tion. Concerning prayer and laying on of Jiands comp. 
 vi. 6. Here we have the prototype of ecclesiastical 
 ordination, the prophets and teachers officiating and the 
 congregation consenting and witnessing. Of an election 
 we cannot speak here, since the Holy Ghost had 
 appointed the two missionaries immediately and 
 directly. Thus ordination is an apostolic rite and 
 usage, it being almost a matter of course that some- 
 thing like it should take place on such an occasion ; but 
 still there is no commandment or divine institution with 
 regard to it. Hence, fasting and laying on of hands can 
 be omitted, as the former now generally is ; but to sup- 
 pose that when a person is publicly declared to enter the 
 holy ministry no prayer, especially in his behalf, would 
 be offered, is preposterous. Ordination, therefore, in its 
 essence is nothing but the natural manifestation of Chris- 
 tian spirit on a special, highly important, occasion, need- 
 ing no special commandment and institution. — Ver. 4. 
 By the Holy Ghost. What God does through men He 
 does as really Himself as if He did it without any media- 
 tion ; this is a consolation for those that are called 
 through men. Cyprus. Comp. iv. 36. They first went 
 to a place where they could expect to find people willing 
 to listen at least to what they had to say, namely, to coun- 
 trymen of Barnabas. A divine call does not render un- 
 necessary human prudence and foresight. — Ver. 5. In the 
 synagogues of the Jews. Where they could expect to 
 find first of all men understanding their preaching and 
 willing to listen to it. It was only natural to begin with 
 
XIII. 5-7-] PAUL AT CYPRUS. 175 
 
 the Jews and then go to the Gentiles. John, xii, 12. 
 Attendant. Official servant, not their equal in office. 
 Perhaps, besides other services, he had to attend also to 
 baptism. (Comp. x. 48 ; i Cor. i. 14.) — Ver. 6. Sorcerer. 
 Comp. viii. 9. Bar=Jesus. That is, Son of Jesus, or 
 Joshua. (Comp. Matt. i. i, 21.) — Ver. 7. A man of un- 
 derstanding. Such he proved himself to be already by 
 not being satisfied with his heathen religion and trying 
 what Bar-Jesus could do for him. Sought. Diligently, 
 concernedly; not simply out of curiosity. The word of 
 God. What the two missionaries preached was the word, 
 the revelation, of the true God ; this the proconsul did 
 not know at first, but wanted to find out whether it was. 
 — Ver. 8. Elymas. The Arabic word for tJic wise one, 
 or, tJie magician. This title the sorcerer had perhaps as- 
 sumed to appear as the possessor of old Arabian wisdom. 
 His name. Viz. Elymas. Turn aside. From the right 
 path, pervert. From the faith. So that he should not 
 come to have that faith kindled and strengthened in him 
 which alone can save a man, viz. faith in the divine Re- 
 deemer. — Ver. 9. Paul, It is most probable that Saul, 
 being even a Roman citizen by birth (xxii. 25 sqq.), bore 
 the Roman name Paul from his youth, just as John bore 
 the Roman name Mark (xii. 12; comp. also i. 23); and 
 that from now on, working among the heathen, he used 
 it exclusively, as we find.it in all his Epistles and in the 
 remaining chapters of the Acts. Luke may mention it 
 first in this connection because of the conversion of an- 
 other Paul. Filled with the Holy Ghost. Over against 
 an instrument of the evil spirit. The more difficult and 
 important the circumstances, the greater the wisdom and 
 power that God gives to His children through the Holy 
 Ghost. (Comp. iv. 8, 31 ; vii. 55 ; xiii. 52.) Fastened 
 his eyes on him. Sternly and as one that, as a servant 
 
176 THE ACTS. [XIII. 9-11. 
 
 of the true God, had authority over him. From now on 
 Paul appears as the principal person, overshadowing even 
 Barnabas. (Comp. 2.) — Ver. 10. Guile. Deceit, craft. 
 Villany. Unscrupulousness, cunning, mischief. Son of 
 the devil. A man whose moral nature and condition is 
 owing to the influence of Satan ; a woful contrast to his 
 beautiful name Bar-Jesus, Son of one who is devoted to the 
 Lord the Saviour. (Comp. 6 ; comp. also John viii. 44.) 
 Righteousness. Comp. x. 35. The proconsul was a man 
 in some respects similar to Cornelius, following the light 
 given him ; and Elymas tried to hinder him, and also 
 thereby proved himself an enemy of all that is right. 
 Pervert the right w^ays of the Lord. Give a wrong 
 direction to what God is doing, hinder and render futile 
 His measures, for bringing a man on the right way to 
 heaven and to the right goal. The Lord. The God of 
 salvation. — Ver. 1 1, The hand of the Lord. The omnipo- 
 tent power of God who protects His own and punishes 
 those that withstand His gracious counsels for the salva- 
 tion of men. (Comp. xi. 21 ; Heb. x. 31.) Not seeing the 
 sun for a season. Emphasizes the blindness. For a 
 season. Perhaps until he gave up his wilful resistance ; 
 at least the punishment was to lead him to repentance as 
 well as to prove to the proconsul the divine character of 
 the missionaries' preaching. " We are not to suppose 
 that the apostles possessed the power of working miracles 
 at pleasure, but only when they felt a divine impulse 
 urging them to perform one. Paul struck Elymas with 
 blindness because he felt inspired to work that miracle ; 
 but he could not cure Epaphroditus of his sickness, or 
 remove from himself the thorn in the flesh. The miracu- 
 lous power with which he was invested was not under his 
 own control, but under the control and direction of Him 
 who bestowed that power." (Gloag, cited in Pop. Covnn.) 
 
XIII. I3-33-] PAUL AT ANTIOCH IN PISIDIA. 177 
 
 A mist. Dimness, at first ; then darkness. Though the 
 punishment came forthwith, it increased gradually, 
 
 (B.) Paul's Missionary Activity at Antioch in 
 
 PiSIDIA. 
 
 13-52. Now Paul and his company set sail from Paphos, and came to 
 Perga in Pamphylia : and John departed from them and returned to Jeru- 
 salem. But they, passing through from Perga, came to Antioch of Pisidia; 
 and they went into the synagogue on the sabbath day, and sat down. And 
 after the reading of the law and the prophets the rulers of the synagogue 
 sent unto them, saying, Brethren, if ye have any word of exhortation for the 
 people, say on. And Paul stood up, and beckoning with the hand said, 
 
 Men of Israel, and ye that fear God, hearken. The God of this people 
 Israel chose our fathers, and exalted the people when they sojourned in the 
 land of Egypt, and with a high arm led he them forth out of it. And for 
 about the time of forty years suffered he their manners in the wilderness. 
 And when he had destroyed seven nations in the land of Canaan, he gave 
 them their land for an inheritance, for about four hundred and fifty years: 
 and after these things he gave them judges until Samuel the propliet. And 
 afterward they asked for a king : and God gave unto them Saul the son of 
 Kish, a man of the tribe of Benjamin, for the space of forty years. And 
 when he had removed him, he raised up David to be their king ; to whom 
 also he bare witness, and said, I have found David the son of Jesse, a man 
 after my heart, who shall do all my will. Of this man's seed hath God 
 according to promise brought unto Israel a Saviour, Jesus ; when John had 
 first preached before his coming the baptism of repentance to all the people 
 of Israel. And as John was fulfilling his course, he said. What suppose ye 
 that I am ? I am not he. But behold, there cometh one after me, the 
 shoes of whose feet I am not worthy to unloose. Brethren, children of the 
 stock of Abraham, and those among you that fear God, to us is the word of 
 this salvation sent forth. For they that dwell in Jerusalem, and their rulers, 
 because they knew him not, nor the voices of the prophets which are read 
 every sabbath, fulfilled them by condemning him. And though they found 
 no cause of death in him, yet asked they of Pilate that he should be slain. 
 And when they had fulfilled all things that were written of him, they took 
 him down from the tree, and laid him in a tomb. But God raised him from 
 the dead ; and he was seen for many days of them that came up with him 
 from Galilee to Jerusalem, who are now his witnesses unto the people. 
 And we bring you good tidings of the promise made unto the fathers, how 
 that God hath fulfilled the same unto our children, in that he raised up 
 Jesus ; as also it is written in the second psalm, Thou art my Son, this day 
 12 
 
178 THE ACTS. [XIII. 33-52. 
 
 have I begotten thee. And as concerning that he raised him up from the 
 dead, now no more to return to corruption, he hath spoken on tliis wise, I 
 will give you the holy and sure blessings of David. Because he saith also 
 in another /j-^^/w. Thou wilt not give thy Holy One to see corruption. For 
 David, after he had in his own generation served the counsel of God, fell 
 on sleep, and was laid unto his fathers, and saw corruption : but he whom 
 God raised up saw no corruption. Be it known unto you therefore, breth- 
 ren, that through this man is proclaimed unto you remission of sins: and 
 by him every one that belie veth is justified from all things, from which ye 
 could not be justified by the law of Moses. Beware therefore, lest that 
 come M^ow you, which is spoken in the prophets; 
 
 Behold, ye despisers, and wonder, and perish ; 
 ^ For I work a work in your days, 
 
 A work which ye shall in no wise believe, if one declare it unto you. 
 And as they went out, they besought that these words might be spoken 
 to them the next sabbath. Now when the synagogue broke up, many of 
 the Jews and of the devout proselytes followed Paul and Barnabas : who, 
 speaking to them, urged them to continue in the grace of God. 
 
 And the next sabbath almost the whole city was gathered together to 
 hear the word of God. But when the Jews saw the multitudes, they were 
 filled with jealousy, and contradicted the things which were spoken by Paul, 
 and blasphemed. And Paul and Barnabas spake out boldly, and said, It 
 was necessary that the word of God should first be spoken to you. Seeing 
 ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we 
 turn to the Gentiles. For so hath the Lord commanded us, saying, 
 
 I have set thee for a light of the Gentiles, 
 
 That thou shouldest be for salvation unto the uttermost part of the 
 earth. 
 And as the Gentiles heard this, they were glad, and glorified the word of 
 God: and as many as were ordained to eternal life believed. And the 
 word of the Lord was spread abroad throughout all the region. But the 
 Jews urged on the devout women of honourable estate, and the chief men 
 of the city, and stirred up a persecution against Paul and Barnabas, and 
 cast them out of their borders. But they shook off the dust of their feet 
 against them, and came unto Iconium. And the disciples were filled with 
 joy and with the Holy Ghost. 
 
 From Paphos, on the western coast of Cyprus, Paul 
 and his company set sail for the southeastern coast of 
 Asia Minor, and came to Perga, an inland city of Pam- 
 phylia. Here Mark left them, perhaps because he had 
 become discouraged by the many obstacles in their way 
 
xiii. 13-26. ] PAUL AT ANTIOCH IN PISIDIA. 179 
 
 (13). The others, passing through the country in a 
 northerly direction, came to Antioch in Pisidia, and on 
 the sabbath day went into the synagogue of the place 
 (14). After the appointed portions of the Law and the 
 Prophets had been read, the officers of the synagogue in 
 a friendly manner invited the newly-arrived teachers to 
 address the congregation if they felt moved to do so (15). 
 Thereupon Paul requested the assembly to listen to what 
 he had to say to them as members of the people of the 
 covenant, or at least proselytes of the gate (16). He 
 then reminded them of the divinely-governed history of 
 their people : how God chose their fathers, made their 
 descendants a great and renowned people in Egypt, and 
 brought them out of this country by extraordinary mani- 
 festations of His omnipotence (17) ; how for forty years 
 He cared for them like a father in the wilderness, not- 
 withstanding their frequent disobedience (18), and gave 
 them for an inheritance the country promised to them, 
 after having destroyed its wicked and impenitent in- 
 habitants (19) ; how afterwards He gave them judges 
 and then, upon their request, kings, first Saul, and when 
 he, because of his disobedience to the Supreme Ruler, 
 had to be removed, David, who truly could be called a 
 man after the heart of God, since he, as a rule, was care- 
 ful to obey His will (20-22). Then Paul goes on to show 
 that, in strict accordance with His promise, God has 
 made Jesus of Nazareth the Saviour of His people, He, 
 and none other, being the promised Seed of David (23), 
 for whom John the Baptist, according to divine appoint- 
 ment, prepared the way (24), unmistakably pointing to 
 Him as the Messiah, whose forerunner he simply was 
 (25). And now Paul in a loving, winning manner again 
 addressed his two classes of hearers, and tells them they 
 are having an opportunity offered them at this very_ 
 
l8o THE ACTS. [XIII. 26-34. 
 
 time of becoming partakers of the redemption wrought 
 by the divinely-sent Saviour (26). Nor ought the sad 
 fact that the inhabitants of the Jewish capital, led by 
 their perverse rulers, delivered Him to the Gentiles 
 to be put to death as one of the greatest culprits, to 
 deter them from gladly receiving His Gospel message ; 
 for this was done, in the first place, in culpable ignorance, 
 by not paying proper attention to the divine prophecies 
 that were continually read in the religious gatherings of 
 the people, and that predicted all that Jesus did and all 
 that He suffered, so that by His very sufferings and 
 death they were fulfilled (27) ; and, in the second 
 place, it was done notwithstanding the manifest inno- 
 cence of Christ (28). Thus His sufferings and death, far 
 from disproving His claim of being the promised Messiah, 
 rather proved it. Moreover, after all these predicted 
 sufferings and His manifest death God raised Him from 
 the dead, thus proclaiming Him to be what He had 
 always claimed to be, the Son of God and the promised 
 Redeemer (29 sq.). And that in very truth He was 
 raised from the dead is proved by the trustworthy testi- 
 mony of His constant companions to whom He 
 showed Himself during several days, and who were then 
 proclaiming the blessed news among the Jews (31); the 
 same news that Paul and his companions w^ere now preach- 
 ing to their hearers, namely, the complete fulfilment of 
 all the glorious promises given to the Patriarchs {p:i2), 
 this fulfilment being made complete by the resurrection 
 of Christ, by which, according to prophecy, God has 
 declared the eternal Sonship of Jesus (33). And He has 
 been raised to die no more — again a manifest fulfilment 
 of a Messianic prophecy, namely, of the consolation giv^en 
 to the repentant captives at Babylon that the gracious 
 promises vouchsafed to David would be fulfilled without 
 
XIII. 34-45-] PAUL AT ANTIOCH IN PISIDIA. jg i 
 
 any fail, an important part of which promises was the 
 eternal rule of his Seed- (34) ; wherefore also in an- 
 other prophecy God through David promised that, not- 
 withstanding the death and burial of Christ, His body, 
 being that of the Son of God, should not decay (35). 
 David, indeed, having performed the office given him by 
 God, has met with the common fate of men, dying and 
 decaying in the grave (36), whilst Christ has not (37), 
 proving that that prophecy, in its strictest sense, 
 referred to Him, and not to David, He, and no one 
 else, being the promised Messiah who has acquired 
 forgiveness of sins for all men and through His 
 Gospel announces it for the acceptance of every sin- 
 ner (38). And every one that by faith receives Him as 
 His Saviour is by His imputed merits justified from all 
 the sins that the Law could not take away, since it neither 
 brings forgiveness of sins nor confers the power of ful- 
 filling it (39), In conclusion Paul warns his hearers not 
 to despise the salvation proffered in and by Christ, lest 
 the punishment prefigured by the terrible and almost in- 
 credible first destruction of Jerusalem befall them, namely, 
 the second destruction of that city and together with it 
 the final rejection of the obstinately impenitent people 
 (40 sq.). 
 
 After this address Paul and his companions left the 
 synagogue, but were asked to continue their preaching 
 the next sabbath (42) ; and when the meeting had been 
 dismissed, many followed them to talk more about these 
 important matters, and were by them earnestly exhorted 
 to cling to the grace of God that had been proclaimed to 
 them (43), On the following sabbath nearly the whole 
 population of the place assembled to listen to what 
 the apostles Jiad to say, the majority, of course, 
 being heathens (44). But this aroused the jealous pride 
 
i82 THE ACTS. [XII. 4S-S2. 
 
 of the Jews, who in their selfish fanaticism could not bear 
 the idea that these idolaters should share in the blessings 
 of the Messiah without first having become Jews. 
 Hence, they now began to oppose what before they had 
 desired to hear, blaspheming even Paul and his preach- 
 ing as serving not God but Satan (45). In consequence 
 the apostles told them frankly that since they, to whom, 
 as the Old Testament people of God, the announcement 
 of the Messiah's appearance had to be made first, wil- 
 fully and obstinately rejected Him and thereby virtually 
 condemned themselves, they would from now on be 
 passed by, and the grateful heathen would receive what 
 the former so wantonly despised (46) ; and this in accord- 
 ance with the express promise of God that the blessings 
 of the Messiah should not be limited to the Jews, but 
 should extend to all the nations of the earth (47). At 
 this the heathen rejoiced, praising the Gospel which 
 announced to them that they also had a Saviour; and as 
 many of them as had been foreseen by God as suffering 
 themselves to be led in the common order of salvation 
 and hence had been foreordained to life eternal 
 had faith in Christ kindled in their hearts (48). And 
 now the Gospel spread through the whole country sur- 
 rounding Antioch (49). The Jews, however, in their 
 envy and anger, aroused the female proselytes of noble 
 rank, who, in their fanatical zeal (comp. Matt, xxiii. 15), 
 again prevailed upon their male relatives to use their 
 influence against Paul and Barnabas, thus compelling them 
 to leave that region (50). The latter, having by a symbol- 
 ical act declared that their persecutors by their hostile 
 conduct had themselves severed all connection with the 
 messengers of a gracious God and thus with that God 
 Himself, went southeast to the city of Iconium (51). 
 But the members of the young church at Antioch were 
 
XIII. I3-I7-] PAUL AT ANTIOCH IN PISIDIA. 183 
 
 not at all discouraged by this ; on the contrary, the bear- 
 ing of their teachers under undeserved afflictions could 
 not but strengthen them in their joy of having become 
 children of God, and in their growth in Christian faith 
 and life (52). 
 
 Ver. 13. Paul and his company. Lit. those aroiind 
 Paul, he, himself, of course, being included. Paul 
 is now the principal person, though Barnabas is still 
 with them (43 sqq.). Perga. One of the principal cities 
 of Pamphylia, situated on the right bank of the River 
 Cestus, about twelve miles from its mouth; it had an old 
 and renowned temple of Diana. (Comp. xix. 23 sqq.) 
 John departed from them. Comp. xii. 25. His motive 
 was hardly, as some have supposed, a dissatisfaction with 
 
 Paul's missionary methods. (Comp. xv. 37 sqq.) Ver. 
 
 14. Antioch of Pisidia. A city of considerable impor- 
 tance, of which vast ruins have been discovered. They 
 went into the synagogue. According to Paul's principles. 
 (Comp. 46; Rom. i. 16.) Sat down. Perhaps on the 
 seats reserved for the rabbis or teachers. This would 
 explain the invitation to speak mentioned in the next 
 verse ; but they may also in some other way have made 
 themselves known as teachers. — Ver. 15. The law and 
 the prophets. The Jews, it is not known when, divided 
 the whole Law, or Pentateuch, into 54 sections, called 
 Paras/ias, one to be read every sabbath ; and from the 
 Prophets also 54 sections were selected, called Haph- 
 tarahs, to be read in the same way. The number was 54 
 because they were to suffice also for the Hebrew leap 
 year. (Comp, Luke iv, 17.) Brethren. Comp. ii. 29. 
 Exhortation. To observe the Law and the Prophets.— 
 Ver. 16. Beckoning, etc. Comp. xii. 17. Men of Israel 
 
 (ii. 22). Ye that fear God. Comp. x. 2. Ver. 17. 
 
 This people Israel. Whose members you are. Our 
 
i84 THE ACTS. [xiii. 17-22. 
 
 fathers. The patriarchs. (Comp. Rom. ix. 5.) Exalted 
 the people. By increasing their number in spite of all 
 persecutions and by having great miracles performed 
 by their leader and in their behalf. A high arm. Lifted 
 up for the protection and deliverance of His people. 
 (Comp Ex. vi. I, 6.) The higher the arm is lifted, the 
 severer the blow. — Ver. 18. Suffered he their manners. 
 The reading of which this is the translation may be 
 owing to a change, consisting only in the substitution of 
 one letter for another, made in the original because the 
 literal translation of this, viz. to bear like a nurse or 
 DiotJier, was not regarded a suitable expression with 
 reference to God. (Comp. Deut. i. 31, where we find 
 the same variant readings in the Septuagint translation.) 
 — Ver. 19. Seven nations. Deut. vii. i. For about 450 
 years. When did this period begin ? Some say, and 
 this is most probable, at the birth of Isaac, when God 
 began to fulfil the promise given to Abraham. (Gen. 
 xvii. I sqq.) If the text followed by the Authorized 
 Version were correct, there would be an obvious dis- 
 crepancy between this statement and i Kings vi. i, Paul 
 following a computation, found also in Josephus, which 
 consists in simply adding the years given in the book of 
 Judges and ignoring the indubitable fact that some of 
 the Judges were contemporaneous. — Ver. 21. Forty years. 
 The duration of Saul's rule is not mentioned in the Old 
 Testament ; a tradition, however, followed by Josephus, 
 states that he ruled eighteen years before Samuel's death 
 and twenty-two after it.— Ver. 22. When he had removed 
 him. Rejected him and declared that he was no more 
 regarded as king, though God suffered him to continue 
 in his office for some time, until David had been sufifi- 
 ciently tried and prepared to succeed him. (Comp. i 
 Sam. XV. 16 sqq.) Bare witness, i Sam. xiii. 14 and 
 
XIII. 22-27.] PAUL AT ANTIOCH IN PISIDIA. 185 
 
 Psalm Ixxxix. 20 sqq. are combined in a free manner. 
 Found. Such a man is not met everywhere ; he must 
 be sought. After my heart. As my heart wishes. All 
 my will. In every direction ; not acting arbitrarily in 
 some cases, as Saul did. — Ver. 23. This. Emphatic. 
 According to promise. Hence to be received and ac- 
 cepted without any doubt or hesitation. A Saviour, 
 Jesus. Better, Jesus as Saviour ; Jesus was, according 
 to His human nature, a descendant of David, and that 
 descendant that was promised as the Saviour of mankind. 
 — Ver. 24. Before his coming. Before He entered upon 
 His public ministry (Luke iii. i sqq.). Baptism of re= 
 pentance. A baptism demanding and presupposing, as 
 also confirming and sealing, repentance. (Comp. i. 5.) 
 To all the people of Israel. To whom the Messiah was 
 sent in the first place. (Comp. Matt. iii. 5 sqq.) — Ver. 25. 
 Fulfilling his course. Nearing the end of his activity as 
 forerunner of the Messiah. What suppose, etc. Can 
 also be translated thus, What you suppose inc to be, I am 
 not, me and / being emphatic ; of course, the Messiah is 
 meant. (Comp. Luke iii. 15 sq. ; Matt. iii. ii ; John i. 19 
 sqq.) — Ver. 26. Comp. 16. Stock. Family, race. To 
 us. Including himself and his companions, indicating 
 that they and his hearers had the same interest in the 
 matter and the same inducement and reason for accept- 
 ing the Gospel, they being the very people to whom it 
 was sent by God in the first place. — Ver. 27. For. It is 
 the word of salvation what Paul is preaching concerning 
 Jesus, notwithstanding what was done to Him in Jerusa- 
 lem by the representatives of the people ; for they did it 
 in wilful ignorance and by it fulfilled the prophecies con- 
 cerning the Messiah, etc. Nor the voices, etc. Or, and 
 perhaps better, have also {even) fulfilled the voices of the 
 prophets . . . by condemning him ; \X\q source z.x\A cause o{ 
 
1 86 THE ACTS. [xni. 27-33. 
 
 their treatment of Christ was their ignorance concerning 
 Him (Luke xxiii. 34; i Cor. ii. 8) ; the effect and result, 
 the fulfilment of the Old Testament prophecies concern- 
 ing the Messiah and thus the incontrovertible proof that 
 Jesus is the Messiah. Which are read every sabbath. 
 Comp. 15. Hence they ought to have known better, and 
 their ignorance was their own fault. — Ver. 28. No cause. 
 Although from their conduct a person might suppose 
 that they had found such a cause {subjective negation). — 
 Ver. 29. Laid him in a tomb. As a proof of his actual 
 death. They. The people of Jerusalem (27) ; Joseph 
 and Nicodemus (John xix. 38 sqq.) belonged to them, 
 and it is not necessary here to state that they were no 
 enemies of Christ, what they did being no hostile act in 
 itself but simply forming the connecting link between 
 death and resurrection. (Comp. i Cor. xv. 3 sq.) — Ver. 
 30. But God. Over against the people of Jerusalem; He 
 recognized as the Messiah and proclaimed as such Him 
 whom they had rejected and put to death. — Ver. 31. He 
 was seen, etc. Comp. i. 3. From Galilee. The home 
 of most of His disciples, and that part of the country 
 where He stayed most of the time. — Ver. 32, We . . . 
 you. Both words emphatic. — Ver. 33. How that. That. 
 Our children. Perhaps the true reading here, is. Us, their 
 cJiildrcn, this explaining the origin of the other readings. 
 Fulfilled. Perfectly; the resurrection of Christ, followed 
 by His ascension as its necessary complement, is the seal 
 God set upon His whole work, as also its climax and 
 crown. In the second psalm. Some ancient manuscripts 
 read, In the first Psalm, the first and second Psalms being 
 frequently written together, as is still seen in some 
 codices ; or the first Psalm was not numbered, being 
 considered an introduction to the whole collection, as it 
 really is. (Comp. Ps. ii. 7 ; Rom. i. 4.) Thou ... I. 
 
XIII. 33-42.] PA UL A T ANTIOCH IN PISIDIA. 187 
 
 Both emphatic. Begotten. Figuratively for, declared, 
 proved, and in so far installed. A king may be a king 
 before he is publicly installed and crowned. Jesus was 
 God's Son and the Messiah before His resurrection ; but 
 this was His public installation and coronation. (Comp, 
 Heb. i. 5 ; Eph. i. 20 sqq.)— Ver. 34. Holy and sure bless- 
 ings. Lit. //le iLoly (things), the reliable, namely, the 
 holy, divine, promises that will surely be fulfilled and 
 realized. (Comp. Isa. Iv. 3 ; 2 Sam. vii. 13-16.)— Ver. 35. 
 In another. Ps. xvi. 10 ; comp. ii. 27 sqq. — Ver. 36. In 
 his own generation. That was the limit of his activity. 
 The clause may also be translated. For Jus own genera- 
 tion, for their benefit. On sleep. Asleep. The death of 
 a servant of God is simply a sleep and rest till the morn- 
 ing of a happy and glorious eternity. Was laid unto his 
 fathers. Was gathered to his fathers, his soul being 
 taken where their souls were — an expression taken from 
 the Old Testanrent (comp. Gen. xv. 1 5 ; xxv. 8 ; xxxv. 
 29 ; Judges ii. 10 ; 2 Kings xxii. 20), and, since it is dis- 
 tinguished from dying and burial, indicating a life after 
 this.— Ver. 38. Brethren. Comp. ii. 29. Through this 
 man. He has acquired it, and when He is proclaimed as 
 Redeemer, forgiveness of sins is proclaimed through and 
 in Him.— Ver. 39. Comp. Rom. viii. 3. Justified from. 
 By justification delivered from, namely, as to guilt and 
 punishment.— Ver. 40. In the prophets. In that part of 
 the Old Testament called the Prophets. (Comp. Luke 
 xxiv. 44; John vi. 45.)— Ver. 41. Comp. Hab. i. 5, cited 
 after the Septuagint. Despisers. The prophet means, 
 of course, those of his days, that despised his prophecies. 
 
 Ver. 42. As they went out. Before the assembly had 
 
 been dismissed, as the next verse shows ; the apostles, of 
 course, did not regard themselves any more as regular 
 members of a Jewish congregation or meeting, but simply 
 
iSS THE ACTS. [xiii. 42-47. 
 
 went there to preach Christ and left when this had been 
 done. They besought. Very likely the officers. (Comp. 
 15.) — Ver. 43. Proselytes. Comp. viii. 27. Not all of 
 them were devout in the sense meant here, really worship- 
 ing God and intent upon their soul's salvation. Some- 
 times, however, the word translated devout by itself is 
 used to denote proselytes in general, e. g. 50; xvii. Af, \'J \ 
 — xvi. 14; xviii. 7. Paul and Barnabas. Comp. 13. 
 Continue in the grace of God. This grace had been re- 
 vealed to them in Paul's preaching and in its operation 
 in their hearts ; if they did not turn away from it but 
 suffered it to go on in its saving work they would have 
 faith kindled and preserved in their hearts and finally be 
 saved eternally. Continue in. Remain with, hold fast 
 to ; by the power and strength conferred by grace man 
 can hold fast to it, and must if its saving work is to go 
 on. — Ver. 44. The next sabbath. The apostles doubt- 
 less had not been idle during the week.* Was gathered. 
 Very likely in or near the synagogue, since it was the 
 sabbath day. — Ver. 45. The Jews. The proselytes here, 
 of course, did not join them. And blasphemed. Lit. 
 contradicting and blaspheming ; their contradicting was 
 connected with blaspheming, i. e. ascribing to Satan and 
 his influence what came from God and His Spirit. — Ver. 
 46. It was necessary. Comp. 14. To you. Emphatic. 
 Thrust it from you. Reject, repudiate it, by wilful un- 
 belief. Judge. By your action, declare, show. Lo. A 
 turning point in the world's history, the beginning of a 
 new era and economy. — Ver. 47. Commanded us. The 
 passage cited (Isa. xlix. 6 ; comp. Luke ii. 32) is in the 
 first place a prophecy and promise, but then, and as such, 
 it contains also a command for the servants of Christ, 
 since God deigns to spread His Gospel and kingdom 
 through the service of those to whom it has already come. 
 
XIII. 47-5I-] PAUL AT ANTIOCH IN PISIDIA. 189 
 
 Thee. The Messiah. Be for salvation. Be the means of 
 salvation, the Saviour. Uttermost part. Most distant 
 regions. — Ver. 48. As many as were ordained to life 
 
 eternal. Whatever God does in time He has already in 
 eternity determined to do. He alone can, and does, con- 
 vert and save, and whosoever is converted and saved in 
 time, has been foreordained to conversion and salva- 
 tion. Whom God will convert and save He has revealed 
 to us in His W^ord, namely, those that hear His Word 
 and permit the Holy Spirit through it to kindle and pre- 
 serve true faith in Christ in them. Only those are 
 not converted and saved that wilfully and obstinately 
 resist the converting and saving operation of the Holy 
 Ghost through the Word, as is clearly seen here in the 
 case of the Jews. This rule God has laid down already 
 in eternity, and by virtue of His omniscience He could, 
 and did, apply it even in eternity to every human being, 
 and hence ordained to eternal life, as also to conversion 
 and faith, all those of whom He foreknew that they 
 would not by wilful and pertinacious resistance to His 
 grace and spirit render their conversion and salvation im- 
 possible. This is the rule that we must gather from the 
 revelation of God's will in the Bible ; its application in 
 time to individuals and nations is often a mystery to us. 
 As to the will and rule of God there can be no doubt, 
 unless we blasphemously ascribe to Him a secret will 
 that is in real conflict with His revealed will; as to its 
 application God will be fully able to justify Himself on 
 the last day. (Comp. Matt. xxii. 1-14 ; Rom. viii. 28-30 ; 
 Eph. i. 4. sqq. ; John iii. 16; Matt. xi. 28 ; Rom. xi. 32 ; 
 2 Thess. ii. 13; 2 Pet. iii. 9.) — Ver. 50. Urged on. In- 
 cited, stirred up. Devout, Comp. 43. Stirred up. 
 Raised, excited, provoked. — Ver. 51. Shook off the dust, 
 etc. Comp. Matt. x. 14; Luke ix. 5. Iconium. Still 
 
r^o THE ACTS. [XIII. 51, 52. 
 
 an important place of about 40,000 inhabitants, called 
 Konieh, formerly belonging to Phrygia, but at that time 
 the capital of Lycaonia, in the Middle Ages that of the 
 Seljukian Sultans, — Ver. 52. The Holy Ghost. The 
 author of the growth of all that makes a Christian. Joy 
 is mentioned especially because mostly needed here. 
 (Comp. X. 38.) 
 
CHAPTER XIV. 
 
 Paul's Missionary Activity at Iconium, Lystra, 
 AND Derbe, and Return to Antioch. 
 
 1-28. And it came to pass in Iconium, that they entered together into the 
 synagogue of the Jews, and so spaice, that a great multitude both of Jews 
 and of Greelts beheved. But the Jews that were disobedient stirred up the 
 souls of the Gentiles, and made them evil affected against the brethren. 
 Long time therefore they tarried there speaking boldly in the Lord, which 
 bare witness unto the word of his grace, granting signs and wonders to be 
 done by their hands. But the multitude of the city was divided ; and part 
 held with the Jews, and part with the apostles. And when there was made 
 an onset both of the Gentiles and of the Jews with their rulers, to entreat 
 them shamefully, and to stone them, they became aware of it, and fled unto 
 the cities of Lycaonia, Lystra and Derbe, and the region round about ; and 
 there they preached the gospel. 
 
 And at Lystra there sat a certain man, impotent in his feet, a cripple from 
 his mother's womb, who never had walked. The same heard Paul speak- 
 ing : who, fastening his eyes upon him, and seeing that he had faith to be 
 made whole, said with a loud voice. Stand upright on thy feet. And he 
 leaped up and walked. And when the multitudes saw what Paul had done, 
 they lifted up their voice, saying in the speech of Lycaonia, The gods are 
 come down to us in the likeness of men. And they called Barnabas, 
 Jupiter; and Paul, Mercury, because he was the chief speaker. And the 
 priests of Jupiter whose temple was before the city, brought oxen and gar- 
 lands unto the gates, and would have done sacrifice with the multitudes. 
 But when the apostles, Barnabas and Paul, heard of it, they rent their gar- 
 ments, and sprang forth among the multitude, crying out and saying, Sirs, 
 why do ye these things .'' We also are men of like passions with you, and 
 bring you good tidings, that ye should turn from these vain things unto the 
 living God, who made the heaven and the earth and the sea, and all that in 
 them is : who in the generations gone by suffered all the nations to walk 
 in their own ways. And yet he left not himself without witness, in that he 
 did good, and gave you from heaven rains and fruitful seasons, filling your 
 hearts with food and gladness. And with these sayings scarce restrained 
 they the multitudes from doing sacrifice unto them. 
 
 191; 
 
192 THE ACTS. [XIV. 1-6. 
 
 But there came Jews thither from Antioch and Iconium : and having per- 
 suaded the multitudes, they stoned Paul, and dragged him out of the city, 
 supposing that he was dead. But as the disciples stood round about him, 
 he rose up, and entered into the city : and on the morrow he went forth 
 with Barnabas to Derbe. And when they had preached the gospel to that 
 city, and had made many disciples, they returned to Lystra, and to Iconium, 
 and to Antioch, confirming the souls of the disciples, exhorting them to 
 continue in the faith, and that through many tribulations we must enter into 
 the kingdom of God. And when they had appointed for them elders in 
 every church, and had prayed with fasting, they commended them to the 
 Lord, on whom they had believed. And they passed through Pisidia, and 
 came to Pamphylia. And when they had spoken the word in Perga, they 
 went down to Attalia ; and thence they sailed to Antioch, from whence 
 they had been committed to the grace of God for the work which they had 
 fulfilled. And when they were come, and had gathered the church together, 
 they rehearsed all things that God had done with them, and how that he 
 had opened a door of faith unto the Gentiles. And they tarried no little 
 time with the disciples. 
 
 At Iconium Paul and Barnabas both went into the syna- 
 gogue of the place and preached the Gospel with such 
 power and effect that not only of the Jews but also of the 
 Gentiles a great many opened their hearts to Christ (i). 
 This again exasperated those Jews that wilfully had closed 
 their hearts so that they roused and embittered the unbe- 
 lieving Gentiles against the Christians (2). The conse- 
 quence of all this was that, on the one hand, the apostles 
 stayed there for a considerable time, confiding in the 
 Lord who, according to His promise, confirmed their 
 frank and courageous preaching of His gracious Gospel 
 by miraculous signs that they were enabled to work (3), 
 whilst, on the other hand, a division arose among the 
 people, some siding with the apostles, others with their 
 opponents (4). When, however, a movement was made 
 on the part of the latter to use violence against the 
 former, even to the extent of stoning them (5), these, 
 having become aware of it, fled in a southern direction, 
 namely, to the cities of Lystra and Derbe and their vicin- 
 
XIV. 7-I7-] PA UL A T ICONIUM AND L YSTRA. 193 
 
 ity (6), and there occupied themselves with preaching 
 the Gospel (7). 
 
 At Lystra also a helpless cripple listened to the preach- 
 ing of the Gospel ; and Paul, seeing in his face that he 
 believed that Jesus, whom in true faith he recognized as 
 the promised Messiah, could, and, if this were best for 
 him, also would remove his bodily infirmity (8 sq.), by 
 one word of confident command gave him the power for 
 the first time to use his feet, which power he gladly and 
 immediately exercised, jumping up and walkingabout (10). 
 At this sight the ignorant heathen population broke out 
 into the cry that the gods had come down in human 
 form to visit them (11), namely, the highest god with 
 his companion and interpreter; and this very naturally, 
 in their excitement and amazement, they did in their 
 native tongue, so that the apostles did not know at 
 first what they were about (12). When, however, the 
 priest of Jupiter, whose temple was outside of the city, 
 brought to the city gates the material for a sacrifice, 
 oxen and garlands to decorate them (13), and the apostles 
 learned that the intention was to pay them divine wor- 
 ship, they manifested their disapproval in the lively 
 Oriental manner and ran out among the crowd, callino- 
 upon them with a loud voice to desist from their well- 
 meant but in reality blasphemous undertaking (14). For 
 they were about to pay divine honors to mere mortal 
 men like themselves, to men, moreover, whose very life- 
 work it was to preach the Gospel that was intended to 
 convert them, as others, from the service of vain, unreal 
 gods to that of the only living God, the Creator of all 
 that exists (15) ; of that God who, indeed, in past gener- 
 ations had not granted a special revelation to the Gen- 
 tiles, but left them to the light of nature (16) and to His 
 universal revelation in the works of the first article that 
 13 
 
«94 THE ACTS. [xiv. 17-23. 
 
 could, and should, lead them to seek the true God who 
 now revealed Himself to them through His Gospel (17). 
 But even thus the apostles could scarcely prevent the 
 people from offering divine honor to them (18) Soon, 
 however, these ignorant people were carried to the other 
 extreme. The apostles, namely, were followed by their 
 Jewish enemies from Pisidian Antioch and Iconium, and 
 these succeeded in making that proverbially fickle and 
 faithless people regard them in an entirely different light, 
 perhaps in that of emissaries of a hostile deity or evil 
 spirit, so that they even stoned Paul, the spokesman, and 
 dragged him out of the city a lifeless person, as they 
 thought (19). But he was yet to be spared for greater 
 work in the service of his Master, and hence, when the 
 sorrowing disciples that, notwithstanding all opposition, 
 he had been permitted to make in that city, had gathered 
 around him, he, by the grace and power of God, was 
 enabled to rise and return to the city. On the next day, 
 however, he left it together with Barnabas (20). And 
 they now went to the last place on their present journey, 
 namely, to Derbe, some distance southeast, where 
 they do not seem to have incurred much opposition, 
 being permitted to preach the Gospel and thereby to 
 bring a goodly number to faith in Christ (21). And then 
 they returned the same way they had come, visiting the 
 principal places where they had preached before, strength- 
 ening the faith of the new Christians, exhorting them to 
 persevere in that faith notwithstanding all afflictions and 
 temptations, and showing them that a disciple of Christ 
 cannot expect to enter heavenly glory and happiness on 
 any other way than his Master, namely, through much 
 tribulation and suffering (22). And in order not to 
 leave the new congregation without some human guid- 
 ance, the apostles, in connection with the respective con- 
 
XIV. 23-28-] PAUL AT ICONIUM, LYSTRA. AND DEKBE. 195 
 
 gregations, appointed for every one of them spiritual 
 leaders. Then, in solemn and fervid prayer, they com- 
 mended their fellow-believers to the gracious guidance 
 and protection of their common Saviour (23). Return- 
 ing through Pisidia and Pamphylia (24), they came again 
 to Perga, where they now stopped to preach the Gospel, 
 though, as it would seem, not with much success. From 
 here they went to the coast by land, to the port of 
 Attalia (25), where they set sail for Syrian Antioch, 
 whence, about four years before, amid the prayers and 
 best wishes of their fellow-believers, they had begun this 
 first missionary tour (A. D. 46-50), now so successfully 
 completed (26). There, in a meeting called for that pur- 
 pose, they gratefully related all that God, their faithful 
 Companion, had wrought through them, and especially 
 that He had given the heathen grace to become believers 
 in Christ (27). And here now they stayed a considerable 
 time, about two years, in blessed communion with their 
 fellow-Christians (28). 
 
 Ver. I. Iconium. Comp. xiii. 51. Greeks. Comp. 
 xi. 20. Some suppose the proselytes of the gate (viii. 
 27) to be meant here, so that they would be distinguished 
 from the Gentiles mentioned in the next verse ; but there 
 does not seem to be any necessity for thus limiting the 
 sense. — Ver. 2. Comp. xiii. 45, 50. — Ver. 3. In the Lord. 
 Lit. upon the Lord ; the Lord was the basis and founda- 
 tion of their courageous preaching. Bare witness. Comp. 
 Mark xvi. 17 sqq. Signs and wonders, Comp. ii. 19. 
 These proved that they were servants of the living God 
 and, hence, that their preaching was divine truth. Word 
 of his grace. Proceeding from His grace and announcing 
 and containing His grace as exhibited by Jesus Christ 
 and merited by Him. The Gospel is in truth a means of 
 grace, yea, correctly understood, t/ic means of grace, since 
 
ig6 THE ACTS. [xiv. 3- 1 
 
 it makes the sacraments what they are, viz. means of 
 grace. By their hands. Comp. v. 12. — Ver. 4. And. 
 Explanatory, namely. — Ver. 5. Onset. Hostile move- 
 ment, assault. Both of the Gentiles, etc. Lit. not only 
 of t lie Gentiles, but also of the Jezus, etc. The Jews were 
 not satisfied with having incited the Gentiles, but even 
 took part themselves in the hostile agitation consequent 
 upon this, not even their rulers, elders and officers of 
 the synagogue regarding it below their dignity to do so. 
 Them. No doubt, primarily the apostles and their com- 
 panions (xiii. 13); but the expression in the next verse, 
 and the region round about, would seem to indicate that 
 at least some of the new Christians are also meant. — 
 Ver. 6. Cities of Lycaonia. This almost looks as if 
 Iconium were not regarded as a city of Lycaonia, but 
 still as belonging to Phrygia. (Comp. xiii. 51.) Lystra 
 and Derbe. " In the records of early councils the names 
 of the bishops of Lystra appear. The remains of this 
 once famous city are called now by the singular name of 
 Binbir Kilisseh,ox the Thousand and One Churches, from 
 the traces still visible of the numerous sacred edifices 
 with which it was once adorned." {Pop. Connn.) " Little 
 or nothing is known of" Derbe. "Its very ruins are 
 only identified with doubt." — Ver. 8. Sat. Being lame ; 
 perhaps he also begged his support. (Comp. iii. 2 ; John 
 ix. 8.) Who never had walked. So miserable and help- 
 less was his condition. — Ver. 9. Heard. Attentively 
 (Imperfect). Fastening his eyes upon him. To see 
 in his face how he was affected by the Gospel. (Comp. 
 iii. 4.) Not even the healing of the body, much less of 
 the soul, was thrust upon any one ; there had to be some 
 degree of receptlveness and desire, wrought by the Gos- 
 pel. To be made. That he would be made. — Ver. 10. 
 In the likeness of men. As so often according to the 
 
XIV. lo-is-] PAUL AT ICONIUM AND LYSTRA. jg* 
 
 superstitious belief of the common people especially ; 
 perhaps a caricatured reminiscence of what in paradise 
 really took place, and also sometimes later. (Comp, Gen. 
 iii. 8 ; xviii. i ; Deut. xxxiv. lo ; etc.) — Ver. 12. Barna= 
 bas. Very likely of an imposing stature and older than 
 Paul, who in eloquence reminded the people of Mercury, 
 the herald and interpreter of the gods and the companion 
 of Jupiter. These two gods, according to an old myth, 
 had formerly visited the inhabitants of these regions 
 (comp. the legend of Philemon and Baucis, as told by 
 Ovid, Metamorph. viii. 611 sqq.) ; and as there also was 
 a temple of Jupiter before the city, the opinion was 
 natural for these superstitious people that this god, to- 
 gether with his usual companion, had come. — Ver. 13. 
 Whose temple. Lit. ivJio ; a god was supposed to be 
 present in his temple. The gates. Viz. of the city, 
 where the sacrifice was to be performed in honor of the 
 gods who were supposed to be in the city. Would have 
 done. Was determined to do. — Ver. 14. Apostles. In 
 the wider sense, since Barnabas could be called so only 
 in this sense. (Comp. i. 21 sq. ; Rom. i. i ; Gal. i. i ; 2 
 Cor. i. I ; xi. 5.) Barnabas, Mentioned first here be- 
 cause he was supposed to be the highest god for whom 
 especially the sacrifice was intended. (Comp. xiii. 13.) 
 Rent their garments, Comp. Matt. xxvi. 65. The gar- 
 ments were torn about a hand-breadth on the breast, 
 beginning at the upper part. — Ver. 15. Sirs. \J\\.. men. 
 (Comp. ii. 22.) Why do ye these things. Or, better, 
 ivJiat are you doing there ? Of like passions. Or, feel- 
 ings and affections, nature and quality. Bring you good 
 tidings, etc. Whoever really accepts the Gospel cannot 
 but turn, etc. ; the exhortation to receive in faith Jesus, 
 and in Him the triune God, includes the turning from all 
 imaginary gods. These vain things. Better, these 
 
198 THE ACTS. [XI V. 15-23. 
 
 vain gods, gods that, existed simply in their imagination, 
 and to whom they also supposed the apostles to belong. 
 Heaven, earth, and sea. The main divisions of the 
 visible world. — Ver. 16. Generations gone by. The time 
 of the Old Testament economy when one particular 
 people was the divinely-appointed bearer of divine reve- 
 lation that was ultimately to benefit the whole human 
 race. (Comp. Gen. xii. 3.) Nations. Better, heathens 
 or Gentiles. In their own v^^ays. Without any special 
 supernatural revelation and direction. — Ver. 17. Witness. 
 Testimony, so that they could have known Him, at least 
 to some extent. (Comp. Rom. i. 20; Acts xvii. 26 sqq.) 
 Did good. In this that He gave you, etc., thereby 
 filling, etc. Your hearts. The gratification of our 
 natural wants is at the same time a gratification of our 
 heart. — Ver. 18. With these sayings. Lit. saying this, 
 with these words. — Ver. 19. Antioch. Comp. xiii. 14,50. 
 Iconium. Comp. i. Persuaded. To look upon the 
 matter as they presented it. Stoned. The usual Jewish 
 capital punishment; hence the Jews were the leaders also 
 in the execution of their murderous plans, the heathen 
 population assisting, or, at least, not preventing them, 
 which they surely would have done if they had not been 
 persuaded by the Jews. Dragged him out, etc. As a 
 corpse that was not to remain in the city. — Ver. 20. The 
 disciples. Very likely young Timothy among them, who 
 from this time on was a devoted and enthusiastic follower 
 of Paul and his divine Master. (Comp. xvi. i ; i Cor. 
 iv. 17 ; I Tim. i. 2, 18; 2 Tim. i. 2 ; iii. 10 sq.) Derbe. 
 Comp. 8. — Ver. 22. And (saying) that. Comp. Matt. x. 
 38; Rom. viii. 17; i Thess. iii. 3; i Pet. iv. 12 sqq. — 
 Ver. 23. Appointed. The word here used in the original 
 means in the first place, according to its derivation, to 
 vote by stretching out the hands ; then, to create or appoint 
 
XIV. 23-27.] PAUL AT LYSTRA AND DERBE, 199 
 
 by vote ; then, in general, to elect, appoint, create. There 
 is no necessity of taking here the last signification in- 
 stead of the second, which evidently is the one in- 
 tended in the only other passage where this word occurs 
 in the New Testament, viz. 2 Cor. viii. 19. Accordingly 
 the apostles conducted the election or appointment, 
 but the congregations signified by vote whom they 
 thought worthy and able. Fasting. Comp. xiii. 3. 
 On whom they had believed. And still were believing 
 (Pluperfect). — Ver. 25. Perga. Comp. xiii. 13. Attalia. 
 Built by, and named after, Attalus Philadelphus, king 
 of Pergamus, commanding the trade of Syria and Egypt ; 
 famous during the crusades under the name of Sataleia ; 
 now called Adalia, and a much frequented harbor, having 
 about 1 3,000 inhabitants. — Ver. 26. Whence, etc. Comp. 
 
 xiii. 3. Ver. 27. That God had done with them. Comp. 
 
 Matt, xxviii. 20; Mark xvi. 20; i Cor. xv. 10. A door 
 of faith. An opportunity and possibility of coming to 
 faith in Christ. (Comp. as to this figurative use of door 
 I Cor. xvi. 9; 2 Cor. ii. 12 ; Col. iv. 3.) 
 
PAUL AND BARNABAS AT JERUSALEM, AND THE 
 FIRST COUNCIL OF THE CHURCH. 
 
 CHAPTER XV. 
 (Comp. GaL ii. i-io.) 
 
 (A.) Paul and Barnabas are Sent to Jerusalem 
 (A. D. 52). 
 
 1-5. And certain men came down from Judaea and taught the brethren, 
 saying, Except ye be circumcised after the custom of Moses, ye cannot be 
 saved. And when Paul and Barnabas had no small dissension and question- 
 ing with them, the brethren appointed that Paul and Barnabas, and certain 
 other of them, should go up to Jerusalem unto the apostles and elders about 
 this question. They therefore, being brought on their way by the church, 
 passed through both Phoenicia and Samaria, declaring the conversion of 
 the Gentiles: and they caused great joy unto all the brethren. And when 
 they were come to Jerusalem, they were received of the church and the 
 apostles and the elders, and they rehearsed all things that God had done 
 with them. But there rose up certain of the sect of the Pharisees who be- 
 lieved, saying, It is needful to circumcise them and to charge them to keep 
 the law of Moses. 
 
 Whilst Paul and Barnabas were staying at Antioch, 
 some men from Judaea came there who, notwithstanding 
 what had taken place in the case of Cornelius (x. 9 sqq., 
 44 sqq.) and the evident blessing that rested upon Paul's 
 missionary activity among the Gentiles, still held that 
 circumcision and with it, as the rite of initiation, submis- 
 sion to the whole ceremonial law given to the people of 
 
 200 
 
XV. i-s-] PAUL AND BARNABAS SENT TO JERUSALEM. 201 
 
 the Old Testament through Moses (comp. Gal. v. 3) were 
 a necessary addition to faith in Christ for every one that 
 desired to be saved (i). As Paul and Barnabas could 
 not concede this without condemning their own practice, 
 divinely sanctioned as it was, there naturally arose a 
 great dissension and dispute between them and their 
 opponents ; and the church at Antioch regarded it best 
 to send the two missionaries and some others to Jerusa- 
 lem, up to this time the seat of the majority of apostles 
 and the centre and mother of the whole Church, to have 
 this important question authoritatively decided (2). Hav- 
 ing been accompanied by the brethren for some distance, 
 Paul and Barnabas took the nearest route, through 
 Phoenicia and Samaria, and everywhere caused great joy 
 by relating how also the Gentiles had been converted to 
 Christ (3). At Jerusalem they were formally received by 
 the Church and all its officers; and also here they related 
 all that God had accomplished through them (4). But 
 here too they immediately encountered opposition, some 
 Christians that formerly had been Pharisees and still had 
 Pharisaical notions clinging to them taking the same 
 ground as the opponents at Antioch (5). 
 
 Ver. I. Certain men. No doubt belonging to the 
 number^ of those Jewish Christians that formerly had 
 been Pharisees. (Comp. 5.) According to a tradition 
 found in the writings of Epiphanius the later Gnostic 
 heretic Cerinthus was among them. Taught. Persist- 
 ently (Imperfect). Hoses. The mediator of the Old 
 Testament economy, hence his law a divine law, but not 
 meant as a means of salvation. (Comp. John i. 17; Gal. 
 iii. 17 sqq. ; Col. ii. 16 sq.) — Ver. 2. Appointed that Paul, 
 etc. According to Gal. ii. 2, Paul also had a revelation to go 
 there. Certain other. Perhaps including Titus (Gal. ii. 
 i), though he may not have been an official delegate. 
 
202 THE ACTS. [XV. 2-5. 
 
 Elders. Comp. xi. 30. — Ver. 3. Declaring. Lit. jiarrat- 
 ing in full, relating, describing. — Ver. 4. Comp. xiv. 27. 
 Rehearsed. Announced, made known, reported. This 
 report was not yet the official one (12), but preliminary 
 and informal. — Ver. 5. Rose up. Arose to speak. Sect. 
 Comp. V. 17. Pharisees. Comp. xxiii. 6. It is needful. 
 Is necessary, must be, there is no possibility of being 
 saved without this. 
 
 (B.) The First Council of the Church. 
 
 6-29. And the apostles and the elders were gathered together to consider 
 of this matter. And when there had been much questioning, Peter rose up, 
 and said unto them. 
 
 Brethren, ye know how that a good while ago God made choice among 
 you, that by my mouth the Gentiles should hear the word of the gospel, 
 and believe. And God, which knoweth the heart, bare them witness, giv- 
 ing them the Holy Ghost, even as he did unto us ; and he made no dis- 
 tinction between us and them, cleansing their hearts by faith. Now there- 
 fore why tempt ye God, that ye should put a yoke upon the neck of the 
 disciples, which neither our fathers nor we were able to bear? But we be- 
 lieve that we shall be saved through the grace of the Lord Jesus, in like 
 manner as they. 
 
 And all the multitude kept silence; and they hearkened unto Barnabas 
 and Paul rehearsing what signs and wonders God had wrought among the 
 Gentiles by them. And after they had held their peace, James answered, 
 saying, 
 
 Brethren, hearken unto me : Symeon hath rehearsed how first God did 
 visit the Gentiles, to take out of them a people for his name. And to this 
 agree the words of the prophets ; as it is written. 
 After these things I will return. 
 
 And Iwill build again the tabernacle of David, which is fallen; 
 And I will build again the ruins thereof. 
 And I will set it up : 
 
 That the residue of men may seek after the Lord, 
 And all the Gentiles, upon whom my name is called, 
 Saith the Lord, who maketh these things known from the beginning of 
 the world. 
 Wherefore my judgment is, that we trouble not them which from among 
 the Gentiles turn to God; but that we write unto them, that they abstain 
 from the pollution of idols, and from fornication, and from what is strangled. 
 
XV. 6-IO.] THE FIRST COUNCIL OF THE CHURCH. 203 
 
 and from blood. For Moses from generations of old hath in every city 
 them that preach him, being read in the synagogues every sabbath. 
 
 Then it seemed good to the apostles and the elders, with the whole 
 church, to choose men out of their company, and send them to Antioch with 
 Paul and Barnabas ; namely, Judas called Barsabbas, and Silas, chief men 
 among the brethren : and they wrote t/nis by them, The apostles and the 
 elder brethren unto the brethren which are of the Gentiles in Antioch and 
 S3rria and Cilicia, greeting : Forasmuch as wehave heard that certain which 
 went out from us have troubled you with words, subverting your souls ; to 
 whom we gave no commandment; it seemed good unto us, having come to 
 one aecord, to choose out men and send them unto you with our beloved 
 Barnabas and Paul, men that have hazarded their lives for the name of our 
 Lord Jesus Christ. We have sent therefore Judas and Silas, who them- 
 selves also shall tell you the same things by word of mouth. For it seemed 
 good to the Holy Ghost, and to us, to lay upon you no greater burden than 
 these necessary things ; that ye abstain from things sacrificed to idols, and 
 from blood, and from things strangled, and from fornication ; from which 
 if ye keep yourselves, it shall be well with you. Fare ye well. 
 
 The leaders of the Church, together with the congre- 
 gation at Jerusalem (comp. 12, 22, 25), met to consider 
 the important matter that not simply had been brought 
 to their notice by the delegates sent from Antioch, but 
 now also had become a mooted question in their own 
 midst (6). After a lively debate had taken place, Peter 
 arose and reminded his fellow-believers of the well-known 
 fact that many years ago God had already through his 
 instrumentality received Gentiles into the Church (7) 
 testifying to the condition of their hearts by giving to 
 them the Holy Spirit in the same way as to the first, 
 Jewish, Christians (8), and cleansing their hearts from the 
 guilt and rule of sin by the same means that had been 
 used in the case of the first believers, namely, by faith 
 only, without requiring anything else, as circumcision or 
 the observance of the Law (9). Hence, to place the bur- 
 den of the Law, as a condition of being Christians, upon 
 the converts from heathenism, of a law, moreover, that 
 had even proved insufificient to save the Old Testament 
 
204 THE ACTS. [xv. 10-18. 
 
 people of God, would evidently be acting as if the will of 
 God in the matter either had not been clearly expressed, 
 or could be set aside with impunity, and thus challenging 
 the displeasure of God (10). If the first, Jewish, Chris- 
 tians placed their only hope for salvation in the grace of 
 God merited by Jesus the Christ, and in no way in the 
 works of the Law, surely Christians from the heathen 
 ought not to be required to submit to the laws and 
 ordinances that were intended only for the preparation 
 and education of the former for faith in Christ (11). This 
 full and decided indorsement given to the position of 
 Paul and Barnabas by one of the foremost apostles of 
 the circumcision (Gal. ii. 9) naturally silenced the opposi- 
 tion, so that Barnabas and Paul could relate how God 
 Himself evidently had sanctioned their activity among 
 the heathen by many miraculous deeds (12). After they 
 had finished, James, the principal leader of the Church 
 at Jerusalem, noted for his strict compliance with the 
 accustomed mode of Jewish life, addressed his fellow-be- 
 lievers (13). Referring to what Peter had stated with re- 
 gard to the gracious care of God to gather also out of the 
 Gentiles a people believing in His revelation in Christ (14), 
 he proved that this statement is in perfect accord with 
 the prophecies of old, citing one of many (15), in which 
 God promises that, after punishing His people for their 
 grievous sins. He will return to them in forgiving grace 
 and build again His ruined Church by leading to Christ 
 all those who do not wilfully resist Him, and thus founding 
 the Church of the New Testament (16), to which also the 
 heathen shall be called, in accordance with the gracious 
 counsel of God to reveal Himself also to them ; and thus 
 receiving the heathen into the New Testament Church 
 without requiring anything but faith in Jesus the Christ 
 is simply carrying out what God had determined already 
 
XV. iS-24.] THE FIRST COUNCIL OF THE CHURCH. 205 
 
 in eternity and promised from the beginning (17 sq.). 
 Hence, the decision of James is that the converts from 
 heathenism ought not to be troubled by any Old Testa- 
 ment legal requirements (19), but should simply be 
 written to to abstain from certain things that among the 
 heathen were considered matters of indifference, but to 
 men of Jewish origin were peculiarly offensive, namely, 
 the defilement contracted by eating meat remaining over 
 from heathen sacrifices or taken from animals that had 
 been strangled and whose blood had not been poured 
 out, eating blood, and fornication, the transgression of 
 the sixth commandment, hence a grievous sin in itself, but 
 here mentioned because among the heathen in general it 
 was, and is, regarded as a matter of indifference, yea, 
 sometimes even as a part of worship (20). To impose 
 these first-mentioned restrictions for the present also 
 upon the Christians of heathen origin, in order to avoid 
 giving offence to weak Jewish Christians, seemed neces- 
 sary so much the more because the Law of Moses con- 
 taining them was known everywhere, being for a long 
 time already constantly read in the synagogues that 
 were scattered throughout the Roman Empire (21). 
 Thereupon it seemed good to the whole assembly to 
 choose men out of their midst to go to Antioch together 
 with Paul and Barnabas and to assist them in convincing 
 all the brethren there of the correctness of the position 
 taken ; and consequently two leading men of the con- 
 gregation were chosen, Judas and Silas (22). These were 
 also to deliver the letter containing the summary result 
 of the deliberations of the council and informing the 
 Gentile Christians, in the first place those of Antioch and 
 the whole province of Syria, as also of Cilicia whither the 
 trouble also seems to have spread (23), that, in order to 
 counteract the disturbing and soul-destroying work-right- 
 
2o6 THE ACTS. [xv, 24-29. 
 
 eous teachings of some self-sent, meddlesome Jewish 
 Christians (24), by the unanimous resolution of the 
 church of Jerusalem Judas and Silas had been sent to 
 them to accompany Barnabas and Paul, men who could 
 be recommended for their self-sacrificing service in the 
 preaching of the Gospel, and to explain more fully by 
 word of mouth the decision reached under the guidance 
 of the Holy Ghost, namely, that the Gentile Christians 
 were not to be burdened by anything but the, under the 
 circumstances necessary, careful observance of the above- 
 mentioned points, which observance by the grace of God 
 would inure to their spiritual well-being by preserving 
 peace and harmony in their midst (25-29). 
 
 Ver. 6. Comp. Gal. ii. 2 sqq. Consider of. Lit. see 
 concerning. — Ver. 7. Peter. The natural leader and 
 spokesman of the apostles (comp. i. 13, 15, etc.), and 
 in this case the one that had the oldest experience in the 
 matter on hand. Brethren. Comp. ii. 29. Ye. Em- 
 phatic ; they knew, if others did not. A good while ago. 
 YJiX.. from ancient days, days of the beginning, viz. of the 
 Christian Church, about fourteen years ago. (Comp. x. i 
 sqq.) God made choice among you, etc. From your 
 number He chose me to be the first missionary to the 
 heathen. Peter belonged to the same class to which 
 they belonged, was one of the first Jewish Christians ; 
 hence, he belonged to their number and company. He 
 could, of course, also have said, among us, as some copies 
 have it by way of a supposed necessary emendation. 
 Gospel, This now so common word Luke has only here 
 and XX. 24, not at all in his Gospel ; nor is it found in 
 John. — Ver. 8. Comp. x. 44 sqq. Which knoweth the 
 heart. It depended upon the condition of their hearts 
 whether the Gentiles could be regarded as real and true 
 Christians, viz. whether they had faith in Christ and were 
 
XV. 8-12.] THE FIRST COUNCIL OF THE CHURCH. 207 
 
 regenerated by this faith. — Ver. 9. He made no distinc=' 
 
 tion. As He would have done if besides faith in Christ 
 circumcision and the observance of the Law were also 
 necessary for a Christian. This fundamental doctrine of 
 Christianity is equally emphasized by the foremost of 
 the apostles, by Peter here and i Pet. i, 18-21 ; by Paul 
 xiii. 38 sq. ; Rom. iii. 24 sqq., and often ; by John i 
 Epistle i. 9 ; Rev. vii. 14. — Ver. 10. Tempt. Try what 
 He will do if you oppose His manifest will, risk His dis- 
 pleasure. That ye should put. By endeavoring to put. 
 A yoke. A heavy burden of commandments, laws, and 
 regulations. (Comp. Gal. v. i ; — Matt. xi. 29 sq.) Bear. 
 Observe and fulfil completely ; and because they could 
 not do this the Law was a burden and yoke in the bad 
 sense of the term. — Ver. 11. Through the grace, etc. 
 Emphatic ; not by the Law and its works. Grace of the 
 Lord Jesus, Shown by Him in becoming our Saviour, 
 merited by Him as our substitute, and offered to us 
 through His Gospel. As they. The Christians of 
 Gentile descent, viz. just as they believe to be saved 
 through the grace, etc. Peter knows of no other way of 
 salvation for Jewish Christians than that for Gentile 
 Christians ; hence, there can be no necessity for the 
 latter to become Jews before becoming Christians, or to 
 become, as far as possible, Jewish Christians. That Peter 
 so fully agrees with Paul in this most important doctrine 
 of justification in no way conflicts with Gal. ii. 11 sqq., 
 since Paul there (15 sqq.) expressly affirms that in doctrine 
 there was no difference between him and Peter, though 
 the latter in practice had proved himself timid and weak 
 and thereby had given offence. — Ver. 12. Kept silence. 
 There was no more excited debating. Hearkened. Gave 
 ear, listened, without interruption (Imperfect). Barnabas. 
 Mentioned first, as also ver. 25, because he was older in 
 
2o8 THE ACTS. [XV. 12-17. 
 
 years and in his connection with the Church. (Comp. iv. 
 36 ; ix. 27 ; xi. 22 sqq.) Rehearsing. Comp. 4. Signs 
 and wonders. Comp. ii. 19. — Ver. 13. They. Barnabas 
 and Paul. James. Comp. xii. 17. Answered. Said 
 what he had to say with regard to this matter. (Comp. 
 V. 8.) Brethren. Comp. ii. 29. — Ver. 14. Symeon. 
 The original, Hebrew, name of Peter (John i. 42) seems 
 to have been the one mostly used among the Jewish 
 Christians. (Comp. Luke xxiv. 34.) The form found 
 here and 2 Pet. i. i (comp. Luke ii. 25) is more like the 
 Hebrew original {Shim on) than the more usual Simon. 
 Visit. Look after, have a care for, provide for. For his 
 name. Believing in His name or revelation, bearing His 
 name, being His people, the people of the true, living 
 God. (Comp. xviii. 10; Rom. ix. 24 sqq.) — Ver. 15. To 
 this. With this truth and fact. — Vers. 16 sq. Comp. 
 Amos ix. 1 1 sq., given here in a free citation after the 
 Septuagint translation. After these things. In the days 
 of the Messiah. Return. God had to punish His people 
 and hence could not dwell among them in grace ; but He 
 will return in grace, through Christ. Tabernacle of 
 David. His splendid palace had become a mere tent or 
 hut — a figure and symbol of the theocracy or Old Testa- 
 ment Church, the people of Israel in their reduced and 
 low condition. Set up. Rear again, build anew. — Ver. 
 17. The residue of men. Explained by all the Gen- 
 tiles. The Septuagint translation, in the first clause of 
 this verse especially, does not give the literal sense of 
 the present Hebrew original ; but the sense in general, 
 as far as it proves the apostle's assertion, is given, since 
 \^x-&.^s possessing the remnant of Edom and all t lie nations, 
 spoken of in the original, is not meant in a hostile political, 
 but in the gracious Messianic sense, they all becoming the 
 blessed subjects of the Messiah. Upon whom my name 
 
XV. 17-20.] THE FIRST COUNCIL OF THE CHURCH. 209 
 
 is called. Who belong to me as my people and hence 
 are called my people. (Comp. James ii. 7 ; Deut. xxviii. 
 10; Isa. Ixiii, 19; Jer. xiv. 9,) — Ver. 18. Known from the 
 beginning of the world. These words are not found in 
 Amos, neither in the original Hebrew nor in the Septua- 
 gint translation. Perhaps James added them to the cita- 
 tion to emphasize the salutary contents of this prophecy 
 as a truth known from the very beginning of the human 
 race, being contained already in the first Gospel concern- 
 ing the woman's seed, i. e. the human race, conquering 
 Satan in Christ (Gen. iii. 15), as also in the promises given 
 to Abraham that in him and his seed all nations were to 
 be blessed (Gen. xii. 3 ; xviii. 18). Others understand 
 these words as saying that God simply carries out now 
 what He did not first decree at the time of Amos or at 
 that of the apostles, but what was known and decreed by 
 Him already in eternity ; and this is in accordance with 
 the reading followed by the Authorized Version, which, 
 however, is not so well attested. — Ver. 19. My judgment 
 is. Lit. / judge, I being emphatic ; whatever others 
 may judge and think right, his judgment is this. — 
 Ver. 20. Pollution of idols. Comp. 29; Ex. xxxiv. 15 ; 
 I Cor. viii. i sqq. ; Rom. xiv. i sqq. Fornication. By 
 some understood as meaning here only incest, mar- 
 riage between persons too closely related. (Comp. 
 Lev. xviii. 6 sqq. ; xx. 1 1 sqq.) But this limita- 
 tion is not indicated by anything in the text. Stran= 
 gled. Comp. Lev. xvii 13; Deut. xii, 16,23. Blood. 
 Comp. Lev. xvii. 10 sqq. ; Gen ix. 4. Here, of course, 
 the blood is meant that was no more in the body of the 
 animal. Pollutions may, in the original, belong to all 
 the four things mentioned, viz. not only to idols, but also 
 to fornication, what is strangled, and blood, so that of 
 would be the correct preposition instead of /r*?;// ; the 
 14 
 
2IO THE ACTS. [XV. 20-28. 
 
 Gentile Christians are to abstain from pollutions that are 
 brought upon a person by idols, fornication, what is stran- 
 gled, and blood. Some find here an allusion to tlie Noa- 
 chian commandments. (Comp. viii. 27.) — Ver. 21. From 
 generations of old. From olden times, for centuries. 
 Some understand this verse as having the following sense : 
 The almost universal reading of Moses and his Law has 
 made the Gentiles acquainted with the contents of the 
 latter, and thus they will, when they have become Chris- 
 tians, be the more willing to observe those few elementary 
 points, in order that the Jewish Christians may not be 
 offended too much. — Ver. 22. Judas. Perhaps a brother 
 of Joseph Barsabbas mentioned i. 23 ; some regard him as 
 being the same person as the latter. Silas. The same 
 as Silvanus (i Thess. i. i ; 2 Thess. i. i ; 2 Cor. i. 19), 
 later on (40) a companion of Paul. Chief men. Lead- 
 ing, ruling men (comp. Heb. xiii. 7, 17, 24), perhaps the 
 s2,m.Q: 2.'S> speakers, teachers (comp. xiv. 12 the expression 
 chief speaker, lit. leading in word or speech). — Ver. 23. 
 Wrote by them. Lit. having ivritten through their hands ; 
 they were to deliver the writing or letter. The elder 
 brethren. Not, elders and brethren, the and being 
 omitted in the best copies. So they write in the name, 
 and as the officers, of the whole congregation (22). The 
 elder bretliren are, of course, the same as the elders. An= 
 tioch. Comp. xi. 20. — Ver. 24. Subverting. Destroying, 
 ruining, as much as lay in them. — Ver. 25. Come to one 
 accord. Reached a unanimous conclusion ; it was not 
 simply the opinion of a majority. Barnabas and Paul. 
 Comp. 12. — Ver. 26. Hazarded. Risked, jeopardized, 
 exposed to injury and death. Name. Revelation, Gos- 
 pel. (Comp. V. 41). — Ver. 28. And to us. Led and 
 guided by the Holy Ghost who is the primary author of 
 the decision ; the principal and the instrumental causes 
 
XV. 28, 29-] THE FIRST COUNCIL OF THE CHURCH. 211 
 
 are mentioned together. The congregation, i. e. the laity, 
 is, of course, included (22). No greater burden. Except- 
 ing the prohibition of fornication it was a burden, i. e. 
 something that in its nature is not binding on a Christian, 
 but that he can be asked only to bear and observe out of 
 charity, for the sake of weaker brethren. (Comp. Col. ii. 16; 
 Rom. xiv. I sqq.) — Ver. 29. Keep, Continually and care- 
 fully. In such cases where only love and charity can and 
 should be the motive, without the existence of a positive 
 and express commandment, a Christian ought to be care- 
 ful and conscientious. Love ought to be the strongest 
 motive ; where it is not, it is not what it ought to be. 
 — Paul's journey to Jerusalem related in this chapter is 
 the same as that spoken of Gal. ii. i sqq. The latter can- 
 not be identical with the one mentioned Acts xi. 30, since 
 this, having taken place before A. D. 44, would not leave 
 fourteen years between it and Paul's conversion (Gal. ii. 
 i), but only about nine. Nor can it be the same as that 
 indicated Acts xviii. 22, since this was evidently of very 
 short duration, not leaving time for lengthy discussions 
 and deliberations, and since Barnabas was then no more 
 a companion of Paul (comp. Gal. ii. i sqq. ; Acts xv. 39). 
 Moreover, the points at issue are the same in both 
 reports, Acts. xv. and Gal. ii., and the decision reached is 
 also identical. The two reports complement each other, 
 each one mentioning only what was essential to the plan 
 of the respective writer. 
 
 (C.) Paul and Barnabas Return to Antioch. 
 
 30-41. So they, when they were dismissed, came down to Antioch ; and 
 having gathered the multitude together, they delivered the epistle. And 
 when they had read it, they rejoiced for the consolation. And Judas and 
 Silas, being themselves also prophets, exhorted the brethren with many 
 words, and confirmed them. And after they had spent some time there, 
 they were dismissed in peace from the brethren unto those that had sent 
 
212 THE ACTS. [x v. 30-38, 
 
 them forth. But Paul and Barnabas tarried in Antioch, teaching and 
 preaching the word of the Lord, with many others also. 
 
 And after some days Paul said unto Barnabas, Let us return now and 
 visit the brethren in every city wherein we proclaimed the word of the 
 Lord, and see how they fare. And Barnabas was minded to take with them 
 John also, who was called Mark. But Paul thought not good to take with 
 them him who withdrew from them from Pamphylia, and went not with 
 them to the work. And there arose a sharp contention, so that they parted 
 asunder one from the other, and Barnabas took Mark with him, and sailed 
 away unto Cyprus ; but Paul chose Silas, and went forth, being commended 
 by the brethren to the grace of the Lord. And he went through Syria and 
 Cilicia, confirming the churches. 
 
 The letter sent by the Church at Jerusalem to that at 
 Antioch was duly delivered (30), and caused great joy by 
 quieting and reassuring the hearts troubled by the asser- 
 tions and claims of the Judaistic party (31). Moreover, 
 the two delegates from Jerusalem were diligent in con- 
 firming and inculcating also orally the contents of the 
 letter and thus to strengthen the faith of the brethren, 
 wherein they were so much the more successful as also 
 they had the gift of prophecy (32). Having stayed for 
 some time, they were dismissed, with fraternal wishes, to 
 those that had sent them — a testimony of the perfect 
 harmony between the two Churches and their leaders (33). 
 Paul and Barnabas, however, remained yet at Antioch, 
 and in fellowship with many others carried on the pros- 
 pering work there, instructing those that already had be- 
 come Christians and bringing the glad tidings of salvation 
 to others (35). But after some time Paul thought it best 
 to visit again all those places where he and Barnabas had 
 been permitted to gather Christians on their first mis- 
 sionary tour, and to see how they were getting along ; 
 hence, he called upon Barnabas to accompany him again 
 for this purpose (36). The latter was willing to do so, 
 but wished to take along again his cousin Mark (37). 
 Paul, however, was averse to this, not regarding it advis- 
 
XV. 38-41 •] PAUL AND BARNABAS AT ANTIOCH. 213 
 
 able to choose for an assistant in such an important un- 
 dertaking a man who without valid reason had left them 
 and their holy work the first time (38). As Barnabas did 
 not yield to the remonstrances of Paul and the latter felt 
 bound to act in accordance with his convictions, they 
 parted in bitterness. Barnabas took Mark, visiting again 
 his native island Cyprus (39) ; Paul selected for his 
 assistant Silas, and accompanied by the prayers and best 
 wishes of the brethren, who evidently sided with him, 
 through Syria also first went to his native country, 
 Cilicia, strengthening the faith of the brethren (40 sq.). 
 Thus, instead of one missionary journey, two were under- 
 taken, God also here overruling the weaknesses and sins 
 of His children for good. That there was no lasting 
 enmity between Paul on the one hand and Bar.nabas and 
 Mark on the other, is seen from the honorable and 
 fraternal mention Paul repeatedly makes of the latter 
 (Col. iv. 10; 2 Tim. iv. 11 ; Philemon 24; — i Cor. ix. 6). 
 Ver. 30. Dismissed. By the congregation at Jerusalem 
 (comp. 22), after they had received their instructions and 
 parting wishes. Came down. Jerusalem being higher 
 than Antioch, both in a local and in a moral and religious 
 sense. Having gathered the multitude together. Thus 
 the letter of a congregation, the laity included, was 
 delivered to another congregation, not simply to its 
 leaders or clergy. — Ver. 31. Consolation. Encourage- 
 ment, reassurance. — Ver. 32. Themselves. Like Paul 
 and Barnabas. (Comp. xiii. i.) But the Greek original 
 can be construed and understood also in a different 
 sense, viz.: And Judas and Silas tJieniselvcs also, being 
 propliets. (Comp. 27.) According to their instructions 
 they added their oral encouragement to that contained in 
 the letter; and this they could do so much the better 
 on account of their special gift, (Comp. xi. 27.) 
 
214 THE ACTS. [xv. 32-41. 
 
 Exhorted. The same root as consolation (31), hence, 
 encouraged, reassured. Confirmed. Strengthened. — Ver. 
 33. In peace. Compare the farewell greeting, Depart, or 
 go, in peace (xvi. 36; Mark v. 34; Luke vii. 50; viii. 48), 
 peace meaning blessing, happiness, and welfare of every 
 description, here, of course, first of all in spiritual mat- 
 ters, — Ver. 34. This whole verse is not found in the best 
 manuscripts. Some one who thought that verse 40 
 required such an explanation seems to have added it, 
 perhaps first only in the form of a marginal note, another 
 copyist then regarding it as a part of the text and incor- 
 porating it.— Ver. 35. Preaching:. l.'\i. preaching the Gos- 
 pel. This might simply be explanatory of teaching, but 
 it is better to understand it of the strictly missionary 
 activity as distinguished from the teaching in public 
 worship of Christians. With many others also. So 
 large was the field. — Ver. 36. How they fare. How they 
 are, what their condition is. — Ver. 37. Was minded. 
 Wished, was desirous. — Ver. 38. Thought not good. 
 Did not regard it meet, fit, right. Withdrew. (Comp. 
 xiii. 5, 13.) The literal translation of this verse, bringing 
 out more emphatically the position of Paul, is, B7tt Paul 
 thought good, him who ivitJidreiu from them from Pam- 
 pJiylia and ivent not zvitJi tJicm to the zvork, fiat to take ivith 
 them this one. — Ver. 39. Contention. Irritation, animos- 
 ity, bitterness ; not enmity or hostility. The apostles 
 were also men with human passions and weaknesses ; 
 neither their intellect nor their will was perfectly sancti- 
 fied and cleansed from sin. And Barnabas took Mark 
 with him. In consequence of that quarrel, and, as it 
 would seem, immediately after it had taken place. He, 
 naturally, felt hurt most. — Ver. 40. Chose. For himself, 
 as his companion. Being commended, etc. (Comp. xiv. 
 26.) — Ver. 41. Cilicia. Paul, as well as Barnabas, began 
 
XV. 41] PAUL AND BARNABAS AT ANTIOCH. 215 
 
 his new missionary activity at home ; and just as Paul 
 did not confine himself to Cilicia, so Barnabas may be 
 supposed to have gone also to other countries. We 
 know not where he went and died. Tradition makes 
 him work at Rome, Milan, and Alexandria, and at last 
 die a martyr's death in his native island. 
 
PAUL'S SECOND MISSIONARY TOUR— A.D. 52-55 
 (Chs. XVI.— XVIII.). 
 
 CHAPTER XVI. 
 
 (A.) Paul Visits Again the Churches in Asia. 
 
 i-io. And he came also to Derbe and to Lystra : and behold, a certain 
 disciple was there, named Timothy, the son of a Jewess which believed; 
 but his father was a Greek. The same was well reported of by the brethren 
 that were at Lystra and Iconium. Him would Paul have to go forth with 
 him ; and he took and circumcised him because of the Jews that were in 
 those parts : for they all knew that his father was a Greek. And as they 
 went on their way through the cities, they delivered them the decrees for to 
 keep, which had been ordained of the apostles and elders that were at Jeru- 
 salem. So the churches were strengthened in the faith, and increased in 
 number daily. 
 
 And they went through the region of Phrygia and Galatia, having been 
 forbidden of the Holy Ghost to speak the word in Asia; and when they 
 were come over against Mysia, they assayed to go into Bithynia ; and the 
 Spirit of Jesus suffered them not ; and passing by Mysia, they came down 
 to Troas. And a vision appeared to Paul in the night ; There was a man 
 of Macedonia standing, beseeching him, and saying. Come over into Mace- 
 donia, and help us. And when he had seen the vision, straightway we 
 sought to go forth into Macedonia, concluding that God had called us for 
 to preach the gospel unto them. 
 
 Coming to the neighboring cities of Derbe and Lystra, 
 
 Paul unexpectedly found at the latter place a young 
 
 Christian, hitherto unknown to him, but doubtless a 
 
 fruit of his first missionary labor here, Timothy, the son 
 
 of a Jewish woman that had become a believer in Jesus 
 
 216 
 
XVI. i-io.] PAUL VISITS AGAIN CHURCHES IN ASIA. 217 
 
 the Christ and of a Greek father (i). This young man 
 enjoyed a good reputation among the Christians not only 
 of his native town but also of the more important city of 
 Iconium (2). Hence Paul, who, it seems, desired to have 
 another young companion in the place of Mark, resolved 
 to take him along on his further travels. But on account 
 of the many Jews dwelling in that region, who knew the 
 circumstances of Timothy and would have taken offence 
 at an uncircumcised herald of the advent of the Messiah 
 promised first to the circumcision, he first circumcised 
 him (3). In the same way he, together with his compan- 
 ions on their journey through the country, did not neg- 
 lect to act in accordance with the decree of the council 
 at Jerusalem (4). The consequence of their activity, 
 under the Lord's blessing, was the continued inward and 
 outward growth of the churches (5). The intention of 
 Paul was to go westward and preach the Gospel also 
 in the western countries of Asia Minor; but the Holy 
 Ghost indicated to him that he was to continue his 
 journey to the northwest and found churches in Phrygia 
 and Galatia (6). When now they had come toward the 
 boundaries of Mysia, they tried to go northward ; but 
 the Holy Spirit, being granted them in a special manner 
 in their special service of Jesus, prevented them again, 
 thus leading them in a northwestern direction, until they 
 came to the seaport of Troas (7 sq.). Here a vision was 
 granted Paul : a man appeared to him at night calling 
 him over to Macedonia to show the people there the way 
 to real, eternal happiness (9). Now they were certain of 
 the direction the Lord wanted them to take, and forth- 
 with endeavored to carry out His will (lo). 
 
 Ver. I. Derbe and Lystra. Comp. xiv. 6. There. 
 At Lystra. This is the most natural interpretation and 
 the only one in accordance with xx. 4, where certainly it 
 
2l8 THE ACTS. [xvi. i-8. 
 
 would be stated if Timothy had been of Derbe as well as 
 Gaius. The next verse also shows this to be the true 
 interpretation. (Comp, xiv. 8-20.) A Jewess which 
 believed. Comp. 2 Tim. i. 5. A Greek. Possibly a 
 proselyte of the gate (comp. viii. 27), but certainly not a 
 Christian, according to the wording of our text. — Ver. 3. 
 Circumcised him. Becoming as a Jew to the Jews that 
 he might gain Jews (i Cor. ix. 20), since he could do so 
 without, as in the case of Titus (Gal. ii. 3 sq.), sacrificing 
 any Gospel principle, it not being demanded as a divine 
 obligation by Judaistic Christians. What must be refused 
 when a principle is at stake can, nay, sometimes should 
 be done when simply charity is in question. (Comp. 
 Rom. xiv. I sqq.) His father was a Greek. And in the 
 exercise of his authority as father had prevented the 
 circumcision of Timothy whom his mother and grand- 
 mother under different circumstances no doubt would 
 have had circumcised. According to i Tim. iv. 14, young 
 Timothy was formally consecrated and ordained to his 
 important office. Just because of his descent, Jewish 
 and Gentile, he was suitable for his office, forming, as it 
 were, a connecting link between Jews and Gentiles, since 
 he belonged to both. — Ver. 4. The decrees. Comp. xv. 
 22 sqq. For to keep. For their observance. These 
 decrees they delivered orally and perhaps also in a written 
 form ; hence they were not intended merely for those to 
 whom they were addressed in the first place (xv. 23). — 
 Ver. 6. Asia. The Roman province of that name. (Comp. 
 vi. 9.) — Ver. 7. Hysia. A part of the province of Asia. 
 Spirit of Jesus. Comp. John xv. 26; Luke xxiv. 49; 
 Rom. viii. 9. — Ver. 8. Troas. Built by two of the suc- 
 cessors of Alexander the Great and called in his honor 
 Alexandria Troas; the name Troas was to remind one of 
 ancient Troy, which, however, was situated some distance 
 
XVI. 9, 10.] PAUL AT PHILIP PI. 219 
 
 further north. — Ver. 9. A vision. Such as Paul had 
 often. (Comp. xviii. 9 ; xxiii. 1 1 ; xxvii. 23 ; 2 Cor. xii. 
 I sqq.) — Ver. 10. We endeavoured. Here Luke joined 
 Paul on the journey, as the " we " shows. (Comp. Intro- 
 ductory Remarks.) 
 
 (B.) Paul at Philippi. 
 
 11-40. Setting sail therefore from Troas, we made a straight course to 
 Samothrace, and the day following to Neapolis; and from thence to 
 Philippi, which is a city of Macedonia, the first of the district, a Roman 
 colony : and we were in this city tarrying certain days. And on the sabbath 
 day we went forth without the gate by a river side, where we supposed 
 there was a place of prayer ; and we sat down, and spake unto the women 
 which were come together. And a certain woman named Lydia, a seller of 
 purple, of the city of Thyatira, one that worshipped God, heard us : whose 
 heart the Lord opened, to give heed unto the things which were spoken by 
 Paul. 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. 
 
 And it came to pass, as we were going to the place of prayer, that a cer- 
 tain maid having a spirit of divination met us, which brought her masters 
 much gain by soothsaying. The same following after Paul and us cried 
 out, saying, These men are servants of the Most High God, which pro- 
 claim unto you the way of salvation. And this she did for many days. 
 But Paul, being sore troubled, turned and said to the spirit, I charge thee 
 in the name of Jesus Christ to come out of her. And it came out that very 
 hour. 
 
 But when her masters saw that the hope of their gain was gone, they laid 
 hold on Paul and Silas, and dragged them into the marketplace before the 
 rulers, and when they had brought them unto the magistrates, they said, 
 These men, being Jews, do e.xceedingly trouble our city, and set forth cus- 
 toms which it is not lawful for us to receive, or to observe, being Romans. 
 And the multitude rose up together against them : and the magistrates 
 rent their garments off them, and commanded to beat them with rods. And 
 when they had laid many stripes upon them, they cast them into prison, 
 charging the jailor to keep them safely : who, having received such a charge, 
 cast them into the inner prison, and made their feet fast in the stocks. But 
 about midnight Paul and Silas were praying and singing hymns unto God, 
 and the prisoners were listening to them ; and suddenly there was a great 
 earthquake, so that the foundations of the prison-house were shaken : and 
 
220 THE ACTS. [XVI. 11-13. 
 
 immediately all the doors were opened ; and every one's bands were loosed. 
 And the jailor being roused out of sleep, and seeing the prison doors open, 
 drew his sword, and was about to kill himself, supposing that the prisoners 
 had escaped. But Paul cried with aloud voice, saying, Do thyself no harm : 
 for we are all here. And he called for lights, and sprang in, and, trem- 
 bling for fear, fell down before Paul and Silas, and brought them out, and 
 said. Sirs, what must I do to be saved ^ And they said. Believe on the 
 Lord Jesus, and thou shalt be saved, thou and thy house. And they spake 
 the word of the Lord unto him, with all that were in his house. And he 
 took them the same hour of the night, and washed their stripes ; and was 
 baptized, he and all his, immediately. And he brought them up into his 
 house, and set meat before them, and rejoiced greatly, with all his house, 
 having believed in God. 
 
 But when it was day, the magistrates sent the Serjeants, saying. Let those 
 men go. And the jailor reported the words to Paul, saying. The magis- 
 trates have sent to let you go : now therefore come forth, and go in peace. 
 But Paul said unto them. They have beaten us publicly, uncondemned, men 
 that are Romans, and have cast us into prison ; and do they now cast us 
 out privily ? nay verily ; but let them come themselves and bring us out. 
 And the Serjeants reported these words unto the magistrates : and they 
 feared, when they heard that they were Romans; and they came and be- 
 sought them ; and when they had brought them out, they asked them to 
 go away from the city. And they went out of the prison, and entered into 
 the house of \^^^\z.: and when they had seen the brethren, they comforted 
 them, and departed. 
 
 Having set sail from Troas, Paul and his companions 
 in a straight northwesterly direction came to the island 
 of Samothrace, and on the second day landed at Neapolis 
 in Thrace, the seaport for Philippi (11), and then went 
 to the latter city where they stayed for some time (12). 
 The number of Jews seems to have been small at this 
 place, and these probably even were without a syna- 
 gogue. Hence Paul and his assistants on the sabbath 
 day went out to a river side where they expected to find 
 a place for prayer, either a slight structure or only an 
 open space set apart for that sacred purpose, usually 
 near a water course for the sake of the frequent cere- 
 monial washings of the Jews also in connection with 
 prayer. (Comp. my Brief Comm. on Matt. xv. 2.) And 
 
XVI. 13-20.] PAUL AT PHILIPPL 221 
 
 they were not disappointed, but found such a place and 
 a number of women of whom the Jewish congregation 
 there seems to have mainly consisted, and immediately 
 began to teach them the way to heaven (13). Among 
 these women there was a certain Lydia from Thyatira, a 
 city of Asia Minor renowned for its purple dyes and 
 fabrics. She may have been at Phihppi on account of 
 her trade, and being a proselyte of the gate, she also 
 listened to what Paul had to say ; and by the grace of 
 God, always, though not irresistibly, connected with His 
 Word, she paid the proper attention and opened her 
 heart to the glad tidings of salvation (14). Hence, faith 
 was kindled in her, and she was baptized with her whole 
 family ; and then she so urgently requested Paul and his 
 companions to stay with her for some time that they 
 could not refuse her (15). 
 
 When Paul and his companions went to the place of 
 prayer they were met by a female slave possessed by a 
 soothsaying demon, who by her soothsaying was a means 
 of great income to her owners (16), She now followed 
 Paul and his assistants, proclaiming their position and 
 work ; but Paul, having, for some reason unknown to us, 
 suffered this to go on for a considerable time, at last, 
 troubled and provoked by the unceasing cry of the demon, 
 in imitation of the example set by Christ Himself and 
 by the authority given by Him to His servants (Mark i. 
 34; xvi. 17), commanded the wicked spirit to leave his 
 human abode, which he also had to do forthwith (17 sq.). 
 This, however, exasperated the owners of the slave, de- 
 prived, as they now were, of their income from her, and 
 in consequence they laid hold of the two principal actors, 
 Paul and Silas, and dragged them first before the civil 
 magistrates, and then, when these perhaps declined to do 
 anything in the matter, before the Roman police officers, 
 
i2i THE ACTS. [xvi. 21-31. 
 
 claiming that these despised and hated Jews were trou- 
 bhng Roman citizens by trying to introduce rehgious 
 customs contrary to those sanctioned by law (19-21). 
 At the same time the crowd, always easily excited, 
 arose against them, and the police officers, in turn com- 
 plying with the popular clamor, without any examination 
 of the case at once commanded them to be stripped and 
 beaten, and then had them incarcerated by an obsequious 
 jailer as the worst of criminals (22-24). But in their joy 
 at being counted worthy of suffering shame and pain for 
 the Gospel of their Saviour, Paul and Silas in the quiet 
 of midnight sang liymns of praise to God, so that the 
 other prisoners heard them (25). And God publicly and 
 unmistakably acknowledged them to be His messengers by 
 a sudden miraculous earthquake that shook the very found- 
 ations of the prison ; and the same supernatural power 
 opened the doors of the prison and loosed the fetters of 
 all the prisoners (26). The jailer, awakened by the 
 noise and supposing that those for whom he was 
 responsible with his own life had escaped, held self-in- 
 flicted death preferable to the punishment and disgrace 
 awaiting him (27).^ But Paul, perceiving his suicidal 
 intentions, called out to him that there was no necessity 
 for his rash action, no prisoner having dared to make use 
 of the miraculous occurrence for selfish ends (28). 
 Having then with lights examined everything carefully, 
 and remembering that Paul and Silas had claimed to be 
 messengers of the only true God, sent to show men the 
 way of eternal salvation, the jailer in awe and reverence 
 fell at their feet (29), led them out of their dungeon, and 
 respectfully asked them what was necessary unto his 
 salvation (30). Their answer, of course, was that putting 
 his whole confidence in Jesus as also his Lord and 
 Saviour was the only means of saving both himself and 
 
XVI. 32-40.] PAUL AT PHILIPPI. 223 
 
 family (31). And in order to enable them to come to 
 this faith they more fully explained to them the saving 
 truth of the Gospel (32). And in that very night the 
 jailer not only did the apostles the service of washing 
 them of their bloody stripes, but received at their hands 
 the far greater service of being, together with his whole 
 family, by the washing of regeneration in holy baptism, 
 made a happy member of the kingdom of God (33). His 
 grateful appreciation of this he showed by taking them 
 out of the prison department, up into his own dwelling, 
 and setting before them refreshments, he and his whole 
 family rejoicing that they had been led to become 
 believers in the true God, the only Saviour of sin-lost 
 man (34). On the following morning the Roman ofificers, 
 either having considered the matter more impartially and 
 carefully, or having learned of the miraculous occurrences 
 in the prison, sent their official servants to the jailer 
 commanding him to set the two abused men free (35). 
 When the jailer announced this to them (36), Paul, for 
 the sake of the new congregation that was not to suffer 
 on account of undeserved shame of its founders, demanded 
 that the officers, after having maltreated them publicly 
 and in violation of the common and especially Roman 
 law, should now publicly and in person recognize their 
 perfect innocence, and not let them go as pardoned 
 criminals or fugitives from the law (37). The announce- 
 ment that Paul and Silas were Roman citizens, and as 
 such entitled to special privileges that had to be respected 
 by every official, among them the exemption from 
 scourging (38), made such an impression upon the officers 
 that they came in person, begged the apostles to be 
 satisfied with these amends, led them out of the prison, 
 and asked them to leave the city, so as to avoid further 
 trouble (39). This Paul and Silas did, leaving, however, 
 
2 24 THE ACTS. [xvi. 11-14. 
 
 as it would seem, their assistants there ; but before leav- 
 ing the city they went to the house of Lydiaand exhorted 
 the new Christians assembled there to remain steadfast in 
 the faith (40). 
 
 Venn. Neapolis. Formerly Datos, opposite the island 
 of Thasos, 12 miles south of Philippi. — Ver. 12. Philippi. 
 Founded by and named after Philip, the father of 
 Alexander the Great, the first city reached in that part of 
 Macedonia, and at the same time a Roman colony with 
 all the privileges of such a one, now a small village called 
 Filiba. The first, etc. For him who, as Paul did, came 
 into Macedonia from the east. The capital of this eastern 
 district of Macedonia was, not Philippi, but Amphipolis. 
 ^milius Paulus had subjected Macedonia to Roman 
 rule and divided it into four districts. The words of our 
 text may be translated thus, zahich is tJic first city of the 
 part, or district^ of Macedonia, a colony. Instead of the 
 part we should indeed expect this part ; but the former 
 expression may mean the part in question, the eastern 
 district. First is emphatic, and shows that Paul, being 
 called to Macedonia, began his activity in the very first 
 city of this country into which he came, Neapolis belong- 
 ing to Macedonia only since the reign of emperor 
 Vespasian. Certain. Several. — Ver, 13, Without. Out 
 of, outside of. A river side. There are several small 
 rivers near. Sat down. As teachers used to do (Matt, 
 v. I ; Luke iv. 20). Women. Married, perhaps, to 
 Gentiles (comp. i), or, in part, proselytes themselves. 
 Some suppose that this place of worship was intended 
 only for women ; but then it would have been considered 
 improper for Paul and his companions to go there. 
 (Comp. also John iv. 27.) — Ver. 14. Lydia. May mean, the 
 Lydian, since Thyatira was, according to Ptolemy, a city 
 of Lydia ; but Lydia was already at that time a common 
 
XVI. 14-] THE CONVERSION OF LYDIA. 225 
 
 name for women, and the expression named, lit. by name, 
 would scarcely be added if the name were simply meant 
 to indicate the country whence she came. Purple. The 
 coloring matter, or more likely the fabric already dyed. 
 Thyatira. Among the ruins of this city an old inscrip- 
 tion has been found mentioning the guild of dyers. The 
 city was situated on the confines of Lydia and Mysia ; it 
 contained later one of the seven churches to whom John 
 was directed to address letters (Rev. ii. 18 sqq.). 
 Worshipped God. Comp. xiii. 16. Heard us. \^\tJieard, 
 hearkened, listened attentively and assiduously (Imper- 
 fect). Whose heart the Lord opened. She felt the 
 inevitable, though not irresistible, motions and impulses 
 of divine converting grace, always felt when the Word is 
 heard as Lydia heard it, and as natural man can hear it ; 
 and as she did not wilfully resist the operation of this 
 grace, her heart was opened, she became more and more 
 receptive, was led forward step by step until faith was 
 kindled in her heart. This opening of the heart was a 
 work of divine grace, as it always is, but of divine grace 
 that always can be resisted effectively whilst, at the same 
 time, it confers the ability to suffer its operations to go 
 on ; hence, man can also be said to open his heart 
 (Rev. iii. 20). Transitive conversion, i. e. the converting 
 operation of divine grace, is always the first in its 
 respective stages, but is followed immediately by in- 
 transitive conversion, i. e. the corresponding state and 
 conduct of man, stage by stage. The latter is only the 
 other, human, side of the former, absolutely dependent 
 on it as its only cause, but capable of being suppressed 
 and undone at once by wilful resistance. Transitive 
 conversion never enters upon a new stage until intransi- 
 tive conversion has followed it in the preceding stage. 
 When God through His Word opens the heart, man 
 IS 
 
226 THE ACTS. [XVI. 14, 15. 
 
 must suffer it to be and remain open before he 
 can, in the proper, salutary sense, give heed unto 
 tliose tJiings which are contained in the Word and 
 thus be led to faith. Receptivity for the Word of 
 God, or an open heart, is no man's by nature ; God must 
 give it to him, create it in him, by His grace and power 
 contained in the Word. This receptivity, however, as 
 we see here in the case of Lydia, is not yet faith. Con- 
 version is a process, having its stages, though the length 
 of time necessary for each stage differs with different 
 persons. Transition from the state of sin and damnation 
 to that of forgiveness and salvation, or from spiritual 
 death to spiritual life, is, however, instantaneous, taking 
 place at that very moment when man in faith lays hold 
 of the righteousness of Christ and appropriates it, though 
 this moment is reached only gradually. Here, in the 
 case of Lydia, a longer instruction seems to have pre- 
 ceded baptism and full faith, since it is stated that she 
 had her heart opened to give heed to those things tJiat 
 were being spoken by Paul. (Comp. also 18.) — Ver. 15. 
 Her household. Containing doubtless also children. 
 (Comp. 33 ; I Cor. i. 16.) Baptism, taking in the New 
 Testament economy the place of Old Testament circum- 
 cision (Col. ii. II sq.), must antecedently be supposed to 
 be intended also for infants, and, as a sacrament of the 
 New Testament, for all infants, female as well as male ; 
 if not intended for infants also, these would have less in 
 the New Testament than they had in the Old, which is a 
 preposterous supposition. And if baptism were not in- 
 tended also for infants, the New Testament would have 
 to say so directly and expressly, just because, for the rea- 
 sons mentioned, it must be assumed to be for them also. 
 But the examples of the baptism of whole families, where 
 it is only natural to presuppose the presence of infants, 
 
xvr. 15.] LYDFA'S HOUSEHOLD BAPTIZED. 227 
 
 confirm, and cannot but confirm, the supposition that in- 
 fants were meant to be, and were, baptized. Moreover, 
 the words of the institution of baptism (Matt, xxviii. 19 
 sq.), mentioning baptizing first, and then tcacJiing, evi- 
 dently refer to tlie condition of \\\q planted Cliurch where 
 the baptism of infants is to be the rule and hence to pre- 
 cede the teaching, whilst \\\ planting -a. church, or in mis- 
 sionary activity, as a matter of course and as shown by 
 the example of the apostles, the baptizing of adults, pre- 
 ceded by teaching, is the first thing to be done. For, in 
 making disciples, baptizing and teaching must be com- 
 bined, the order of these two activities being determined 
 by the condition of the person that is to be made a dis- 
 ciple. As a matter of course, an adult is first to be 
 taught, at least so far that he knows what baptism is, 
 and then to be baptized ; and no infant is to be baptized 
 concerning whom we cannot have the human assurance 
 that afterwards it will be taught. Hence, infant baptism 
 can only follow the baptism of adults, and in the descrip- 
 tion of missionary activity, as in the Acts, the mention 
 of the baptism of adults is to be expected first of all, the 
 baptism of infants being only a natural consequence and 
 sequel of the former. In the same manner the assertion 
 of our Lord, " Except a man be born of water and of the 
 spirit, he cannot enter into the kingdom of God'' (John 
 iii. 5), and that of Paul that baptism is " the washing of 
 regeneration " (Tit. iii. 5), both making baptism the ordi- 
 nary and regular means of regeneration, whilst the Gospel 
 is such a means just as well (James i. 18 ; Rom. x. 17, 
 etc.), presuppose infant baptism as the rule in the Church, 
 since in the case of adults baptism is intended to be 
 merely the seal of that regeneration that has already 
 been brought about by the Word and that always is 
 identical with the kindling of faith, which faith is to pre- 
 
228 THE ACTS. [xvi. 15, 16. 
 
 cede the baptism of adults. (Comp. Rom. iv. 11.) Con- 
 sequently, the New Testament, the Acts included, is not 
 hostile nor indifferent to infant baptism ; on the contrary, 
 both what it says and does not say presupposes infant 
 baptism as a matter of course in the Church. And the 
 Church, as its history shows, has, in its overwhelming 
 majority and its most eminent teachers and representa- 
 tives, always regarded it so, from the age of the apostles 
 down to our own times. If ye have judged me, etc. 
 This judgment had already been passed by admitting her 
 to baptism ; but she wanted it supplemented and con- 
 firmed by the apostles taking up their abode with her 
 for some time, considering this as a manifest testimonial 
 of her true and full membership in the Church. Faithful 
 to, or, and perhaps better, trusting, or believing, in. 
 She constrained us. By her entreaties. (Comp. Luke 
 xxiv. 29.) This is to show, not the unwillingness of the 
 apostles, but her urgency and fervor that had its source 
 in her gratitude for what God had done for her. This 
 gratitude was her primary motive, the testimony in her 
 favor only a secondary object ; gratitude to God influ- 
 enced her, regard for her was to influence the apostles. 
 Without her urgent entreaties Paul, according to his 
 principles (xx. 33 sq. ; i Thess. ii. 9 ; 2 Thess. iii. 8), 
 would not have stayed with her, but would have worked 
 for his support. — Ver. 16. As we were going. Every 
 time when they were on their way. A spirit of divina= 
 tion. Lit. a spirit, a python. Python was in Greek 
 mythology " the name of the Pythian serpent or dragon 
 that dwelt in the region of Pytho at the foot of Parnassus 
 in Phocis, and was said to have guarded the oracle of 
 Delphi and been slain by Apollo " (Grimm-Tiiaver) ; 
 then it denoted in general a spirit of divination, later 
 also a ventriloquist . The second signification fits best 
 
XVI. i6, 17.] PAUL AT PHILIPPI. 229 
 
 here. Python is an explanatory apposition to spirit : the 
 spirit that possessed her was a spirit of divination, i. e. a 
 demon that enabled her to know and reveal things that 
 were beyond merely human knowledge but could be 
 known, or guessed, by a higher spirit. That spirits, good 
 and bad, are superior to man in his fallen condition, both 
 in intellect and experience, stands to reason and is ap- 
 parent from what we read concerning them in the Script- 
 ures ; as also that they can communicate their knowledge 
 to man. But they cannot, of course, know or predict 
 contingent events, i. e. such as cannot be determined by 
 any known rule or law, unless God first reveal these to 
 them, which naturally, as a rule, He will not do in the 
 case of fallen spirits. (Comp. Matt. iv. 24.) Her masters. 
 Perhaps brothers. What she earned by her soothsaying 
 belonged to her masters, she being a slave. — Ver. 17. 
 Cried. Continually (Imperfect). These men are serv- 
 ants, etc. Comp. Mark i. 34 ; iii. 1 1 sq. " This testi- 
 mony on the part of the evil spirit which possessed the 
 unhappy slave-girl to the work and power of Christ and 
 His servants, Paul and Silas, was by no means an un- 
 usual incident in the early days of Christianity. On 
 several occasions, during the public ministry of the Lord 
 Jesus, had these devils borne loud and public testimony 
 to His majesty and power ; they had not only obeyed 
 His voice, and freed their poor victims from their 
 presence, but had, apparently of their own free will, 
 borne witness to the veiled glory of the unknown teacher, 
 declaring now that He was the Holy One of God, and 
 at another time the Son of God. It is observable that 
 neither Christ nor His servants would ever accept this 
 testimony from demons." {Pop. Coinm.') Servants. 
 Bondservants who do nothing but His will. Host High 
 God. In comparison with those that are called gods in a 
 
230 THE ACTS. [XVI. 17-24. 
 
 wider sense (e. g. John x. 34 sq. ; Psalm Ixxxii. 6 ; 2 Cor. 
 iv. 4 ; Phil. iii. 19), or are only creatures of the imagina- 
 tion (e. g. Psalm cxv. 4 sqq. ; i Cor. viii. 4). Which. 
 Men whose office and occupation it is. — Ver. 18. Charge. 
 Command, order. Inthe nameof JesusChrist. Comp. iii.6. 
 • — Ver. 19. Gone. Lit. ^c;//r ^///, together with the demon. 
 narket=p!ace. A place where men assemble, whether 
 for the sale of commodities (e. g. Mark vii. 4), or for the 
 transaction of other public business, as here ; the public 
 place or square, the forum. — Ver. 20. flagistrates. 
 Prcetors, as the two highest Roman magistrates in colonial 
 cities were called. The apostles were charged with of- 
 fending against Roman laws. Do exceedingly trouble. 
 Bring into great confusion or agitation. — Ver. 21. Set 
 forth. Promulgate, proclaim publicly. Customs. Of 
 a religious nature. Being Romans. The religion preached 
 by the apostles is represented as being hostile to the re- 
 ligious customs sanctioned by Roman law ; and to intro- 
 duce such a religion was considered a grievous misde- 
 meanor. The emphasis laid on the Jewish nationality 
 of Paul and Silas perhaps had something to do with the 
 edict of Claudius mentioned xviii. 2, as also with the 
 small number of Jews at Philippi (comp. 13), which 
 made their conduct appear the more unjustifiable and ar- 
 rogant. — Ver. 22. The magistrates. Intimidated by the 
 rabble and endeavoring to pacify them by doing some- 
 thing. Rent. Commanded the lictors to do so. (Comp. 
 Matt, xxvii. 26; Mark xv. 15.) The upper part of the 
 body was made bare for the scourging. The whole pro- 
 cedure was so tumultuous and violent that Paul and Silas 
 could not now protest as they did afterwards. (Comp. 
 37.) — Ver. 23. When they had laid. The magistrates, 
 but of course by the lictors. Stripes. Blows. — Ver. 24. 
 The inner prison. " In a Roman prison there were 
 
XV r. 24-33-] PAUL AND THE JAILER. 231 
 
 usually three distinct parts— (i) the coinnmniora, where 
 the prisoners had light and fresh air; (2) the interiora, 
 shut off by strong iron gates with bars and locks ; (3) 
 the Uilliamun or dungeon. The third was a place rather 
 of execution or for one condemned to die. The prison 
 in which Paul and Silas lay that eventful night at Philippi 
 was probably a damp cold cell from which light was ex- 
 cluded. The stocks alluded to was an instrument of 
 torture as well as confinement. This instrument was a 
 heavy piece of wood with holes, into which the feet were 
 placed in such a manner that they were stretched widely 
 apart so as to cause the sufferer great pain." {Pop. Counn.) 
 All this was done to prevent the escape of the apostles, 
 though with unnecessary severity and cruelty.— Ver. 25. 
 Comp. V. 41. Were praying, etc. l^it. in praying sang 
 the praise of God, and this for quite a while (Imperfect). 
 —Ver. 26. Comp. iv. 31.— Ver. 28. Paul. Hearing per- 
 haps the lamentations and remonstrances of the terrified 
 family. (Comp. 33 sq.) We are all here. The other 
 prisoners being miraculously held, or in their surprise 
 not daring to flee, moved perhaps also by the example 
 of Paul and Silas. Paul knew that no one had fled, for 
 he would have heard it if it had been otherwise. Here. 
 In the prison, not in Paul's cell.— Ver. 29. Lights. In 
 order to have the whole prison lighted and examined. 
 Trembling for fear. Regarding Paul and Silas as the 
 messengers of that God who had wrought the miracle, 
 and conscious of having been instrumental in maltreat- 
 incT them.— Ver. 30. Saved. He had heard of their 
 preaching and reputation. (Comp. 17.)— Ver. 31. Comp. 
 Rom. i. 16; iii. 28. Faith is the only way and condi- 
 tion of salvation. And thy house. Presupposing that 
 his family will join him in faith, which presupposition 
 was fulfilled, as the following verses show.— Ver. 33. He 
 
232 THE A C TS. [XVI. 33-39. 
 
 took them. Out of the prison, most likely to the basin 
 or tank, called the inipluviuui, in those times usually 
 found in the court of the house. There the baptism 
 doubtless also took place, either by aspersion or immer- 
 sion. (Comp. ii. 41.) And all his. Comp. 15. Imme= 
 diately. Emphatic ; they lost no time in using the means 
 of salvation. — Ver. 34. Up. His apartments being, it 
 seems, situated above the prison proper. With all his 
 house. May belong to what follows, having believed in 
 God zcith his ivJiole house ; that was the cause of his 
 great joy that not only he had become a believer in the 
 true God, but that his whole family had joined him in 
 this. Having believed. Lit. having become a believer 
 and now living in that happy state and condition. — 
 Ver. 35. Serjeants. Lictors, lit. those that earj'ied the 
 rods, or fasces, before the magistrates, as insignia of their 
 authority. Let those men go. Contemptuously, as also 
 in fear of having gone too far ; and wishing that the 
 matter may end thus and cause no further trouble. — 
 Ver. 36. Come forth. Lit. go out, viz. of the prison 
 building. Qo in peace. Comp, xv. 33. — Ver. 37. Unto 
 them. To the jailer and the lictors. Romans. By a 
 special Roman law a Roman citizen was exempt from the 
 disgraceful punishment of being beaten, flogged or 
 scourged. That Silas was a Roman citizen is stated here 
 only; as to Paul, comp. xxii. 28; xxv, 10 sqq. Cast 
 us out. Eager to get rid of us and further responsibility 
 as to our treatment. Privily. Lest what had taken 
 place should become known still more ; perhaps also that 
 Paul and Silas might appear to have fled, thereby ac- 
 knowledging their guilt. — Ver. 38. Feared. That they 
 would be severely punished themselves for disregarding 
 what the Romans considered the greatest dignity and 
 privilege a man could enjoy. — Ver. 39. Besought them. 
 
XVI. 39. 40.] PAUL AT PHILIPPI. 233 
 
 Repeatedly and earnestly (Imperfect), as also humbly. 
 What a change compared with their former conduct 
 (22 sq.)! — Ver. 40. They . . , departed. Viz. Paul and 
 Silas, without Luke, since the latter no more speaks in 
 the first person plural (comp. 10) ; whether Timothy ac- 
 companied them (comp. i sqq.), we do not know, though 
 it is probable (comp. xvii. 14). Those that stayed at 
 Philippi took care of the young Christian congregation 
 there. 
 
CHAPTER XVII. 
 (A.) Paul and Silas at Thessalonica and Bercea. 
 
 1-15. Now when they had passed through Amphipolis and Apollonia, 
 they came to Thessalonica, where was a synagogue of the Jews : and Paul, 
 as his custom was, went in unto them, and for three sabbath days reasoned 
 with them from the scriptures, opening and alleging, that it behoved the 
 Christ to suffer, and to rise again from the dead ; and that this Jesus, whom, 
 said he, I proclaim unto you, is the Christ. And some of them were per- 
 suaded, and consorted with Paul and Silas ; and of the devout Greeks a 
 great multitude, and of the chief women not a few. But the Jews, being 
 moved with jealousy, took unto them certain vile fellows of the rabble, and 
 gathering a crowd, set the city on an uproar ; and assaulting the house of 
 Jason, they sought to bring them forth to the people. And when they 
 found them not, they dragged Jason and certain brethren before the rulers 
 of the city, crying. These that have turned the world upside down are come 
 hither also ; whom Jason hath received : and these all act contrary to the 
 decrees of Caesar, saying that there is another king, one Jesus. And they 
 troubled the multitude and the rulers of the city, when they heard these 
 things. And when they had taken security from Jason and the rest, they 
 let them go. 
 
 And the brethren immediately sent away Paul and Silas by night unto 
 Beroea: who when they were come thither went into the synagogue of the 
 Jews. Now these were more noble than those in Thessalonica, in that they 
 received the word with all readiness of mind, examining the scriptures daily, 
 whether these things were so. Many of them therefore believed ; also of 
 the Greek women of honourable estate, and of men, not a few. But when 
 the Jews of Thessalonica had knowledge that the word of God was pro- 
 claimed of Paul at Beroea also, they came thither likewise, stirring up and 
 troubling the multitudes. And then immediately the brethren sent forth 
 Paul to go as far as to the sea : and Silas and Timothy abode there still. 
 But they that conducted Paul brought him as far as Athens: and receiving 
 a commandment unto Silas and Timothy that they should come to him 
 with all speed, they departed. 
 
 Going along the great Egnation road in a westerly 
 
 234 
 
XVII. i-io.] PAUL AT THASSALONICA. 235 
 
 direction, Paul and Silas first came to Amphipolis, 
 then to Apollonia, and finally to Thessalonica, 
 where they found a synagogue (i). Having the cus- 
 tom of attending the synagogue worship in order to 
 have an opportunity of preaching the Gospel, Paul on 
 three sabbaths had discourses with the Jews on the basis 
 of the Old Testament Scriptures (2), explaining them 
 and showing that, contrary to Jewish expectation, the 
 Messiah had to suffer even death and then to rise again 
 from the dead, and that this Messiah was none other 
 than Jesus of Nazareth, as whose messenger he had 
 come also to them (3). This had the effect that at least 
 some of them permitted themselves to be led to Christ 
 in faith and thus to become disciples of Paul and Silas, a 
 sweet reward of their labor ; and this was also the case 
 with a great number of Greek proselytes, among them 
 many women of wealth and rank (4). But the Jews in 
 general became jealous of their success, and taking to 
 themselves some bad men of the loafers of the place, 
 they created a disturbance and an uproar in the city, 
 suddenly appeared before the house of Jason, where the 
 apostles stayed, and tried to bring them out to the peo- 
 ple (5). But failing to find them, they dragged Jason 
 himself and some other Christians before the judges of 
 the city with the noisy cry that those men that had 
 excited tumults everywhere were now at their nefarious 
 work also in this city (6), and that Jason was their open 
 friend and abettor, all of them being rebels against the 
 emperor by proclaiming Jesus king in his stead (7). 
 Thus they filled with fear and dread not only the com- 
 mon people but also the rulers of the city who knew well 
 how jealous the emperor was of his authority (8), so that 
 they released Jason and the rest only after these had 
 given security for keeping the peace (9). But as there 
 
236 THE ACTS. [XVII. 10-15. 
 
 was reason for apprehending further danger for Paul 
 and Silas at the hands of the enraged Jews, their fellow- 
 Christians in the next night already sent them off to 
 Beroea, in a southwestern direction from Thessalonica. 
 As soon as they had arrived there, nothing daunted by 
 their recent sad experiences, they went to the synagogue 
 of the place (10). And the Jews living here proved to 
 be of a nobler character than those of Thessalonica, 
 receiving the Gospel with the greatest eagerness, though 
 not without daily comparing the Scriptures of the Old 
 Testament and proving the teachings of Paul thereby (i i). 
 And the consequence was that many of them came to be- 
 lieve in Jesus the Christ, as was also the case with many 
 proselytes of both sexes belonging to noble families, the 
 women leading also here (12). But when the Thessalon- 
 ian Jews heard of this, they persecuted the apostles even 
 here, coming and disturbing the people (13). In conse- 
 quence Paul, who seems to have been the special object 
 of Jewish hatred, was forthwith sent by the Christians to 
 the seacoast, whilst Silas and Timothy stayed at Beroea 
 (14). The Beroean conductors of Paul brought him as far 
 as Athens and then returned with the order for Silas and 
 Timothy to join him as soon as possible (15). 
 
 Ver. I. Amphipolis. The capital of the first district 
 of Macedonia, an Athenian colony, now merely a village. 
 Apollonia. In the Macedonian province Mygdonia. 
 Thessalonica. A flourishing commercial city at that 
 time, capital of the second district of Macedonia, still 
 an important place, the second in commerce in Turkey, 
 counting among its numerous inhabitants (about 80,000) 
 many thousands of Jews. The present name is Saloniki. 
 Where was a synagogue of the Jews. The only one, it 
 seems, in the city and in the vicinity. (Comp. xvi. 13.) — 
 Ver. 2. As his custom was. Paul also herein was the 
 
XVII. 2-7.] PAUL AT THESSALONICA. 237 
 
 follower of his divine Master. (Luke iv. 16.) Reasoned. 
 Lit. conversed, discoursed, argued, had a kind of dialogue 
 with them, just as Jesus had done (John vi. 25 sqq. ; 
 Matt. xii. 9 sqq. ; Luke iv. 16 sqq.), and which could be 
 done also in a synagogue. From the Scriptures. Comp. 
 Luke xxiv. 25 sqq. — Ver. 3. I. Emphatic. He was the 
 person to tell them of this Jesus, being His official mes- 
 senger. Is the Christ. According to the best attested 
 reading the translation ought to ht, And that this is Christ 
 Jesus whom I proclaim tint yon ; others translate, yi«rt^ 
 that Jesus wJiom I proclaim is this Christ. Observe 
 the transition from indirect speech to direct {pratio 
 variata). — Ver. 4. Consorted with. Lit. zvere added, or 
 assigned, by lot, allotted to, viz. by God as disciples. 
 Devout Greeks. Comp. xiii. 50. A great multitude. 
 The proselytes were not so fanatical and prejudiced as 
 the Jews, of whom only some were converted. — Ver. 5. 
 Being moved with jealousy. Lit. having become jealous. 
 Vile fellows. Lit. bad, zvicked men. Rabble. Lit. men 
 that frequented the market place, viz. as idlers. Assault= 
 ing. Lit. suddenly appearing there, of course with a hos- 
 tile intention. Jason. As some think only the Greek 
 form for the Hebrew Jeshua, or Joshua. (Comp. 2 
 Mace. i. 7 ; iv. 7 sqq.) He had received Paul and Silas 
 as their host and friend. (Comp. xvi. 15.) Sought. 
 Repeatedly and eagerly (Imperfect). — Ver. 6. They 
 found them not. They had left the house, accidentally, 
 or purposely, having heard of the designs of the Jews. 
 Rulers of the city. Comp. xvi. 19. Turned the world 
 upside down. Created tumult and seditions everywhere 
 — a fanatical exaggeration. — Ver. 7. These all. Those 
 present, Jason included, and those that had escaped. The 
 decrees of the emperor. Asserting and guarding his 
 authority as the only legitimate one. King. In the 
 
238 THE ACTS. [XVII. 7-14. 
 
 wider sense including the emperor. (Comp. John xix. 
 15; I Pet. ii. 13 ; — John xviii. 33 sqq.) — Ver. 8. Trou- 
 bled. Causing the fear of a rebelhon on the part of 
 the adherents of Jesus and the vengeance of the Roman 
 emperor. (Comp. Matt. ii. 3.) — Ver. 9. Security. Most 
 probably a sum of money deposited as a surety that 
 nothing would be done against the Roman emperor. — 
 Ver. 10. Beroea. A city in the third district of Mace- 
 donia, now Verria, or Kara-Verria, with about 10,000 
 inhabitants. Went. Lit. %vcnt azvay ; perhaps the syna- 
 gogue was situated outside of the city, on the bank of 
 the river Haliacmon. (Comp. xvi. 13.) — Ver. 11. Ex- 
 amining, Comp. John v. 39. No teaching can be 
 divine that is not in perfect harmony with the revelation 
 of God already received ; for God cannot be at variance 
 with Himself. Hence a Christian that is divinely convinced 
 of the scripturalness of the Catechism truths that he has 
 learned will not be led astray by misinterpretations of 
 difficult passages of Holy Writ ; even when not able 
 to refute them by showing the mistake in the inter- 
 pretation, he can and will reject it because it is in 
 conflict with the divine truth that he has become con- 
 vinced of. — Ver. 12. Of honourable estate. Comp. xiii. 
 50. These Greek women and men, no doubt, at least in 
 part were proselytes of the gate (comp. viii. 27) ; some of 
 them may also have been Gentiles in the strictest sense. 
 (Comp. xi. 20.) The former would be present in the 
 synagogue ; the latter could be gained in private con- 
 versation. Women. Comp. 4; xvi. 13. — Ver. 13. Had 
 knowledge. Had come to know, had learned. Likewise. 
 Can be, and probably should be, connected with the next 
 words, likcivisc stirring up, etc. This was \.\\q first place 
 whither they ivent ; but they had been stirring up, etc., 
 already at home (5 sqq.).— Ver. 14. As far as to the sea. 
 
XVII. 14, 1 5-] PkUL AT BERCEA. 239 
 
 So as to be entirely out of the reach of his enemies. 
 Timothy. Comp. xvi. 40. If he had been left at 
 Philippi, he must have joined the apostle again, either 
 here or already before. Abode there still. Stayed there 
 to build the new congregation.— Ver. 15. Should come 
 to him, etc. Comp. xviii. 5. According to i Thess. iii. 
 I sqq., Paul seems to have later given Timothy orders 
 to go back first to Thessalonica ; and that may be the 
 cause that Timothy and Silas did not join Paul at Athens, 
 but at Corinth. They departed. Viz. for their home, 
 returned to Beroea. 
 
 (B.) Paul at Athens. 
 
 16-34. Now while Paul waited for them at Athens, his spirit was pro- 
 voked within him, as he beheld the city full of idols. So he reasoned in 
 the synagogue with the Jews and the devout persons, and in the market- 
 place every day with them that met with him. And certain also of the 
 Epicurean and Stoic philosophers encountered him. And some said. What 
 would this babbler say ? other some, He seemeth to be a setter forth of 
 strange gods : because he preached Jesus and the resurrection. And they 
 tookholdof him, and brought him unto the Areopagus, saying, May we 
 know what this new teaching is, which is spoken by thee ? For thou bring- 
 est certain strange things to our ears : we would know therefore what these 
 things mean. (Now all the Athenians and the strangers sojourning there 
 spent their time in nothing else, but either to tell or to hear some new 
 thing.) And Paul stood in the midst of the Areopagus, and said, 
 
 Ye men of Athens, in all things I perceive that ye are somewhat super- 
 stitious. For as I passed along, and observed the objects of your worship, 
 I found also an altar with this inscription, TO an unknown god. What 
 therefore ye worship in ignorance, this set I forth unto you. The God that 
 made the world and all things therein, he, being Lord of heaven and earth, 
 dwelleth not in temples made with hands ; neither is he served by men's 
 hands, as though he needed anything, seeing he himself giveth to all life, 
 and breath, and all things ; and he made of one every nation of men for to 
 dwell on all the face of the earth, having determined t/icir appointed 
 seasons, and the bounds of their habitation ; that they should seek God, if 
 haply they might feel after him, and find him, though he is not far from 
 each one of us : for in him we live, and move, and have our being; as cer- 
 tain even of your own poets have said, For we are also his offspring. Being 
 
240 THE ACTS. [xvii. 16-21. 
 
 then the offsprhig of God, we ought not to tliink that the Godhead is like 
 unto gold, or silver, or stone, graven by art and device of man. The times 
 of ignorance therefore God overlooked ; but now he commandeth men that 
 they should all everywhere repent : inasmuch as he hath appointed a day, in 
 the which he will judge the world in righteousness by the man whom he 
 hath ordained ; whereof he hath given assurance unto all men, in that he 
 hath raised him from the dead. 
 
 Now when they heard of the resurrection of the dead, some mocked; 
 but others said. We will hear thee concerning this yet again. Thus Paul 
 went out from among them. But certain men clave unto him, and believed : 
 among whom also was Dionysius the Areopagite, and a woman named 
 Damaris, and others with them. 
 
 Whilst Paul was waiting at Athens for the arrival of 
 his companions, grief and holy anger filled his heart to 
 see the city full of idols, which was the case to such an 
 extent that even heathen authors expressed their aston- 
 ishment at it (16). Hence he did what he could to bring 
 about a salutary change, conversing and arguing with the 
 Jews and the proselytes in the synagogue on the sabbath 
 and with whomsoever he chanced to meet in the market 
 place daily (17). While thus engaged he was also accosted 
 by members of those two philosophic sects whose tenets 
 were in most direct opposition to Christianity, by 
 Epicurean and Stoic philosophers. Some of them simply 
 ridiculed him as a man that was talking without knowing 
 perhaps what he was talking about, whilst others, hearing 
 him speak of the glad tidings that Jesus is the Saviour of 
 mankind and will at last even raise the dead, regarded 
 him as the herald of gods hitherto unknown in Athens 
 (18). Hence they led him in a familiar manner upon the 
 hill where their highest court held its sessions, and where 
 he could speak to a great multitude without being dis- 
 turbed by the noisy throng of the market place, and 
 asked him to let them know the real contents and import 
 of the new and strange preaching they were hearing 
 (19 sq.). And this was entirely in accordance with the 
 
XVII. 21-26.] PAUL AT ATHENS. 241 
 
 well-known character of the inhabitants of Athens, 
 whether natives or strangers, to have leisure for nothing 
 else than conversing about the latest news (21). With- 
 out any timidity or hesitancy Paul took his stand in the 
 midst of the crowd surrounding him, and, after an intro- 
 duction calculated to gain their good will and attention, 
 spoke to them of God, of viaii, and oi Jesus, X)i\Q. divinely- 
 appointed Mediator between both. In the first place 
 he gave expression to his joyous surprise to find the 
 Athenians in every respect paying more attention to 
 religious matters than their countrymen did — a praise 
 bestowed upon them also by other writers {22). For, 
 passing through their city and examining the various 
 objects of their worship, he had also found an altar 
 dedicated to an nnknoivn god. The Athenians, namely, 
 as we see also from occasional notices in other writers, 
 would seem to have had the custom of offering sacrifices 
 in times of special calamities not only to the gods usually 
 worshipped by them, but also to the unknown god that 
 might be the real cause of their distress. Hereby they 
 acknowledged that there was, or at least might be, some 
 divine being unknown to them. And of this Divine 
 Being, w^orshipped by them without knowing Him, Paul 
 was speaking to them (23). He is, indeed, not like unto 
 their supposed gods, limited in time and power, but the 
 eternal Creator of all that exists besides Himself, and 
 therefore the Supreme Lord and Master of the Avhole 
 world, and not a being that in any way can be enclosed 
 in temples made by men (24). Nor is He in need of any 
 service man can render Him, being Himself the very one 
 that gives to all men life in its beginning and continua- 
 tion, and all they need and have (25). Such is the true 
 God, over against the fictitious gods of the heathen. 
 
 And as to men, they have their origin in the first man 
 16 
 
242 THE ACTS. [xvii. 26-31. 
 
 made by this true God ; and it is owing to His will and 
 ordination that the descendants of this first man cover 
 the face of the whole earth, He having determined both 
 the time and the place of their living and flourishing and 
 doing their appointed work here on earth (26). And it 
 is His intention that this His manifest government of 
 the human race should move them to seek for Him, as 
 much as they can in their fallen condition, and to find 
 Him, at least to some extent ; which cannot be deemed 
 impossible or difficult, as He, after the creation, did not 
 withdraw His presence from the works of His hands (27), 
 but, on the contrary, solely to His all-surrounding pres- 
 ence every one owes not only his life as a man, but even 
 his power of moving, as we to some extent find it in 
 plants, in water, and the like, yea, his very existence. 
 That this knowledge of God is not impossible for natural 
 man is seen from the writings of Greek poets, one of 
 them even declaring that men are the offspring of God 
 (28). If this poet and others that assert the same thing 
 are right, as they are, when understood correctly, man 
 having been created in the image of God, we certainly 
 ought not to suppose, as the heathen, the Athenians in- 
 cluded, have done, that the Deity is in any way like unto 
 the statues of precious metal or stone that man has made 
 by his art and in accordance with his ideas and musings 
 (29). These times of past ignorance in the heathen world 
 God, however, has overlooked without inflicting well- 
 deserved punishment ; but as regards the present, He 
 wants every man without exception to turn away from 
 such sinful idolatry to the service of the true God (30), 
 inasmuch as He has determined on the last day to judge 
 the whole world in accordance with the state and condi- 
 tion of every one, condemning and punishing all that have 
 rejected the true God and His service ; and this He will 
 
XVII. 3I-34-] PAUL AT A THENS. 243 
 
 do by a man appointed by Him, having furnished to 
 every one the possibiHty and the strongest motive of be- 
 lieving in Him as the Redeemer and Judge of the world 
 by raising Him from the dead and thus proving Him to 
 be what He claimed to be (31). When Paul had gotten 
 so far in his address, having not even yet mentioned the 
 name oi Jesus, his hearers could no longer listen to him : 
 the idea of a resurrection from the dead seemed too pre- 
 posterous and ridiculous to them, some openly ridiculing 
 it, others in a more polite manner giving Paul to under- 
 stand that they were no longer interested in what he had 
 to say (32). Under these circumstances he could not 
 but leave them (33). His labor in Athens, however, was 
 not altogether in vain: some at least joined the Church 
 of Christ, among them one of the foremost men of the 
 city, Dionysius, a member of the highest court, and a 
 woman by the name of Damaris (34). 
 
 Ver. 16. Athens. " The once famous centre of Greek 
 thought and culture, long the dominant power among 
 the varied states of which ancient Greece was made up, 
 whose name and influence at one time was all-powerful 
 in so many rich and flourishing cities round the Mediter- 
 ranean Coast, in Asia as well as in Europe, had become 
 after many vicissitudes a simple provincial city of the 
 province of Achaia in the empire. Rome, in memory of 
 its past splendid history, had accorded it the privileges of 
 a ' free city,' nrbs libera. . . . The whole aspect of 
 Athens was strangely repugnant" (?) "to Paul; the 
 great cities he was acquainted with, such as Antioch in 
 the east and Thessalonica in the west, were busy com- 
 mercial centres, full of life and energy, despising rather, 
 while at the same time practising, idolatry. Indifferent- 
 ism was what he had been combating, rather than any- 
 thing like a fervid spirit of idolatry ; but here he seemeel 
 
244 ^-^^ ACTS. [XVII. 16-18. 
 
 in a different atmosphere, here idolatry was closely 
 bound up with all the pleasures and the occupations of 
 the citizens, was linked indissolubly with the memories 
 of the past of which the people of Athens were so 
 proud. . . . The epithet " (full of idols) " certainly seems 
 to have been singularly appropriate. Other writers, 
 writing of Athens in a different spirit to Paul, could not 
 help noticing this striking peculiarity in the city. 
 Petronius remarks satirically how at Athens one could 
 find a god easier than a man. Another writes how 
 it was almost impossible for one to make his way through 
 these idols. Pausanias states how Athens had more 
 images than all the rest of Greece put together. 
 Xenophon's expression is the strongest when he calls 
 Athens * one great altar, one great offering to the gods.' 
 Livy's remark is also noteworthy : ' In Athens are to be 
 seen images of gods and men of all descriptions and made 
 of all materials.' " {Popular Conunciitayy.) Ver. 17. 
 Devout persons. Comp. xiii. 50. In the market place. 
 Either the only one, as was the rule in Greek cities, or 
 the old renowned one, situated near the Acropolis and 
 the Areopagus, rich in beautiful statues, and the centre 
 of the commercial, judicial, and philosophical life of the 
 city. Met with him. Lit. chanced to be present, met him 
 by cJiancc. — Ver. 18. Epicurean and Stoic philosophers. 
 The Epicureans were a philosophic sect, founded by 
 Epicurus (born in Samos, 342 B. C). " The Epicureans, 
 while admitting the existence of gods, regarded them as 
 paying no attention to men and the affairs of this world. 
 They believed in no providence, in no accountability, in 
 neither reward nor retribution in the life to come. They 
 were virtually atheists. The real teaching of the masters 
 of the sect was, that a man should enjoy to the uttermost 
 the things of this life ; for the soul, being material, was 
 
XVII. 18-20.] PAUL AT ATHENS. 245 
 
 annihilated after death." {Pop. Coming The Stoics 
 were a philosophic sect founded by Zeno, who, a Cyprian 
 by birth, taught at Athens about 300 B. C. "These 
 were pantheists : they denied any overruling providence, 
 or, in fact, any interference on the part of Deity in the 
 affairs of the world. Everything was governed by an 
 iron destiny, to which 'God * Himself wassubject. They 
 believed only in the immortality of the soul by imagining 
 it was ultimately absorbed in Deity ; but even this ab- 
 sorption they seemed to teach was only to be the lot of the 
 wise and the good. The ideal life, however, proposed to 
 the disciples of Zeno was a far higher one than the 
 Epicurean ideal ; a proud self-denial, and austere apathy 
 {a.Tapa:ia), untouched by human passion, unmoved alike 
 by joy and sorrow, Avas aimed at by the true Stoic," 
 {Pop. CoiiiJii.) Encountered him. Met him, fought or 
 disputed with him. Babbler. Empty talker, " who 
 picks up bits of news and information and retails them to 
 others." Originally used of birds, sccd-gatJicrcr, espe- 
 cially the crow or daw that picks up grain in the field. 
 Setter forth. Announcer, proclaimer. Gods. Deities, 
 divinities. This is the plural denoting the class, naturally 
 used by the polytheistic Athenians, though Paul had 
 spoken only of Jesus as a divine being. Some, however, 
 conclude that the Greek word translated by resurrection 
 {Anastasis) was also regarded as the name of a deity. — 
 Ver. 19. Took hold of him. Comp. ix. 27 ; xxiii. 19. 
 In a friendly, familiar manner they took him by the hand, 
 to lead him to a place where their conversation would 
 not be disturbed. The scene is neither judicial, as if 
 Paul had been tried by the court, nor a mocking imitation 
 of such a trial, there being not the slightest indication 
 of either. What. As to its contents. — Ver. 20. Mean. 
 Lit. want to be, are intended to mean, may mean. — Ver. 
 
246 THE ACTS. [xvii. 21-24. 
 
 2 1 . Strangers sojourning there. The spirit was catching, 
 was, so to say, in the air, being a characteristic of Athens. 
 Some new things. Lit. sonietliing newer, viz. than what 
 they knew so far, the very latest news. — Ver. 22. Hen. 
 Comp. ii. 22. Perceive. Behold with surprise. 5ome= 
 what superstitious. Lit. more god-fearing, viz. than 
 others. The Greek word used here may be taken in a 
 good sense, w\z.=pions, religions, or in a bad one, viz.= 
 snpcrstitions. If Paul did not purposely choose a word 
 that could express both ideas, which we think he did in 
 entire harmony with the state of affairs, he certainly did 
 i]ot mean to begin his speech by upbraiding, and thus 
 repelling, his hearers, and hence used the word in its 
 good sense. — Ver. 23. To an unknown God. Something 
 similar is found also in other heathen religions, and is 
 possible, yea probable, and intelligible in every heathen 
 religion, since each one is simply a guess in so far as it 
 purports to answer the question who is to be considered 
 and worshipped as divine, and hence is never sure 
 whether that divine being which in the special case can 
 be expected to help has been recognized and worshipped. 
 As to Athens, Philostratus, who wrote A. D. 244, expressly 
 says that there were altars erected to unknown gods, and 
 Diogenes Laertius (about 275 A. D.) relates " how, when 
 once the Athenians were af^icted with a pestilence, 
 Epimenides stayed the plague by sending white and black 
 sheep from the Areopagus, and then sacrificing them on the 
 various spots in the city where they lay down, to the un- 
 known god who sent the pestilence. Therefore, this 
 writer added, there are at Athens nameless altars " {Pop. 
 Comm.). I. Emphatic. Paul was the man to tell them 
 of this God whom they did not know, being sent by Him 
 for this very purpose. — Ver. 24. He. Emphatic, in op- 
 position to idols. Only He who created the world can 
 
xvii. 24-27.] PAUL AT ATHENS. 247 
 
 be its Lord and Ruler; and He cannot be confined in 
 human structures, however grand and costly they may 
 be. (Comp. i Kings viii. 27.) — Ver. 25. Needed. In ad- 
 dition to what He is and has Himself. Breath, The 
 continuance of life, effected by breathing. — Ver. 26. Of 
 one. Viz. man ; some copies add, blood. This in oppo- 
 sition to the opinion of the Athenians and other heathen 
 nations that they were autochthones, i. e. had sprung from 
 the soil of the country they dwelt in, entirely independ- 
 ent of all other men. — Ver. 27. If haply. Lit. if in con- 
 sequence. Feel after him. As when a blind person 
 gropes after what he desires to find. More a man in his 
 natural condition, being in reality blind in spiritual mat- 
 ters, cannot do ; but this he can and should do, as it is 
 the will and intention of his Creator, though in his fal- 
 len condition it is doubtful whether he will attain the 
 desired end. (Comp. Rom. i. 19 sq.) The natural reve- 
 lation that is without man, in the creation surrounding 
 him, and within man, in the law engraved in his heart 
 and his conscience, should urge him to feel, grope, and 
 seek for the true God ; and if he does not do it he is in- 
 excusable. But without the special help of God, in His 
 supernatural revelation, man will not, and cannot, suc- 
 ceed fully, as we see in the case of the wisest heathen 
 philosophers. We may, however, be sure that God will 
 grant the light of supernatural revelation to every one 
 that uses aright the light of natural revelation, though 
 we are not able to point this out in every individual case. 
 Of course, we do not mean to say that following the 
 light of nature is in any way, or to any extent, a merit 
 before God that, as such, moves Him to grant more 
 light and grace ; but we mean to say that God encourages 
 and blesses every honest, though weak and sin-defiled, 
 effort to find Him in the way opened by Him to every 
 
248 THE ACTS. [XVII. 27-31. 
 
 natural man, viz. natural revelation — a belief expressly- 
 sanctioned here by St. Paul. Though he is not far from 
 each one of us. Comp. Jer. xxiii. 23. These words 
 are explained by the next verse. — Ver. 28. We live, and 
 move, and have our being. A descending climax, 
 showing what all we owe to God and His presence. 
 Your own poets ; e. g. Aratus (about 270 B. C), 
 Cleanthes (the same time), and Pindar (about 500 B. C). 
 The words cited form the first half of a hexameter of 
 Aratus. We see from this that Paul had at least some 
 knowledge of Greek literature (comp. i Cor. xv. 33 ; 
 Titus i. 12); his education was, of course, mainly Jew- 
 ish (comp. xxii. 3). But his being born and brought 
 up as a child at Tarsus (comp. ix. 11) fitted him espe- 
 cially for missionary activity among Gentiles. For we 
 are also his offspring. Closely related to Him and en- 
 tirely dependent on Him, owing our life and everything 
 to Him as children to their father. (Comp. Gen. i. 
 26 sqq.) — Ver. 29. We ought not, etc. It degrades our- 
 selves to have such ideas of God, much more is it un- 
 worthy of God. (Comp. Isa. xliv. 9 sqq.) Gold, or 
 silver, etc. Such masterpieces of human art were to be 
 seen everywhere at Athens. Paul here, of course, has 
 reference to the heathen nations in general, not noticing 
 the few exceptions formed by some philosophers who did 
 not entertain these vulgar ideas of the deity. — Ver. 30. 
 Overlooked. Comp. xiv. 16; Rom. iii. 25. All every= 
 where. No exception : no other way to heaven and 
 salvation for any man, and this one intended and destined 
 for every man. — Ver. 31. Inasmuch. In accordance with 
 the fact that, etc. The world. Every inhabitant of the 
 earth. By the man. Lit. in a man, viz. a man that is 
 His representative, in whom God Himself appears and 
 judges. (Comp. John v. 27,) Whereof he has given 
 
XVII. 31-34] PAUL AT A THENS. 
 
 249 
 
 assurance. Lit. having offered, or afforded, faith. 
 (Comp. V. 31 ; Rom. i. 4.) — Ver. 32. Some mocked. Pro- 
 bably the Epicureans (18). Others said, etc. If these 
 had been in earnest, really desiring to be further instructed, 
 Paul would not have at once departed from Athens 
 (xviii. i). — Ver. 34. Clave unto him. Joined themselves 
 to him, became his disciples and fellows. (Comp. v. 13 ; 
 ix. 26.) Dionysius. Tradition makes him bishop of 
 Athens and a martyr ; but nothing certain is known of 
 his later life, though even writings, of a mystico-theo- 
 sophical character and still extant, are ascribed to him. 
 Damaris. Entirely unknown, though a tradition makes 
 her the wife of Dionysius, which is not in accordance 
 with the indefinite way in which she is mentioned here. 
 
CHAPTER XVIII. 
 
 (A.) Paul at Corinth. 
 
 1-17. After these things he departed from Athens, and came to Corinth. 
 And he found a certain Jew named Aquila, a man of Pontus by race, lately 
 come from Italy, with his wife Priscilla, because Claudius had commanded 
 all the Jews to depart from Rome : and he came unto them ; and because 
 he was of the same trade, he abode with them, and they wrought ; for by 
 their trade they were tentmakers. And he reasoned in the synagogue 
 every sabbath, and persuaded Jews and Greeks. 
 
 But when Silas and Timothy came down from Macedonia, Paul was con- 
 strained by the word, testifying to the Jews that Jesus was the Christ. And 
 when they opposed themselves, and blasphemed, he shook out his raiment, 
 and said unto them, Your blood be upon your own heads ; I am clean : from 
 henceforth I will go unto the Gentiles. And he departed thence, and went 
 into the house of a certain man named Titus Justus, one that worshipped 
 God, whose house joined hard to the synagogue. And Crispus, the ruler 
 of the synagogue, believed in the Lord with all his house ; and many of the 
 Corinthians hearing believed, and were baptized. And the Lord said unto 
 Paul in the night by a vision. Be not afraid, but speak, and hold not thy 
 peace : for I am with thee, and no man shall set on thee to harm thee : for 
 I have much people in this city. And he dwelt there a year and six months, 
 teaching the word of God among them. 
 
 But when Gallio was proconsul of Achaia, the Jews with one accord rose 
 up against Paul, and brought him before the judgment-seat, saying. This 
 man persuadeth men to worship God contrary to the law. But when Paul 
 was about to open his mouth, Gallio said unto the Jews, If indeed it were 
 a matter of wrong or of wicked villany, O ye Jews, reason would that I 
 should bear with you : but if they are questions about words and names and 
 your own law, look to it yourselves ; I am not minded to be a judge of these 
 matters. And he drave them from the judgment-seat. And they all laid 
 hold on Sosthenes, the ruler of the synagogue, and beat him before the 
 judgment-seat. And Gallio cared for none of these things. 
 
 Having left Athens with its superstition and indiffer- 
 
 250 
 
xvrn. 1-8.] PAUL AT CORINTH. 251 
 
 ence, Paul went westward to Corinth (i). Here he 
 found a member of his own people, Aquila, born in the 
 northeastern part of Asia Minor, but a resident of Rome 
 until a decree of emperor Claudius had compelled him 
 and his wife Priscilla to leave the city. To this married 
 couple Paul went, either finding them already Christians 
 or leading them to Christ (2), and lived and worked with 
 them at their common trade, that of making tents out of 
 goat's-hair cloth, as it would seem (3). According to his 
 custom Paul began his preaching of the Gospel in the 
 synagogue of the Jews, continuing it every sabbath, and 
 thereby leading Jews and Gentiles to embrace the truth 
 of salvation (4), And when his co-laborers Silas and 
 Timothy had joined him again, he felt so encouraged and 
 strengthened that he still more gave himself up to the 
 preaching of the Gospel in the synagogue, solemnly an- 
 nouncing to his people that Jesus of Nazareth, and none 
 other, is the Messiah promised them (5). But when they 
 wilfully and stubbornly rejected the divine call to re- 
 pentance and faith in Christ and even blasphemed the 
 holy Word of God, he gave them to understand that 
 hereby they had severed all connection with the messen- 
 gers of God and the grace offered through them, and told 
 them that no one but themselves would have to bear the 
 responsibility for the eternal perdition that awaited them ; 
 he, having done all that in obedience to the instruction 
 of Christ he could do, would now leave them to their 
 self-chosen fate, and preach the Gospel rejected by them 
 to the Gentiles (6), Hence, leaving the synagogue, he 
 made the seat of his activity the house of a proselyte of 
 the gate, by the name of Titus Justus, who lived in the 
 immediate neighborhood (7). This resolute action of 
 Paul made such an impression upon the chief officer of 
 the synagogue, Crispus, that together with his whole 
 
252 THE ACTS. [XVIII. 8-17. 
 
 family he joined the Christians, as did also many 
 other inhabitants of the city, hearing and believing the 
 Word of God and being baptized (8). And Christ Him- 
 self in a vision at night encouraged His faithful servant 
 to continue his preaching without any fear (9), since He, 
 the Almighty Head of His Church, Himself would be 
 with him, protecting him against every hostile attempt ; 
 and this because even in this most wicked place there 
 were many that would suffer the grace of God to work 
 repentance and faith in their hearts (10). And thus 
 Paul continued his blessed work in safety for a year and 
 a half (11). At that time Gallio, a brother of the 
 renowned Stoic philosopher Seneca, himself a highly cul- 
 tivated scholar and a liberal, popular man, was proconsul, 
 or governor, of the Roman province Achaia. The Jews, 
 exasperated by the hitherto undisturbed and highly suc- 
 cessful activity of Paul, at length unanimously arose 
 against him and brought him before the judgment-seat of 
 the governor (12), charging him with leading men astray 
 to a worship of God conflicting with the divine law given 
 them (13). But Gallio, in his haughty religious indiffer- 
 ence, did not even wait for Paul's defence. He told the 
 Jews that he would consider himself in equity bound 
 patiently to hear them, if what they had to say against 
 this man were of the nature of an evil deed or a wicked 
 piece of knavery (14); but since it was only the ques- 
 tions whether certain teachings were correct, whether 
 Jesus was rightly called the Messiah and the Son of God, 
 whether the Jewish law was still binding, and the like, 
 he would have nothing to do with the whole matter, and 
 they should settle it amongst themselves as best they 
 could (15). And when they were not satisfied with this 
 response, they were even compelled to leave the judg- 
 ment-seat (16). This encouraged the heathen populace 
 
XVIII. I, 2.] PAUL AT CORINTH. 253 
 
 to wreak their displeasure on the despised fanatical 
 Jews by beating their leader Sosthenes, the successor or 
 former colleague of Titius Justus, without any interfer- 
 ence on the part of the governor who, in his aversion to 
 all religious controversy and persecution, naturally sided 
 with Paul (17). 
 
 Ver. I. Corinth. " The Corinth which was so intimately 
 connected with the life and work of Paul was a new city, 
 comparatively speaking. The old city of the same name, 
 so renowned in Grecian story, had been completely 
 destroyed by the Roman Mummius, and for a hundred 
 years the capital of the ' Achaean League ' was left a 
 heap of ruins. Its destruction was, indeed, so complete 
 that it passed into a proverb. Some eighty-seven years 
 before Paul's visit, Julius Caesar rebuilt the fallen city 
 and made it a ' Colonia' ; and at this period it was a city 
 of the second rank in the empire. The growth of the 
 new city was strangely rapid ; it soon surpassed its for- 
 mer opulence and splendor; it became a vast commercial 
 centre, and was frequented by strangers from all parts. 
 To a city so peopled, and possessing so great a trade, it 
 can easily be believed that so many Jews were attracted. 
 The laxity of the morals of Corinth has been frequently 
 commented upon ; writers tell us that there was, in this 
 great and wicked city, one temple dedicated to Venus 
 Pandemos, to which a thousand courtesans were 
 attached." {Popular Counnentary}j At Paul's time the 
 city numbered about 200,000 inhabitants. Its destruc- 
 tion had taken place 146 B. C. — Ver 2. Claudius. Was 
 emperor A. D. 41-54. In the latter years of his rule he 
 issued a decree banishing for a time all the numerous 
 Jews from Rome, because, as the Roman historian Sue- 
 tonius tells us, they were constantly creating disturbances 
 at the instigation of a certain Chrestos. Whether this 
 
254 THE ACTS. [xviil. 2,3. 
 
 means that a man of that name, not uncommon among 
 Greeks and Romans, was living then who led the tumul- 
 tuous Jews, or that a quarrel among the Jews concerning 
 Jesus Christ, or the Messiah in general, was the cause, 
 we have no means of deciding. The former assumption 
 would seem preferable, if heathens had not been so apt 
 to misunderstand and misinterpret Jewish expressions 
 and motives in religious matters — an experience that 
 Christians also have always made with unbelievers under- 
 taking to judge their doctrine and position. The fact 
 that Aquila is here simply called a Jew, not a Jewish 
 disciple, or the like, seems to indicate that so far he was 
 not a baptized Christian, though perhaps not hostile to 
 Christianity ; but then we would expect to read that he 
 and his wife were by Paul brought to faith in Christ and 
 baptism. — Ver. 3. Tentmakers. Others take the word 
 in the original to mean tent-cloth weavers. Every Jew- 
 ish boy at that time was taught a trade, not excepting 
 those that were intended for the life of a rabbi, or 
 teacher, so as to make them independent of the good or 
 ill will of their hearers. " Since the captivity, and the 
 terrible misfortunes of the chosen people, the vicissi- 
 tudes of life had taught the rabbis the stern necessity 
 which existed for every Jewish boy to be able at least to 
 earn his daily bread in the foreign cities where the 
 chances of war or persecution might transport him. We 
 read in the Talmud, ' What is commanded of a father 
 towards his sons? To circumcise him, to teach him the 
 law, to teach him a trade.' Rabbi Judah saith : ' He 
 that teacheth not his son a trade, teacheth him to be a 
 thief.' Rabban Gamaliel saith : * He that has a trade in 
 his hand, to what is he like ? He is like a vineyard that 
 is fenced.' Tentmaking was a common occupation in 
 Paul's native Cilicia. These tents were made of the 
 
XVIII. 3-S.] PAUL AT CORINTH. 255 
 
 rough hair of the goats which abounded in the Cilician 
 hill country. It was a well-known trade in the markets 
 of the Levant. This tent-cloth was generally known as 
 ' Cilicium.' We read of it, this hair-cloth, in medi£eval 
 works on penitential discipline. The word Cilicium is 
 still retained in French, Spanish and Italian." {Popular 
 Conunentary.) — Ver.4. Reasoned. Conversed, discoursed, 
 argued. (Comp. xvii. 2.) Persuaded. The result of 
 the reasoning. Greeks. Proselytes of the gate, since 
 they are to be supposed having been present in the syna- 
 gogue. (Comp. viii. 27.) — Ver. 5. 5ilas and Timothy. 
 Comp. xvii. 14 sq. Constrained. Held, closely occu- 
 pied with. — Ver. 6. Opposed themselves. Resisted. 
 Blasphemed. Spoke reproachfully, reviled, viz. with 
 reference to the apostles and their preaching. Shook out 
 his raiment. Comp. xiii. 51. Raiment, Garments. 
 Blood. The responsibility and punishment for blood- 
 shed or destruction. (Comp. Matt, xxiii. 35 ; xxvii. 24.) 
 Heads. Persons ; the punishment will come from above. 
 (Comp. Rom. i. 18.) I am clean. Not defiled by this 
 blood, not responsible for it. (Comp. xx. 26 ; — Matt. vii. 
 6.) — Ver. 7. Titus. The genuine reading seems to be 
 Titiiis. One that worshipped God. Comp. xiii. 50. 
 Nothing else is known of this proselyte, though 
 some suppose that Titus, the disciple and assistant 
 of Paul (Gal. ii. i ; Tit. i. 4), of whom nothing is 
 recorded in the Acts, is meant here. Whose house 
 joined hard to the synagogue. This shows the courage 
 
 and determination of Paul in carrying out his of^ce. 
 
 Ver. 8. Crispus. One of the few whom Paul himself 
 baptized (i Cor. i. 14; comp. Acts x. 48). With all his 
 house. Comp. xvi. 15,32-34. Many of the Corinthians, 
 No doubt both Jews and Gentiles, the house of the pro- 
 selyte being open to both. Hearing believed. The only 
 
256 THE ACTS. [xviii. 8-13. 
 
 way to faith for an adult is hearing the Gospel ; that is a 
 condition that every one must, and can, comply with. 
 (Comp. Rom. x. 17.)— Ver. 9. By a vision. Comp. xvi. 
 9; ix. 10. Speak, and hold not thy peace. Solemn and 
 emphatic. Hold not thy peace. Be not silent, viz. in 
 any special case where there might be a temptation to do 
 so (Aorist) ; whilst speak (Present) denotes the continuity 
 of the teaching and preaching.— Ver. 10. I. Emphatic. 
 (Comp. Matt, xxviii. 18 sqq.) Set on thee. Attack thee, 
 make an assault upon thee. For I have, etc. Therefore 
 will 1 protect thee. Much people. Comp. John x. 16; 
 xi. 52; Acts xiii. 48. — Ver. ii. He dwelt. Lit. lie sat, 
 denoting perhaps undisturbed activity. A year and six 
 months. The question is, whether this includes the time 
 of the events mentioned in vers. 1-6 and vers. 12-18, or only 
 vers. 7-11. Some refer this statement to the whole time 
 (1-18); others, to the time of vers, i-ii ; others, to that 
 of vers. 7-18. If the expression. He dwelt, has the mean- 
 ing stated, only vers. 7-1 1 would seem to be included, since 
 before and after Paul could not quietly do his work ; and 
 we are inclined to accept this interpretation, as the con- 
 nection and wording of ver. 11, and also ver. 18, evidently 
 favor it. During this time Paul wrote his first Epistles, 
 viz. those to the Thessalonians, the second not long after 
 the first, A. D. 52-54. (Comp. Acts xviii. 5 and i Thess. 
 i. I ; iii. 6; ii. 17; 2 Thess. i. i ; ii. 15.) — Ver. 12. Achaia. 
 The name of the Roman province embracing Greece 
 proper, the Peloponnesus included. Qallio was proconsul 
 A. D. 53 and 54. His being the brother of Seneca no 
 doubt gave rise to the legend that the latter had corre- 
 sponded with Paul and become a Christian. — Ver. 13. 
 The law. Namely, that of the Jews (comp. 15) to whom 
 the Roman government had accorded the free exercise 
 of their religion, which they now wanted to have pro- 
 
XVIII. I3-I7-] PAUL AT CORINTH. 257 
 
 tected against what they claimed to be errors and heresies. 
 — Ver. 14. Reason would that, etc. Lit. according to 
 reason I zuonld, or should, etc. i. e. it would simply be 
 right and just that I, etc. Bear with you. Gallio was 
 no friend of the Jews and their ways, and consequently 
 had to exercise self-restraint and patience to hear their 
 complaints. — Ver. 15. But if they are. As your charges 
 show them to be. Words, Doctrine. Names. Comp. 
 5. Judge. Emphatic; these questions it was not his 
 office to decide. Though Gallio's motive was mainly 
 religious indifference, his action was right and a model 
 that should be imitated by every secular government : 
 matters that merely pertain to man's relation to God and 
 religion the state ought not to meddle with. (Comp. 
 Matt. xxii. 21.) I am not minded. Do not want or 
 wish. — Ver. 16. Drave. An archaic form for drove. — 
 Ver. 17. Sosthenes. Some suppose that he afterwards 
 became a Christian and assistant of Paul, and is identical 
 with the person of that name mentioned i Cor. i. i, 
 though that name was of frequent occurrence. None of 
 these things. Nothing that occurred there, the noise, 
 the beating, etc. 
 
 (B.) The Conclusion of Paul's Second Missionary 
 Tour and the Beginning of the Third. 
 
 18-23. And Paul, having tarried after this yet many days, took his leave 
 of the brethren, and sailed thence for Syria, and with him Priscilla and 
 Aquila; having shorn his head in Cenchreas : for he had a vow. And they 
 came to Ephesus, and he left them there : but he himself entered into the 
 synagogue, and reasoned with the Jews. And when they asked him to 
 abide a longer time, he consented not ; but taking his leave of them, and 
 saying, I will return again unto you, if God will, he set sail from Ephesus. 
 And when he had landed at Caesarea, he went up and saluted the church, 
 and went down to Antioch. And having spent some time there, he departed, 
 and went through the region of Galatia and Phrygia in order, stablishing 
 all the disciples. 
 17 
 
258 THE ACTS. [xviii. 18-23. 
 
 In consequence of the governor's indirect protection 
 Paul for a good many days continued his work at Corinth, 
 and then, having laid the foundation of one of the most 
 prosperous churches, went back to Syria, the province to 
 which Palestine formed a sort of an appendage, accom- 
 panied by his friends and co-workers Priscilla and Aquila. 
 But before he left the scene of his last activity, he 
 concluded a private vow by having his head shorn at 
 Cenchreae, the eastern harbor of Corinth, where a Chris- 
 tian church existed at an early date (18; comp. Rom. 
 xvi. i). He stopped for some time at Ephesus in Asia 
 Minor, where he left his friends, no doubt to do pioneer 
 work in the cause of Christianity, he himself setting them 
 an example by immediately preaching the Gospel to the 
 members of his own people at their sabbatical meetings 
 (iqV But when these asked him to stay longer, he, glad- 
 dened as his heart must have been at this favorable recep- 
 tion of the Gospel, could not consent, feeling it his duty 
 to return as soon as possible to Jerusalem ; but he pro- 
 mised them, God willing, to see them again on his return 
 (20 sq.). From Ephesus he went to Caesarea, the most 
 convenient harbor for those that wanted to go to Jeru- 
 salem, and then up to this city, the seat of the mother 
 congregation of Christianity. He greeted the brethren, 
 especially the apostles living there, but stayed only a 
 short time, going from there to Antioch, the starting- 
 point of his journeys (22). Remaining here for some 
 time, he went out upon his third missionary tour 
 (A. D. 56-59), passing, as was natural, first through the 
 churches, one after the other, situated in the eastern part 
 of Asia Minor, and strengthening them in their most 
 holy faith by relating his encouraging experiences as 
 well as by further instruction, admonition, and consola- 
 tion (23). 
 
XVIII. i8, ig.] PAUrS SECOND TOUR CONCLUDED. 259 
 
 Ver. 18. Priscilla and Aquila. The former seems to 
 have been the most zealous and energetic, and perhaps 
 also the most gifted and learned, as in most passages she 
 is mentioned first. (Comp. 26; Rom. xvi. 3 ; 2. Tim. iv. 
 19; — xviii. 2 ; i. Cor. xvi. 19.) Having shorn his head. 
 In accordance with the customs of the Jews (Num. vi. 
 I sqq.) Paul had taken upon himself a vow, perhaps as an 
 expression of his gratitude for the protection and blessing 
 God had vouchsafed unto him during his stay at Corinth. 
 It was only natural for the Jewish Christians to live in 
 accordance with the customs of their people as far as 
 they were not in conflict with the Gospel, at least as long 
 as the temple and the Jewish polity existed ; and this 
 even aside from peculiar circumstances that may have 
 moved Paul to act as he did. (Comp. xvi. 3 ; xxi. 20 sqq.) 
 Some commentators, however, construe this clause, 
 havijig sJiorii, etc., with Aquila, and regard that as the 
 reason why Aquila here is mentioned after Priscilla, but 
 cannot give a satisfactory reason for the same order 
 in ver. 26. Grammatically, doubtless, Aquila having 
 shorn, etc., can belong together ; yea, it is even the 
 most natural and obvious construction. Yet we fail 
 to see any reason for making such a statement concern- 
 ing an entirely secondary personage, whilst, if referring 
 to Paul, the subject of the whole verse, it adds something 
 to the picture of him who, though the apostle of the 
 Gentiles, was as loyal to his own people and their customs 
 as loyaltyto Christ and His Gospel would permit. — Ver. 19. 
 Ephesus. "The most important commercial city of Asia 
 Minor. It was situated on a fertile plain, through which 
 ran the river Cayster, just before it empties into the sea, 
 with mountains on three sides, and the Icarian Sea on the 
 west. . . . Ephesus was visited by Paul on his second 
 missionary tour (Acts xviii. 19-21), and the Church here 
 
26o THE ACTS. [XVIII. 19. 
 
 was distinguished by ha\dng the great apostle ' for its 
 founder, St. John for its counselor, and Timothy for its 
 bishop.' It was here that Apollo was instructed by 
 Aquila and Priscilla, and St. John spent his last years, 
 and probably wrote his Gospel and Epistles. On his 
 second visit Paul dwelt in Ephesus from two to three 
 years (Acts xix.), and preached with great success. The 
 third cecumenical council, which defined the doctrines of 
 the Church against Nestorius, met at Ephesus (A. D. 431). 
 The site of the once populous and magnificent city is 
 now occupied by a squalid Turkish village. In apostolic 
 times the most remarkable building in Ephesus was the 
 temple of Diana, one of the Seven Wonders of the World. 
 It was built of the purest marble, and was 425 feet in 
 length and 220 feet in breadth. The roof was supported 
 by 127 marble columns 60 feet high. This magnificent 
 structure was destroyed by the Goths when they ravaged 
 the city, 262 A. D., and it was not until 1869 that its re- 
 mains were brought to light by Mr. J. T. Wood, who 
 spent eleven years, from 1862 to 1874, in exploring the 
 site of the ancient city." {Concise Cyclopedia^ He left 
 them there. They seem to have made their home here 
 for some time (comp. i Cor. xvi. 19) ; afterwards, how- 
 ever, we find them at Rome (comp. Rom. xvi. 3) ; then 
 again near Timothy, in or about Ephesus (2 Tim. vi. 19). 
 " The use of opportunities is one great lesson from their 
 history. Paul probably availed himself of his intercourse 
 in their common trade to bring the Gospel home to the 
 Jew Aquila, he to his wife ; she and he together, as true 
 yoke-fellows in the Lord, to all within their reach : to 
 Apollos, who became the mighty champion of Christian- 
 ity, convincing the Jews from the Scriptures at Corinth 
 (Acts xviii. 24 sqq.) ; setting up ' a church in their house * 
 wherever they were: in Ephesus ; then at Rome, risking 
 
XVIII. 19-23-] PAUVS SECOND TOUR CONCLUDED. 261 
 
 their lives for Paul, and earning the thanks of ' all the 
 churches of the Gentiles.' " (FauSSET, Bible Cyclopedia}^ 
 Reasoned. Comp. xvii. 2. — Ver. 21. Saying. Some 
 manuscripts add here what is also found in the Author- 
 ized Version, I must by all means keep this feast that comet h 
 in Jerusalem. The feast that comet h may mean the Pass- 
 over, the main festival of the Jews ; some, however, think 
 of Pentecost (A. D. 55). These words may have been 
 first written in the margin as a probable guess at the 
 cause of Paul's hurry, and then by the mistake of a 
 copyist incorporated in the text itself. I will return, etc. 
 Comp. xix. I. — Ver. 22. Cassarea. Comp. viii. 40. He 
 went up- Some understand this as meaning Caesarea, 
 this city itself, or the meeting-place of the congregation, 
 having occupied a higher situation than the coast where 
 Paul had landed ; and it cannot be denied that gram- 
 matically this is the obvious interpretation, especially if 
 the words mentioned in the note to the preceding verse 
 are not genuine, but only a gloss that by mistake has 
 crept into the text. But the words, he ivent tip, seem to 
 be entirely superfluous if they refer to Caesarea, especially 
 in such a succinct narrative as we have here, and the 
 following words, and went doivn to Antioch, are more 
 suitable when Jerusalem is the place from which he zvent 
 dozen, its location being much higher than that of 
 Antioch, whilst this is not the case with Csesarea. (Comp. 
 John ii. 13 ; vii. 8.) This journey to Jerusalem, Paul's 
 fourth after his conversion, if it really took place, is not 
 mentioned Gal. ii. ; but this can be explained by the 
 brevity of this visit, which in itself would have prevented 
 Paul's receiving instruction from the other apostles as to 
 the Gospel that he was to preach (comp. Gal. i. 1 1 sqq.), 
 and hence needed no mention there. Antioch, Comp. 
 xi. 20. — Ver. 2^. Qalatia and Phrygia. Comp. xvi. 6. 
 
262 THE ACTS. [xviii, 23. 
 
 Paul appears to have taken the opposite course from the 
 one taken in his second missionary tour, first going north- 
 west to the congregations in Galatia and from there 
 southwest to Phrygia and Ephesus ; and this would seem 
 entirely natural, if he intended to go to Ephesus after 
 visiting the congregations founded by him before. Some, 
 however, regard Galatia as taken in the wider sense, as 
 the name of the Roman province that included also 
 Pisidia, Isauria, Lycaonia, and some districts of Phrygia, 
 so that the cities of Iconium, Lystra, and Derbe (comp. 
 xiv. I sqq.) would be included. But we see from xiv. ii 
 that Luke looks upon these cities as belonging to 
 Lycaonia; and he mentions Galatia only after Paul has 
 gone from those cities through Phrygia, hence regards 
 Galatia as a country separated from those cities by Phrygia 
 (xvi. 1-6). Consequently the Acts use Galatia in the 
 stricter, customary, not in the political sense recently 
 introduced by the Romans, and this is also the rule with 
 the profane writers of that time. 
 
 (C.) Apollos at Ephesus and Corinth. 
 
 24-28. Now a certain Jew named Apollos, an Alexandrian by race, a 
 learned man, came to Ephesus ; and he was mighty in the scriptures. This 
 man had been instructed in the way of the Lord ; and being fervent in 
 spirit, he spalce and taught carefully the things concerning Jesus, knowing 
 only the baptism of John : and he began to speak boldly in the synagogue. 
 But when Priscilla and Aquila heard him, they took him unto them, and 
 expounded unto him the way of God more carefully. And when he was 
 minded to pass over into Achaia, the brethren encouraged him, and wrote to 
 the disciples to receive him : and when he was come, he helped them much 
 which had believed through grace : for he powerfully confuted the Jews, 
 and that ^vHnXx'd^., shewing by the scriptures that Jesus was the Christ. 
 
 During the stay of Priscilla and Aquila at Ephesus and 
 before Paul's return to that place a certain Jew, Apollos, 
 a native of Alexandria in Egypt, came there. He was a 
 
XVIII. 24-28.] APOLLOS AT EPHESUS AND CORINTH. 263 
 
 man that in an unusual measure possessed the gift of 
 eloquence and at the same time had a good and ready 
 knowledge of the Old Testament Scriptures (24). He 
 had already been instructed in the Gospel revelation of 
 the only true way to happiness and salvation, and having 
 a burning zeal to spread the glad tidings, he, to the best 
 of his ability, spoke privately and publicly of what he 
 knew concerning Jesus of Nazareth, though at that time 
 he was acquainted with the teaching and baptism of 
 John only (25). When in his zeal he began to speak 
 frankly of his faith to the members of his people, Pris- 
 cilla and Aquila, perceiving immediately that he was still 
 lacking in knowledge, entered upon a friendly intercourse 
 with him and imparted to him a more accurate concep- 
 tion of saving truth (26). And when he expressed the 
 desire to cross over to Greece, the brethren in the faith 
 encouraged him in this, knowing that he would find a 
 most promising field of labor there, and gave him a letter 
 of recommendation. And Apollos soon showed himself 
 worthy of this ; for by the grace of God he became of 
 great use to the Church at Corinth (27), in public debate 
 powerfully confuting the Jewish objections to the Gospel, 
 proving by means of the Old Testament Scriptures that 
 in Jesus of Nazareth the promised Messiah had truly 
 
 appeared (28). 
 
 Ver. 24. Apollos. Abbreviated form of Apollonios. 
 (Comp. I Cor. i. 12; iii. 5 sq. ; iv. 6.) An Alexandrian. 
 "Alexandria was founded by Alexander the Great, 
 332 B. C. Next to Rome and Antioch, it was the most 
 magnificent city of antiquity, as well as the chief seat of 
 Grecian learning and hterature. Large numbers of Jews 
 made it their home. At the opening of the present 
 century-it had fallen into decay, and was but a small vil- 
 lage ; but it has regained its former prosperity and now 
 
264 THE ACTS. [xviii. 24-27. 
 
 has a population of over 200,000. Alexandria was the seat 
 of the famous catechetical school, which tradition says was 
 established by St. Mark the Evangelist. Panta^nus was 
 the first teacher of the school of whom we know with 
 certainty. He was succeeded by Clement, whose successor 
 was Origen." {Concise Cyclopedia^ A learned man. 
 Better, an eloquent man. (Comp. 28.) His learning is 
 expressed in the last clause of this verse, mighty in the 
 Scriptures. Also passages in Corinthians that refer to 
 him as by some opposed to Paul indicate that his special 
 gift was eloquence. (Comp. i Cor. ii. 1-4; 2 Cor. x. 10.) 
 — Ver. 25. The way of the Lord. The way of salvation 
 as revealed and prepared by Christ. (Comp. ix. 2.) 
 Fervent in Spirit. His heart was burning with zeal. 
 (Comp. Rom. xii. 1 1 .) Knowing only the baptism of John. 
 (Comp. xix. I sq.) It would seem that Apollos had been 
 taught and baptized by a disciple of John the Baptist 
 who had not been in connection with the disciples of 
 Christ, either not at all or at least not after Christ's resur- 
 rection and ascension. So he had no knowledge of the 
 institution of baptism in the form and manner prescribed 
 by Christ nor of the fuller revelation of Christ especially 
 through His death, resurrection, ascension, and pouring 
 out of the Holy Ghost. But what he knew of Jesus of 
 Nazareth, as it had been taught by John to his disciples 
 and by them again to others, this he fully and even 
 enthusiastically believed and communicated to others. 
 He does not seem to have been baptized again — also a 
 proof that the baptism of John was essentially the same 
 as the baptism instituted by Christ. (Comp. i. 5 ; xix. 
 4 sq.) — Ver. 26. The way of God. The same as the way 
 of the Lord {2^), viz. the way of salvation that the Triune 
 God has prepared and revealed unto men. — Ver. 27. Was 
 minded. Wished, desired. Achaia, Comp. 12. Wrote 
 
xviii. 27, 28.] AFOLLOS A T EPHESUS AND CORINTH. 265 
 
 to the disciples. The first instance of this afterwards so 
 frequent means of ensuring and protecting Christian hos- 
 pitahty. (Comp. 2 Cor. iii. i.) Some translate here as 
 follows, The brethren zvrote encouragingly to the disciples, 
 viz. encouraging the latter to receive Apollos though as 
 yet a perfect stranger to them. Both translations give 
 a fitting sense ; but the former, i. e. the one in the 
 Revised Version, seems to us to be more in conformity 
 with the order of words in the original and also the tense 
 of the verb translated encouraged, the literal translation 
 being, having encouraged, the brethren zorote to the disciples 
 to receive him, and not, the brethren lurote to the disciples, 
 encouraging to receive him. Through grace. Can be con- 
 strued with either helped, or believed; the latter con- 
 struction is favored by the position of the words, the 
 former by the general sense and the context.— Ver. 28. 
 Publicly. According to its position can be connected 
 with confuted as well as with shevuing ; the former con- 
 nection seems preferable. 
 
THE THIRD MISSIONARY TOUR OF PAUL— 
 A. D. 56-59 (Chs. XIX.— XXI, 16). 
 
 CHAPTER XIX. 
 
 Paul at Ephesus. 
 
 (A.) TJic Disciples of John at Ephesus. 
 
 1-7. And it came to pass, that, while ApoUos was at Corinth, Paul 
 having passed through the upper country came to Ephesus, and found 
 certain disciples : and he said unto them, Did ye receive the Holy Ghost 
 when ye believed ? And they said unto him, Nay, we did not so much as 
 hear whether the Holy Ghost was given. And he said. Into what then were 
 ye baptized ? And they said. Into John's baptism. And Paul said, John 
 baptized with the baptism of repentance, saying unto the people, that they 
 should believe on him which should come after him, that is, on Jesus. And 
 when they heard this they were baptized into the name of the Lord Jesus. 
 And when Paul had laid his hands upon them, the Holy Ghost came on 
 them : and they spake with tongues, and prophesied. And they were in all 
 about twelve men. 
 
 Whilst Apollos was thus laboring at Corinth, Paul, 
 
 having gone through the inland districts of Asia Minor, 
 
 came to Ephesus and there met about a dozen men that 
 
 passed by the name of Christians (i), but whom he soon 
 
 found to be without the gifts of the Holy Spirit. Hence 
 
 he put the question to them whether they had at all 
 
 received such gifts when they had come to believe in 
 
 Christ ; and he received the answer that they had not 
 
 even learned that these gifts, promised for the time when 
 
 266 
 
XIX. 2-6.] PAUL AT EPHESUS. 267 
 
 the Messiah had appeared, were already to be had (2). 
 And to the other question of Paul what, then, had been 
 proposed to them as the object of faith and confession 
 when they were baptized, they replied, that it was only 
 what John proposed as such an object to those that were 
 baptized by him, namely, the Messiah still to appear and 
 therefore imperfectly revealed and understood (3). Paul 
 then explained to them that John's baptism was intended 
 to lead to repentance and, in connection with his preach- 
 ing, to pave the way for faith in the Messiah that was 
 already coming; and that now He had come and revealed 
 Himself in the person of Jesus of Nazareth (4). Having 
 learned this, those men immediately asked to be baptized 
 as believers in Jesus as the promised Lord and Saviour 
 of mankind (5). And when Paul had laid his hands upon 
 them, they also received the miraculous gifts of the Holy 
 Spirit, speaking with tongues and prophesying (6). 
 
 Ver. I. The upper country. The countries mentioned 
 xviii. 23, called so in contradistinction to the western 
 coast of Asia Minor where Ephesus was situated. The 
 name upper districts, or country, was customary for the 
 eastern parts of Asia Minor, the coast near Ephesus 
 being lower. Disciples. Christians in a wider sense, 
 regarding themselves as such and associating with the 
 Christians. — Ver. 2. Did ye receive, etc. The form of 
 the question in the original implies doubt and uncer- 
 tainty. We did not so much as hear, etc. This can 
 hardly be understood as meaning that they had not 
 even heard of the existence of the Holy Ghost, seeing 
 that John had so distinctly spoken about Him (e. g. 
 Mark i. 8 ; John iii. 34); but it must be understood in 
 the light of John vii. 39. Even those that simply knew 
 the Old Testament Scriptures could not be in doubt 
 about the existence of the Holy Spirit. (Comp. 2 Sam. 
 
268 THE ACTS. [xix. 2-4. 
 
 xxiii. 2, 3 ; Isa. Ixi. i ; Ixiii. 10, 11, 14.) " They were ignor- 
 ant of the first Christian Pentecost and its marvels. They 
 knew nothing of His miraculous influences. . . . There 
 were, we may well conceive, followers of the Baptist in 
 many foreign lands. His stirring call to repentance, his 
 burning summons to Israel with the old prophetic fervor 
 to turn again to their Lord, found a response in many a 
 world-weary heart far beyond the desert where he 
 preached ; and as we have stated above, this whole nar- 
 rative, first concerning Apollos, and now of these un- 
 known ones, is introduced to tell us that in ways similar 
 to the one here narrated, through the instrumentality of 
 believers like Priscilla and Aquila and Paul, the great 
 majority of the hearers of the Baptist were brought to 
 the full knowledge of the faith of Christ." {Pop. Conim^ 
 — ^Ver. 3. Into John's baptism. With regard to their 
 faith and confession when they were baptized their at- 
 tention was directed to the baptism of John ; their bap- 
 tism was to be, in essence and ef^cacy, like unto that ad- 
 ministered by John. From this it would seem that they 
 had not been baptized by John himself, but rather by 
 some one of his disciples (comp.xviii. 25); and how well 
 these disciples had understood or remembered the teach- 
 ings of John we have no means of knowing, there being 
 doubtless a great difference between different ones : the 
 one that instructed and baptized Apollos might know 
 more than the one that baptized these twelve, and hence 
 there could be, and probably was, a great difference be- 
 tween the religious knowledge of Apollos and that of 
 these men. — ^Ver. 4. Baptism of repentance. Comp. i. 
 5. If John's baptism was intended to bring about re- 
 pentance unto remission of sins (Mark i. 4), it must have 
 been essentially the same as Christian baptism ; for re- 
 pentance unto remission of sins cannot be without faith 
 
XIX. 4-6.] fOHX'S DISCIPLES. 269 
 
 and the Holy Ghost, and such a repentance is exactly 
 what Christian baptism is intended to effect and seal 
 (Tit. iii. 5, 6). They should believe on him which 
 should come after him. That being the difference be- 
 tween John's baptism and Christ's, the latter directing 
 and requiring men to believe in the One that Jiad already 
 coDic and finished His work. The baptism of John and 
 that of Christ's disciples before His death, resurrection, 
 and ascension (John iv. i, 2) were without any doubt 
 identical, and of no other baptism could Nicodemus 
 understand Jesus to be speaking (John iii. 5) ; and yet 
 Jesus says of it, " Except a Jiiaii be born of %vater and tJie 
 Spirit, he cannot enter into the kingdom of God ; " in 
 other words, He identifies it with the baptism instituted 
 by Himself. (Comp. Tit. iii. 5 sq.) — Ver. 5. They were 
 baptized. Of course, by Paul or his assistants. (Comp. 
 I Cor. i. 14 sqq. ; Acts x. 48.) An accurate and unbiased 
 examination and interpretation of the holy record can- 
 not but lead to this understanding. The baptism of 
 John was a baptism founded upon, and pointing to, the 
 Messiah that zvas already coming, and hence, as a rule, 
 was regarded as a sufficient initiation into the New Tes- 
 tament kingdom of God, as in the case of the apostles 
 and of ApoUos (comp. xviii. 25) ; but, being what it was, it 
 could not preclude, under certain exceptional circumstan- 
 ces, e. g. when the teaching accompanying it had been very 
 imperfect, the baptism founded upon, and pointing to, 
 the Messiah that already has come and performed His 
 redemptive work. Into the name of the Lord Jesus. 
 Comp. ii. 38. — Ver. 6. The Holy Ghost came on them. 
 Comp. viii. 14 sqq. And. The usual consequence in 
 those times. Spake with tongues. In an ecstatic condi- 
 tion uttered sounds of rapturous devotion and joy that 
 could not be understood without special interpretation. 
 
270 THE ACTS. [XIX. 6. 
 
 (Comp. I Cor. xii. 10; xiv. i sqq.) This speaking with 
 tongues cannot be essentially different from the spcakiiig 
 zvith other tongues (ii. 4, 6 ; comp. x. 46). Prophesied. 
 Gave utterance to divine truth by divine inspiration 
 (comp. xi. 27). And this they did for some time, as the 
 tense of the verbs (Imperfect) implies. 
 
 (B.) Pa2il at Ephcsiis. 
 
 8-41. And he entered into tlie synagogue, and spake boldly for the 
 space of three months, reasoning and persuading as to the things concern- 
 ing the kingdom of God. But when some were hardened and disobedient, 
 speaking evil of the Way before the multitude, he departed from them, and 
 separated the disciples, reasoning daily in the school of Tyrannus. And 
 this continued for the space of two years ; so that all they which dwelt in 
 Asia heard the word of the Lord, both Jews and Greeks. And God wrought 
 special miracles by the hands of Paul: insomuch that unto the sick were 
 carried away from his body handkerchiefs or aprons, and the diseases de- 
 parted from them, and the evil spirits went out. But certain also of the 
 strolling Jews, exorcists, took upon them to name over them which had the 
 evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom 
 Paul preacheth. And there were seven sons of one Sceva, a Jew, a chief 
 priest, which did this. And the evil spirit answered and said unto them, 
 Jesus I know, and Paul I know; but who are ye } And the man in whom 
 the evil spirit was leaped on them, and mastered both of them, and prevailed 
 against them, so that they fled out of that house naked and wounded. And 
 this became known to all, both Jews and Greeks, that dwelt at Ephesus ; 
 and fear fell upon them all, and the name of the Lord Jesus was magnified. 
 Many also of them that had believed came, confessing, and declaring their 
 deeds. And not a few of them that practised curious arts brought their 
 books together, and burned them in the sight of all : and they counted the 
 price of them, and found it fifty thousand pieces of silver. So mightily 
 grew the word of the Lord and prevailed. 
 
 Now after these things were ended, Paul purposed in the spirit, when he 
 had passed through Macedonia and Achaia, to go to Jerusalem, saying. 
 After I have been there, I must also see Rome. And having sent into 
 Macedonia two of them that ministered unto him, Timothy and Erastus, he 
 himself stayed in Asia for a while. 
 
 And about that time there arose no small stir concerning the Way. For 
 a certain man named Demetrius, a silversmith, which made silver shrines 
 of Diana, brought no little business unto the craftsmen ; whom he gathered 
 
XIX. 8, 9] PAUL AT EPHESUS. 27 1 
 
 together, with the workmen of like occupation, and said, Sirs, ye know that 
 by this business we have our wealth. And ye see and hear, that not alone 
 at Ephesus, but almost throughout all Asia, this Paul hath persuaded and 
 turned away much people, saying that they be no gods, which are made 
 with hands : and not only is there danger that this our trade come into dis- 
 repute ; but also that the temple of the great goddess Diana be made of no 
 account, and that she should even be deposed from her magnificence, whom 
 all Asia and the world worshippeth. And when they heard this, they were 
 filled with wrath, and cried out, saying, Great is Diana of the Ephesians. 
 And the city was filled with the confusion : and they rushed with one ac- 
 cord into the theatre, having seized Gaius and Aristarchus, men of Mace- 
 donia, Paul's companions in travel. And when Paul was minded to enter 
 in unto the people, the disciples suffered him not. And certain also of the 
 chief officers of Asia, being his friends, sent unto him, and besought him 
 not to adventure himself into the theatre. Some therefore cried one thing, 
 and some another : for the assembly was in confusion ; and the more part 
 knew not wherefore they were come together. And they brought Alexander 
 out of the multitude, the Jews putting him fonvard. And Alexander 
 beckoned with the hand, and would have made a defence unto the people. 
 But when they perceived that he was a Jew, all with one voice about the 
 space of two hours cried out. Great is Diana of the Ephesians. And when 
 the townclerk had quieted the multitude, he saith. Ye men of Ephesus, 
 what man is there who knoweth not how that the city of the Ephesians is 
 temple-keeper of the great Diana, and of the image which fell down from 
 Jupiter ? Seeing then that these things cannot be gainsaid, ye ought to be 
 quiet, and to do nothing rash. For ye have brought hither these men, 
 which are neither robbers of temples nor blasphemers of our goddess. If 
 therefore Demetrius, and the craftsmen that are with him, have, a matter 
 against any man, the courts are open, and there are proconsuls : let them 
 accuse one another. But if ye seek anything about other matters, it shall 
 be settled in the regular assembly. For indeed we are in danger to be 
 accused concerning this day's riot, there being no cause for it : and as 
 touching it we shall not be able to give account of this concourse. And 
 when he had thus spoken, he dismissed the assembly. 
 
 In accordance with his custom Paul also here at Ephe- 
 sus first preached the Gospel to his own people, frankly 
 conversing with them for a quarter of a year and con- 
 vincing them that what he taught concerning the king- 
 dom of heaven was nothing but divine truth (8). But 
 when some of them hardened their hearts to the divine 
 call extended to them through his preaching, yea, spoke 
 
272 THE ACTS. [xix. 9-21. 
 
 evil of the way to heaven as revealed in the Gospel, and 
 this publicly, he withdrew from their assemblies, taking 
 his faithful hearers with him, and henceforth preached 
 daily in the private school of a certain Tyrannus (9). 
 Thus Paul labored for two years, so that every inhabi- 
 tant of western Asia Minor, whether Jew or Gentile, 
 could hear the word of saving truth (10). And this 
 preaching of Paul was confirmed by extraordinary won- 
 ders performed through him (11), even pieces of his 
 clothing transmitting the healing power given him by 
 God and called forth by the incipient faith of the people 
 (12). Perceiving this, some of the itinerant Jewish ex- 
 orcists, men claiming to be in possession of magical arts 
 derived from wise Solomon, undertook to cast out 
 demons by commanding them to depart in obedience to 
 that Jesus whom Paul preached (13). Thus seven sons 
 of a high priest tried this (14). But when in one case 
 two of them did so, the demon possessing the person 
 concerned declared that he fully recognized the author- 
 ity both of Jesus and Paul, but in no wise their own (15), 
 and overpowering and maltreating them he forced them 
 to flee out of the house (16). This occurrence, of course, 
 became known everywhere in the city and caused the 
 name of Jesus to be both feared and praised (17). And 
 many of those that now had become believers in Christ 
 openly confessed their former evil practices (18), and 
 especially a number of those that had practised sor- 
 cery and other superstitious arts brought the books 
 that taught those abominations and publicly burned 
 them, though their price was very high, namely, about 
 $9,000, or, as some think, even $30,000 (19). Thus, then, 
 the Gospel spread externally and manifested also its heart- 
 changing power (20). Now Paul resolved to make a 
 journey to Jerusalem, taking his way through Macedonia 
 
XIX. 21-28.] PAUL AT EPHESUS. 273 
 
 and Achaia, and then to carry out his long-cherished 
 desire of visiting the church at Rome (21). So he sent 
 before him two of his assistants, Timothy and Erastus, 
 whilst he himself remained yet for some time in Asia 
 Minor (22). But his activity at Ephesus was not to come 
 to a close before a tumult had been raised by the oppo- 
 nents of the Gospel truth (23). Ephesus boasted of 
 possessing one of the seven wonders of the world, namely, 
 the celebrated temple of Diana, a goddess worshipped 
 by many nations of Asia. The pilgrims visiting this 
 temple were wont to take with them as memorials and 
 amulets small models of the building which were made 
 of wood, silver, or gold. There lived at that time at 
 Ephesus a silversmith by the name of Demetrius who gave 
 employment to many by having such silver models made 
 (24). When he saw that the preaching of Paul was 
 listened to and accepted by many, he became afraid of 
 losing a considerable part of his trade, and, using religious 
 fanaticism as a convenient and helpful cloak, he called 
 together the artisans employed by him, as also their 
 workmen, and apprised them of the great danger threat- 
 ening, in the first place, themselves in consequence of the 
 success hitherto attending the endeavor of Paul to prove 
 to his hearers coming from all parts of Asia Minor that 
 there is but one true God and that the supposed gods of 
 the heathen are simply idols created by the depraved 
 fancy of man, and that hence no divine power attached 
 to their images (25 sq.); and then threatening also the 
 goddess, namely, that her temple may become disre- 
 garded and that something may be lost of her majesty so 
 far venerated by the inhabitants not only of Asia Minor 
 but of the whole Avorld (27). These men, of course, were 
 filled with anger and then gave vent to their feelings by 
 shouting the praises of their goddess (28). And this com- 
 17 
 
2 74 THE ACTS. [XIX. 29-38. 
 
 motion spread throughout the city, and everybody ran 
 to the theatre, the usual place for public meetings. Two 
 travelling companions of Paul, the Macedonians Gains 
 and Aristarchus, were compelled to go with them (29). 
 Paul himself wanted to go among the crowd to defend 
 his faith and activity ; but his brethren in the faith did 
 not permit him to do so, fearing, no doubt, that the 
 fanaticism of the populace would merely be increased 
 thereby (30). Some also of the principal religious oi^cers 
 of the province, who had learned to esteem him, sent 
 messengers entreating him not to take such a risk (31)^ 
 Meanwhile the excited populace had come together for 
 an irregular, unlawful meeting, the majority not knowing 
 at all why they had assembled (32). At last a Jew by 
 the name of Alexander was thrust forward by his core- 
 ligionists to defend them against the possible assumption 
 of siding with their countryman Paul, and at the same 
 time he was instructed by the authors of the tumult 
 to defend them and their cause before the people 
 (33). But when he was recognized as a Jew, heathen 
 fanaticism prevailed, and nothing was listened to but 
 universal and continuous wild shouts in praise of Diana 
 (34). Then the town-clerk intervened and quieted 
 the noisy crowd, stating that their most humble devotion 
 to the goddess and her heaven-given image could and 
 would not be questioned by any one (35) ; hence there 
 was not the least necessity or excuse for such an excite- 
 ment or uproar (36). To do anything to those compan- 
 ions of Paul that had been dragged to the meeting would 
 be rash and unjustifiable, since they had neither com- 
 mitted a crime against the temple nor against the goddess 
 herself (37). If Demetrius and his associates had any 
 personal charges to make, they could and should take the 
 proper course, bringing a suit before the proconsul, or 
 
XIX. S-io.] PAUL AT EPHESUS. 275 
 
 governor, when he held court (38). All other matters 
 could be adjusted in the regular, legal assembly of the 
 people (39). To proceed in such an unjustifiable way- 
 might even subject the city to a charge of riot, a crime 
 that the Roman government was sure to punish 
 severely (40). 
 
 Ver. 8. Reasoning. Comp. xvii. 2. Persuading. The 
 result of the reasoning. The things concerning the 
 kingdom of God ; e. g. that Christ had founded it by His 
 vicarious life, sufferings, and death ; that every one who by 
 faith accepted Him as his Lord and Saviour was a member, 
 etc. — Ver. 9. Were hardened. Lit. bccai/ic hard, obstinate, 
 stubborn. When a man hardens himself by wilfully and 
 persistently withstanding the divine grace and will, God 
 at last withdraws His grace from him and delivers him 
 over to the power of sin and Satan, so that his conversion 
 and salvation become more and more difficult and finally 
 impossible. (Comp. Rom. i. 21-26 ; Ex. xiii. 15 ; vii. 3, 22 ; 
 Heb. iii. 13 ; Rom. ix. 18.) It is not necessary to assume 
 here more than a self-hardening, which, if persisted in, 
 would, of course, lead to divine hardening. Disobedient. 
 Towards the Gospel call, remaining in their unbelief. Way. 
 Comp. xviii. 25, Reasoning, Comp. xvii. 2. Tyrannus. 
 Probably a Greek teacher of rhetoric or philosophy, 
 though some suppose him to have been a Jew teaching 
 rabbinical traditions. It may also be that the school of 
 Tjraiunts was the name of a locality, Tyrannus himself 
 being no more the teacher, — Ver. 10. Two years. No 
 doubt the three months mentioned ver. 8 are to be added 
 to these two years in stating the whole time of Paul's 
 stay at Ephesus ; but the question is whether the same 
 is to be done with regard to the " while " spoken of ver. 
 22, We think so, because of what is stated in vers, 21, 
 22 and XX. 1,31. See the explanation given there. So 
 
276 THE ACTS. [XIX. 10-13. 
 
 that all . . . heard. Lit. so that all could hear (Infin- 
 itive). Asia. Comp. ii. 9. Both Jews and Greeks. 
 
 \A^. not only Jczvs but also Greeks. (Comp. Rom. i. 16.) 
 Greeks. Including proselytes of the gate (comp. viii. 27). 
 About this time, close of A. D. 55 or beginning of 
 56, Paul most probably wrote the Epistle to the Gala- 
 tians (Gal. i. 6). — Ver. 11, Special. \J\.\..not the common. 
 Miracles. \J\\.. pozvers. (Comp. ii. 22.) — Ver. 12. Comp. v. 
 1 5 ; Matt. ix. 20 sqq. Body. Lit. surface of the body, skin. 
 Whatever was used as a vehicle conveying the miraculous 
 power of healing had been in immediate contact with 
 Paul's person, showing that the power was inherent in 
 him, not in anything belonging to him. Aprons. Linen 
 coverings that workmen and servants used to wear. And 
 the evil spirits went out. Something that could be ex- 
 pected as being connected with the healing of diseases, 
 and still not simply a special kind of this. (Comp. Luke iv. 
 40 sq.) Beiiig possessed zvitJi a devil was not merely an 
 especially grievous natural disease. (Comp. Matt. iv. 24.) 
 — Ver. 13. Comp. Matt. xii. 27. Ephesuswas from olden 
 times considered a seat of heathen magic ; hence, it is not 
 to be wondered at that Jewish magicians were also to be 
 found there. "There were, as heathen writers tell us, 
 numbers of these Jews in various parts of the world, who 
 wandered about trading on the credulity of men and 
 women, professing to be magicians, fortune-tellers, prac- 
 tising the exorcism of evil spirits. Among the Hebrew 
 race there seems always to have existed a strange hanker- 
 ing after these dealings with unlawful arts, and we find in 
 the Pentateuch repeated laws and enactments against 
 these sorcerers, witches, dealers in enchantments, and the 
 like. At the time of our Lord many of the Jewish 
 exorcists pretended to possess a power of casting out evil 
 spirits by some occult art, which they professed was de- 
 
XIX. I3-I6.] PAUL AT EPHESUS. 277 
 
 rived from king Solomon. This legend Josephus relates 
 in the following terms : ' God enabled Solomon to learn 
 the art of expelling demons ; he left behind him the 
 method of using exorcism by which demons are driven 
 away so that they never return, and this manner of cure 
 is of great power unto this day.' These impostors, see- 
 ing with their own eyes that Paul could really do what 
 they only pretended to do, attempted to use what they 
 fancied was his powerful incantation ; powerful it was 
 indeed, only they were ignorant Jioiv that glorious name 
 alone could be used." {Popular Commentary^ By 
 Jesus. Who will punish you if you do not obey. Whom 
 Paul preacheth. This they added, perhaps, in order to 
 shield themselves against the charge that they were 
 believers in this Jesus who had been, and still was, re- 
 jected by their people. These persons are called exorcists^ 
 from a Greek word that means, to exact an oath, and then 
 also, to adjure, that is, to charge solemnly, as if under 
 oath or penalty. Hence, an exorcist is a person that, 
 really or pretendedly, casts or drives out an evil spirit by 
 religious or magical formulas or ceremonies, expels them 
 by means of adjuration, incantation, and the like. — Ver. 
 14. Chief priest. Whether a former ruling high priest, or 
 only a member of an old high-priestly family, is not known. 
 (Comp. iv. 6.) The name does not occur anywhere else 
 as that of a Jew. Which did this. Lit. doing this, i. e. 
 continually, as their occupation. — Ver. 15. Jesus I know. 
 Recognize Him as my superior and master. Paul I 
 know. As the servant of Jesus. (Comp. xvi. 17 ; Matt, 
 viii. 29.) Jesus and Paul are emphatic by position and 
 the definite article which points to the fact that they are 
 well known. Ye. Also emphatic, in contempt. — Ver 16. 
 Prevailed against them. Lit. and better, to distinguish 
 this expression from the preceding one, 7ised his strength 
 
278 THE ACTS. [XIX. 16-19. 
 
 against thcni, treated them with violence. If all the 
 seven brothers were present, as would seem to have been 
 the case, we must assume that two were alone, or more, 
 active. Naked. Either in our modern sense, i. e. without 
 any clothing ; or in the biblical sense, without the upper 
 garments. (Comp. Mark xiv. 51 ; John xxi, 7.) So that 
 they fled. Lit. so that they had to flee. — Ver. 17. Both 
 Jews and Greeks. Lit. not only Jews but also Greeks. 
 (Comp. 10.) Fear fell upon. Comp, Luke i. 12 ; Acts ii. 
 43. The first impression of something extraordinary, 
 especially supernatural, whether emanating from God or 
 Satan, is fear. The name . . . was magnified. Comp. 
 Luke vii. 16. That was the final result after the occur- 
 rence had been properly considered in its bearings : the 
 name of Jesus had to be recognized as above every other 
 name since He had revealed Himself also here as superior 
 to Satan and all his instruments whether demons or men. 
 (Comp. Phil. ii. 9 sqq.) — Ver. 18. Had believed. Had 
 come to believe and now were believers. Came, etc. 
 That they did this is looked upon as a natural consequence 
 of what had occurred. Deeds. Li a bad sense (comp. 
 Rom. viii. 1 3), and in a general sense. Whatever evil deeds 
 they had committed, they confessed and declared, made 
 known, disclosed, reported openly and frankly, without 
 keeping anything back. This was the first fruit of their 
 true repentance. (Comp. Matt. iii. 6.) — Ver. 19. Curious 
 arts. Lit. tJic (well-known) impertinent a)id snperfluous 
 things, especially magic. Their books. " These books 
 were, no doubt, parchment or papyrus, filled with these 
 partly Jewish, partly heathenish incantations, recipes for 
 love philters, formulas more or less ancient to be used in 
 casting out evil spirits, and the like. Ephesus, we know, 
 swarmed with magicians and astrologers ; and a portion 
 of the trade of the city, whither resorted so many pil- 
 
XIX. 19, 20.] PAUL AT EPHESUS. 279 
 
 grims to the shrine of Diana, consisted in these works 
 and formularies of incantation. The famous * Ephesian 
 letters ' or spells, to which an allusion is frequently made 
 by heathen writers, no doubt formed part of this unholy 
 property which these Christians . . , burned in this public 
 fashion ' before all men.' These ' Ephesian letters ' 
 were small slips of parchment in silk bags, on which 
 were written strange cabalistic words and sentences, 
 mysterious and often apparently meaningless. These, 
 men and women were in the habit of carrying about on 
 their persons as charms or amulets to shield them from 
 danger and from harm, or to procure them good fortune 
 in their undertakings. We read how Croesus, when on 
 his funeral pile, repeated these ' Ephesian spells.' 
 Again we are told, how once in the Olympian games an 
 Ephesian wrestler struggled successfully with his oppo- 
 nents from Miletus, because he had wound round his 
 ankles some of these ' Ephesian charms,' but that 
 being deprived of them he was twice overthrown." [Pop- 
 ular Cojinnoitar}'.) They counted. Most probably the 
 former magicians themselves. Fifty thousand pieces of 
 silver. Lit. of silver, or money, fifty thousand ; and the 
 question is, what is to be supplied, shekels, or dracJunas ? 
 As Luke wrote, not for Hebrew, but for Greek readers, 
 there is scarcely a doubt that the latter, not the former, 
 is to be supplied. A drachma was equivalent to about 
 17 cents in our American money, a shekel to about 60. 
 The price mentioned here is of course that of books of 
 such highly-prized contents, not of books merely of the 
 same size and number. — Ver. 20. So. Thus, in such a 
 manner and degree, in the way described ; it need not be 
 construed with mightily, though it can be, but may be 
 connected with greiv, or belong to the whole sentence. 
 Some even translate, " Thus the zvord grezv and prevailed 
 
28o THE ACTS, [XIX. 20-22. 
 
 according to thcpoivcr of the Lord,'' which also is in ac- 
 cordance with grammar, but not with the usage of Acts 
 where the zvord of the Lord, or of God, is a constantly oc- 
 curring expression, e. g. viii. 25 ; xiii.48 sq. ; xv. 35 sq. ; 
 xix. 10 (comp. I Thcss. i. 8 ; 2 Thess. iii. i) ; — iv. 29, 31 ; 
 vi. 2, 7 ; viii. 14; xi. i ; xii. 24; xiii. 5, 7, 44, 46, etc. 
 In our present passage, indeed, the usual order, the zvord 
 of the Lord, is reversed to, the Lord's ii'ord ; but that 
 simply emphasizes that it is the Lord's word, and explains 
 why it grew mightily. Grew, locally or externally ; 
 prevailed, internally, in the hearts of men, exerting and 
 manifesting its regenerating and sanctifying power there. 
 — Ver. 21. Now after these things were ended. Viz. 
 the teaching in the school of Tyrannus and what was 
 connected with it, as described vers. 10-20. Hence, we 
 think that the time spoken of in the next verse as a 
 w/^//^ is to be added to the three months mentioned in 
 verse 8 and the two years of verse 10. Purposed in 
 the spirit. Resolved. (Comp. v. 4.) When he had 
 passed, etc. So he wanted first to visit again the con- 
 gregations founded on the preceding tour in Europe 
 (comp. xvi. II sqq.), strengthening the brethren there and 
 finishing a collection for the support of the poor Chris- 
 tians in Palestine (i Cor. xvi. i sqq. ; 2 Cor. viii.; Rom. 
 XV. 25 sqq.). Achaia. Comp. xviii. 12. I must also 
 see Rome. He knew that this was according to God's 
 will. (Comp. xxiii. 11 ; Rom. xv. 22 sqq. ; i. 10 sqq.) — 
 Ver. 22. Erastus. Certainly the same as the one men- 
 tioned 2 Tim. iv. 20 ; perhaps also identical with the 
 treasurer of Corinth spoken of Rom. xvi. 23. Nothing 
 else is known concerning him. For a while. Perhaps 
 some months. (Comp. i Cor. v. 8 with xvi. 8.) Comp. 
 also the preceding verse. About this time Paul wrote 
 his first Epistle to the Corinthians (about Easter 58 ; 
 
XIX. 22-29.] PAUL AT EPHESUS. 281 
 
 comp. I Cor. xvi. 5 sqq.).— Ver. 23. Way. Comp. xviii. 
 
 25. Ver. 24. Shrines. Lit. temples, sanctuaries, viz. 
 
 miniature temples modelled after the actual building. 
 Craftsmen. Or, artificers. The temple of Diana at Ephe- 
 sus had been burnt B. C. 356 by the noted fanatic He- 
 rostratus, but rebuilt in a still more magnificent style, 
 being about the size of the renowned cathedral at Co- 
 logne ; later, A. D. 262, it was again burnt by the Goths. 
 (Comp. xviii. 19.)— Ver. 25. Sirs. Uxt.vicn. (Comp. ii. 22.) 
 By. Lit. 02it of, from, denoting the source. — Ver. 26. 
 See. Hereat Ephesus. Hear. Concerning other places. 
 See. With astonishment and indignation. The seeing 
 and hearing is still going on, evidences and reports 
 presenting themselves daily. At Ephesus . . . through= 
 out all Asia. These words really belong to much peo= 
 pie, the literal translation being, Mucli people not only of 
 Ephesus, but also of nearly all Asia. By being separated 
 from each other the two expressions, inuch people, and, 
 not only of Ephesus, etc., are made more emphatic, the 
 latter getting the greater emphasis by being put first, 
 which emphasis the English translation tries to retain by 
 its free rendering. Asia. Comp. ii. 9. Persuaded and 
 turned away. Lit. by persuading tiirned azvay, v'xz.hom 
 worshipping the old heathen idols. They be no gods. 
 Comp. Psalm cxv. 3 sqq.— Ver. 27. This our trade. Lit. 
 this part, or thing, for us : that this thing, our trade, come 
 into disrepute for us, or to our harm. And even. A 
 climax that can be expected from what precedes. She 
 should be deposed from her magnificence. Lit. some- 
 what of her niagnifiecnce be destroyed.— Var. 28. When 
 they heard this, they were, etc. Lit. and having heard 
 this and having been filled zuith wrath, they eried. Cried 
 out. Continually (Imperfect).— Ver. 29. Confusion. 
 Disturbance of riotous persons. They. Those that had 
 
282 THE ACTS. [XIX. 29-33. 
 
 come together, including Demetrius and his workmen. 
 Theatre. A place for public meeting especially at Ephe- 
 sus where it is supposed to have accommodated at least 
 20,000 persons. Gaius. Not the same as the one men- 
 tioned xx. 4 or I Cor, i. 14; but possibly identical with 
 the one spoken of Rom. xvi. 23. The name was frequent. 
 Aristarchus. Comp. xx. 4; xxvii. 2 ; Col. iv. 10; Philem. 
 24. Though they were taken along forcibly, no harm was 
 done them. How, and where, and when these two Ma- 
 cedonians became PauV s companions in travel, we do not 
 know. Some suppose that the expression is used here 
 anticipatively, of Paul's next journey through Macedonia 
 to Achaia ; others find in it an allusion to a shorter jour- 
 ney made by Paul during his stay at Ephesus. — Ver. 30. 
 Was minded. Wished ; if he had been determined 
 to do so, he would not have suffered himself to be kept 
 back. People. In the theatre.— Ver. 31. Chief officers 
 of Asia. Ten men whose main duty it was to provide 
 the costly games and festivities in honor of the gods and 
 the emperor in the province of Asia (comp. ii. 9), hence 
 called Asiarchs, i. e. rulers of Asia. Thus there were 
 also Galatiarchs, Bithyniarchs, Syriarchs, etc., that is, 
 men who had the same office in Galatia, Bithynia, Syria, 
 etc. Adventure himself. Betake himself, go, to a dan- 
 gerous place. — Ver. 32. Therefore. Now, continuing 
 the narrative of ver. 29 which is interrupted by vers. 
 30 and 31. The assembly. That it was irregular and 
 illegal is seen from ver. 39. In confusion. Without 
 order, leader, clearly understood object, etc. — Ver. 33. 
 They brought out of the multitude. Better, of the 
 croivd some instructed, i. e. told him what to say, how 
 to speak for Demetrius and his fellows. The Jews put= 
 ting him forward ; viz. to defend them. Hence, 
 he seems to have been a Jew who belonged to the party 
 
XIX. 33-35] PAUL AT EPHESUS. 283 
 
 of Demetrius, perhaps even worked for him ; and it is 
 entirely probable that Alexander the coppersmith, 
 mentioned 2 Tim. iv. 14, is the same person, having, 
 perhaps, afterwards become a Christian, but only in 
 name. This assumption becomes still more probable 
 when we consider that his name is mentioned here with- 
 out any explanation or introduction, as that of a man 
 well known among those for whom Luke wrote. Would 
 have made. Was determined, had the intention and 
 purpose. — Ver. 34. Perceived. Alexander, perhaps, hav- 
 ing mentioned his nationality at the beginning in order 
 to let the people know that he did not side with Paul. 
 The people, however, were not now in a mood to make 
 a distinction between the different opponents of their 
 goddess, i. e. between Jews and Christians, — Ver. 35. 
 Townclerk. One of the most prominent officers of 
 the city of Ephesus (" Secretary of State " of the city), 
 often mentioned in lately-discovered inscriptions ; he 
 had, also in other cities, the office of superintending 
 the archives, composing official documents, and read- 
 ing them in the assembly of the people. Men of 
 Ephesus. Comp. ii. 22, 29. What man is there. Lit. 
 laho, then, is there of men. Temple=keeper. Lit. 
 tcmple-stveeper, an honorary title of certain cities, especially 
 of Asia Minor, in which the special worship of some 
 deity, or deified person, had been established ; thus also, 
 as an inscription proves, of Ephesus — an accidental, and 
 so much the stronger, proof of the reliability of the 
 Scriptures also in minor details. The image which fell 
 down, etc. " Very different from the fair form of the 
 huntress Diana with which we are so familiar in Grecian 
 art — a rude, four-fold, many-breasted female figure end- 
 ing below the breast in a square pillar curiously carved 
 with ancient symbols of bees, and corn, and flowers. 
 
284 THE ACTS. [XIX. 35-40. 
 
 Black with age, the venerated image was more hke a 
 Hindoo than a Greek idoL In common with other prized 
 images, it was reputed to have fallen from heaven. The 
 history of the idol is lost in remote antiqinty. It 
 evidently had survived the burning of the temple by 
 Herostratus. Probably the early Greek colonists in 
 Ionia found it, a relic of a bygone worship, and adopted 
 by them as their national idol." {Popular Commentary}) 
 Jupiter. In Greek, Zeus, the supposed god and ruler, 
 and also the symbol, of heaven. — Ver. 36. Rash, Reck- 
 less, inconsiderate. — Ver. 37. For. Explains the necessity 
 of the admonition given, since they had already done 
 something rash and unjustifiable, and were in danger of 
 doing more. These men. The companions of Paul (29). 
 Nor blasphemers of our goddess. It was not the custom 
 of Paul and his assistants to hurt the feelings of Jews or 
 Gentiles by rude invectives, but rather by acknowledging 
 what was good, comparatively, and leniently correcting 
 mistakes and errors to gain the ear and heart of their 
 hearers (comp. xvii. 22 sqq. ; Rom. ix. i sqq. ; x. i sq.) — 
 an example set by the model missionary that ought to be 
 followed by his successors. — Ver. 38. Therefore. Since 
 these men are no criminals that ought to be attended to 
 immediately even at the risk of doing something that 
 formally would be illegal, the populace taking the law 
 into their own hands. Craftsmen. Comp. 24. Procon= 
 suls. The plural of category, not denoting that at 
 Ephesus there was more than one proconsul. — Ver. 39. 
 Other matters. That the assembly of the people could and 
 should attend to, not of a personal and private character. 
 Shall. Will, may. Regular assembly. Hence this 
 one was not such. (Comp. 32.) — Ver. 40. Indeed. 
 Better, even. Concerning this day. This marginal 
 rendering of R. V. is preferable, the sense being, on ac- 
 
XIX. 40.] PAUL AT EPHESUS. 285 
 
 count of zvhat has taken place here to-day; hence, the 
 preceding words should be translated, accused of not. 
 There being no cause, etc. The reading approved by 
 the best manuscripts is very difficult to understand, the 
 ne-ation [not) in the next clause being seemingly entirely 
 out of place there, as also it is not found in the man- 
 uscripts followed by the A. V. The rendermg of the 
 R V seems to be the only one that gives good sense, 
 thou-h it must be admitted that the construction 
 underlying it is not the obvious one. The literal trans- 
 lation of that clause is, concerning tvhich (occurrence, 
 viz the disturbance and uproar of to-day) zve shall not be 
 able to o-ivc an account concerning, or, with respect to, 
 this concourse (of disorderly people). The English critic, 
 Dr Hort thinks the text here is corrupted, and suggests 
 as a probable reading a very slight change of the words 
 translated, there being no cause, so that the sense would 
 be Although zve are guilty of nothing concerning zvhich 
 xve could not give an account ivith respect to this con- 
 course The troublesome negation might, however, be 
 a careless repetition of the preceding word, being the 
 same in form in the old manuscripts which had neither 
 accents nor breathings ; though it is hardly probable that, 
 being the more difficult reading, it would have crept into 
 so inany, and these the best, copies. 
 
CHAPTER XX. 
 
 Paul's Journey from Ephesus to Greece and 
 Back to Miletus. 
 
 1-38. And after the uproar was ceased, Paul having sent for the disciples 
 and exhorted them, took leave of them, and departed for to go into Mace- 
 donia. And when he had gone through those parts, and had given them 
 much exhortation, he came into Greece. And when he had spent three 
 months there, and a plot was laid against him by the Jews, as he was about 
 to set sail for Syria, he determined to return through Macedonia. And 
 there accompanied him as far as Asia Sopater of Beroea, the son of Pyrrhus ; 
 and of the Thessalonians, Aristarchus and Secundus ; and Gaius of Derbe, 
 and Timothy ; and of Asia, Tychicus and Trophimus. But these had gone 
 before, and were waiting for us at Troas. And we sailed away from Philippi 
 after the days of unleavened bread, and came unto tliem to Troas in five 
 days ; where we tarried seven days. 
 
 And upon the first day of the week, when we were gathered together to 
 break bread, Paul discoursed with them, intending to depart on the morrow ; 
 and prolonged his speech until midnight. And there were many lights in 
 the upper chamber, where we were gathered together. And there sat in 
 the window a certain young man named Eutychus, borne down with deep 
 sleep ; and as Paul discoursed yet longer, being borne down by his sleep he 
 fell down from the third story, and was taken up dead. And Paul went 
 down, and fell on him, and embracing him said. Make ye no ado ; for his 
 life is in him. And when he was gone up, and had broken the bread, and 
 eaten, and had talked with them a long while, even till break of day, so he 
 departed. And they brought the lad alive, and were not a little comforted. 
 
 But we, going before to the ship, set sail for Assos, there intending to 
 take in Paul : for so had he appointed, intending himself to go by land. 
 And when he met us at Assos, we took him in, and came to Mitylene. 
 And sailing from thence, we came the following day over against Chios ; 
 and the next day we touched at Samos ; and the day after we came to 
 Miletus. For Paul had determined to sail past Ephesus, that he might not 
 have to spend time in Asia ; for he was hastening, if it were possible for 
 him, to be at Jerusalem the day of Pentecost. 
 
 286 
 
XX. 1 7-38-] PAUL AT TROAS AND MILETUS. 287 
 
 And from Miletus he sent to Ephesus, and called to him the elders of 
 the church. And when they were come to him, he said unto them, 
 
 Ye yourselves know, from the first day that I set foot in Asia, after what 
 manner I was with you all the time, serving the Lord with all lowliness of 
 mind, and with tears, and with trials which befell me by the plots of the 
 Jews : how that I shrank not from declaring unto you anything that was 
 profitable, and teaching you publicly, and from house to house, testifying 
 both to Jews and to Greeks repentance toward God, and faith toward our 
 Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jeru- 
 salem, not knowing the things that shall befall me there : save that the 
 Holy Ghost testifieth unto me in every city, saying that bonds and afflic- 
 tions abide me. But I hold not my life of any account, as dear unto my- 
 self, so that I may accomplish my course, and the ministry which I received 
 from the Lord Jesus, to testify the gospel of the grace of God. And now, 
 behold, I know that ye all, among whom I went about preaching the king- 
 dom, shall see my face no more. Wherefore I testify unto you this day, 
 that I am pur« from the blood of all men. For I shrank not from declar- 
 ing unto you the whole counsel of God. Take heed unto yourselves, and 
 to all the flock, in the which the Holy Ghost hath made you bishops, to 
 feed the church of God, which he purchased with his own blood. I know 
 that after my departing grievous wolves shall enter in among you, not 
 sparing the flock ; and from among your own selves shall men arise, speak- 
 ing perverse things, to draw away the discijDles after them. Wherefore 
 watch ye, remembering that by the space of three years I ceased not to ad- 
 monish every one night and day with tears. And now I commend you to 
 God, and to the word of his grace, which is able to build yoii up, and to 
 give>'o« the inheritance among all them that are sanctified. I coveted no 
 man's silver, or gold, or apparel. Ye yourselves know that these hands 
 ministered unto my necessities, and to them that were with me. In all 
 things I gave you an example, how that so labouring ye ought to help the 
 weak, and to remember the words of the Lord Jesus, how he himself said. 
 It is more blessed to give than to receive. 
 
 And when he had thus spoken, he kneeled down, and prayed with them 
 all. And they all wept sore, and fell on Paul's neck, and kissed him, sor- 
 rowing most of all for the word which he had spoken, that they should 
 behold his face no more. And they brought him on his way unto the 
 ship. 
 
 After the tumult at Ephesus had come to an end, 
 Paul set out on his contemplated journey, travelling 
 first through Macedonia (i), visiting the different places 
 where on his second tour he had planted congregations, 
 
288 THE ACTS. [XX. 2-9. 
 
 and imparting to those young Christians a great deal 
 of consolation, exhortation, and so forth. Then he went 
 south to Greece (2). Here he stayed for three months, 
 no doubt, mainly at Corinth. And when from here he 
 was about to take a ship for Syria in order to get to 
 Jerusalem, his unbelieving and desperately-fanatical coun- 
 trymen laid a plot to kill him on his way ; but this 
 plot was detected, and Paul made up his mind to go 
 back to Asia by land, the same way he had come (3). 
 On this journey he had as companions seven of his assist- 
 ants, three from Macedonia, two from the eastern and two 
 from the western part of Asia Minor(4). These, however, 
 went before him, awaiting him at Troas, whilst Luke, after 
 a lapse of six or seven years, again joined him and travelled 
 with him, having doubtless continued the work in this 
 country during the interval (5). He and Paul did not 
 leave Philippi till after the festival of unleavened bread, 
 or Easter. After a voyage of five days they met their 
 companions at Troas and stayed there a week (6). On 
 the first day of the week, Sunday, the day of Christ's 
 resurrection, the Christians at Troas assembled for the 
 purpose of celebrating the Lord's Supper. In these 
 early times every public service of Christians was con- 
 cluded by such a celebration, and hence, in imitation of 
 the first Supper (Matt. xxvi. 20), took place in the even- 
 ing. Thus also here at Troas. The principal speaker, 
 as a matter of course, was Paul ; and as on the follow- 
 ing day he intended to continue his journey, he extended 
 his discourse till midnight (7). In accordance with the 
 Jewish custom of lighting a great number of lamps on 
 days of joyful festivity the upper room where the meet- 
 ing took place was well lighted (8). On account of the 
 uncommonly long discourse of Paul, the heat of the 
 crowded room perhaps also being a cause, a youth named 
 
XX. 9-17] PAUL AT TROAS AND MILETUS. 289 
 
 Eutychus that was sitting in one of those oriental win- 
 dows fell into a deep sleep and at last even fell down 
 upon the pavement a distance of three stories, and 
 when taken up was found to be dead (9). But this 
 accident, sad in itself, was turned into an occasion for 
 joyous thanksgiving to God who through Paul restored 
 the life of the youth (10). Then the assembly, led by 
 Paul, concluded the service by partaking of the Lord's 
 Supper and the feast of love at that time connected 
 with it. Paul, however, stayed with them in edifying 
 discourse till the break of day and then left them, com- 
 forted also very much, as they were, by the experience 
 of divine protection as manifested by the miracle wrought 
 through Paul (ii sq.). 
 
 Then Paul and his companions separated for some 
 time, the latter going by ship around Cape Tectum to 
 Assos and there waiting for Paul, who took the route by 
 land, which was only half as long, wishing, perhaps, to 
 pass the last days and hours in this region, where he 
 had labored so long, as much as possible in solitary 
 prayer and meditation (13). From Assos they went to- 
 gether to Mitylene, the beautiful capital of the island 
 of Lesbos (14) ; then they passed the island of Chios, 
 stopped for a short time af the island of Samos, and the 
 next day came to Miletus (15). Thus they passed by 
 Ephesus, since Paul wanted to spend no more time than 
 was necessary in Asia, in order to get, if at all possible, 
 to Jerusalem for the impending festival of Pentecost, 
 when he could expect to meet a great concourse of peo- 
 ple, both Jews and Christians ; and if he had gone to 
 Ephesus he could not but have stayed with his many 
 disciples and friends at least for some time (16), At 
 Miletus, where the ship seems to have stopped some days, 
 Paul had the elders, or ministers, of the church at Ephe- 
 19 
 
290 THE ACTS. [xx. 17-27. 
 
 sus, and perhaps also of the neighboring congregations, 
 called to him, to take a final leave of them, and through 
 them of the brethren in general (17). He reminded 
 them, in the first place, of his life and conduct during his 
 labor in their midst (18). Serving his Lord and Master 
 with never-ceasing humility, with the greatest earnest- 
 ness and most heartfelt concern for the salvation of every 
 soul committed to his care, and surrounded by manifold 
 temptations and trials in consequence of the persistent 
 insidious hostility of his own people (19), he had never, 
 neither in public nor in private, kept back, from fear or 
 love of men, any part of the saving truth (20), but on the 
 contrary had done all he could to impress upon his hear- 
 ers, whosoever they might be, whether self-righteous Jews 
 or superstitious Gentiles, that without penitently turning 
 to the true God and putting all their trust in Jesus as 
 their God-given Lord and Redeemer they could not be 
 saved (21). Now he could not stay with them for any 
 length of time, feeling constrained in his spirit to hasten 
 to Jerusalem, although he did not know in detail what 
 was awaiting him there (22). yet being assured by the 
 Holy Ghost through prophets everywhere that captivity 
 and affliction would be his lot (23). But he was not in 
 the least concerned about his own comfort or even life, 
 being solely intent upon fulfilling to the very last the 
 sacred mission given him by his Lord, to spread the glad 
 tidings of the grace of God wherever he could (24). In 
 the second place, Paul told the elders of his own firm 
 conviction that this would be the last time that he could 
 be with them and their fellow-Christians in Asia (25). 
 Hence he would now solemnly declare unto them that 
 he was not at fault if any one of them should be lost in 
 eternal death (26), since he had not, from any considera- 
 tion, withheld from them any part of the divine plan of 
 
XX. 28-32.] PAUL AT MILETUS. 291 
 
 salvation (27). Now, and this is the third point he 
 would impress upon them, now it is for them to see to it 
 that the work so well begun be carried out in the same 
 way. To do this, they must, first of all, pay attention 
 to themselves so as to perform conscientiously the vari- 
 ous duties of their responsible of^ce and in general set 
 a good example to the people. Then they must also be 
 careful that the members of their congregations receive 
 all that is necessary for their spiritual welfare and 
 growth ; for their office of superintending the faith and 
 life of the souls committed to their care is not a self- 
 chosen or man-given one, but has been entrusted to 
 them by God the Holy Ghost Himself, who has endowed 
 them with the necessary gifts and directed their appoint- 
 ment ; and those that are thus entrusted to them, Christ, 
 the true God, has made His people by shedding His own 
 blood for them (28). To exercise such care will be 
 extremely important, since Paul at least knows from his 
 own experience among them that when he, their faith- 
 ful guardian, has left them, dangerous false teachers from 
 without will no longer hesitate to come among them, not 
 caring for the welfare of the Church but intent only upon 
 the attainment of their selfish ends (29). And these will 
 be joined by men of their own number who have left the 
 only path of heavenly truth and teach their vain conceits 
 and speculations, endeavoring to turn Christ's believers 
 into blind and fanatical followers of themselves (30). 
 Hence the elders are admonished to be on their guard 
 and to follow Paul's example of ceaseless, earnest watch- 
 ing and admonition (3 1). But they cannot do this except 
 by the grace of God which He bestows through His 
 Word. Therefore Paul now commends them to this 
 God who is able, notwithstanding all enmity and 
 opposition on the part of Satan and the world, to 
 
292 THE ACTS. [XX. 32-38. 
 
 increase their faith and love and finally to give them 
 what will be enjoyed eternally by all those who in true 
 faith have obtained that righteousness and holiness 
 which alone is acceptable to God (32). In conclusion he 
 points them to his own example of disinterestedness and 
 unselfishness shown by not accepting any salary or sup- 
 port from his hearers (33), but rather supporting even 
 others with the work of his toil-worn hands (34). For 
 that was necessary in those times, lest persons weak in 
 understanding and faith might come to think that a min- 
 ister of the Gospel was simply seeking an easy life. And 
 to encourage them under those peculiar circumstances to 
 follow his example, burdensome as it might be, he 
 reminds them of a saying of Christ not contained in our 
 Gospels, but known to him and them by oral tradition, 
 which speaks of the exceeding blessedness of being able 
 and willing to do something for our fellow-men (35). 
 Then, having prayed with them, he took leave, their 
 hearts almost breaking at the idea of not meeting him 
 again here on earth (36 sqq.). 
 
 Ver. I. After the uproar was ceased. Paul stayed 
 with the congregation at Ephesus until the danger had 
 passed by, so that they might not be without guidance 
 and consolation when they needed it most. How long 
 this stay lasted we are not told ; may be several weeks. 
 Nor did Paul depart before having taken a formal, 
 solemn, and affectionate leave of his fellow-Christians, 
 thus doing all that was in his power to strengthen them 
 for the future when he would no more be with them. 
 As to the journey now begun comp. xix. 21. Hence the 
 uproar was in no way the cause of this journey, but rather 
 delayed it for some time. — Ver. 2. Them, The congre- 
 gations founded on his second tour, or his first visit to 
 Macedonia. (Comp. xvi. 11 sqq.; comp. also xix. 29.) 
 
XX. 2-4.] PAUL AT CORINTH. 293 
 
 On this journey Paul also wrote the Second Epistle to 
 the Corinthians, after Pentecost of A. D. 58. (Comp. i 
 Cor. xvi. 8.) Greece. In the original, Hellas; in the 
 opinion of almost all commentators here the same as 
 Achaia (xix. 21), though originally denoting only central 
 Greece and found in the New Testament only here. If 
 the assumption mentioned be not granted we would 
 have no warrant in our chapter that Paul really came to 
 Achaia, as he intended to do (xix. 21). The general 
 assumption, furthermore, is that Paul during his stay at 
 Corinth on this journey, in the winter of A. D. 58-59 
 (comp. I Cor. xvi. 6), wrote his Epistle to the Romans. 
 (Comp. Rom. xvi. i, 2, 23 ; i Cor. i. 14.) Some conclude 
 from 2 Cor. xiii. i that Paul during his three years' stay 
 at Ephesus (xix. i sqq.) made a short visit to Corinth, so 
 that the visit recorded here would be the third one. — 
 Ver. 3. A plot was laid against him. Perhaps to surprise 
 and kill him at Cenchrcc-E (xviii. 18), where many Jews 
 resided, engaged in commerce and therefore in com- 
 munication and familiar intercourse with the captains and 
 owners of trading vessels from whom they might hear 
 concerning the apostle's intentions and even expect at 
 least connivance at their murderous designs. — Ver. 4. 
 As far as Asia. Excepting, of course, the short distance 
 from Philippi to Troas mentioned in the next verse. 
 Two of these seven companions we find with Paul also 
 after he had left Asia Minor (xxi. 29 ; xxvii. 2) ; but that 
 is not excluded by the summary expression here that 
 speaks of seven. Perhaps because of this, merely appar- 
 ent, difficulty some copies have omitted the words, as 
 far as Asia, whose omission consequently is more easily 
 explained than their insertion. Of those seven com- 
 panions Sopatcr, Seaindus, and Gains are mentioned only 
 here; concerning Timothy see xvi. i; AristarcJius is 
 
294 THE ACTS. [xx. 4-6. 
 
 mentioned also xix. 29; xxvii. 2 ; Col.iv. 10; Philcm. 24 ; 
 Troplninus xxi. 29 ; 2 Tim. iv. 20 ; TycJiiciis in the letters 
 written during Paul's captivity (Eph. vi. 21 ; Col. iv. 7) 
 and in his Pastoral Epistles (2 Tim. iv. 12; Tit. iii. 12). 
 According to the order of words where the name of the 
 place first follows {Bcrcca), then precedes {T/icssa/ouians), 
 then again follows {Dcrbc), and lastly again precedes 
 {Asia), the name of the person, Timothy cannot have 
 been a native of Derbe ; his native place is not mentioned 
 at all because he was so well known that it was not neces- 
 sary. Some suppose that Paul took all these with him 
 to Jerusalem in order to have in them immediate wit- 
 nesses of his activity in Asia and Europe. Then the 
 word translated accompanied would have the sense 
 of followed, and the meaning would be that up to Asia 
 Minor these seven vaew folloived Paul and Luke and then 
 ivent zvith them to Jerusalem. That would explain the 
 great number of companions, and also the marginal read- 
 ing in the next verse ; though we do not think that this 
 is the obvious sense of the passage, or in good harmony 
 with the second clause of the next verse {zuere zvaiting). 
 — Ver. 5. Had gone before. The other, well-attested, 
 reading can be rendered, having come there. Us. Luke 
 again included. (Comp. xvi. 40.) This verse, where evi- 
 dently Timothy, mentioned in the preceding verse, and 
 belonging to these of our present verse, is distinguished 
 from ns, proves conclusively that he cannot be, as 
 some maintain, the author of Acts or, at least, not of 
 those portions where the writer speaks in the first person 
 plural. — Ver. 6. Days of unleavened bread. Comp. Luke 
 xxii. I. This festival Paul and his immediate compan- 
 ions, perhaps, in Christian liberty (Rom. xiv. 6), to be- 
 come as Jews to the Jews (i Cor. ix. 20), had observed 
 with the Jews. And it may be that " the presence of his 
 
XX. 6, 7-] PAUL LEA VES PHILIPPI FOR TROAS. 295 
 
 Gentile companions who went on before him to Asia 
 (Troas), would have been an hindrance and a stumbling- 
 block to him on this occasion, when he, no doubt, hoped 
 to win some of his dearly-beloved brother Jews to the 
 side of his Master Christ " {Popular ConnncJitary). In 
 five days. Owing doubtless either to contrary winds, or 
 to a calm. (Comp. xvi. 11.) This detail, as also that of 
 the following clause {seven days), proves the accurate 
 knowledge of the author ; an impostor would not care, 
 or dare, to go into particulars. Seven days. A full 
 week. (Comp. xxi. 4.)— Ver. 7. The first day of the week. 
 The second testimony, with regard to age, of the ob- 
 servance of the Lord's day instead, or by the side, of the 
 sabbath, the first being that contained in i Cor. xvi. 2 
 (comp. xix. 22), the third Rev. i. 10. So early the Chris- 
 tians recognized and practised what Paul so forcibly ex- 
 presses Col. ii. 16, viz. the freedom from all ceremonial 
 precepts. Naturally the first day of the week, in remem- 
 brance of the glorious resurrection and justification of 
 Christ (Matt, xxviii. i ; Rom. i. 4; iv. 25), was first ob- 
 served, in Christian liberty and wisdom, by the Gentile 
 Christians who in themselves could have no motive for 
 assembling on the seventh day or sabbath. Jewish 
 Christians that possessed the proper Christian knowledge 
 and independence also in this respect would observe the 
 day of Christ's resurrection by the side of the sabbath 
 to which they were accustomed, and which in itself could 
 just as well have been retained as the day of regular 
 gathering for public worship, since Christians are neither 
 bound to any particular day nor enjoined from selecting 
 any day. " We should fear and love God that we may 
 not despise preaching and His Word ; but hold it sacred, 
 and gladly hear and learn it "—this, in the words of 
 Luther's Small Catechism, is all that the Third Com- 
 
296 THE ACTS. [XX. 7. 
 
 mandment enjoins upon the New Testament children of 
 God who are no more minors and as such tied down to 
 temporary precepts and regulations (Gal. iv. i-ii). The 
 observance of Sunday as the day of public gathering for 
 hearing the Word of God preached and having the sacra- 
 ments administered is nowhere commanded in the New 
 Testament, and, in view of the character and spirit of the 
 New Testament (comp. also Rom. xiv. 5 sq.), could not 
 be commanded. It is simply and merely an ecclesiastical 
 usage and institution which charity and regard to order 
 (i Cor. xiv. 40) should move us to respect. That at least 
 one day of the week, i. e. one out of seven, should be 
 appointed as the regular day of public preaching is en- 
 tirely natural, but not commanded, neither explicitly 
 nor implicitly. The greater the proportion of Gentile 
 Christians became and the more the Jews hardened 
 themselves against the Gospel the more prevalent would 
 the observance of Sunday become. Constantine the 
 Great was the one that made Sunday a legal holiday, and 
 hardly from purely religious motives, A. D. 321. Break 
 bread. Comp. ii. 42 ; i Cor. x. 16. " This solemn as- 
 sembly of disciples met together evidently for no ordinary 
 meal. The ' breaking bread ' can only signify the Lord's 
 Supper, the communion of the body and blood of Christ, 
 which, in these early days, seems to have been generally 
 united with the Agape or love-feast. Well-nigh all com- 
 mentators, Protestant and Roman, are united that this is 
 the signification of this expression." {Pop. Couini.) To 
 break bread in the first place simply means what the 
 expression says, taken in its literal and usual sense, viz. 
 to do what in oriental countries usually is done in order 
 to divide and distribute the thin, hard, cake-like loaves 
 of bread. (Comp. Matt. xiv. 19; xv. 36; xxvi. 26 ; Acts 
 xxvii. 35.) Then, however, since it also had been done 
 
XX, 7-9-] PAUL AT TROAS.—EUTYCHUS. 297 
 
 by Christ in instituting His Supper, the expression, in a 
 technical sense, came to denote the celebration of this 
 Supper. The context, of course, in every instance must 
 show which one of these two significations obtains at the 
 respective place. Discoursed. Or, reasoned (comp. 
 xviii. 19) ; here the notion of continuity and assiduity is 
 implied by the tense (Imperfect). With them. Those 
 that had come together, except Luke and the other 
 assistants of Paul ; hence not with " us!' And prolonged. 
 As something that would be connected with his purpose. 
 — Ver. 8. And there were many lights, etc. Again an 
 evidence that the author of this incident was an eye wit- 
 ness. (Comp. 6.) Because the room was so well lighted 
 everything could and would be noticed. Upper chamber 
 (i. 13). Were gathered. And stayed together for some 
 time (Pluperfect). — Ver. 9. Eutychus. Not further 
 known. Some have supposed that he was a servant, 
 which, however, is not proved by the fact that his name 
 is found as that of slaves and freedmen. He sat in the 
 window, i. e. in one of the large openings that, without 
 glass and sometimes even without lattice-work, as a rule 
 in the east do service for our windows. The first mean- 
 ing of the word in the original is, a little door. Borne 
 down with deep sleep. Weighed down, overcome, car- 
 ried away, by deep sleep, sunk in it (the verb used 
 figuratively) ; borne down by his sleep, caused to fall 
 down (the verb used in its literal sense). The first borne 
 dozvn speaks of what was gradually taking place : sinking 
 into deep sleep (Participle /rri'r///) ; the second, of what 
 took place at once {Aorist). By his sleep. In conse- 
 quence, on account of the sleep mentioned. Yet longer. 
 Lit. for a longer (space of time), viz. than was usual, or, 
 than the young man had expected or could endure. 
 Dead. Not, as dead, or for dead ; he was really dead as 
 
298 THE ACTS. [XX. 10-13. 
 
 the result of his fall. — Ver. 10. Fell on him, and embrac= 
 
 ing him. Comp. i Kings xvii. 17 sqq. ; 2 King iv. 32 
 sqq. Make ye no ado. Comp. Mark v. 39. They are 
 not to be troubled in their mind as if this state of death 
 were to continue. His life. Or, soul. These words 
 have the emphasis, not the following ones, in him. By a 
 miracle wrought through Paul the lifeless and soulless 
 body now was again inhabited by its former soul and 
 life. The text does not read or mean, His life is still in 
 him, as if Paul had ascertained that by his immediate 
 contact with the body of the youth. — Ver. 11. When he 
 was gone up. Viz. into the upper chamber (8). Had 
 broken the bread. He continued the service interrupted 
 by the accident. Paul did not expect his hearers to stay 
 and first conclude the whole service before he paid atten- 
 tion to Eutychus — he wasnohyperspiritual man, ignoring 
 the feelings and wants of men in this life even though 
 they be the best of Christians. A Christian is a man and 
 regards nothing that is common to man foreign to him- 
 self (comp. Rom. xii. 15) ; irtonastic apathy and indiffer- 
 ence is no Christian virtue at all, much less the Christian 
 virtue or ideal. A long while, etc. Following the ex- 
 ample of our Saviour (John ix. 4). So. Not before he 
 had done this, giving them all he could. — Ver. 12. They 
 brought the lad. The youth, so young that he could be 
 called almost a child, had evidently required some care 
 and attention to get over the terrible shock which his 
 system had suffered. (Comp. Mark v. 43.) God is spar- 
 ing in His miracles : He does not perform any except it 
 be necessary for the spiritual welfare of men ; and He 
 does not do by miracle what can be done in the natural 
 way, except for a special reason. Alive. As a proof of 
 Paul's words (ver. 10). Not a little. Lit. not moderately, 
 exceedingly. — Ver. 13. We. The travelling company 
 
XX. 13-15] PAUL LEAVES TROAS FOR MILETUS. 299 
 
 without Paul. Going before. Setting out in advance of 
 Paul. This, however, would seem to conflict with ver. 
 II, where it is stated that Paul departed, \t being most 
 natural to assume that \.h\s preceded whaX is stated vers. 
 12 and 13. And that may be the reason for the reading 
 ^^ having gone up to the sJiipT Yet it is not necessary to 
 take departed in that sense, viz. as being prior to what 
 ver. 13 relates. It simply concludes the statement con- 
 cerning Paul before his companions are spoken of. The 
 ship. The one that was ready to take them off. Assos. 
 A maritime city of Mysia, south of Troas, opposite the 
 island of Lesbos. By land the distance was only some 
 twenty miles. There. Lit. from there. Appointed. 
 Arranged, given orders. Some suppose the reason of 
 this arrangement was Paul's need of bodily exercise ; 
 others, some official business. If the surmise expressed 
 above be correct, it does not follow that Paul had no 
 companion at all on this not so very short journey. — Ver. 
 14. At. Lit. to ; coming to Assos, he met us. Took him 
 in. Lit. took Jiini up, viz. into the ship. Mitylene. 
 About thirty miles from Assos, renowned on account of 
 its beautiful situation and magnificent buildings, now 
 called Castro. — Ver. 15. Having tarried at Trogyllium, 
 These words are omitted by the best manuscripts, and 
 may have been inserted by a Christian of Asia Minor 
 who knew the locality and was interested in the place ; 
 they may have been omitted, again, because this place is 
 opposite Samos, on the coast of Ionia, not far from 
 Ephesus, and it seems strange that if Paul had stopped 
 there he did not send for the elders of Ephesus here 
 rather than at Miletus. To us it seems that the internal 
 reasons are in favor of retaining these words, since it is 
 easier to account for their omission than for their 
 insertion. Miletus. An old and formerly renowned city, 
 
300 THE ACTS. [xx. 15-21. 
 
 then outstripped by its older rival Ephesus, situated more 
 than thirty miles south of the latter, now in ruins, at 
 Paul's time still a much-frequented harbor. (Comp. 
 also 2. Tim. iv. 20.) — Ver. 16, If it were possible for 
 him. He was not sure whether this was the Avill of 
 God ; the apostles were inspired in those things only 
 that had reference to the preaching of the Gospel, and 
 with regard to other matters they had only occasional 
 revelations. — Ver. 17. Eiders. Comp. 28 ; xi. 30. — Ver. 
 18. Ye yourselves. Lit. yc, emphatic ; others might not 
 know it, tJicy did. From tlie first day, etc. To be con- 
 strued with what follows ; from the very beginning he 
 acted in this way, and they, of course, also immediately 
 perceived it. Was with you. Comp. vii. 38. — Ver. 19. 
 Serving. In entire obedience and loyalty, in no way 
 following his own will or inclination in opposition to that 
 of his divine Master, Christ. All lowliness of mind. 
 Humility in all respects and at all times. Tears. Pressed 
 out by affliction and concern. Trials. Even for the best 
 of Christians persecutions, and afflictions in general, are 
 also trials and temptations, on account of their fiesh ; 
 not even an apostle was perfect in this regard. (Comp. 
 Phil. iii. 12.) — Ver. 20. How that, etc. Explains more 
 fully the " manner " in which he served the Lord. 
 Profitable. To salvation, whether Law or Gospel, pleas- 
 ing or displeasing. (Comp. i Cor. vii. 35 ; x. 23 ; xii. 7.) 
 Literally the translation of this verse would read, Hoiv I 
 concealed^ or, kept back, nothing of that zuhich is profitable 
 in order not to declare it nnto yon and to teach yon, etc. — 
 Ver 21. Testifying. Afflrming solemnly, taking God to 
 witness as to the truthfulness of the assertion ; here, 
 solemnly enjoining. Both to Jews, etc. Lit. not only to 
 Jews, but also to Greeks, first to the former, but then also 
 to the latter. (Comp. Rom. i. 16.) The definite article 
 
XX. 21-23-] PAUL AT MILE TUS. 
 
 301 
 
 is omitted because the distinctive quality of the class is 
 to be emphasized : such men as are Jews, and such men 
 as are Greeks. Repentance toward God. Lit. the 
 repentance that turns towards God, by and in which a man 
 turns to God. (Comp. iii. 19 ; v. 31 ; viii. 22 ; xxvi. 20 ; — 
 Mark i. 15.) Faith toward. The direction of faith ; in 
 other passages the same phrase is rendered faith in 
 Christ (xxiv. 24; xxvi. 18; Col. ii. 5), the literal transla- 
 tion hc'mg, faith into Christ. Here tozvard SQQvas to be 
 taken because of the conformity with repentance toward 
 God, the preposition in each case being the same. Re- 
 pentance, to be true and salutary, must be directed towards 
 God, have Him, His will and pardon, for its object ; faith, 
 to be true and saving, must be directed towards Jesus of 
 Nazareth as the promised Christ or Messiah who by His 
 vicarious life, sufferings, and death has made us His own, 
 redeeming us from the power of Satan, sin, and death, 
 must have Him for its object to cling to Him and to rest 
 in Him. — Ver. 22. Behold. Announcing something un- 
 expected to them. Bound in the spirit. Others trans- 
 late, bound by the (Holy) Ghost, i. e. constrained by Him ; 
 but this seems to be precluded by the next verse, where 
 the Holy Ghost is expressly introduced by this, His full 
 name. The two interpretations, however, do not conflict 
 with each other so far as the general sense is concerned : 
 Paul felt constrained in his own spirit because the Holy 
 Ghost constrained his spirit, impressed it with the neces- 
 sity of going to Jerusalem. I. Emphatic, in literal 
 rendering, bound I in the spirit go, etc. He felt the 
 necessity if nobody else did. Befall. Lit. meet, happen. 
 — Ver. 23. Save. Except. Testifieth. Comp. 21. Say- 
 ing. Through prophets (comp. xiii. 2 ; xxi. 4, li) ; else 
 the words, in every city, would be entirely out of place. 
 Afflictions. In general, besides the bonds. Abide, Are 
 
302 THE ACTS. [xx. 24, 25. 
 
 waiting already. — Ver. 24. But 1 hold not my life of any 
 account, etc. The literal translation would he, But I do 
 not regard my life wortJi a zvord (speaking of) for myself , 
 i. e. as far as I am personally concerned, I would not 
 speak a word to save my life ; so willing he is to sacrifice 
 even his life in the service of his Lord and Saviour. So 
 that I may accomplish, etc. That is the object for which 
 he is even willing to give up his life. Course. A favorite 
 figure of Paul's, signifying the ofifice or ministry of a 
 person, his God-given duties in this life. (Comp. xiii. 25 ; 
 Gal. ii. 2 ; i Cor. ix. 24; 2 Tim. iv. 7.) And the minis- 
 try, etc. An explanation of the preceding figurative 
 expression. Which I received from the Lord Jesus. 
 Comp. ix. 15; Gal. i. i. The grace of God. The con- 
 tents of the Gospel, that which makes it Gospel, i. e. glad 
 tidings, to sinful men.— Ver, 25. Behold. Comp. 22. L 
 Emphatic : If you do not, I do. I knov^. This expres- 
 sion is a very strong one, and would almost seem to com- 
 pel us to reject without any further consideration the 
 opinion of ancient and modern exegetes, based especially 
 upon some passages in the pastoral Epistles (c. g. 2 Tim. 
 iv. 20 ; Tit. i. 5), that Paul came free from his first 
 captivity and was permitted before his second captivity 
 and death at Rome to visit again the churches founded 
 by him in Asia, as also to carry the Gospel to Spain 
 (comp. Rom. xv. 24); but it is not necessary to assume 
 that Paul here speaks of more than a personal feeling and 
 conviction that was not based on a special divine revela- 
 tion, seeing that in his first captivity he gives expression 
 to his confident hope that he will come free and see his 
 children in the faith again (comp. Phil. i. 23 sqq. ; ii. 24; 
 Philem. 22). Comp. 16. Ye shall see my face no more. 
 Not, I shall see your face no more ; he looks at their 
 loss, not his own, being in all humility conscious of his 
 
XX. 25-28.] PAUL AT MILETUS. 303 
 
 office and gifts. (Comp. Rom. xv. 29.) Ye all among 
 whom I went about. This seems to favor the opinion 
 that, though first of all, yet not only, the elders of Ephe- 
 sus were sent for (comp. 17), an opinion that is based on 
 an express statement of Irenaeus (adv. hseret. iii. 14, i 
 sqq.) ; though Paul might here embrace more in his view 
 and expression than those whose elders and representa- 
 tives he saw around him. — Ver. 26. Wherefore. The 
 Greek word really means because, but seems to have here 
 an unusual signification, whilst in other New Testament 
 passages that are as a rule cited here (Luke i. 13 ; Acts 
 xviii. 10; Rom. i. 19, 21 ; iii. 20; viii. 7) the usual mean- 
 ing is entirely appropriate; i Thess. ii. 18, however, is 
 similar to our present passage. Pure from. Comp. xviii. 
 6. Blood. Death, eternal perdition ; a metonymical 
 expression. All men. Literally, and better, all, viz. 
 those to Avhom he had preached the Gospel. — Ver. 27. 
 Comp. 20. So important it is that a minister of the 
 Gospel should be faithful in this regard, loving, fearing, 
 and trusting in God above all things, also in dischargrino- 
 the special duties of his holy office. — Ver. 28. Take heed. 
 Pay attention, give the proper care and concern. Your= 
 selves. The foundation of all. A minister must first of 
 all be and remain a Christian and prove that also in the 
 discharge of his official duties before he can expect to 
 lead others to Christ and salvation. Flock. Viz. of 
 Christ. (Comp. John x. 11 sqq.) The Holy Ghost. 
 Although through men (comp. xiv. 23) ; the one does not 
 exclude the other, but rather includes it — a consolation 
 but also a warning, for every rightly-called minister of the 
 Gospel. Bishops. Comp. 17. From these two verses it 
 is evident that at the time of the apostles there was no 
 essential or official difference between an elder and a 
 bishop, both terms denoting one and the same person and 
 
304 THE ACTS. [xx. 2S-30. 
 
 office (xi, 30). Feed. Lit. be shepherds, tend as such, not 
 simply feed, caring for all the wants of the sheep. (Comp. 
 John xxi. 16; I Pet. v. 2.) Qod. The reading of the two 
 best manuscripts ; perhaps changed in others to Lord 
 because to speak of the own blood of God seemed too 
 strong language ; whilst others suppose that the original 
 reading Lord was changed to God because Paul as a rule 
 speaks of the Church of God (i Cor. xv. 9; Gal. i. 13; 
 
 1 Tim. iii. 15), and not of Christ, or the Lord {on\y Rom. 
 xvi. 16 in the plural). Purchased. Got, acquired for 
 Himself as His property (comp. Eph. i. 14; Tit. ii. 
 14 ; I Pet. ii. 9), by His atoning death (comp. 
 John X. II, 17, 18). — Ver. 29. I. Emphatic ; he knows; 
 if others do not. Grievous wolves. Figurative lan- 
 guage in keeping with that of the preceding verse 
 {flock), denoting dangerous enemies of the church, es- 
 pecially false teachers. (Comp. Matt. vii. 1 5 ; — Luke x. 3 ; 
 John X. 12.) Grievous. Violent, cruel, unsparing. 
 Sparing the flock. Doing all they can to save it from 
 harm and danger ; such men they ought to be, but are 
 not, not caring at all what becomes of the Church, hav- 
 ing" no compassion on immortal souls whom they destroy 
 by their false doctrine and practice. — Ver. 30. From 
 among your own selves, etc. Gentile Christians of 
 Gnostic tendencies appearing already in those early 
 times (comp. Paul's Epistles to the Colossians, Ephesians, 
 Titus and Timothy), over against the Judaistic teachers 
 of the preceding verse. Perverse things. Perverted 
 truth, false, misleading doctrines. (Comp. Luke xxiii. 
 
 2 ; Acts xiii. 8 ; Phil. ii. 15.) The disciples. Of Christ. 
 (Comp. Matt, xxviii. 19.) After the death of John, who 
 took Paul's place in Asia Minor after the latter's martyr- 
 dom, Ephesus became the principal seat of Gnosticism, 
 that mixture of Christian ideas and heathen speculation. 
 
XX. 3I-33-] PAUL AT MILETUS. 305 
 
 So Paul's prediction came true.— Ver. 31. Watch. Be 
 always on your guard, never secure and careless (comp. 
 I Cor. xvi. 13 ; Col. iv. 2 ; i Thess. v. 6) ; here denoting 
 especially the duty of a shepherd. By the space. For 
 the space. Three years. An approximate statement. 
 (Comp. xix. 10, 22.) Night. Put first because then 
 zvatching is most necessary. Tears. (Comp. 19.) Paul 
 is the model of a good, conscientious pastor, both as to 
 teaching (20, 27) and to the care of the individual soul 
 (admonish every one, etc.).— Ver. 32. The word of his 
 grace, Comp. 24. The Gospel, containing, and not only 
 announcing, the grace of God acquired for us by. Christ, 
 is the ordinary means through which God works man's 
 salvation, hence, in reality a means of grace, yea, the 
 means of grace, making also the sacraments such means. 
 Which. Who, viz. God, the principal idea of the pre- 
 cedino- clause. Build up. Further, promote, and in- 
 crease in everything that pertains to a Christian individ- 
 ually and the Christian Church in general (comp. Rom. 
 xiv. 19 sq. ; Eph. iv. 16), both being represented by the 
 figure of a building erected and completed gradually here 
 on earth. To give you the inheritance. The final 
 crowning of the whole work and activity of God and 
 His grace in saving sin-lost men. Among al! them that 
 are sanctified. Comp. xxvi. 18; Eph. i. 18. Sanctifica- 
 tion, i. e. to be sanctified completely by the imputed 
 holiness of Christ and to make a true beginning in per- 
 sonal sanctification, is the only way to heaven (Heb. xii. 
 14) ; the former is at the same time the meritorious cause 
 of our salvation and the basis 2Ci\A fountain of the latter. 
 Yei-_ y Silver, or gold, etc. These words have the em- 
 phasis ; Paul was desirous of saving every one, not of 
 obtaining anything from any one. (Comp. xviii. 3 ; i Cor. 
 ix. 4 sqq. ; 2 Cor. xi. 7 sqq. ; xii. 14 sqq. ; 2 Thess. iii. 
 
3o6 THE ACTS. [XX. 33-35. 
 
 8 sq.) The special things mentioned here are those that 
 then and there were regarded the most desirable. (Comp. 
 Matt. vi. 19 ; James v. 2 sq.) Apparel. Clothing. 
 Coveted. Not, accepted ; for this he did in some in- 
 stances where he knew that it would not be misunder- 
 stood. (Comp. 2 Cor. xi. 8 sq.) This also shows that he 
 did not consider it improper in itself to accept support 
 as a minister. (Comp. Gal. vi. 6.) — Ver. 34. Ye your- 
 selves know. I need not tell you, and you need not 
 simply believe me. These hands. Showing them, bear- 
 ing, as they did, the marks of hard work. Hinistered. 
 Rendered service in supplying what was necessary. 
 Necessities. Not, luxury ; the latter least of all a min- 
 ister should want. To them. Briefly, for itnto the neces- 
 sities of them. — Ver. 35. Gave you an example. Lit. 
 Shoived you by placing under yoiir eyes, taught you by my 
 own example— the most effective teaching imaginable. 
 How that. Antiquated now for the simple tJiat. So. 
 As I have done. Labouring, Lit. toiling, working so as 
 to get weary, tired, exhausted. To work thus every pas- 
 tor must be willing, though it need not be with his 
 hands like Paul. Help. Assist, succor. The weak. In 
 a spiritual sense, those that could have been offended if 
 Paul had acted otherwise. (Comp. Rom. xiv. i ; xv. i ; 
 I Cor. ix. 22.) How. That ; some render it, because, 
 or, for, which is permissible so far as the form of the 
 word in the original is concerned. Still, in our opinion, 
 the former rendering is more natural. The sentence 
 cited here, as also in some post-apostolical writings, is, of 
 course, a part of authentic tradition, sanctioned and 
 warranted by the Holy Spirit Himself through Paul, and, 
 may be meant to be simply an example of those sayings 
 of Christ that have reference to the point spoken of. 
 Then the words would not simply mean the sentence 
 
XX.35-3S-] PAUL AT MILETUS. 307 
 
 cited. It is more blessed, etc., or, // is rather blessed to 
 give than to receive. If you compare both, giving and 
 receiving, and ask, which of the two is blessed, the 
 answer must be, Rather giving than receiving. Both in- 
 terpretations make good sense ; we prefer the former. 
 Blessed. Happy. The action itself is called what in 
 reality is the attribute of him that performs it. — Ver. 36. 
 The Christian way of taking leave forever and assuaging 
 the grief naturally accompanying it. — Ver. 'i^y. They all 
 wept sore. Lit. Considerable, or, miieh, weeping of all 
 took place. Kissed him. YAt. kissed Jiini again and again, 
 tenderly. (Comp. Matt. xxvi. 49.) — Ver. 38. Sorrowing, 
 etc. \.i\.. feeling pain, or, distress, most of all o)i account 
 of the word. (Comp. 25.) Behold. With delight; not 
 simply, see (25). The latter is the word Paul in his humility 
 used ; the former, the word that expresses the feelings of 
 his hearers. Brought him. Accompanied, escorted him. 
 (Comp. XV. 3 ; xxi. 5.) The form of the verb (Imper- 
 fect) depicts the reluctance to separate from the be- 
 loved teacher. 
 
CHAPTER XXI. 
 (A.) Paul's Journey from Miletus to Jerusalem. 
 
 1-16. And when it came to pass that we were parted from them, and had 
 set sail, we came with a straight course unto Cos, and the next day unto 
 Rhodes, and from thence unto Patara : and having found a ship crossing 
 over unto Phoenicia, we went aboard, and set sail. And when we had come 
 in sight of Cyprus, leaving it on the left hand, we sailed unto Syria, and 
 landed at Tyre : for there the ship was to unlade her burden. And having 
 found the disciples, we tarried there seven days : and these said to Paul 
 through the Spirit, that he should not set foot in Jerusalem. And when 
 it came to pass that we had accomplished the days, we departed and went 
 on our journey; and they all, with wives and children, brought us on our 
 way, till we were out of the city : and kneeling down on the beach, we 
 prayed, and bade each other farewell ; and we went on board the ship, but 
 they returned home again. 
 
 And when we had finished the voyage from Tyre, we arrived at Ptole- 
 mais ; and we saluted the brethren, and abode with them one day. And on 
 the morrow we departed, and came unto Caesarea : and entering into the 
 house of Philip the evangelist, who was one of the seven, we abode with 
 him. Now this man had four daughters, virgins, which did prophesy. And 
 as we tarried there many days, there came down from Judaea a certain pro- 
 phet, named Agabus. And coming to us, and taking Paul's girdle, he 
 bound his own feet and hands, and said. Thus saith the Holy Ghost, So 
 shall the Jews at Jerusalem bind the man that owneth this girdle, and shall 
 deliver him into the hands of the Gentiles. And when we heard these 
 things, both we and they of that place besought him not to go up to Jeru- 
 salem. Then Paul answered. What do ye, weeping and breaking my heart ? 
 for I am ready not to be bound only, but also to die at Jerusalem for the 
 name of the Lord Jesus. And when he would not be persuaded, we ceased, 
 saying, The will of the Lord be done. 
 
 And after these days we took up our baggage, and went up to Jerusalem. 
 And there went with us also certain of the disciples from Caesarea, bring- 
 ing with them one Mnason of Cyprus, an early disciple, with whom we 
 should lodge. 
 
 308 
 
XXI. i-ii.] PAUL LEAVES MILETUS FOR JERUSALEM. 309 
 
 After the heart-rending leave-taking from the elders of 
 Ephesus Paul and his companions sailed directly to the 
 Island of Cos, the next day reached Rhodes, and then 
 came to Patara, having taken first a southerly and then 
 an easterly direction (i). At Patara Paul changed ships, 
 embarking on one bound directly for Phoenicia (2). At 
 the important island of Cyprus they did not stop at all, 
 but merely came in sight of it, sailing south of it in a 
 straight direction to Syria and there landed at the form- 
 erly so celebrated port of Tyre, for which the cargo was 
 intended (3). With the seemingly small number of 
 Christians here they stayed a whole week, until the ship 
 was ready to continue its voyage. These fellow-believers 
 tried to persuade Paul not to go to Jerusalem since the 
 Holy Ghost had revealed to them that he would meet 
 there with severe persecutions ; but they could not prevail 
 upon him, as he was convinced that it was the will of 
 God that he should go there, whatever might betide 
 him (4). When at last the travellers could leave, the 
 whole congregation, old and young, accompanied them 
 to the sea beach and there prayed with them (5) ; so 
 much they had come to love them. At Ptolemais the 
 voyage was completed. Having stayed there a day with 
 the Christians (7), Paul and his companions went by land 
 to Caesarea and there remained for some days with Philip, 
 one of the first deacons and afterwards an evangelist or 
 missionary (8). He had four virgin daughters that pos- 
 sessed the gift of prophecy and, no doubt, also exercised 
 it now with regard to the fate awaiting Paul (9). Fur- 
 thermore, during their stay there also a prophet from 
 Judaea came, by the name of Agabus (10), and by a sym- 
 bolical action emphasized his prophetic declaration that 
 Paul in Jerusalem would be seized by the Jews as a 
 criminal and turned over into the hands of the Roman 
 
3IO THE ACTS. [XXI. 12-16. 
 
 government (11). Then all combined in entreating Paul 
 to desist from carrying out his purpose of going to Jeru- 
 salem (12). But he mildly rebuked them for doing all 
 they could to discourage him from doing his duty, as he 
 saw it, and declared his invincible determination, if nec- 
 essary, even to die for the blessed Gospel of his Lord and 
 Saviour (13). And his well-meaning fellow-believers 
 could not but quietly submit to the evident will of their 
 common Master (14). Having made all the necessary 
 preparations, Paul and his companions then went up to 
 Jerusalem (15), accompanied by some Christians from 
 Caesarea who brought them to an early disciple of Christ, 
 a countryman of Barnabas, with whom they were to take 
 up their abode in Jerusalem (16). 
 
 Ver. I. We were parted from them. Lit. Jiaviiig torn 
 ourselves away from tJicvi. (Comp. Luke xxii. 41.) Cos. 
 About forty miles south of Miletus, famous then for its 
 wine and fabrics, with a celebrated temple of yEsculapius 
 and a renowned school of medicine, as also with many 
 Jewish residents, now called Ko, or Stanchio. Rhodes. 
 About fifty miles southeast of Cos, an island noted for its 
 delightful climate and its importance for the trade 
 between the east and west. At the time of Paul the 
 renowned Colossus had already been destroyed by an 
 earthquake. Enjoying some freedom during the days of 
 the Roman empire and having a bright name in the his- 
 tory of the Crusades, it now belongs to Asiatic Turkey, 
 retaining the name, but scarcely anything else, of olden 
 times and fame. Patara. East of Rhodes, at that time 
 a considerable maritime city of Lydia, famous also on 
 account of an oracle of Apollo, now in ruins. — Ver. 2. 
 Crossing over. On its way to cross over, ready and 
 about to do so. — Ver. 3. Cyprus, Comp. xi. 19; xiii. 
 4; XV. 39; xxvii. 4; — iv. 36; xi. 20; xxi. 16. Syria. 
 
XXI. 3, 4] PAUL AT TYRE. 311 
 
 The Roman province embracing also Phoenicia and Pales- 
 tine. Tyre. " In Paul's days the glory of Tyre, as 
 described in the prophecies of Isaiah and Ezekiel, had 
 long since faded. Its merchants were no more princes. 
 The modern cities of Antioch and Caesarea had proved 
 successful rivals to the old capital of Phoenicia. In honor 
 of its ancient grandeur the Roman emperor" gave it the 
 privilege of a 'free city.' It retained a considerable posi- 
 tion among cities, however, until the close of the 
 thirteenth century, when it was taken and destroyed by 
 the Saracens. It has never risen since that awful ruin 
 above the condition of a wretched village. It now, 
 indeed, fulfils the old prophecy, and is literally, with its 
 shapeless ruins by the sea, only ' a place to spread nets 
 upon ' " (Ezek. xxvi. 14). {Popular Coj/imcntary.) There 
 the ship was to unload, etc. Lit. Thither the ship zvas 
 unloading her freight, i. e. for that place the ship was 
 bound, and having arrived there, she was now unload- 
 ing. — Ver. 4. Found. Found out by search ; hence, 
 there must have been at least a comparatively small 
 number in the large city. How Christians came to be 
 there at all is explained in part xi. 19; xv. 3. Tarried 
 there seven days. Apparently on account of the ship. 
 Through the Spirit. The knowledge of Paul's fate was 
 given them through the Holy Ghost, and in their love to 
 Paul they looked upon this revelation as given, them for 
 the purpose of warning Paul ; except for this revelation 
 they would not have had any reason for their warning, 
 and therefore the brief expression can be, They warned 
 him through the Holy Ghost. Paul understood better 
 the intention of the Holy Ghost in making these revela- 
 tions, viz. to prepare him and his fellow-Christians for 
 his fate. (Comp. xx. 22 sq.) Set foot in Jerusalem. 
 Not even that, keep entirely away in order to avoid the 
 
312 THE ACTS. [xxi. 5-7. 
 
 danger. — Ver. 5. Accomplished. P'inished, brought to 
 an end ; the time they had to wait seemed long to them, 
 since Paul hurried to get to Jerusalem (xx. 16). They 
 all. Also an indication of the smallness of the congre- 
 tion. Brought us on our way. Comp. xx. 38. — Ver. 6. 
 The ship. In our view the same that had brought 
 them to Tyre, wherewith the definite article is in 
 best accord, though this could mean simply the special 
 ship which now was to receive them. (Comp. xx. 38.) 
 Since the distance from Tyre to Ptolemais was scarcely 
 more than that from the latter place to Csesarea and could 
 just as well be made by land, some suppose that the 
 stay at Tyre was not solely occasioned by the waiting 
 for the departure of the ship, but also, if not mainly, 
 by the desire of the brethren to have Paul stay with 
 them as long as possible and his reluctance to refuse them, 
 and, perhaps, even a struggle within him between the 
 two opposing influences that were brought to bear upon 
 him (comp. 13; Phil. i. 23 sq.), in which struggle he 
 proved himself a true disciple of Christ by humbly and 
 willingly submitting to the will of God, though also in 
 him a willing spirit had to overcome a weak flesh. (Comp. 
 XX. 36 ; xxi. 5 ; Matt. xxvi. 39, 42, 44, 41.) But verse 4 
 makes the impression that some external obstacle pre- 
 vented Paul from continuing his journey immediately, 
 which most naturally is supposed to have been the un- 
 loading and reloading of the ship, and that on account of 
 this they looked up the disciples. It may be, however, 
 that then the causes mentioned above had something to 
 do with their waiting so long and not taking another 
 ship or going by land. There is certainly not the least 
 necessity of asserting a discrepancy between the intention 
 of Paul as stated xx. 16 and his conduct during the jour- 
 ney. (Comp. also 10.) — Ver. 7. Ptolemais. The ancient 
 
XXI. 7-IO.] PAUL AT CJESAREA WITH PHILIP. 313 
 
 Acco (Judges i. 31), retaining even now its old name with 
 the Arabs, by western nations called Jean d'Acre, often 
 mentioned in the history of the crusades, now counting 
 about 15,000 inhabitants. The better translation here 
 seems to be, But ive, having entirely eoinpleted our voyage, 
 arrived from Tyre at Ptoleinais. The voyage, from Mace- 
 donia on (xx. 6), Tyre having been the last stopping- 
 place, was now ended ; from now on they went by land. 
 One day. No longer, there being no special reason for 
 it. — Ver. 8. Caesarea. Comp. viii. 40. Philip the evan= 
 gelist. Comp. viii. 5, 40. An evangelist was a missionary 
 assisting the apostles in spreading the Gospel, having no 
 special charge. One of the seven. Comp. vi. 4 sq. 
 Some translate, WJio %vas tJie evangelist of the seven, who 
 of those seven was in a special sense the evangelist and 
 hence also bore this name. The common rendering 
 seems preferable because most natural. The position of 
 Philip seems to have been the reason why they stayed 
 with him for some time notwithstanding the eagerness of 
 Paul to get to Jerusalem (xx. 16), as Paul here could get 
 the best information with regard to the state of affairs at 
 Jerusalem. — Ver. 9. Which did prophesy. Comp. ii. 17; 
 xi. 27. This statement denotes the gift that they pos- 
 sessed, not necessarily the exercise of that gift just at 
 that time ; but it is difificult to explain why this notice 
 should be introduced here, if their gift had not been 
 exercised in this connection. — Ver. 10. Many days. 
 Lit. more days, viz. than might be expected, several. 
 Came down. Jerusalem was situated higher, both with 
 regard to location and dignity ; and so was Judaea. 
 Prophet. Comp. xi. 27. Agabus. No doubt the same 
 that is mentioned xi. 28, the expression here, a certain 
 prophet from fudeca, being used without any regard to 
 the former mention of him made so long before. — Ver. 1 1. 
 
314 THE ACTS. [xxi. 11-16. 
 
 Taking. Lit. taking tip, viz. from the ground or wherever 
 Paul had put it. His own. Not Paul's, though with 
 Paul's girdle. He did this binding, of course, in two 
 separate actions. (Comp. John xxi. 18; — Isa. xx. ; Jer. 
 xiii. ; xix. ; Ez. iv.) Thus saith the Holy Ghost. Through 
 me, his organ. — Ver. 12. Both we and they. Lit. 7iot 
 only wc but also tJicy. That place. Caesarea. — Ver. 13. 
 What do ye, weeping, etc. Consider what you are doing 
 by weeping. The same sense would be expressed, though 
 not so emphatically, by the question : Why do you weep, 
 etc. Breaking my heart. Depriving me of strength 
 and courage, dispiriting, incapacitating me for enduring 
 trials {Grlnun-Tliayer) ; would it not be better to under- 
 stand it of causing extreme ^r/Vy and sorrow on account 
 of not being able to accede to their request ? That they 
 cannot discourage him, seems to be the express sense of 
 the next clause : I (emphatic, over against them and 
 others) am ready, etc. At Jerusalem. Lit. to Jerusalem, 
 i. e. having gone and arrived there. The name of the 
 Lord Jesus. Comp. ii. 38. — Ver. 14. Ceased. Were quiet, 
 silent, said no more to move him. Of the Lord. Em- 
 phatic, hence better, TJie Lord's zvill be done. Lord. 
 Christ. — Ver. 15. We took up our baggage. Lit. having 
 made ready, viz. the things needed for the journey, on 
 account of the approaching festival and a longer stay at 
 Jerusalem. Others, who think that, because of the 
 manifold delay on the journey, they were too late for 
 the festival (comp. xx. 16), understand it as referring to 
 the rest and recreation enjoyed at Caesarea and so much 
 needed in order to undergo all the excitement and trouble 
 at Jerusalem. — Ver. 16. Mnason. The Greek name sug- 
 gests a Gentile Christian, or at least a Hellenist, or 
 " Grecian Jew." (Comp. vi. i.) An early disciple. Con- 
 verted, perhaps, by Barnabas, his countryman (iv. 36) or 
 Paul. (Comp. xiii. 4 sqq.) 
 
XXI. 17-20.] PAULS RECEPTION AT JERUSALEM. 315 
 
 (B.) Paul's Reception at Jerusalem on the Part 
 .OF HIS Fellow-Christians (A. D. 59). 
 
 17-26. And when we were come to Jerusalem, the brethren received us 
 gladly. And the day following Paul went in with us unto James ; and all 
 the elders were present. And when he had saluted them, he rehearsed one 
 by one the things which God had wrought among the Gentiles by his min- 
 istry. And they, when they heard it, glorified God ; and they said unto 
 him, Thou seest, brother, how many thousands there are among the Jews 
 of them which have believed ; and they are all zealous for the law : and 
 they have been informed concerning thee, that thou teachest all the Jews 
 which are among the Gentiles to forsake Moses, telling them not to circum- 
 cise their children, neither to walk after the customs. What is it therefore .'' 
 they will certainly hear that thou art come. Do therefore this that we say 
 to thee : We have four men which have a vow on them ; these take, and 
 purify thyself with them, and be at charges for them, that they may shave 
 their heads : and all shall know that there is no truth in the things whereof 
 they have been informed concerning thee ; but that thou thyself also walk- 
 est orderly, keeping the law. But as touching the Gentiles which have 
 believed, we wrote, giving judgment that they should keep themselves from 
 things sacrificed to idols, and from blood, and from what is strangled, and 
 from fornication. Then Paul took the men, and the next day purifying him- 
 self with them went into the temple, declaring the fulfilment of the days of 
 purification, until the offering was offered for every one of them. 
 
 At Jerusalem Paul and his companions were received 
 with joy by Mnason and other fellow-Christians whom 
 they happened to meet (17), and on the following day 
 they went to see the leader of the church at Jerusalem, 
 James, where also the other elders came together (18). 
 Having heard from Paul himself in detail what blessed 
 work God had permitted him to do among the heathen 
 (19), they gave thanks and praise to God, but at the same 
 time held it their duty to apprise Paul of the attitude of 
 the great number of Jewish Christians towards him. 
 Notwithstanding their faith in Jesus as the Christ they 
 still clung to their former mode of religious life, observ- 
 ing the ceremonial laws of the Old Testament as before, 
 though not attaching any merit thereto, and holding that 
 
3i6 THE ACTS. [XXI. 2c^26. 
 
 to be the proper course for a Christian of Jewish descent 
 (20). Now they had been told by Judaizing teachers 
 that Paul was commanding Jewish Christians to omit 
 their former customs, above all circumcision — a malicious 
 exaggeration of the doctrine of Paul that the observance 
 of the ^Mosaic law was not necessarj- to salvation, and 
 hence should not be required of the Gentiles that became 
 Christians (21 ). As to the natural question what had 
 best be done under the peculiar circumstances, since the 
 people will hear of Paul's presence and surely flock- 
 together to hear and observe him (22), James and the 
 others point to the fact that four members of the congre- 
 gation there have a vow upon themselves (23), and advise 
 him to make himself a partaker in that vow for the rest 
 of the time and then do what was considered a specially 
 charitable and pious work, pay the expenses required to 
 complete the vow and to be absolved from it ; thus every 
 one would know that the charges preferred against him 
 were without all foundation (24). This, however, was not 
 to be understood as abrogating in the least what had 
 been decreed by the first Christian council as the attitude 
 of the Gentile Christians towards the ^losaic law (25). 
 Paul, seeing that he could do what was suggested without 
 sacrificing any Gospel principle, followed the advice of 
 the brethren and went to the temple to announce to the 
 proper priestly authorities that the time of their vow was 
 at an end and that the usual sacrifices would be offered by 
 each of them (26V 
 
 Ver. 18. Paul. The principal person : not simply, ttr. 
 James. The brother of the Lord. (Comp. xii. 17.) If this 
 assumption be correct, none of the apostles were in the 
 city at that time, since otherwise they would have been 
 the very persons to be mentioned here. Elders. Comp. 
 xi. 30. — Ver. 19. Rehearsed. Related in detail, recount- 
 
XXI. 19-21.] PAWS RECEPTION AT JERUSALEM. 317 
 
 ed. God had wrought. Note the humility of this fore- 
 most worker among the apostles manifested ever^'where. 
 (Comp. I Cor. XV. 10.) — Ver. 20. Seest. Beholdest,\vith 
 astonishment and joy. Brother. They regard him in the 
 proper light and assure him of this before they speak of 
 the attitude of others who take a different view. Thou- 
 sands. Lit. myriads, or, ten thousands ; a popular 
 expression for a great number. (Comp. Luke xii. i ; i Cor. 
 iv. 15.) Have believed. Have come to believe and now 
 are believers (Perfect). And they are all zealous for the 
 law. An independent clause, not to be connected with, 
 TJiou stcst. Zealous for the law. Men who are careful 
 and scrupulous in observing the ceremonial law and de- 
 fending their position as the correct one (Comp. Gal. i. 
 i^.') — Ver. 21. Informed. Taught, instructed, namely 
 by the Judai.stic teachers and opponents of Paul who 
 made it a part of their instruction to decry^ Paul and his 
 teaching ; not simply, told. The same word is found, e.g. 
 xviii. 25; Luke i. 4; Rom. ii. 18. To forsake Moses. 
 Lit. apostasy, defection, from Moses, leaving and neglect- 
 ino- his laws and ordinances. Both words, apostasy and 
 Moses, are emphatic : apostasy, ugly in itself, and from 
 Moses, the mediator of the Old Testament. Neither. 
 In general ; circumcision was the basis and promise of 
 the fulfilment of the whole ceremonial law (Gal. v. 3). 
 Customs. Religious observances and rites. That Paul 
 was no fanatical opponent of the ceremonial law, neglect- 
 incr and forbidding its observance indiscriminately and 
 absolutely, is shown by his whole conduct (e. g. xvi. 3 ; 
 xviii. 18 ; xxi. 26). Jewish Christians who simply re- 
 tained their former customs because they were used to them, 
 without regarding the observance of them as necessary 
 and meritorious, were never by him urged to discontinue 
 them ; but as soon as the observance of the ceremonial 
 
3i8 THE ACTS. [XXI. 21-24. 
 
 law was to be imposed as binding upon Christians he 
 protested energetically, showing forth the necessary con- 
 sequences, viz. the abolition of the New Testament 
 economy and the re-establishment of that of the Old. 
 (Comp. Rom. xiv. i sqq. ; Gal. i. 3 sqq. ; v. i sqq.) — Ver. 
 22. What is it therefore. What then is the state of 
 affairs ? and, consequently, what shoukl be done ? (Comp. 
 Rom. iii. 9; i Cor. xiv. 15.) The multitude must come 
 together ; for. These words of the A. V. are omitted by 
 the best manuscripts. They seem to be a gloss, occa- 
 sioned perhaps by verse 27 or xv. 4, and then copied into 
 the text. The literal rendering, moreover, would be, a 
 multitude, not, the multitude ; and that could hardly be 
 understood of a vieeting of all the Christians. But if that 
 cannot be the sense, the word must seems entirely too 
 strong ; for neither necessity nor duty and ohligatiojt can 
 be predicated of the coming together of a multitude 
 eager for seeing and watching Paul. — Ver. 23. Therefore. 
 To meet the case and to act in accordance with the cir- 
 cumstances. This that we say to thee. They empha- 
 size that what he is to do is their advice to him and 
 according to their view the best, if not the only, way out 
 of the difficulty. Perhaps they were a little doubtful 
 whether he would be willing to execute their plan. A 
 vow. No doubt, similar to the one mentioned xviii. 18. 
 — Ver. 24. Take. To thyself, with thyself, join to thy- 
 self. Purify thyself. Conseerate thyself to God by a vow. 
 The original has here the same word that Num. vi. 2 sqq. 
 is used by the Septuagint for, separate himself, i. e. from 
 common life, dedicating himself to God and His service 
 in a special way, by a vow. Purify thyself with them. 
 Take their vow upon thyself. (Comp. Numb. vi. 2 sqq.) 
 The regulation concerning food would especially apply to 
 Paul for so short a time. Be at charges. Incur expenses, 
 
XXI. 24-26.] PAUVS RECEPTION AT JERUSALEM. 319 
 
 spend, pay. That they may shave their heads. And 
 
 thus complete their vow, become free from it. (Comp. 
 Numb, vi. 13 sqq.) These four men were evidently too 
 poor to furnish the sacrifices necessary in order to be ab- 
 solved from their vow. No truth. Lit, nothing ; noth- 
 ing was in existence of that which Paul had been charged 
 with by his opponents. Informed. Comp. 21, Thou 
 thyself. Not simply permitting others to observe the 
 law, but even keeping it thyself. Walkest orderly, keep- 
 ing, etc. Lit, -ii'alkcst, keeping, etc., i. e, walkest as one 
 docs who keeps the law. Walkest. Livest, conductest 
 thyself, (Comp, Gal, v, 25,) — Vcr, 25. Comp. xv. 19-29, 
 Have believed. Comp, 20. We. Emphatic ; that was 
 their own action, and they still recognized it as correct. 
 This they had done, made a concession, so to say, from 
 the standpoint of Jewish Christians by not asking 
 more ; now Paul was asked to do something which 
 could be regarded as a sort of concession from, 
 the standpoint of Gentile Christians, He is reminded 
 of the former in order to make it easier for him to grant 
 the latter. Giving judgment. Lit. after having judged, 
 or resolved, decreed, come to the conclusion, — Ver, 26, 
 Took. Comp. 24, Purifying himself. Lit, having pjiri- 
 Jied himself, by taking part in their vow as far as he could. 
 Temple. One of the courts, probably that of the Is- 
 raelites, not the temple proper. (Comp, ii, 46.) Declaring. 
 Viz, to the officiating priest (Numb. vi. 16). The fulfil- 
 ment, etc. This may mean, either that the vows were 
 now fulfilled, or that the fulfilment was near; in the 
 former case the seven days mentioned in the next verse 
 would be the days necessary for offering the different 
 sacrifices for all of them, the time not being the same for 
 all ; in the latter case those seven days would be those 
 that still were to be observed in the fulfilment of the vow. 
 
320 THE ACTS. [xxi. 26. 
 
 including, perhaps, tlie day or days necessary for tlie 
 sacrifices. The former seems to us to be the most natural 
 interpretation. Until the offering was offered, etc. So 
 far the purification or vow had been fulfilled that it was 
 only necessary to ofTer the customary sacrifices. Others 
 construe this clause with the words, Purifying Jiimsclf 
 ivith than zvcnt into the temple : this he continued to do 
 until the offering zvas offered for every one of them. Thus 
 the words, Declaring the fulfilment of the days of purifiea- 
 tion, would be a sort of parenthesis. Still others trans- 
 late. Declaring that he would filfil the days of p2irification 
 until the offering zvould be offered for every one of them. 
 And still others insert the words, and stayed there {v^3L\te.d 
 in the holy enclosure), before, iintil the offering, etc. In 
 our opinion the first interpretation is to be preferred ; the 
 mood of the verb (Indicative, not Optative or Subjunc- 
 tive [xxiii. 12]) is chosen from the standpoint of Luke 
 the historian, not of Paul, 
 
 (C.) Paul taken Prisoner. 
 
 27-40. And when the seven days were almost completed, the Jews from 
 Asia, when they saw him in the temple, stirred up all the multitude, and 
 laid hands on him, crying out, Men of Israel, help : This is the man, that 
 teacheth all men everywhere against the people, and the law, and this place : 
 and moreover he brought Greeks also into the temple, and hath defiled this 
 holy place. For they had before seen with him in the city Trophimus the 
 Ephesian, whom they supposed that Paul had brought into the temple. 
 And all the city was moved, and the people ran together: and they laid 
 hold on Paul, and dragged him out of the temple: and straightway the 
 doors were shut. And as they were seeking to kill him, tidings came up to 
 the chief captain of the band, that all Jerusalem was in confusion. And 
 forthwith he took soldiers and centurions, and ran down upon them : and 
 they, when they saw the chief captain and the soldiers, left off beating Paul. 
 Then the chief captain came near, and laid hold on him, and commanded 
 him to be bound with two chains ; and inquired who he was, and what he 
 had done. And some shouted one thing, some another, among the crowd : 
 and when he could not know the certainty for the uproar, he commanded 
 
XXI. 27-31.] PAUL TAKEN PRISONER. 321 
 
 him to be brought into the castle. And when he came upon the stairs, 
 so it was, that he was borne of the soldiers for the violence of the crowd ; 
 for the multitude of the people followed after, crying out. Away with 
 him. 
 
 And as Paul was about to be brought into the castle, he saith unto the 
 chief captain. May I say something unto thee ? And he said, Dost thou 
 know Greek ? Art thou not then the Egyptian, which before these days 
 stirred up to sedition and led out into the wilderness the four thousand men 
 of the Assassins ? But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of 
 no mean city : and^I beseech thee, give me leave to speak unto the people. 
 And when he had given him leave, Paul, standing on the stairs, beckoned 
 with the hand unto the people ; and when there was made a great silence, 
 he spake unto them in the Hebrew language, saying. 
 
 When the seven days necessary for the sacrifices were 
 nearly at an end, the Jews from Asia Minor that were 
 present in Jerusalem and had always shown a hostile 
 spirit towards Paul, with amazement and anger saw him 
 on the temple grounds, and, stirring up all that were 
 there, seized him (27), calling upon the Jews, as members 
 of the people of God, to assist them in preventing this 
 avowed enemy of all that was holy to them from con- 
 tinuing in his nefarious career, seeing that in his im- 
 pious audacity he had even dared to profane the sanct- 
 uary by taking heathen into that part of the holy 
 place that was expressly reserved for the people of Israel 
 (28). This latter charge was nothing but an unwarranted 
 assumption based on the fact that some time before they 
 had seen one of Paul's travelling companions, a Gentile 
 Christian from Ephesus, with him in the city (29). The 
 consequence of this outcry was a commotion throughout 
 the whole city and a concourse of the people who seized 
 Paul with the intention of putting him to death and 
 thus getting rid of him ; but in order not to defile the 
 holy place with human blood they dragged him out of 
 the temple grounds, whereupon the temple guards im- 
 mediately closed the gates (30). Whilst the furious mob 
 21 
 
322 
 
 THE ACTS. [XX I. 3 1 -40. 
 
 was now trying to carry out their murderous designs, 
 some one informed the chief commander of the Roman 
 garrison of Jerusalem that the whole city was in an up- 
 roar (31). He, in accordance with his duty to keep the 
 city quiet, forthwith took some soldiers with their cap- 
 tains and hastened to see what the trouble was ; and 
 this, of course, put an end to the lawless proceedings of 
 the mob (32). The commander now took Paul and, sup- 
 posing him to be guilty of some grievous crime, had him 
 chained to two soldiers, as the Roman fashion was in such 
 cases, and then asked the crowd as to his person and his 
 crime (33). But not being able to get a satisfactory 
 answer from the excited and blindly fanatical crowd, he 
 had Paul brought into the barracks (34). So great, how- 
 ever, was the violence of the infuriated mob, intent upon 
 the death of Paul, that the soldiers had to carry him up 
 the steps that led to the castle (35 sq.). Before he was 
 taken into the barracks connected with the castle Paul 
 publicly asked the ofificer for permission to speak to him. 
 The latter was astonished to hear Paul speak Greek in 
 such a fluent and polite manner (37), and asked him 
 whether he was not, as he had supposed, the notorious 
 Egyptian that pretended to be a prophet sent to deliver 
 the Jews from the bondage of the Romans, but in reahty 
 was nothing but the leader of a band of bandits, so com- 
 mon at that time, and whom the Roman governor Felix 
 had defeated to the joy of the Jews, whose lot only be- 
 came worse by such lawless risings (38). Paul told the 
 commander that he was no Egyptian at all, but a Cili- 
 cian, native of a well-known city, and asked for permis- 
 sion to address the people (39). This permission was 
 given, no doubt in the hope that Paul would be able to 
 satisfy the crowd by his explanation ; and the crowd, 
 curious to hear what Paul could have to say, in deep 
 
XXI. 27-30.] PAUL TAKEN PRISONER. 323 
 
 silence listened to the beginning of his address made in 
 their nativ^e tongue (40). 
 
 Ver. 27. The seven days. Comp. 26. Were almost 
 completed. Lit. ivcrc about to be completed. Some sup- 
 pose that these seven days were those of the Pentecost 
 festival, of which the last one is asserted to have been 
 the festival proper. But this supposition has no founda- 
 tion in the text, according to which, because of its very- 
 silence as to this festival, we must conclude that Paul's 
 desire to celebrate that festival at Jerusalem (xx. 16) was 
 not fulfilled. Asia. Comp. ii. 9; xix. 8 sq. ; xx. 19. 
 Temple. Comp. 26. Stirred up. To tumult and up- 
 roar. — Ver. 28. Men of Israel. Comp. ii. 29. This 
 place. Comp. vi. 13. They put his offence in the strong- 
 est way possible, menti6ningall the objects of his hostile 
 teaching and stating that this teaching extends to all 
 men in all places. And moreover also. So far he has 
 now gone, though it is only a natural consequence of his 
 former hostile conduct. (Comp. xix. 27.) Greeks. Seem- 
 ingly the plural of category, as in the next verse only 
 one is mentioned. And hath defiled, etc. By doing so. 
 The Perfect denotes that in consequence of his impious 
 action the holy place is now in a state of defilement. 
 Gentiles were only permitted to enter the outer court 
 named afterthem, not the Court of the Israelites. — Ver. 29. 
 They had before seen. And what they had seen was 
 still in their minds and, so to say, in their eyes ; lit. they 
 zvere having seen before. The Ephesian. Hence, they, 
 being from Asia Minor, knew him. (Comp. xx. 4.) 
 Supposed. That was their opinion, not merely an 
 idea that struck them. — Ver. 30. floved. Excited, dis- 
 turbed, thrown into commotion. Dragged him out 
 of the temple. Not in order to prevent him from taking 
 refuge at the altar, as some have supposed ; for 
 
324 THE ACTS. [xxi. 30-33. 
 
 that was a privilege granted only to involuntary homi- 
 cides. (Ex. xxi. 13 sq. ; i. Kings ii. 28 sqq.) The doors. 
 The gates of the temple place. Were shut. To prevent 
 the return of Paul and the mob. The Levites had charge 
 of the whole place and hence also of the gates. — -Ver. 31. 
 And. Something naturally connected with what pre- 
 cedes. Chief captain. Lit. coiiiniajidcr of a thousand, 
 having a rank about equal to that of our colonels, tribune 
 of a Roman cohort, or band. The original for the latter 
 expression really meant the thirtieth part of a legion 
 (about 6000 soldiers), or the third part of a cohort (600), 
 hence only 200 men ; but in later Greek it seems to have 
 been used as an equivalent of the Latin cohors. The 
 Roman garrison was stationed in the fortress Antonia, 
 a castle overlooking the temple and its courts and con- 
 nected with the temple grounds by two flights of steps. 
 Built by the Maccabean, or Asmonean, princes for a 
 residence under the name of Baris, it had been rebuilt by 
 Herod the Great in a rather splendid way and called 
 Antonia, after Mark Antony, the Roman Triumvir. It 
 stood at the northwest corner of the temple place. The 
 name of the commander of the Roman garrison at that 
 time was Claudius Lysias. (xxiii. 26.) In confusion. 
 Lit. zvas being stirred up. (Comp. 27.) — Ver. 32. Cen= 
 turions. Lit. eommanders of a Jiundred, our captains. 
 The band consisted at least of two, possibly of six or 
 even more, ccntiirice, or companies, each commanded by 
 a ccnturio. Ran down. From the castle.- — Ver. 33. Laid 
 hold on him. Took possession of him, so that he was no 
 more in the power of the mob, but also in that of the 
 legal authority. Bound with two chains. As a danger- 
 ous criminal. (Comp. 38.) The chaining had the object 
 of preventing his escape. Who he was. Lit. ivJio he 
 might be ; this not being necessarily known by those who 
 
XXI. 33-38-] PAUL TAKEN PRISONER. 325 
 
 witnessed his crime. What he had done. The com- 
 mander considered it as certain that he had committed 
 something grievous, was a criminal (Perfect, Indicative). — 
 Ver. 34. Shouted. Continually (Imperfect), And when 
 he could not know, etc. Though it should be expected 
 that this would be the case {subjective negation). The 
 certainty. Lit. tJiat li'hich zvas reliable ; he could not 
 get reliable information. For the uproar. On account 
 of the uproar and noise. Castle. Better, barracks, viz. 
 of the Roman soldiers in the castle Antonia. — Ver. 35. 
 Stairs. Leading up to the castle from the temple area. 
 So it was. Lit. it happened, came to pass. For. Be- 
 cause of, on account of. (Comp. 34.) — Ver. 36. Followed 
 after. In one continuous stream (Imperfect). Away 
 with him. Comp. Luke xxiii. 18; Acts xxii. 22. — Ver. 
 37. And. Comp. 31. Castle. 34. May I say. The 
 form implying doubt and uncertainty (comp. xix. 2) ; lit. 
 Is it permitted nie to say. Greek. Emphatic ; lit. 
 Greek tliou itndcrstandcst ? The commander evidently 
 supposed Paul to be a man without all culture, hardly 
 able to speak his vernacular language correctly, much less 
 the highly cultured Greek. — Ver. 38. Art thou not then. 
 etc. Lit. not then, as I supposed, thou (emphatic) art, 
 etc. The Egyptian. Also mentioned twice by Josephus, 
 the Jewish historian, a younger contemporary of Paul, 
 He intended to destroy the rule of the Romans and 
 promised his adherents gathered in the desert that at his 
 word the walls of Jerusalem would fall down, and led 
 them on to Mount Olivet to witness this miracle and then 
 with him enter the city over the ruins. Felix killed 400 
 and took 200 prisoners ; the rest escaped with their 
 leader. So Josephus relates. Four thousand men. 
 Josephus mentions in one passage 30,000 men, meaning, 
 perhaps, another occasion and all those that followed the 
 
326 THE ACTS. [xxi. 38-40. 
 
 Egyptian, not simply those that were armed. Assassins. 
 The Greek word is merely another form of the Latin sicarii, 
 i. e. assassins or murderers who carried a sica, a curved 
 dagger or poniard, beneath their clothing, which in a 
 crowd could be used with fatal effect without being pre- 
 viously noticed. In those lawless times they were often 
 hired by leaders of factions for purposes of murder. The 
 commandant supposed that this dangerous man, after 
 some time of seclusion, had dared to appear in Jerusalem 
 and had been seized by the indignant populace. — Ver. 
 
 39. I. Emphatic, in apposition to the person he was 
 supposed to be. Jew. Lit. JczvisJi man, of no other 
 nation. Tarsus. Comp. ix. 11. No mean city. A not 
 unusual litotes, for, a city of some renoivn — an expression 
 of patriotic sentiment. And I beseech thee, etc. Lit. / 
 am, indeed, a Jew, etc., hence a prisoner by mistake ; bnt 
 I beseeeh thee, etc. Though he was not the criminal the 
 Romans supposed him to be, he desired to address his 
 own people, since these did not labor under the same 
 mistake as the Romans and still were his enemies. — Ver. 
 
 40. Was made. Lit. had taken place, had ensued. 
 Hebrew. Really, Aramaic, a sister dialect of the Hebrew 
 and at that time the vernacular of the country. (Comp. 
 i. 19; xxii. 2 ; John xix. 20.) 
 
CHAPTER XXII. 
 Paul's Defence before the People. 
 
 1-30. Brethren and fathers, hear ye the defence which I now make unto 
 you. 
 
 And when they heard that he spake unto them in the Hebrew language, 
 they were the more quiet : and he saith, 
 
 I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the 
 feet of Gamaliel, instructed according to the strict manner of the law of 
 our fathers, being zealous for God, even as ye all are this day : and I per- 
 secuted this Way unto the death, binding and delivering into prisons both 
 men and women. As also the high priest doth bear me witness, and all 
 the estate of the elders : from whom also I received letters unto the breth- 
 ren, and journeyed to Damascus, to bring them also which were there unto 
 Jerusalem in bonds, for to be punished. And it came to pass, that, as I 
 made my journey, and drew nigh unto Damascus, about noon, suddenly 
 there shone from heaven a great light round about me. And I fell unto the. 
 ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou 
 me ? And I answered. Who art thou. Lord ? And he said unto me, I am 
 Jesus of Nazareth, whom thou persecutest. And they that were with me 
 beheld indeed the light, but they heard not the voice of him that spake to 
 me. 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. And when I could not see for the 
 glory of that light, being led by the hand of them that were with me, I came 
 into Damascus. And one Ananias, a devout man according to the law, 
 well reported of by all the Jews that dwelt there, came unto me, and stand- 
 ing by me said unto me, Brother Saul, receive thy sight. And in that very 
 hour I looked up on him. And he said. The God of our fathers hath ap- 
 pointed thee to know his will, and to see the Righteous One, and to hear a 
 voice from his mouth. For thou shalt be a witness for him unto all men 
 of what thou hast seen and heard. And now why tarriest thou .' arise, and 
 be baptized, and wash away thy sins, calling on his name. And it came to 
 pass, that, when I had returned to Jerusalem, and while I prayed in the 
 temple, I fell into a trance, and saw him saying unto me, Make haste, and 
 
328 THE ACTS. [XXII. 1-3. 
 
 get thee quickly out of Jerusalem : because they will not receive of thee 
 testimony concerning me. And I said, Lord, they themselves know that I 
 imprisoned and beat in every synagogue them that believed on thee : and 
 when the blood of Stephen thy witness was shed, I also was standing by, 
 and consenting, and keeping the garments of them that slew him. And he 
 said unto me, Depart : for I will send thee forth far hence unto the 
 Gentiles. 
 
 And they gave him audience unto this word ; and they lifted up their 
 voice, and said, Away with such a fellow from the earth : for it is not fit 
 that he should live. And as they cried out, and threw off their garments, 
 and cast dust into the air, the chief captain commanded him to be brought 
 into the castle, bidding that he should be examined by scourging, that he 
 might know for what cause they so shouted against him. And when they 
 had tied him up with the thongs, Paul said unto the centurion that stood 
 by, Is it lawful for you to scourge a man, that is a Roman, and uncon- 
 demned ? And when the centurion heard it, he went to the chief captain, 
 and told him, saying, What art thou about to do .'' for this man is a Roman. 
 And the chief captain came, and said unto him, Tell me, art thou a Roman ? 
 And he said, Yea. And the chief captain answered, With a great sum ob- 
 tained I this citizenship. And Paul said, But I am a Roman born. They 
 then which were aboilt to examine him straightway departed from him : 
 and the chief captain also was afraid, when he knew that he was a Roman, 
 and because he had bound him. 
 
 But on the morrow, desiring to know the certainty, wherefore he was ac- 
 cused of the Jews, he loosed him, and commanded the chief priests and all 
 the council to come together, and brought Paul down, and set him before 
 them. 
 
 Addressing his hearers of all stations in life in the 
 same familiar, conciliatory way which about twenty-five 
 years ago he had heard Stephen, the first Christian 
 martyr, use, Paul asked them to listen to what he had to 
 say to them in his defence (i). His use of their cherished 
 mother-tongue, manifesting, as it did, his inclination not 
 to offend them unnecessarily, made them the more willing 
 to accede to his request (2.) And now he gave them a 
 summary of his life that could prove to them that what 
 he had been doing had its source not in any hostile or 
 indifferent feeling towards his people and their Law, but 
 solely in the manifest guidance and express command of 
 
xxii. 3-16.] PAUL'S DEFENCE BEFORE THE PEOPLE. 329 
 
 his and their God. He also is a member of the people 
 of God, not born, indeed, in the land of promise, but 
 educated in the holy city itself, a disciple of their re- 
 nowned teacher Gamaliel, and brought up in the very 
 strictness of the Law once given to their fathers by God 
 Himself, as full of zeal for this God and His Law as they 
 are at the present day (3). In this zeal he went so far as 
 even to persecute unto the death all those that, as he then 
 imagined, contrary to the Law regarded and worshipped 
 Jesus of Nazareth as the divine Leader to salvation (4). 
 For the truth of this statement he could appeal to the 
 high priest himself and to the whole Grand Council from 
 whom he had even accepted the commission to go to 
 the Jews at Damascus and with their assistance bring to 
 Jerusalem for judgment and punishment the followers 
 of Christ that might be found there (5). Thus there was 
 surely no predisposition or inclination on his part to 
 desert the religion of his people and follow the despised 
 and crucified Jesus of Nazareth ; but he had been com- 
 pelled to do so, if he did not want wilfully to resist God 
 Himself. Jesus Himself in His heavenly exaltation ap- 
 peared to him on his way to Damascus, rebuked him for 
 persecuting Him in His disciples, and commanded him 
 to go to Damascus for further instruction (6-10). Being 
 blinded by the splendor of the heavenly appearance, he 
 was led to Damascus, miraculously cured of his blind- 
 ness by a man of Israel to whom his own people could 
 not but give the best of testimony, and told that it was 
 by the will and ordinance of the God of Israel that he 
 had seen and heard the Messiah Himself in His heavenly 
 glory because he was to be one of His Apostles (i i-i 5) ; 
 and that hence he was now to confess Christ Jesus as 
 his divine Redeemer and then to enter His Church by 
 receiving forgiveness of sins through the divinely-ap- 
 
33© "T^E ACTS. [XXII. 16-24. 
 
 pointed means of baptism (16). After he had spent some 
 time in Arabia and then had been forced to leave 
 Damascus, he came back to Jerusalem, intending to 
 preach to his own people the heavenly truth so miracu- 
 lously revealed to him. But while praying there in the 
 temple court, in an ecstatic condition he again saw Christ, 
 who told him to leave Jerusalem at once, because there 
 his testimony concerning what he had seen and heard of 
 Christ Himself would not be accepted (17 sq.). And al- 
 though he ventured to reply that in his humble opinion the 
 very fact of his being known as one of the most fanatical 
 persecutors of the Christians from the beginning would 
 make him a witness whose divinely-wrought conversion and 
 honest conviction cou,ld not be doubted by any one 
 (19 sq.), Christ had insisted on his leaving Jerusalem and 
 preparing for the work of his life determined upon by 
 Christ Himself, namely, the preaching of the Gospel to 
 the heathen in far-off countries (21). — So far Paul had 
 gotten in his defence without any disturbance on the part 
 of his audience ; but his statement that the Messiah 
 Himself had commanded him to announce the glorious 
 tidings of His having come at last, not to the people of 
 the covenant but to the despised heathen — that was 
 more than their selfishness and sclf-righteousncss could 
 endure : they cried out that an Israelite that could utter 
 such rank blasphemy ought to have been put to death 
 long ago and should be dealt wnth summarily at least 
 now (22). This outcry, accompanied by gestures and 
 actions indicative of stoning (23), caused the chief 
 officer, who evidently had understood little, if anything, 
 of Paul's Aramaic address, to suppose that the latter 
 after all must be a dangerous man ; and hence he had 
 him taken to the barracks with the instruction to have 
 him subjected to the terrible torture of scourging, which 
 
XXII. 24-30.] PAUL'S DEFENCE BEFORE THE PEOPLE. 331 
 
 was used by the Romans for the purpose of compeUing 
 prisoners to confess their crimes (24). When with that 
 intention he had already been bound to a pillar, Paul 
 asked the officer in charge as to their right of treating in 
 such a cruel and ignominious way a Roman citizen who, 
 moreover, had not yet been tried at all (25). This officer, 
 knowing that if Paul was a Roman citizen they would 
 commit a grievous crime against their own laws by 
 scourging him, at once apprised his chief of the cir- 
 cumstances and warned him to desist from what he 
 wanted to have done (26). The latter could hardly believe 
 that this humble, insignificant Jew could be possessed of 
 a privilege for which he himself had paid a great amount 
 of money ; but when Paul assured him that such really 
 was the case, he having even been born a Roman citizen 
 (27 sq.), the proceedings were immediately stayed, even the 
 chief officer being in fear because he evidently had gone 
 too far in having him bound as a criminal before any ex- 
 amination had taken place (29). But he wanted to find 
 out what it was that the Jews had against Paul, and so 
 the next morning had the Grand Council come together 
 for a special meeting and placed Paul before them (30). 
 
 Ver. I. Brethren and fathers. Comp. vii. 2 (ii, 29). — 
 Ver. 2. Hebrew. Comp. xxi. 40. — Ver. 3. Tarsus in 
 Cilicia. Comp. xxi, 39. This repeated and explicit 
 statement of the place of his birth contradicts and refutes 
 the tradition mentioned by Jerome and defended by some 
 modern commentators that Paul was born at Giscala, in 
 southern Galilee. Gamaliel. Comp. v. 34. At the feet 
 of Gamaliel. Can be construed with brought up and with 
 instructed ; the former seems to be preferable since thus 
 the three clauses begin each with a participle : born . , . 
 brought up . . . instructed. The third clause adds and 
 emphasizes a special point contained in a general way in 
 
332 THE ACTS. [XX 11. 3-12. 
 
 the second clause. At the feet. The Jewish custom was 
 that the teacher sat in a higher place and his disciples sat 
 on the floor or on lower seats (comp. Luke ii. 46), or, as 
 a Jewish tradition would have it, stood, at his feet. Law 
 of our fathers. Comp. xxviii. 17. The traditions of the 
 elders are probably not included in this expression, but 
 simply the Law given through Moses. It is different 
 Gal. i. 14; Phil. iii. 5. Zealous for God. Comp. Rom. 
 X. 2 ; Gal. i. 14. Being zealous. Namely, at that time, 
 in a mistaken and fanatical way, just as they were still; 
 in another, commendable, way he was zealous for God 
 and His cause even then and always. — Ver. 4. This way. 
 Comp. ix. 2; xix. 9, 23; John xiv. 6. Both men and 
 women. Lit. not only inejt but also women. Comp. ix. 2. 
 — Ver. 5. The high priest. Then still living, as it would 
 seem, though no more in ofifice. (Comp. ix. i.) The ruling 
 high priest at this time was Ananias (A. D. 47-59). 
 (Comp. xxiii. 2.) Estate of the elders. 'Lit. body of elders, 
 presbytery, senate, council (comp. Luke xxii. 66). Some, 
 perhaps many, of that body still remembered the, in their 
 view and expectation, once so promising young Pharisee 
 Saul and his ardent, even fanatical, zeal for Judaism. 
 Brethren. Jews at Damascus, fellows in the faith of 
 Saul at that time. There. Lit. thither ; they had gone 
 there, perhaps in the persecution following the death of 
 Stephen (comp. viii. i), and now were there. In bonds, 
 l^ii. bound. — Vers. 6-1 1. Comp. ix. 3-8. — Ver. 6. A great 
 light. lAi. a considerable light. (Comp. ii ; xxvi. 13.) — 
 Ver. 10. It shall be told thee. Lit. there shall be spoken 
 to thee. — Ver. 11. I could not see. Lit. I beheld not, viz. 
 objects of vision ; and this for some time (Imperfect, 
 denoting a state and continuation). Glory. Brightness, 
 splendor. (Comp. i Cor. xv. 40 sq.) — Vers. 12-16. Comp. 
 ix. 10-19. — Ver. 12. Devout man according to the law. 
 
XXII. 12-17.] PAUL'S DEFENCE BEFORE THE PEOPLE. 2,Z$ 
 
 Pious also when judged by the standard of the Jews 
 furnished and estabHshed by God Himself. Well reported 
 of, etc. Comp. vi. 3 ; x. 22. — Ver. 13. Receive thy sight. 
 Better here, in accordance with the next clause, look up, 
 viz. at me, which, of course, Paul could not do without 
 having received his sight again. Thus there is no con- 
 tradiction between this passage and ix. 17 sq. And I. 
 Emphatic, I on my part. — Ver. 14. Know his will. As 
 revealed in and by Christ. 5ee the Righteous One. 
 Comp. Acts iii. 14; vii. 52; i Cor. i. 30 ; 2 Cor. v. 21 ; 
 
 1 Pet. iii. 18 ; — i Cor. ix. i ; xv. 8. The Messiah is, and 
 must be, absolutely righteous and holy. (Comp. Isa. liii. 
 4, 5, II ; Hebr. vii. 26.) To have seen and heard Him 
 personally was necessary for an apostle (comp. i. 21 sq.) ; 
 hence this privilege was also vouchsafed to Paul who was 
 to be in some respects the greatest of all apostles. (Comp. 
 
 2 Cor. xi. 23.) — Ver. 15. Unto all men. A popular ex- 
 pression, similar to, in all the luoj-ld, denoting the univer- 
 sality of Paul's ofifice and labor. Hast seen and heard. 
 And wilt carry with thee as a treasure and certainty for 
 life. — Ver. 16. Why tarriest thou? Not meant as a 
 rebuke, but as an encouragement and admonition. Arise. 
 Paul had been sitting in his blindness. Be baptized. 
 Lit. have thyself baptized. Wash away thy sins. Or, 
 have thy sins luashed aiuay. (Comp. ii. 38 ; Rom. vi. 2 sq.) 
 Calling on his name. Better, having called, etc. ; that 
 must precede the baptism of an adult. His name. That 
 of the Righteous One. Jesus of Nazareth, in whom the 
 Messiah has manifested Himself, is to be called upon as 
 such, is to be worshipped and invoked as true God. being 
 truly God and man. (Comp. Phil. ii. 9 sq. ; Col. ii. 9.) — 
 Ver. 17. When I had returned to Jerusalem. Comp. ix. 
 23 sqq., about A. D. 38, three years after his conversion. 
 (Comp. Gal. i. 17 sq.) Some, however, think that Paul 
 
334 ^-^^ ACTS. [xxii. 17-25. 
 
 here refers to the journey to Jerusalem mentioned xii. 25 
 and to the trance spoken of 2 Cor. xii. 2 sq. Trance. 
 Comp. X. 10; — Num. xxiv. 4; 2 Cor. xii, 3. — Ver. 18. 
 Will not receive, etc. Comp, ix. 29 sq. — Ver. 19. I. Em- 
 phatic both times ; I said, over against Christ, offering 
 my own opinion, though humbly deferring to the authority 
 of my Lord, Christ ; I imprisoned, I was the very person 
 who did that. Imprisoned and beat. Lit, ivas imprison- 
 ing and beating, was occupied with doing that. In every 
 synagogue. This would be hyperbolical ; the original 
 can just as well be rendered, in the synagogues. — Ver, 20. 
 Comp. vii. 58; viii. i. I also. Lit. / myself also. — 
 Ver. 21. I. Emphatic, I, thy Lord and Master, the all- 
 wise and sovereign Ruler of the Church, whose instructions 
 must be obeyed implicitly by His servants. (Comp. xiii. 
 2 sqq. ; Rom. xv. 19.) — Ver. 22. Gave him audience. Lit. 
 listened to him. Away with such a fellow. Comp. 
 xxi. 36. It is not fit. Better, it zvas not Jit ; we ought 
 to have been permitted to kill him before this. (Comp. 
 
 xxi. 31.) Ver. 23. Threw off their garments. As a 
 
 preparation for stoning (20; vii. 58). Cast dust. Lidi- 
 cativc, and a symbol, of stoning. — Ver. 24. Castle, xxi. 
 34. Bidding, Lit. saying. That he might know, etc. 
 Hence he had not understood Paul's address sufficiently 
 or he would have known that he was not charged with 
 any crime against civil laws. — Ver. 25. Tied him up with 
 the thongs. Better, stretched hiin out for the thongs ; 
 " the apostle was bound to a post or pillar in order to 
 be exposed to the scourge, and in a suitable manner to 
 receive the torture." {Popular Commentary) Centurion 
 (xxi. 32). Is it lawful, etc. Comp. xvi, 37. The 
 original, in the interrogative particle introducing the 
 question, implies doubt, thus calling upon the officer to 
 consider well whether he could answer for what he was 
 
XXII. 25-30.] PAUL'S DEFENCE BEFORE THE PEOPLE. 335 
 
 about to do. To make use of one's civil and legal rights 
 and privileges over against maltreatment and persecution 
 is no denial of Christ and His teachings, e. g. Matt. v. 
 38 sqq., as the example of Christ Himself (John xviii. 
 22 sq.) shows. Compare also Rom. xiii. 3 sq. — Ver. 26. 
 What art thou about to do? A warning question, indi- 
 cating that what he had commanded was unlawful and 
 dano-erous. — Ver. 27. Art thou a Roman? Lit. TJioil 
 art a Roman ? Thou is emphatic. — Ver. 28. I. Em- 
 phatic, over against Paul. The chief captain knew that 
 Paul was a citizen of Tarsus (xxi. 39), but also that this 
 fact in itself, did not make him a Roman citizen, the city 
 being simply an itrbs libera, a free city (comp. ix. 11); 
 and Paul seemed to be too poor to have paid for the 
 Roman citizenship. This was at that time often sold in 
 a discreditable way to fill the imperial treasury. I. Em- 
 phatic. Am born. The father or another ancestor hav- 
 ing obtained the citizenship, either as a reward for serv- 
 ices rendered the Roman government, or by purchase. 
 — Ver. 29. Examine. Comp. 24 sq. The centurion 
 and his soldiers had heard the conversation between the 
 chief captain and Paul and knew, without any special 
 command, what was to be done under the circumstances. 
 And the chief captain also. Not only his subordinates. 
 According to Cicero it was " a misdeed to bind a Roman 
 citizen, a crime to scourge him, and almost a parricide 
 to put him to death," i. e. without proper cause. At the 
 time of Paul, in the general degeneracy of the Roman 
 government, this ancient rule was not rarely violated, but 
 still the consciousness remained that this zvas a violation 
 and severe punishment might follow. He had bound 
 him. Lit. Was having bound him, was a man who had 
 bound a Roman citizen without any right. — Ver. 30. 
 Wherefore he was accused, etc. The explanation of the 
 
336 THE ACTS. [xxii. 30. 
 
 certainty. " In spite of his being convinced that Paul 
 was a Roman, the captain of the thousand garrisoning 
 Jerusalem was uneasy respecting his prisoner; he could 
 not but believe him guilty of some very grave offence, 
 seeing that so many persons, and among them not a few 
 responsible men, seemed to consider him deserving of 
 death. Treason and rebellion against the empire filled 
 the very air then of Judaea; who then was this male- 
 factor?" {Popular Commentary^) Perhaps he was also 
 actuated by motives similar to those of Pilate (Mark xv. 
 15), He loosed him. When? If not before the next 
 day, we must either assume that the chief captain, in 
 order to let Paul feel his power yet for some time, did 
 not do immediately what was his evident duty ; or, that 
 binding at that stage of the proceedings was lawful, and 
 that the injustice committed before consisted in having 
 Paul bound before any investigation ; or, that the latter 
 binding was of a different nature, not that of a convicted 
 criminal, as the former unlawfully had been, but merely 
 that of a prisoner kept safely until his case is determined. 
 But it seems to us that the interpretation of those is 
 worthy of consideration who construe on the morrow 
 simply with desiring to know, etc., so that the sense 
 would be, But as he on the morroiv zvantcd to find out the 
 certainty, ivJierefore he was accused of the Jeius, he, already 
 now, loosed him and commanded, etc. Upon the whole, 
 it is, however, perhaps best to accept the third of the 
 above assumptions. (Comp. xxiii. 18; xxiv. 23, 27.) 
 Then the expression loosed Jiim would here mean that he 
 had Paul brought from his custody in order to place him 
 before the Grand Council. The chief priests and all the 
 council. Comp. iv. 5. 
 
CHAPTER XXIII. 
 
 (A.) Paul Before the Grand Council. 
 
 i-ii. And Paul, looking stedfastly on the council, said, Brethren, 1 
 have lived before God in all good conscience until this day. And the high 
 priest Ananias commanded them that stood by him to smite him on the 
 mouth. Then said Paul unto him, God shall smite thee, thou vvhited wall : 
 and sittest thou to judge me according to the law, and commandest me to 
 be smitten contrary to the law .'' And they that stood by said, Revilest 
 thou God's high priest ? And Paul said, I wist not, brethren, that he was 
 high priest : for it is written, Thou shalt not speak evil of a ruler of thy 
 people. But when Paul perceived that the one part were badducees, and 
 the other Pharisees, he cried out in the council, Brethren, I am a Pharisee, 
 a son of Pharisees : touching the hope and resurrection of the dead I am 
 called in question. And when he had so said, there arose a dissension be- 
 tween the Pharisees and Sadducees : and the assembly was divided. For 
 the Sadducees say that there is no resurrection, neither angel, nor spirit : 
 but the Pharisees confess both. And there arose a great clamour: and 
 some of the scribes of the Pharisees' part stood up, and strove, saying, We 
 find no evil in this man : and what if a spirit hath spoken to him, or an angel ? 
 And when there arose a great dissension, the chief captain, fearing lest Paul 
 should be torn in pieces by them, commanded the soldiers to go down and 
 take him by force from among them, and bring him into the castle. 
 
 And the night following the Lord stood by him, and said, Be of good 
 cheer: for as thou hast testified concerning me at Jerusalem, so must thou 
 bear witness also at Rome. 
 
 Without a shadow of abject fear or cringing humility 
 Paul stood before the Grand Council, some of whose 
 members were, no doubt, still known to him. (Comp. 
 xxii. 5.) He addressed them as his equals, not superiors, 
 and declared that he, for one, had never departed from 
 the way prescribed to him by the God of Israel, and hence 
 felt innocent of any charge brought against him — 
 
 337 
 
338 THE ACTS. [xxiii. 1-7. 
 
 implying, as it would seem, that such was hardly the 
 case with all his judges (i). But scarcely had he uttered 
 these words when the high priest, then Ananias, a 
 man noted for his violence and arbitrariness, commanded 
 the ofificers standing by Paul to stop such impudent talk 
 by slapping his mouth (2). This high-handed injustice, 
 however, provoked the righteous indignation of Paul, who 
 in strong terms announced to the hypocrite the certain 
 punishment of God (3). The of^cers by Paul's side re- 
 buked him for using such language to a man holding 
 a high of^ce instituted by God Himself (4) ; and Paul 
 recognized the impropriety of such language to a ruler of 
 the people of God, but stated that he had not known 
 that person to be the high priest (5). The high priests in 
 those days always belonged to the Sadducees, as perhaps 
 also did the majority of the Grand Council; and from 
 these men, denying, as they did, the very basis of the 
 Christian religion, the resurrection of the dead and the 
 existence of a spiritual world and of a life to come, Paul 
 could not expect a satisfactory treatment of his case. 
 But he also knew that a number of the members belonged 
 to the same party to which he formerly had belonged, 
 that of the Pharisees, who at least held fast to those 
 doctrines repudiated by the Sadducees ; and so he with a 
 loud voice told the perhaps somewhat noisy Council that 
 his faith and preaching, which to them seemed so repug- 
 nant, ultimately rested on the hope rejected by the Sad- 
 ducees, namely, that of the resurrection of the dead 
 (i Cor. XV. 12 sqq.) — a hope that already his forefathers 
 had cherished in common with the whole party of the 
 Pharisees (6). Thus, in accordance with the instruction 
 of Christ (Matt. x. 16), combining the wisdom of serpents 
 with the guilelessness of doves, he caused a division in 
 the Council and thereby prevented an unjust decision (7). 
 
XXIII. 9-1 1-] PAUL BEFORE THE GRAND COUNCIL. 339 
 
 A noisy debate ensued, some of the Pharisees even de- 
 claring that this man evidently was innocent, and that if, 
 as they had to admit was possible, through a being of 
 the celestial world a revelation had been given him, it 
 would be in vain and even impious to strive against it (9). 
 The tumult assumed such proportions that the chief 
 officer became afraid that Paul might lose his life between 
 the two contending parties, and so had him taken to the 
 barracks by the soldiers (10). The next night, however, 
 Jesus appeared to him, telling him for his encourage- 
 ment that, notwithstanding all the hatred of the Jews, 
 his desire to preach the Gospel also at Rome would be 
 fulfilled (11). 
 
 Ver. I. Council. Comp. iv. 5 ; xxii. 30. Brethren. 
 Comp. ii. 29; a friendly but not humble mode of address. 
 I. Emphatic, over against others and perhaps also mem- 
 bers of the Council. Have lived. Lit. have been a citi- 
 zen, have conducted myself according to the laws that 
 should govern me. Before God. Lit. iinto God, in the 
 service of God, for His honor and glory. In ail good 
 conscience. Comp. i Cor. iv. 3 sq. ; 2 Cor. i. 12 ; 2 Tim. 
 iv. 7 ; but also Phil. iii. 12. With regard to every case 
 and deed he had the consciousness of having done his 
 duty as far as was in his power, though everything with 
 him as with the best of Christians was weakened and de- 
 filed by sin. (Comp. Rom. vii. 14 sqq.)— Ver. 2. The 
 high priest Ananias. Comp. xxii. 5. His immediate 
 successor was Ishmael (A. D. 59-^0- Some have sup- 
 posed, on the basis of two passages of Josephus 
 where we are told that Ananias was sent to Rome to 
 defend himself against charges of violence brought 
 against him by the Samaritans, that he was no more 
 ruling high priest at this time ; but their arguments are 
 not convincing, and we have no warrant to depart from 
 
340 THE ACTS. [xxiir. 2-5. 
 
 the natural signification of the title high priest in our 
 section as meaning the ruling high priest and not a person 
 that bore that name in its wider sense (iv. 6). To smite 
 him. Comp. John xviii. 22. — Ver. 3. God shall smile 
 thee. Lit. To smite tJiee God is about, or, intends, has 
 in mind. This is no angry, revengeful threat, but a solemn 
 prediction. Josephus tells us that some years afterwards, 
 at the beginning of the Jewish war against the Romans 
 that ended with the destruction of Jerusalem, Ananias 
 was dragged from his palace and murdered by assassins. 
 Thou whited wall, Comp. Matt, xxiii. 27. The fol- 
 lowing words explain what Paul means : pretending to be 
 solicitous about the strict observance of the Law, the 
 high priest by his grossly unlawful and unjust conduct 
 manifests how little in reality he cares about the Law, 
 i. e. shows that he is a miserable hypocrite. And sittest 
 thou. Lit. also thou sittest, also thou belongest to the 
 unjust judges. (Comp. xxii. 25.)— Ver. 4. Revilest. Re- 
 proachest, heapest abuse upon. God's high priest. Has 
 the emphasis ; lit. the high priest of God thou revilest ? 
 — Ver. 5. I wist not. I did not know. Perhaps the high 
 priest did not occupy the customary place of that digni- 
 tary, and Paul, having been away so long from Jerusalem, 
 did not know him personally. The original sense of the 
 Greek expression is, I had not seen, ox, perecived. On this 
 some base the assumption that Paul was near-sighted and 
 hence had not recognized the high priest, whom else he 
 would have known and treated with the respect due his 
 exalted ofifice. They connect with this the tJiorn in the 
 flesh, Wi. for the flesh, mentioned 2 Cor. xii. 7, and regard 
 this as a painful chronic disease of the eyes, perhaps a 
 remnant of the total blindness induced by the glaring 
 light on the way to Damascus (xxii. 6 ; xxvi. 13), com- 
 paring also Gal. iv. 15 ; vi. 11, 17, which passages cer- 
 
xxni. 5. 6.] PAUL BEFORE THE GRAND COUNCIL. 341 
 
 tainly would receive a new light if this assumption could 
 be proved to be correct. The ancient descriptions of 
 Paul's appearance seem to favor this view, and they go 
 back to the second century and maybe based on reliable 
 tradition. Other explanations are : Paul lied — but 
 though he was not above temptation and sinning, we 
 cannot think him such a coward as this would show him 
 to be ; Luke erred in representing Paul as he did — but, 
 aside from inspiration, he would surely not represent 
 Paul in a worse light than the facts demanded, and he 
 certainly knew the details of such an occurrence ; Paul 
 uses irony — but that hardly admits of the use of a 
 Scripture passage such as he makes ; Paul had gone too 
 far, and admits it, saying in substance, I used those words 
 without proper reflection, not thinking at all in my in- 
 dignation of the position of the person that had treated 
 me so unjustly — but the expression, / zvist fiot, hardly 
 can mean that. It was written. Better, it is zvritten, viz. 
 Ex. xxii. 28. — Ver. 6. Perceived. Lit. had perceived, per- 
 haps by the differing attitude of the members with regard 
 to his excuse, the Pharisees being more inclined to regard 
 lightly disrespect shown to a Sadducean high priest. 
 Brethren, ii. 29. I. Emphatic, over against those mem- 
 bers of the Council that were not Pharisees, and ex- 
 planatory, in part at least, of his religious convictions. 
 Touching the hope and resurrection of the dead. A 
 hendiadys, for, concerning the hope, namely, the hope of 
 the resurrection, etc. " On considering Paul's words, ' I 
 am a Pharisee,' it must not be forgotten that after all the 
 great doctrine which distinguished the Pharisees of those 
 days was their belief in the resurrection. It was this 
 which really separated them from their rivals, the 
 Sadducees. The Pharisee teachers, it has been truly re- 
 marked, had given to this doctrine a prominence which it 
 
342 THE ACTS. [xxiii. 6-8. 
 
 never had before. Many of their noblest members, even 
 leaders, mainly on this account had been secret disciples 
 of our Lord, such as Nicodemus, Joseph of Arimathea, 
 and possibly the Rabbi Gamaliel " (comp. v. 34 ; xxii. 3). 
 " Some seven or eight years before this time we know 
 that already among the members of the Christian Church 
 were many avowed Pharisees. (See chap. xv. 5.) The 
 apostle really said, to use Plumptre's paraphrase of his 
 words here : ' I am a Pharisee ; yes, I am one with you in 
 all that is truest in your creed. I invite you to listen and 
 see whether what I now proclaim to you is not the crown 
 and completion of all your hopes and yearnings. Is not the 
 resurrection of Jesus the one thing needed for a proof of that 
 hope of the resurrection of the dead of which you and your 
 fathers have been witnesses ? ' " {Popular Coi/u/iciitary.) 
 To emphasize one point, true in itself and important, 
 without mentioning others, equally true and important 
 in another direction, is 7iot deception and hypocrisy, 
 especially when it is done in order to gain favorable at- 
 tention to the introduction and explanation of the latter. 
 I. Emphatic ; that is my crime, really nothing else. 
 Am called in question. Lit. am being Judged. — Ver. 7. 
 The Pharisees and Sadducees. The article is not 
 repeated before Sadducees because the two formed one 
 whole, the Council, and this whole, this body, became 
 divided according to its two constituent parts. The 
 assembly. Lit. the multitude, viz. of the people present 
 besides the members of the Council, the former taking 
 sides with the latter, some favoring the views of the 
 Pharisees, some, no doubt, the minority, those of the not 
 so popular Sadducees. — Ver. 8. Neither angel nor spirit. 
 These two belong together, the departed spirits of men 
 being similar to angels and hence forming one class with 
 them over against the resurrection, Comp. Matt. xxii. 
 
XXIII. 8.] PAUL BEFORE THE GRAND COUNCIL. 343 
 
 23. Of course, in both passages that part of the doc- 
 trinal system of the Sadduces only is mentioned that 
 is connected with the matter treated of. *' Sadducccs, a 
 sect of the Jews who derived their name from Zadok, 
 either one who was prominent in the third century before 
 Christ, or the Zadok who was higli priest under Solomon 
 (i Kings ii. 35), and whose descendants are mentioned 
 (Ez. xl. 46) as the sons of Zadok, and seem to have 
 become a sort of 'sacerdotal aristocracy.' The Saddu- 
 cees were a small party, but usually men of wealth and 
 position, and worldly-minded. They stood in direct 
 opposition to the Pharisees. They did not receive only 
 the Pentateuch (as has been mistakenly asserted), but 
 accepting all the written law, denied the oral law handed 
 down by tradition. They denied the resurrection of the 
 body, holding that the soul died with the body, and of 
 course admitted no further state of rewards and punish- 
 ments. They denied also the existence of angels or 
 spirits. They maintained that good and evil are at man's 
 choice, pushing this moral freedom so far as almost to 
 exclude the divine government of the world. They 
 made common cause with the Pharisees in condemning 
 Christ and bitterly opposed His followers (Acts iv. 1-7, 
 17). We read of no conversions from their number, 
 while there were some at least from the Pharisees. With 
 the fall of the Jewish state the Sadducees disappeared from 
 history." {Concise Dictionary^ Comp. iv. i. The 
 Pharisees confess both. Viz. resurrection, and angel and 
 spirit. Pharisees, no doubt derived from the Hebrew 
 word that means separated, separatists, because they 
 separated themselves from the common people, claiming 
 to be of extraordinary piety, " a numerous party among 
 the Jews in New Testament times. Their origin is 
 obscure, but they were probably a continuation of the 
 
344 ■ THE ACTS. [xxiii. 8, 9. 
 
 Assideans ( ' the Pious ' ), a party who in the times of the 
 Maccabees were zealous for the Law in opposition to the 
 Hellenizing faction (i Mace. iii. 42 sqq. ; vii. 13). On 
 the accession of Herod 6000 of them refused the oath of 
 allegiance, but were put down with a strong hand. They 
 differed from the Sadducees in holding an ethical immor- 
 tality, the existence of Providence and the co-equal 
 authority of tradition with the written Law. The last 
 point they carried so far as to place the explanations of 
 the Law above the Law itself. They tithed garden 
 herbs, yet disregarded justice and mercy (Matt, xxiii. 
 23) ; made long prayers, yet devoured widows' houses 
 (Mark xii. 40) ; carefully avoided what the Law declared 
 unclean, yet were unmindful of purity of heart (Matt, 
 xxiii. 25 sqq.) ; and at times made void the Word of God 
 by their tradition (Matt. xv. 6). At the same time these 
 empty formalists taxed the conscience of the people with 
 puerile questions, such as whether it was lawful to eat an 
 egg laid on the Sabbath. Although our Lord recognized 
 the authority of their Scriptural teachings (Matt, xxiii. 2,3), 
 He rebuked their conceit and hypocrisy, and so incurred 
 their hatred (Luke xi. 39 sqq.). Yet among them were 
 some men of probity and worth, such as Nicodemus, 
 Joseph of Arimathca, and Gamaliel. Saul of Tarsus was 
 a Pharisee. Our Lord certainly made some converts 
 from among them, but so far as the New Testament in- 
 forms us he made none from the semi-infidel Sadducees." 
 {Concise Dictionary.) — Ver. 9. Clamour. Crying, outcry. 
 Scribes. Teachers of the Law. (Comp. Matt. ii. 4.) 
 Strove. Contended fiercely, \\t. fought it out, or, among 
 tJicinsclvcs. And what, viz. can or will you do ? You 
 can certainly do nothing but submit and recognize the 
 fact. In Greek the sentence is simply. But if a spirit 
 has talked to hint or an angel ? (Comp. John vi. 62 ; 
 
xxiii. 9-II-] PAUL BEFORE THE GRAND COUNCIL. 345 
 
 Rom. ix. 22.) This question was addressed to the 
 Sadducees and refers to what Paul asserted concerning 
 the appearance of Christ on the way to Damascus, which 
 appearance was not admitted by the Pharisees but in- 
 terpreted as perhaps having been the appearance of a 
 celestial creature. (Comp. 8.) — Ver. 10. Dissension. 
 Strife, uproar. Take by force. Or, seize and carry off 
 speedily. Castle, xxi. 34. — Ver. 11. The Lord stood by 
 him. Whether in a vision in the dream (comp. xvi. 9), 
 or in an ecstasy while awake we cannot tell ; the former 
 seems probable. Stood by him. All at once. Be of 
 good cheer. Or, of good courage. Testify, xx. 21. 
 Concerning me. Lit. tJiosc tilings that pertain to vie 
 my office, work, purpose, etc. At. Both times lit. into, 
 denoting that Paul had first to go there. Jerusalem and 
 Rome were at that time the two most important cities, 
 the former the religious, the latter the political centre 
 of the Avorld. And Paul was to carry the Gospel 
 from Jerusalem to Rome, which city after the destruction 
 of Jerusalem was to be the religious centre also for many 
 centuries, though, owing to human error and arrogance, 
 for the most part not to the welfare of the Church. 
 (Comp. xix. 21.) 
 
 (B.) A Conspiracy against Paul Frustrated by 
 HIS BEING Sent to C^sarea. 
 
 12-35. And when it was day, the Jews banded together, and bound 
 themselves under a curse, saying that they would neither eat nor drink till 
 they had killed Paul. And they were more than forty which made this 
 conspiracy. And they came to the chief priests and the elders, and 
 said, We have bound ourselves under a great curse, to taste nothing 
 until we have killed Paul. Now therefore do ye with the council signify to 
 the chief captain that he bring him down unto you, as though ye would 
 judge of his case more exactly: and we, or ever he come near, are ready to 
 slay him. But Paul's sister's son heard of their lying in wait, and he came 
 
346 THE ACTS. [xxiii. 12, 13. 
 
 and entered into the castle, and told Taul. And Paul called unto him one 
 of the centurions, and said, Bring this young man unto the chief captain : 
 for he hath something to tell him. So he took him, and brought him to 
 the chief captain, and saith, Paul the prisoner called me unto him, and 
 asked me to bring this young man unto thee, who hath something to say to 
 thee. And the chief captain took him by the hand, and going aside asked 
 him privately, What is that thou hast to tell me ? And he said, The Jews 
 have agreed to ask thee to bring down Paul to-morrow unto the council, as 
 though thou wouldest inquire somewhat more exactly concerning him. Do 
 not thou therefore yield unto them : for there lie in wait for him of them 
 more than forty men, which have bound themselves under a curse, neither 
 to eat nor to drink till they have slain him : and now are they ready, look- 
 ing for the promise from thee. So the chief captain let the young man go, 
 charging him, Tell no man that thou hast signified these things to me. 
 And he called unto him two of the centurions, and said. Make ready two 
 hundred soldiers to go as far as Ca^sarea, and horsemen threescore and ten, 
 and spearmen two hundred, at the third hour of the night : and he bade 
 them provide beasts, that they might set Paul thereon, and bring him safe 
 unto Felix the governor. And he wrote a letter after this form : 
 
 Claudius Lysias unto the most excellent governor Felix, greeting. This 
 man was seized by the Jews, and was about to be slain of them, when I 
 came upon them with the soldiers, and rescued him having learned that he 
 was a Roman. And desiring to know the cause wherefore they accused 
 him, I brought him down into their council : whom I found to be accused 
 about questions of their law, but to have nothing laid to his charge worthy 
 of death or of bonds. And when it was shewn to me that there would be 
 a plot against the man, I sent him to thee forthwith, charging his accusers 
 also to speak against him before thee. 
 
 So the soldiers, as it was commanded them, took Paul, and brought him 
 by night to Antipatris. But on the morrow they left the horsemen to go 
 with him, and returned to the castle : and they, when they came to Cassarea, 
 and delivered the letter to the governor, presented Paul also before him. 
 And when he had read it, he asked of what province he was ; and when he 
 understood that he was of Cilicia, I will hear thy cause, said he, when thine 
 accusers also are come : and he commanded him to be kept in Herod's 
 palace. 
 
 How great the hatred of the Jews against Paul was 
 became manifest in the conspiracy that on the next day 
 was formed by more than forty of them who bound 
 themselves by a terrible oath to touch neither meat nor 
 drink until they had put Paul out of the way, calling 
 
xxiii. 14-32.] A CONSPIRACY AGAIXST PAUL. 347 
 
 down upon themselves the curse of God in case they 
 failed to do so (12 sq.). Of this they thcii notified the 
 members of the Council most hostile to Paul and asked 
 them to get the Council to prevail upon the chief officer 
 to bring Paul again before them for a pretended closer 
 investigation, so that the conspirators might have an op- 
 portunity of carrying out their murderous designs, which 
 they would do when Paul was led to the assembly, be- 
 fore he ever got there (14 sq.). Of this conspiracy the 
 nephew of Paul, studying perhaps at Jerusalem as 
 formerly his uncle had done, somehow was informed and 
 told Paul (16). Paul sent him to the chief officer, who 
 received him very friendly and in private was made 
 acquainted with all the details of the plot (17-21). The 
 young man was dismissed with the instruction not to let 
 any one know that the chief officer was cognizant of the 
 conspiracy (22), and then the latter forthwith made the 
 necessary preparations to get Paul safely out of the 
 reach of his desperate enemies by sending him that very 
 night to the governor Felix at C£esarea (23 sq.). A 
 letter accompanying the prisoner told the governor by 
 whom and why he was sent (25-30). It was, per- 
 haps advisedly, not particular about the circumstances 
 under which Paul had been found to be a Roman citizen 
 (27), but unmistakably expressed the conviction that he 
 was entirely innocent in the view of the Roman law, how 
 much soever he might have failed with regard to the 
 precepts of the Jewish religion. The whole force of 
 470 soldiers escorted Paul during the night, and perhaps 
 a part of the next day, to Antipatris, about 40 miles dis- 
 tant from Jerusalem (31). Here they rested after the 
 forced march, and then, as so far nothing indicative of 
 any danger to the prisoner on the part of the conspirators 
 had appeared, the foot-soldiers returned to Jerusalem, 
 
348 THE ACTS. [xxiii. 12-15. 
 
 leaving the horsemen as a sufficient guard for the remain- 
 ing 26 miles to Caesarea (32 sq.). After having read the 
 letter of the chief officer at Jerusalem, the governor 
 simply asked Paul from what province of the great 
 Roman empire he was, and then postponed the trial 
 until the plaintiffs should have come, as intimated by 
 the letter. Meanwhile Paul was kept, not in a common 
 prison, or dungeon, but in the apartment of the state 
 prisoners, which was a portion of the palace built by 
 Herod the Great for his own residence, then used as the 
 official dwelling of the Roman governor (34 sq.). 
 
 Ver. 12. Banded together. Lit. made, or formed, a 
 secret covibination, a conspiracy. Probably " the Jews 
 from Asia" (xxi. 27) took an active part in it. — Ver. 13. 
 Conspiracy. Lit. swearing together, conspiracy bound 
 together by an oath. — Ver. 14. The chief priests and the 
 elders. Comp. iv. 5. Of course, the Saddiicean mem- 
 bers of the Council were drawn into the secret. (Comp. 6.) 
 Have bound ourselves under a great curse. Lit. zvitJi a 
 curse zve have declared ourselves accursed, i. e. most 
 solemnly declared ourselves liable to the severest divine 
 penalities, to inevitable destruction, unless we do what 
 we promise to do. (Comp. Josh. vi. t8 ; vii. 12 sqq.) 
 In case a man was prevented by insuperable difficulties 
 to fulfil his promise the Rabbins could acquit him of his 
 obligation. — Ver. 15. Ye. Emphatic; you on your part 
 do what you are best able to do. With the council. 
 The whole Council had to act, but the other members, 
 belonging to the Pharisees, were not to be in the secret. 
 Some connect these words with " the chief captain " so 
 that the sense would be. Signify to the chief captain to- 
 gether tvith, or, and to, tJie Council. The position of the 
 words, but not the sense, favors this interpretation ; the 
 position is emphatic. Signify. Indicate, disclose, declare, 
 
xxin. 15-23.] A CONSPIRACY AGAINST PAUL. 
 
 349 
 
 make known. Bringdown. From the castle (xxi. 31). 
 Would. Were about, intended. His case. Lit. those 
 things that have reference to him. Judge. Know accu- 
 rately, ascertain exactly ; examine, determine, decide. 
 More exactly. Namely, than heretofore. We. Em- 
 phatic, we on our part. Or. Obsolete for ere, before. 
 The members of the Council are apparently to have 
 nothing to do with the murder, are to bear no respon- 
 sibility in public. — Ver. 16. Paul's sister's son. Some 
 suppose that Paul's whole family already in his youth 
 moved to Jerusalem. (Comp, xxii. 3.) Their lying in 
 wait. Their insidious intentions. He came. Belongs 
 to the graphic character of the narrative. Castle, xxi. 34. 
 — Ver. 17. Centurions, xxi. 32. — Ver. 18. Paul the 
 prisoner. Lit. the bound one. (Comp. xxii. 30 ; xxiv. 27.) 
 Being a Roman citizen, he was now in eustodia nii/itaris, 
 no doubt chained to a soldier's arm. (Comp. xii. 6.) — 
 Ver. 19. Took him by the hand. To inspire him with 
 confidence. (Comp. xvii. 19.) Going aside. Lit. having 
 wifhdrazcn, perhaps to his private room. — Ver. 20. As 
 though thou wouldest. No real discrepancy between 
 this reading, sanctioned by the best manuscripts, and 
 verse 15. On the part of the chief officer and the Pharisee 
 members of the Council the intention would be sincere 
 and honest, on the part of the Jews that were in the 
 secret it was merely a pretence. — Ver. 21. Thou. Em- 
 phatic, in contrast to the Jews. Yield. Lit. suffer thyself 
 to be persuaded. Bound under a curse. 14. Promise 
 from thee. Viz. to bring Paul down. — Ver. 22. So. In 
 consequence of what he had learned. Charging. Lit. 
 having charged, or, commanded. Tell no man. Lit. to 
 tell no one ; the speech first is indirect and then changes 
 to the direct. (Comp. i. 4.) Tell. \Ji\.. speak out, 6.\vv\\gQ, 
 to. Signified. 15. — Ver. 23. Two. \J\\.. some, o\-, about, 
 
350 THE ACTS. [xxiil. 23, 24. 
 
 tivo, leaving the number indefinite (comp. Luke vii. 19); 
 others, and perhaps better, interpret it, any two. Why 
 not, some, namely, txvo ? Soldiers. Here, in distinction 
 from the two other classes, heavy-armed foot-soldiers. 
 Spearmen. The Greek word used here is not found in 
 earlier writers, in fact not before the seventh century after 
 Christ, It means in literal translation, men that take 
 hold ivith their right hand, and doubtless denotes light- 
 armed foot-soldiers. Spearmcii may be the best transla- 
 tion ; others ^reicr, javclinmoi, or, slingcrs, which is the 
 evident signification of a similar Greek word contained 
 in some manuscripts. So great a body of soldiers was 
 chosen because the chief officer did not exactly know 
 how many might be willing to assist the more than forty 
 conspirators, and because Paul, being a Roman citizen, 
 had to be protected by all means. At the third hour of 
 the night. Lit. from the third hour of the night on, viz. 
 they should be prepared to start, i. e. about 9 o'clock in 
 the evening. — Ver. 24. Here the direct speech of the 
 preceding verse changes to the indirect. (Comp. 22.) And. 
 As something needed in addition. Beasts. Horses or 
 asses; more than one because the journey was long and 
 hasty and so more than one might be needed. Governor. 
 Matt, xxvii. 2. Felix. " The career of this powerful and 
 unprincipled man, who, owing to his meeting with the 
 despised Jew, Paul, has obtained a conspicuous niche in 
 history, is principally interesting to us as affording a 
 good instance of the way in which high position and 
 great dignity were acquired under the rule of the Caesars 
 in the first and second centuries of the Christian era. 
 Felix and his brother Pallas were originally slaves, and 
 then freedmen in the house of a noble Roman lady, 
 Antonia, mother of the Emperor Claudius, Pallas be- 
 came the favorite and subsequently minister of the 
 
xxiii. 24-27.] PAUL SENT TO CAiSAREA. 351 
 
 emperor. He procured for his brother Fehx the im- 
 portant post of procurator of Juclsa about A. D. 52. 
 The historian Tacitus writes of him as one who, trusting 
 to his brother's powerful influence at court, knew he 
 could commit any wrong with impunity. He was noto- 
 riously avaricious, cruel and licentious, but withal a man 
 of great energy and talent, wielding, however, as Tacitus 
 tells us, ' the power of a tyrant with the temper of a 
 slave.' According to Josephus, he was one of the most 
 corrupt and oppressive governors ever dispatched from 
 Rome to rule over Judaea. Suetonius, in his history of 
 Claudius, mentions this Roman official as the ' husband 
 (in succession) of three queens:' (i) Drusilla, the 
 daughter of Juba, king of Mauritania, and Selene, the 
 daughter of Antony and Cleopatra. (2) Another prin- 
 cess of the same name — Drusilla — the daughter of Herod 
 Agrippa I., and sister of Herod Agrippa H. ; she left her 
 first husband, Azizus, king of Emesa, to marry Felix. 
 The name of the third royal lady who married this 
 Roman is unknown. Felix reigned over Judaea some 
 seven or eight years until he was recalled by Nero, who 
 replaced him by Festus, A. D. 60. He owed his depo- 
 sition to the fall of his brother Pallas, who was subse- 
 quently put to death, A. D. 63." {Popular Coi/nncntary.) — 
 Ver 26. Claudius Lysias, etc. The usual way with the 
 Romans (and Greeks) to begin a letter. Of this officer 
 nothing else is known. Most excellent. The usual title 
 for men of such, or similar, position. (Comp. xxiv. 3 ; xxvi. 
 25 ; Luke i. 3.) — Ver. 27. This man was seized, etc. Lit, 
 This man, having been seized by the Jezus and being about 
 to be slain by them, /, having suddenly come upon them tvith 
 the soldiers, rescued, having learned that lie is a Roman. 
 rian. The Greek word expresses a certain respect (comp. 
 ii. 22, 29), in contradistinction to another one that very 
 
352 THE ACTS. [xxiii. 27-34. 
 
 often expresses contempt (e. g. vi. 13 ; xxii. 26; Mark 
 xiv. 71 ; Luke xxiii. 4, 14 ; John xviii. 17). The account 
 given here is not in perfect accord with xxi. 31 sqq. ; xxii. 
 23 sqq., giving a rather favorable version of the officer's con- 
 duct. Whether this is owing to the brevity of the letter 
 or to a not unnatural desire to present his actions in the 
 best light possible, we cannot determine. At any rate, 
 this discrepancy proves the letter not to be a fabrication 
 of Luke's who, in such a case,would have avoided even the 
 semblance of a discrepancy in order not to excite sus- 
 picion. — Ver. 28. And. As was natural. — Ver. 29. To 
 have nothing laid to his charge. Lit. to have 110 ac- 
 cusation, or charge, to be accused of nothing. — Ver. 30. 
 Shewn. Disclosed, made known, reported. Charging. 
 Commanding, ordering. — Ver. 31. Antipatris. On the 
 road from Jerusalem to Caesarea, built by Herod the 
 Great, and named after his father Antipater ; now Kefr 
 Saba, a miserable Mohammedan village without any ves- 
 tiges of its former size and importance. For Roman 
 soldiers it was no impossible feat to travel that distance 
 from 9 in the evening to some time next morning. 
 The expression, by night, need not mean that the whole 
 distance was travelled during the night. By nigJit, under 
 cover of the night, they started and made the greater part 
 of the journey. — Ver. 32. They. The majority, the 400 
 footmen. Left. Allowed, permitted, let. Castle. 
 xxi. 34. — Ver. 33. They. The horsemen. Came . . . 
 delivered. Lit. had come . . . and delivered. — Ver. 34. 
 What province. What kind of a province. There were 
 several classes. A usual distinction was that between 
 senatorial and imperial provinces, the former being under 
 the jurisdiction of the senate at Rome, the latter under 
 that of the emperor. Cilicia was an imperial province. 
 But this distinction could hardly be of any importance 
 
XXIII. 34. 35] PAUL SENT TO CMS ARE A. 353 
 
 here. The Greek word used here for province {cparcJiia) 
 denotes either a larger province of the Roman empire, or 
 an appendage to such a one, and the governor, or pro- 
 curator, of the latter bore also the corresponding title 
 {eparcJios). Now Cilicia, as well as Judaea, in a manner 
 belonged to the province of Syria, being governed by a 
 Syrian legate, i. e. one under the supervision of the gov- 
 ernor of Syria, though Cilicia was more independent in 
 this regard than Judaea. And that may have been the 
 reason why Felix, the procurator of Judaea, tried Paul, a 
 citizen of Cilicia, whilst he might not have done so if 
 Paul had been a citizen of a different province, i. e. an 
 independent one or one in no connection with Syria and 
 Judaea. — Ver. 35. Hear thy cause. Lit. hear thee fully. 
 In Herod's palace. No doubt in consequence of Lysias' 
 favorable report. 
 23 
 
CHAPTER XXIV. 
 Paul before Felix (A. D. 59). 
 
 1-27. And after five days the high priest Ananias came down with cer- 
 tain elders, and ivith an orator, one Tertullus ; and they informed the gov- 
 ernor against Paul. And when he was called, Tertullus began to accuse 
 him, saying. 
 
 Seeing that by thee we enjoy much peace, and that by thy providence 
 evils are corrected for this nation, we accept it in all ways and in all places, 
 most excellent Felix, with all thankfulness. But, that I be not further 
 tedious unto thee, I intreat thee to hear us of thy clemency a few words. 
 For we have found this man a pestilent fellow, and a mover of insurrections 
 among all the Jews throughout the world, and a ringleader of the sect of 
 the Nazarenes : who moreover assayed to profane the temple : on whom 
 also we laid hold : from whom thou wilt be able, by examining him thyself, 
 to take knowledge of all these things, whereof we accuse him. And the 
 Jews also joined in the charge, affirming that these things were so. 
 
 And when the governor had beckoned unto him to speak, Paul answered. 
 
 Forasmuch as I know that thou hast been of many years a judge unto 
 this nation, I do cheerfully make my defence : seeing that thou canst take 
 knowledge, that it is not more than twelve days since I went up to worship 
 at Jerusalem : and neither in the temple did they find me disputing with any 
 man or stirring up a crowd, nor in the synagogues, nor in the city. Neither 
 can they prove to thee the things whereof they now accuse me. But this I 
 confess unto thee, that after the Way which they call a sect, so serve I the 
 God of our fathers, believing all things which are according to the law, and 
 which are written in the prophets : having hope toward God, which these 
 also themselves look for, that there shall be a resurrection both of the just 
 and unjust. Herein do I also exercise myself to have a conscience void of 
 offence toward God and men alway. Now after many years I came to bring 
 alms to my nation, and offerings : amidst which they found me purified in 
 the temple, with no crowd, nor yet with tumult : but the7-e ivci-e CQx\.'a\x\ Jews 
 from Asia — who ought to have been here before thee, and to make accu- 
 sation, if they had aught against me. Or else let these men themselves say 
 what wrongdoing they found, when I stood before the council, except it be 
 
xxrv. 1-6.] PAUL BEFORE FELIX. 355 
 
 for this one voice, that I cried standing among them, Touching the resur- 
 rection of the dead I am called in question before you this day. 
 
 But Felix, having more exact knowledge concerning the Way, deferred 
 them, saying. When Lysias the chief captain shall come down, I will deter- 
 mine your matter. And he gave order to the centurion that he should be 
 kept in charge, and should have indulgence; and not to forbid any of his 
 friends to minister unto him. 
 
 But after certain days, Felix came with Drusilla, his wife, which was a 
 Jewess, and sent for Paul, and heard him concerning the faith in Christ 
 Jesus. And as he reasoned of righteousness, and temperance, and the 
 judgment to come, Felix was terrified, and answered, Go thy way for this 
 time ; and when I have a convenient season, I will call thee unto me. He 
 hoped withal that money would be given him of Paul : wherefore also he 
 sent for him the oftener, and communed with him. But when two years 
 were fulfilled, Felix was succeeded by Porcius Festus ; and desiring to gain 
 favour with the Jews, Felix left Paul in bonds. 
 
 Five days after Paul's arrival at Caesarea the high priest, 
 together with some members of the Grand Council, came 
 down to Caesarea to bring the official charges against Paul, 
 accompanied by a Roman lawyer as their attorney (i). 
 When the accused had been called, the lawyer began his 
 accusatory speech by fulsome flattery of the ambitious gov- 
 ernor on account of his care and diligence in putting 
 down brigandage and violence in his province (2 sq.). 
 But against Paul he could not say much, pretending 
 that he would be brief only for the sake of 
 not detaining the governor, whom he again flat- 
 tered by speaking, contrary to all truth, of his clemency 
 and mildness (4). He claimed, however, that Paul had 
 been found an exceedingly dangerous person in general 
 and in particular a man that everywhere caused trouble 
 and dissensions among the Jews, and, moreover, one of 
 the principal leaders of the followers of the hated and 
 despised Jesus of Nazareth (5) — a man who had even 
 gone so far as to try to profane the venerated and 
 divinely-appointed sanctuary of his own people ; whom 
 they, therefore, also had seized and, but for the violent 
 
356 THE ACTS. [XXIV. 6-16. 
 
 interference of the Roman commander, would have had 
 punished according to his deserts (6). And he himself 
 would not dare to deny these charges (8). To this 
 presentation of their attorney the Jews present gave their 
 assent (9). When now Paul had been given permission 
 to reply, he began by stating that he did so the more 
 cheerfully, since he knew the governor to be well 
 acquainted with the character and customs of the Jews, 
 having been in his present office for about seven years 
 and having held an influential position already under his 
 predecessor (10). Furthermore, the offence charged 
 against him was of recent occurrence, and hence the real 
 facts could be easily ascertained, he having come to 
 Jerusalem only twelve days ago for the commendable 
 purpose of worshipping there (11). And no one could 
 prove that he had done anything improper or of a nature 
 to cause trouble and tumult anywhere in the holy city. 
 Thus the charge of his being a dangerous, seditious man 
 could certainly not be substantiated (12 sq.). And as to 
 his being one of the principal leaders of a sect, he could 
 say that he, indeed, believed Jesus of Nazareth to be the 
 Christ, the promised Messiah, but this only in obedience 
 to the revelation of the God of his people as contained 
 in the Scriptures of the Old Testament, the Messianic 
 prophecies and types found there being manifestly ful- 
 filled in and by this Jesus (14). In accordance with that 
 revelation he also cherished the hope of a universal 
 resurrection of the dead, and this is in common with his 
 whole people, the comparatively few and in this respect 
 uninfluential Sadducees not being taken into account (15). 
 Thus he could surely not be called a heretic as to his be- 
 lief. And in his life he, just because of his faith, took 
 pains to walk in such a way that in his relation both to God 
 and men he always had a good, unharmed conscience (16). 
 
XXIV. 17-24.] PAUL BEFORE FELIX. 357 
 
 And to enter in detail upon his late conduct in the temple, 
 he had, after an absence of about four years, now come 
 to Jerusalem for the certainly irreproachable purpose of 
 delivering a collection that he had caused to be taken for 
 the poor Jewish Christians in Judaea, and of joining with 
 them in the festive offerings (17). And in the very act 
 of offering the sacrifices of a man that had taken a vow 
 he had been found in the temple, without having tried to 
 attract a crowd or creating a disturbance of any kind ; 
 had been found there, not by his present accusers, but 
 by some Jews from Asia Minor, his old adversaries (18), 
 who, therefore, ought to be here to bring charges against 
 him, if they really had any (19). Or also those that were 
 present might say whether in his trial before the Council 
 any misdeed had been proved against him (20) ; if not, 
 perhaps, they would go so far in their blind fanaticism 
 as to call a misdeed his frankly-expressed belief in the 
 resurrection of the dead, in which hope the people as a 
 whole shared (21). — After he had heard both parties, 
 Felix adjourned the case* Having now, in consequence 
 of the explanation given by Paul, a more accurate 
 knowledge of the Christian religion, with which he doubt- 
 less already before was familiar to some extent, he did 
 not feel justified in condemning Paul ; and being anxious 
 not to provoke the Jews to whom by his arbitrariness 
 and cruelty he had already given good reasons for com- 
 plaint, he did not dare to release him either. To the 
 Jews he made the excuse that he would have to see the 
 commanding officer at Jerusalem about the matter before 
 he could decide it ; and as to Paul, he gave instructions 
 that he should be kept in military custody, probably 
 chained to a soldier, but otherwise should be treated in a 
 mild and liberal way (22 sq.). — Some time after this, it 
 seems, the second wife of Felix was desirous of seeing 
 
358 THE ACTS. [xxiv. 24-27. 
 
 and hearing the celebrated teacher of the Christians. 
 The governor and his wife having come to the prison, 
 Paul was called to speak to them about his faith in the 
 Messiah as having appeared in the person of Jesus of 
 Nazareth (24). But instead of entertaining them, as they 
 had expected, Paul gave them a very earnest lecture on 
 those graces and virtues which they especially lacked, 
 on righteousness and justice, self-control and chastity, 
 and on the last judgment that is sure to come for 
 every man. This terrified Felix, whose conscience was 
 not entirely dead, so that he dismissed Paul with the 
 pretence that he would hear him again on these matters 
 when he had more leisure (25). At the same time he 
 was in hopes that Paul would try to obtain his release by 
 a bribe, and, to give him an opportunity for this, con- 
 versed with him oftener ; but he was, of course, disap- 
 pointed in this his selfish expectation (26). So he kept 
 Paul a prisoner for two years, when, in consequence of 
 bad reports against him, he was called back to Rome ; 
 but being afraid of the Jews bringing charges against 
 him, he tried to conciliate their favor by leaving Paul 
 behind him a prisoner (27). 
 
 Ver. I. After five days. Most naturally understood as 
 referring to Paul's arrival at Caesarea ; not to his hurried 
 departure from Jerusalem, as some take it. The high 
 priest Ananias, xxiii. 2. Came down. From the 
 mountainous inland city to the lower coast. Certain 
 elders. Or, some elders (iv. 5), delegates of the Council, 
 or simply representatives of the Sadducean party in it. 
 Orator. Forensic orator or advocate. Informed. The 
 same word in Greek as the one translated signify xxiii. 
 15 ; here used in the sense of preferring formal charges. 
 — Ver. 2. Seeing that by thee, etc. Lit. As ice are ob- 
 taining much peace tJirongJi thee and reforms are takijtg 
 
XXIV. 2, 3-] PAUL BEFORE FELIX. 355 
 
 place (are being made) for this people through thy fore- 
 thought (provident care). Much peace. Deep, profound 
 peace, peace in a high degree. Evils are corrected. 
 PubHc improvements are being introduced. This nation. 
 The Jews. — Ver. 3. In all ways and in all places. Some 
 connect this with the preceding clause; evils are corrected 
 in every zvay and in every place, which connection is pos- 
 sible, but not so natural. In the usual construction it 
 means that the thankfulness is manifested, or at least in- 
 tended to be manifested, in every way and everywhere. 
 Most excellent, xxiii. 26. Felix, xxiii. 24. This flat- 
 tery of Tertullus, fulsome and exaggerated as it was, yet 
 had a basis of truth. " Felix, during his long and bur- 
 densome administration, had at least distinguished himself 
 by his strong measures to put down brigandage and 
 deeds of violence in Judaea, and had waged ceaseless war. 
 fare against these wandering bands of Sicarii (assassins, 
 comp. xxi. 38) which had begun to infest the country. 
 Tacitus, no friend to Felix or his government, relates 
 how, on the occasion of a bitter quarrel between Felix 
 and the governor of Galilee, V. Cumanus, the procurator 
 of Judaea was supported by the president of Syria, 
 Quadratus, and quietness luas restored to the province 
 ( ' quies provinciae reddita,' Ann. xii. 54). ' As to the 
 number of robbers whom he caused to be crucified, and 
 of those whom he brought to be punished, they were a 
 multitude not to be enumerated ' ([[""^^rj- of the Jeius, 
 Josephus). Yet on the other hand, this cruel and 
 ambitious man kept in his pay a number of Sicarii him- 
 self, fanning instead of really quieting the seditious spirit 
 then everywhere abroad. On one occasion, for instance, 
 the hired assassins of Felix murdered in the temple, at 
 the instigation of their employer, Jonathan, the reigning 
 high priest, once the friend of the Romans." {Popular 
 
360 THE ACTS. [xxiv, 3-7. 
 
 Cojnnioitary.) As to other evils corrected there was no 
 shadow of truth, Felix being recalled about two years 
 after this because the Jews charged him with bad govern- 
 ment and supported their charges by undeniable proof. — 
 Ver. 4. Be not further tedious. Do not longer than 
 necessary hinder, keep away, from more important or 
 agreeable work. Of thy clemency. By, through, be- 
 cause of, thy (well-known) mildness, or, fairness. A few 
 words. Lit. briefly. — Ver. 5. We have found, etc. Lit. 
 having found, etc., an anacoluthic construction, since in 
 verse 6, instead of, zuhom we took, it ought to be, zve took 
 liim, Luke having drawn the main sentence or predicate 
 into the relative construction. (Comp. Rom. xvi. 27.) 
 Pestilent fellow. Lit. pestilence, pest, plague. Among. 
 Lit. to, unto, or, for. And. Something that is con- 
 nected with the foregoing. Ringleader. Lit. one tvho 
 stands in tJie front rank, chief, champion. Sect. v. 17. 
 Nazarenes. Comp. John. i. 45 sq. ; vii. 41 sq. In the 
 opinion of the Jews Jesus was born at Nazareth, a city of 
 despised Galilee, and hence could not be the true Messiah ; 
 consequently his adherents were regarded as a contempt- 
 ible, heretical sect. — Ver. 6. We laid hold. The words 
 following here in some manuscripts and given in the R. V. 
 as a marginal reading are. And zve woiild Jiave judged Jii)n 
 according to our lazv. 7. But the chief captain Lysias came, 
 and zvith great violence took him out of our hands, 8. com- 
 manding his accusers to come before thee. Judged merely 
 by external evidence they must be omitted, it seems. In- 
 ternal reasons can be given both for and against them, 
 and their insertion by a copyist can be explained as well 
 as their omission. What they contain is in accordance 
 with xxi. 30 sqq. The only change in the sense made by 
 the omission of these words is that in the beginning of 
 verse 8, ^^from zvliom^ must be referred to Paul, whilst 
 
XXIV. 7-12.] PAUL BEFORE FELIX. 361 
 
 if those words were genuine the reference would be to 
 ^^ the chief captain Lysias^ In every case the weight of 
 external testimony, which here is against those words, 
 must decide as long as internal testimony is not decidedly 
 opposed to it, which here is not the case. — Ver. 8. Thy- 
 self. May be construed also with thou, and we think 
 this construction preferable. Take knowledge of. Be- 
 come thoroughly acquainted with. We. Emphatic. — 
 Ver. 9. Joined in the charge. Lit. joined in attacking, 
 attacked jointly, assailed together, viz. with their lawyer. 
 — Ver. 10. Beckoned. Given a nod, signified by a nod. 
 Of many years. Since many years, for many years. 
 (Comp. xxiii. 24.) Moreover, Felix had occupied for 
 some years under his predecessor Cumanus a very in- 
 fluential. position in Samaria; hence Paul is not guilty 
 of any exaggeration or flattery. Make my defence. Lit. 
 defend myself as to those tilings that have reference to me, 
 speak in self-defence of my case. — Ver. 11. Twelve days. 
 Because of the expression, // is no more, viz. at this day, 
 the days Paul had already been at Cassarea must 
 evidently be counted in (comp. i) ; and according to 
 xxi. 27 the seven days of purification were not yet com- 
 pleted, a day or two being still lacking, when Paul was 
 taken prisoner. So this statement of Paul cannot reason- 
 ably be doubted as to its complete accuracy. The day 
 on which this trial took place need not be counted in with 
 the twelve, since it was not yet completed ; nor the day 
 on which Paul arrived at Jerusalem, since it probably 
 was towards evening, or the close of day, when he got 
 there (xxi. 17 sq.). — Ver. 12. Stirring up a crowd. Lit. 
 causing a press, a tumultuous gathering, of the people. 
 In the city. Viz. in other parts of the city, besides the 
 temple area with its courts and the different, according 
 to tradition 480, synagogues of Jerusalem. — Ver. 13. 
 
362 THE ACTS. [xxiv. 13-15. 
 
 Prove. Lit. present, or show, by argument and proof. — 
 Ver. 14. The way, ix. 2 ; xix. 23 ; xxii. 4. Sect. v. 17. 
 5o. Viz. as described immediately : believing, etc. 
 According to the law. ' Better, in the law, throughout the 
 the law. The whole Old Testament is here divided into 
 the Law and the Propliets (comp. Matt. xi. 13; John i. 
 45 ; Acts xiii. 15 ; xxviii. 23 ; Rom. iii. 21 ; — Matt. v. 17 ; 
 vii. 12; xxii. 40) ; the third division, the HagiograpJia, 
 " holy writings " (Luke xxiv. 44), as to its contents can be 
 classed either with the Law or the Prophets, or, if by Law 
 the writings of Moses only are understood, as is most 
 probable, with the Prophets, having been written by pro- 
 phetical men. Here, as usually, the propJietical and 
 typical contents of the Law and the Prophets are 
 meant ; whilst in the three last passages cited above 
 the legal contents are referred to. — Ver. 15. Having 
 hope, etc., a feature necessarily connected with, and 
 resulting from, the belief in all things contained in 
 the Law and the Prophets. Toward God. The hope is 
 directed towards God as the one who can realize it ; the 
 same general sense would be expressed by, hope in God, 
 having its sphere and life in Him. (Comp. i Cor. xv. 19 ; 
 Phil. ii. 19.) These also themselves. As representatives 
 of the whole people, whatever the belief, or unbelief, of 
 some of them, perhaps Sadducees, may have been. Look 
 for. Expect ; to expect a hope is, of course, a brief expres- 
 sion for, to expect the realization of the hope, or the thing 
 hoped for. (Comp. Titus ii. 13.) The other signification 
 of the Greek word, to admit, or, aceept, in connection 
 with Jiope, is hardly Pauline usage, whilst the expres- 
 sion, to expect, or, zv ait for, a Jiope, evidently is (Gal. v. 
 5). As to the Jewish belief in a general resurrection 
 comp. Dan. xii. 2; Matt. vii. 14; John v. 25. Here 
 Paul no doubt speaks of the resurrection in connection 
 
XXIV. is-i8.] PAUL BEFORE FELIX. 363 
 
 with Jesus, since His resurrection is the proof of His 
 Messiahship (Rom. i. 4), and he who does not beHeve in 
 the possibihty and reahty of the resurrection of the dead 
 in general will not believe in the resurrection of Christ, 
 and hence cannot believe in Christ at all. (Comp. xxiii. 
 6; I Cor. xv. 12 sqq.) — Ver. 16. Herein. Viz. lies the 
 reason and motive, that I do, etc., hence tJicrefore^ be- 
 cause of this, namely, what is stated in the two preceding 
 verses. (Comp. John xvi. 30, where the same expression 
 is translated, by this?) I also myself. Just as others 
 who have that faith and hope. Exercise myself. Take 
 pains, labor, strive. Void of offence. Here meant in a 
 passive way, not troubled and disturbed by having given 
 offence, blameless, unhurt (comp. xxiii. i ; Phil. i. 10) ; 
 the active sense of the same Greek word is found in i 
 Cor. X. 32. Toward. In (ethical) relation to. — Ver. 17. 
 riany. Better, several. He had not been at Jerusalem 
 since the time mentioned xviii. 22. If he were the 
 dangerous agitator and demagogue that he was repre- 
 sented to be by the Jews (5), he would hardly have stayed 
 away so long from the capital of the Jewish nation and 
 religion. To bring alms. Emphatic ; not, to cause an 
 uproar. To my nation. Or, for my nation, represented 
 by those Jews that had become Christians and thus in a 
 special, twofold, sense were his nation (comp. Rom. ii. 
 28 sq. ; ix. 6 sqq.) ; this shows that he was not an enemy 
 of his people. (Comp. Rom. xv. 25 sqq. ; i Cor. xvi. 
 I sqq. ; 2 Cor. viii. i sqq.) Offerings. In the first place, 
 in the original intention of Paul, the sacrifices for Pente- 
 cost (xx. 16; comp. xviii. 18); then also the sacrifices of 
 purification may be included (xxi. 23 sqq.). — Ver. 18. 
 Amidst which. Lit. in iv]iicJi, viz. offerings. Purified. 
 Lit. as one ivJio had purified himself, i. e. as one who had 
 taken upon himself a vow and now was taking the nee- 
 
3^4 THE ACTS. [xxiv. 18-24. 
 
 essary and divinely prescribed steps to bring it to a 
 close. (Comp, xxi. 24 sqq.) But there were certain 
 Jews. Better, najiicly, certain J ezvs,v\z. found me. Not 
 his present accusers had found him doing anything that 
 could be regarded as evil by evil-minded men, though 
 entirely innocent and legitimate in itself, but certain Jczvs. 
 The accusation in verse 5 could not but make the im- 
 pression that his accusers had been eye and ear witnesses 
 of what he had done. — Ver. 19. Ought to have been here. 
 Better, ought to be here. — Ver. 20. Or else. Lit. simply 
 or, since those Jews from Asia are not here. — Ver. 21. Ex- 
 cept it be for this one voice. Lit. except (they found a 
 wrong-doing) zuitJi regard to this one voice. Voice, etc., 
 word that I uttered with a loud voice. Touching, etc. 
 Comp. xxiii. 6. — Ver. 22. More exact. Than formerly, be- 
 fore this trial. The way. 14. Deferred them. Put them 
 off, deferred hearing further and deciding their case; 
 them refers to both, Paul and the Jews. Shall come 
 down. Lit. ivill have come down. Down. i. De- 
 termine. Examine accurately, decide, flatter. Case. 
 — Ver. 23. And he gave order. Lit. giving order, being 
 construed with, deferred them, and coordinate with, say- 
 ing, in the preceding verse. Kept in charge. Guarded, 
 as a prisoner. Indulgence, Lit. relaxation, a less rigor- 
 ous confinement. His friends. Lit. Jiis ozvn, those that 
 were connected with him, disciples, companions (e. g. 
 Luke), perhaps also relatives. (Comp. xxiii. 16.) Hinis- 
 ter unto him. Li supplying him with the necessaries and 
 comforts of life. \\\ the last clause of the verse, and not 
 to forbid, the construction is changed, becoming active, 
 the subject of to forbid being the centurion (xxi. 32) who 
 had charge of Paul. — Ver. 24. Certain, Some, or sev- 
 eral. Drusilla. xxiii. 24. She was beautiful, but disso- 
 lute, like her sister Bernice (xxv. 13). . Concerning her 
 
XXIV. 24-27.] PAUL BEFORE FELIX. 365 
 
 father, Herod Agrippa I., see xii. i sqq., 19 sqq. His 
 wife. If the reading that places the word own between 
 these two words be correct, as it seems to be, it must be 
 explained as specifying and determining the Greek word 
 for wife, which originally simply means zvoinan in general, 
 so that his own woman, i. e. the woman with whom he 
 lived, is equivalent to zvifc. Comp. i Cor. vii. 2 ; Eph. v. 
 22 ; Tit. ii. 5 ; i Pet. iii. i, 5, where a similar expression 
 is used to denote the idea of hnsband, since the Greek 
 noun originally simply means mail in contradistinction to 
 woman. Jewess. Herod's family, though originally 
 Idumean, or Edomite, was regarded as Jewish, the Idu- 
 means being subjugated and compelled to become Jews 
 by the Maccabean prince John Hyrcanus B. C. 130. 
 From them sprang Antipater, who obtained the govern- 
 ment of Judaea B. C. 47, the father of Herod the Great. 
 Felix and Drusilla came, either to that part of the 
 palace where the prisoners were kept (xxiii. 35), or from a 
 journey or a place where they had stayed for some time. 
 Faith in Christ Jesus, Paul's belief that the Messiah had 
 come in Jesus. — Ver, 25. Reasoned, xviii. 4. Righteous= 
 ness and temperance. Comp. xxiii. 24. The judgment 
 to come. In connection with the resurrection (xxiii. 6 ; 
 xxiv. 15, 21). Go thy way. Depart, thou art dismissed. 
 Convenient season. Opportune, or seasonable time. 
 Call thee unto me. Send for thee. — Ver. 26. He hoped 
 withal. 'L'xt. hoping also at the same time. Of Paul. By 
 Paul. Communed. Associated, conversed, talked, — Ver. 
 27. Two years. From the beginning of Paul's impris- 
 onment at Caesarea. Felix was succeeded. Lit. received 
 as a successor. This took place in the summer of either 
 A. D. 60 or 61. Porcius Festus. " We know nothing of 
 the previous history of the procurator whose memory has 
 been preserved owing to his meeting with Paul whom he 
 
366 THE ACTS. [xxiv. 27. 
 
 found a languishing prisoner in Cresarea. Neither Tacitus 
 nor Suetonius mention him in their histories. Josephus, 
 however, tells us that he governed his stormy province 
 with a wise, firm rule, putting down the Sicarii (assassins) 
 and other predatory companies who were then harassing 
 Judaea. The Jewish historian finds no fault with this 
 Festus ; he seems to have been both just and upright. 
 His rule was unfortunately prematurely cut short by 
 death before he had completed his second year of ofifice. 
 He was succeeded by Albinus, another corrupt and evil 
 governor (A. D. 62)." [Popular Commentary^ Gain 
 favour. Or, put under obligations. In bonds. Lit. bound, 
 a prisoner. 
 
CHAPTER XXV. 
 
 (A.) Paul before Festus; Appeals to C^sar 
 (A. D. 6i). 
 
 I-I2. Festus therefore, having come into the province, after three days 
 went up to Jerusalem from Cassarea. And the chief priests and the princi- 
 pal men of the Jews informed him against Paul ; and they besought him, 
 asking favour against him, that he would send for him to Jerusalem : laying 
 wait to kill him on the way. Howbeit Festus answered, that Paul was 
 kept in charge at Csesarea, and that he himself was about to depart thither 
 shortly. Let them therefore, saith he, which are of power among you, go 
 down with me, and if there is anything amiss in the man, let them accuse 
 
 him. 
 
 And when he had tarried among them not more than eight or ten days, 
 he went down unto Caesarea ; and on the morrow he sat on the judgment- 
 seat, and commanded Paul to be brought. And when he was come, the 
 Jews which had come down from Jerusalem stood round about him, bring- 
 ing against him many and grievous charges, which they could not prove ; 
 while Paul said in his defence. Neither against the law of the Jews, nor 
 against the temple, nor against Caesar, have I sinned at all. But Festus, 
 desiring to gain favour with the Jews, answered Paul, and said, "Wilt thou 
 go up to Jerusalem, and there be judged of these things before me? But 
 Paul said, I am standing before Caesar's judgment-seat, where I ought to 
 be judged : to the Jews have I done no wrong, as thou also very well know- 
 est. If then I am a wrong-doer, and 'have committed anything worthy of 
 death, I refuse not to die : but if none of those things is tnie, whereof these 
 accuse me, no man can give me up unto them. I appeal unto Caesar. Then 
 Festus, when he had conferred with the council, answered. Thou hast ap- 
 pealed unto Caesar: unto Caesar shalt thou go. 
 
 As soon as Festus had entered upon the duties of his 
 office as Governor at Cassarea, his official residence, he 
 very naturally paid a visit to the principal city of his pro- 
 vince the religious capital of the country (i) ; and imme- 
 
 1^1 
 
368 THE ACTS. [XXV. 2-1 1. 
 
 diately the rulers and the foremost men of the Jews re- 
 newed their charges against Paul and tried to prevail upon 
 the governor to grant them the favor of having him 
 brought to Jerusalem, making preparations to have him 
 murdered on the way, and thus adopting the murderous 
 designs of their fanatical adherents (2 sq.). Festus, how- 
 ever, flatly refused this request, being, perhaps, suspicious 
 of their intentions, or jealous of his own authority ; Paul 
 was to stay at Caesarea, where the governor himself in- 
 tended to go in a short time (4). But the duly qualified 
 representatives of the Jews were invited to accompany 
 him to Caesarea and there bring their formal charges 
 against Paul, if they had any (5). And so it was done ; 
 immediately after the governor's return Paul was con- 
 fronted with his accusers who surrounded him, charging 
 him with many grave crimes, without, however, being 
 able to prove them. Among these charges was one hinted 
 at already before, but now mentioned formally, namely, 
 that of being a disturber of the peace and order of the 
 empire (6-8). Festus, intent upon quieting the people 
 whom his predecessor had left in a state of dissatisfaction 
 and agitation, now was inclined to accede to the first re- 
 quest of the Jews, and hence asked Paul, who according 
 to Roman law was manifestly innocent, whether he would 
 consent to being tried at Jerusalem concerning the charges 
 about religious matters, he, tfie governor, promising to be 
 present himself and to see to it that justice was done him 
 (9). But Paul knew of the murderous hitentions of his 
 enemies and therefore insisted upon his right to be tried 
 by the civil courts of the empire, especially since the 
 governor himself had a better knowledge of his innocency 
 also in his relation to the Jews than would appear from 
 his altogether improper request (10). Paul simply wanted 
 his right, no partiality, neither to himself, nor to his 
 
XXV. 1-5.] PAUL BEFORE FESTUS. 369 
 
 accusers ; and to bring to a certain close the matter that 
 Festus, just as little as Felix, seemed inclined to decide 
 in the proper way, and to protect himself against the in- 
 sidious designs of the Jews, he had recourse to the last 
 refuge of a Roman citizen who thought that his rights 
 were denied him, namely, to an appeal to the judgment 
 of the emperor himself, though he knew full well that 
 trouble and inconvenience would be connected with it 
 (11). After a consultation with the ofificial advisers that 
 in every province were appointed as assistants of the 
 governor, Festus publicly declared that, since there was 
 no valid objection to his appeal, it was granted (12). And 
 that was the way in which God fulfilled the desire of His 
 faithful servant, also to see Rome (xix. 21) — a way in 
 accordance, not with the intentions and hopes of men, 
 but with His own inscrutable wisdom. 
 
 Ver. I. Therefore. In consequence of having become 
 governor of Judaea. Province, xxiii. 34. — Ver. 2. Chief 
 priests, iv. 5. Not only the ruling high priest who at 
 this time was Ishmael (xxiii. 2). The principal men. 
 Not simply the elders (xxiv. i). Informed him. xxiv^ i. 
 — Ver. 3. Favour. With regard to the Jews ; with regard 
 to Paul a condemnatory sentence (15). Laying wait. 
 Lit. making, or preparing, a lying-in-ivait, an ambush. 
 (Comp. xxiii. 12 sqq.). — Ver. 4. Howbeit. . However, but ; 
 Lit. so then, now therefore ; in consequence of their peti- 
 tion the governor gave the following reply. Kept in 
 charge, xxiv. 23. This expression has the emphasis, in 
 contrast to the demand that he should be brought to 
 Jerusalem. At Cassarea. Lit. to CcEsarea, including the 
 idea that he Jiad been taken to that place in order to be 
 kept there. (Comp. xix. 22; xxi. 13.) — Ver. 5. There- 
 fore. Since your request will not be granted. Of power. 
 
 Or, able, viz. to represent your people, whether by their 
 24 
 
37° ^^^^ ACTS. [XXV. 5-12. 
 
 position or influence. Amiss. Out of place, unbecoming, 
 improper, wicked (Luke xxiii. 41). Accuse. Officially, 
 formally, and at the proper place. — Ver. 7. Stood round 
 about him. Eager to have him condemned. Could not. 
 Much as they tried (Imperfect). — Ver. 8. While. Or, as; 
 Paul simply denied their charges, and they could not sub- 
 stantiate them. Caesar, xxiv. 5. At all. Or, in any 
 way, in any particular. — Ver. 9. Gain favour, xxiv. 27. 
 Wilt thou. Paul, as a Roman citizen, could not be com- 
 pelled to be judged by anybody except a Roman tribu- 
 nal. Go up, Comp. xxiv. i. Judged. By the Jewish 
 council, according to Jewish laws. Festus may have 
 been moved to meet the Jews so far also by their com- 
 pliance with his demand (5). Perhaps he knew that Paul 
 would not consent, but his proposal would at any rate be 
 recognized by the Jews as an act of kindness towards 
 them. — Ver. 10. Caesar's judgment=seat. Caesar, or the 
 Roman emperor, who bore the titles Caesar and Augustus, 
 or either of them, in honor of the two renowned men of 
 these names, judges through his representatives and offi- 
 cials ; they are, so to say, simply his mouthpiece. I ought. 
 Being a Roman citizen. Thou. Emphatic. Very v^ell. 
 Lit. better, viz. than appears from thy question. Knowest. 
 Lit. knowest thoi'oiigJiIy, accurately, well. As Paul had 
 done no wrong to the Jews, there was not the least reason 
 why he should goto Jerusalem to be judged there. — Ver. 
 II, Then. Consequently I submit myself wholly to the 
 Roman law. Is true. Lit, is, exists, has taken place. 
 Give me up to them. Do them a favor by giving me into 
 their hands, try to gain their friendship by sacrificing me 
 to them. I appeal, etc. The promise of Christ (xxiii. 11) 
 no doubt also moved him to do this. Not so much the 
 care for his own life as the care foi" the Church was his 
 motive, — Ver. 12. When he had conferred with the 
 
XXV. 13-27.] FESTUS CONSULTS AGRIPPA. 371 
 
 council. Viz. whether there was any reason for not 
 granting Paul's appeal, e. g. imminent danger to the state 
 or manifest groundlessness of the appeal. 
 
 (B.) Festus Consults King Agrippa. 
 
 13-27. Now when certain days were passed, Agrippa the king and Ber- 
 nice arrived at Caesarea, and saluted Festus. And as they tarried there 
 many days, Festus laid Paul's case before the king, saying, There is a cer- 
 tain man left a prisoner by Felix : about whom, when I was at Jerusalem, 
 the chief priests and the elders of the Jews informed me, asking for sentence 
 against him. To whom I answered, that it is not the custom of the Romans 
 to give up any man, before that the accused have the accusers face to face, 
 and have had opportunity to make his defence concerning the matter laid 
 against him. When therefore they were come together here, I made no 
 delay, but on the next day sat down on the judgement-seat, and commanded 
 the man to be brought. Concerning whom, when the accusers stood up, 
 they brought no charge of such evil things as I supposed ; but had certain 
 questions against him of their own religion, and of one Jesus, who was dead, 
 whom Paul aiitirmed to be alive. And I, being perplexed how to inquire 
 concerning these things, asked whether he would go to Jerusalem, and there 
 be judged of these matters. But when Paul had appealed to be kept for 
 the decision of the emperor, I commanded him to be kept till I should send 
 him to Csesar. And Agrippa said unto Festus, I also could wish to hear 
 the man myself. To-morrow, saith he, thou shalt hear him. 
 
 So on the morrow, when Agrippa was come, and Bernice, with great pomp, 
 and they were entered into the place of hearing, with the chief captains, and 
 the principal men of the city, at the command of Festus Paul was brought 
 in. And Festus saith, King Agrippa, and all men which are here present 
 with us, ye behold this man, about whom all the multitude of the Jews 
 made suit to me, both at Jerusalem and here, crying that he ought not to 
 live any longer. But I found that he had committed nothing worthy of 
 death : and as he himself appealed to the emperor I determined to send 
 him. Of whom I have no certain thing to write unto my lord. Wherefore 
 I have brought him forth before you, and especially before thee, king 
 Agrippa, that, after examination had, I may have somewhat to write. For 
 it seemeth to me unreasonable, in sending a prisoner, not withal to signify 
 the charges against him. 
 
 After some time the new governor received a visit of 
 congratulation from his neighbor east of the Jordan, King 
 Agrippa II. On this visit the king was accompanied by 
 
372 THE ACTS. [XXV. 13-27. 
 
 his sister Bernice (13). During this visit the governor 
 also consulted the king on the troublesome case of Paul, 
 stating it in a substantially correct manner, though, of 
 course, not mentioning his real motive for not simply do- 
 ing what common justice required, namely, setting the 
 innocent prisoner free ; but emphasizing the fact that no 
 such charges as he naturally had supposed to be brought 
 against Paul had been proven, and that the only matters 
 worthy of any consideration were of a religious nature, 
 which he was at a loss how to investigate and decide (14- 
 21). Hereupon Agrippa expressed his desire, if feasible, 
 to hear that remarkable man ; and Festus promised him 
 an opportunity the very next day (22). On this occasion 
 the king and his sister appeared in all their regal splen- 
 dor ; and besides them the commanding ofificers of the 
 Roman garrison at Csesarea and the foremost men of the 
 city had been invited to meet the prisoner in the gov- 
 ernor's audience chamber (23). Festus introduced him 
 as the notable man for whose death he had been impor- 
 tuned by the rulers of the Jews, seconded by the great 
 majority of their people (24) ; whom, however, he could 
 not find guilty, but, because of his appeal to the emperor, 
 had concluded to send to Rome (25). And as he had 
 nothing definite to report concerning him he intended now 
 to have a preliminary investigation, in order that his dis- 
 tinguished visitors, especially King Agrippa, might assist 
 him in determining what ought to be reported (26), for he 
 could not but consider it absurd to send a prisoner to 
 Rome without having any definite charges (27). 
 
 Ver. 13. Certain. Several, some. Were passed. Lit. 
 had intervened., viz. since the time spoken of in verse 12. 
 Agrippa the king. Son of King Agiippa I. (comp. xii. i 
 sqq.) and great-grandson of Herod the Great (Matt. ii. 
 i). Some years after his father's death (xii. 21 sqq.) his 
 
XXV. I3-I7-] FESTUS CONSULTS AGRIPPA. 373 
 
 patron, emperor Claudius, had made him ruler of the ter- 
 ritory formerly governed by Philip and Lysanias (Luke 
 iii, i) and given him the title of king, as also the super- 
 vision of the temple at Jerusalem. Emperor Nero 
 increased his territory, and he died during the rule of 
 Trajan, A. D. loi, the last of the Herodian rulers. His 
 residence was Caesarea Philippi, north of the Lake of 
 Galilee, which city he greatly enlarged and beautified and 
 in honor of the then reigning emperor called Neronias. 
 He was well-meaning, but weak, and loose in morals as 
 most of the Herodians. Bernice. Noted for her beauty 
 and gifts, but also for her, even in the Herodian family, 
 uncommon profligacy and licentiousness, being, after the 
 death of her first husband and a divorce from her second, 
 the mistress, at first apparently of her own brother, and 
 then of the Roman emperors Vespasian and Titus. 
 (Comp. xxiv. 24.) And saluted. We should expect, to 
 salute (participle of the future), as some inferior manu- 
 scripts and some ancient versions have it. Having 
 saluted, can hardly be the sense, though that would be 
 the usual meaning of the reading supported by the best 
 copies. — Ver. 14. flany. Several. Paul's case. Lit. 
 those things that pertained to Paul. The king. Who, as 
 a Jew (comp, xxiv, 24), was better acquainted with Jewish 
 laws and usages and parties, and as superintendent of the 
 temple could be supposed to be especially interested in 
 such religious matters. — Ver. 15. When I was at Jeru= 
 salem. Lit. had come to J. The chief priests and the 
 elders, etc. Comp. 2. Sentence. Lit. damnatory 
 sentence, condemnation. — Ver. 16, Give up. For punish- 
 ment, (Comp. II.) Any man. Whoever he ma}', and 
 whoever his accusers may be. The matter laid against 
 him. Lit. the accusation, the crime of which a person is 
 accused. — Ver. 17. I made no delay but, etc. Lit. having 
 
374 THE ACTS. [xxv. 17-23. 
 
 made no delay, on the next day Jiaving sat dozvn on the 
 Judgment seat, I commanded, etc. — Ver. 18. Stood up. 
 Lit. Jiad stood np, had appeared, came forward. I. 
 Emphatic ; he had supposed that Paul must be a danger- 
 .ous criminal, seeing that the Jews and their leaders were 
 so excited and wrought up. — Ver. 19. Religion. Or, 
 superstition, the noun belonging to the adjective used by 
 Paul at Athens (xvii. 22). Jesus wlio was dead. Lit. 
 dead Jesus. Affirmed. Alleged, pretended. The 
 religious indifference of Festus is apparent. — Ver. 20. I. 
 Emphatic, denoting that he, of course, never cared about 
 such questions and least of all could be expected to be 
 acquainted with Jewish notions and controversies about 
 them. Perplexed. Embarrassed, in doubt. How to 
 inquire. Lit. as to the enquiry. Here Festus keeps back 
 his true motive for acting as he did. (Comp. 9.) Of. 
 Concerning. — Ver. 21. Emperor. Here the Greek trans- 
 lation of the Latin title August7is, lit. reverend, venerable, 
 majestic, is employed. Comp. 10. Appealed to be kept, 
 etc. Made an appeal to the emperor to the effect that 
 he, a Roman citizen, demanded that he be kept in custody 
 until the emperor had examined and decided his case, 
 and not be brought before any other tribunal for such 
 decision Kept. xxiv. 23. Send him. Lit. send him 
 up, the court and capital being always regarded as higher. 
 Caesar. 10. — Ver. 22. Could wish. Or, should wish, 
 ivould zuis/i, viz. if it could be so arranged ; a polite 
 expression very frequent in Greek. (Comp. Rom. ix. 3 ; 
 Gal. iv. 20.) To=morrow, etc. What made the governor 
 so willing to grant the wish of his royal guest, he himself 
 states afterwards (26). — Ver. 23. The chief captains. 
 Comp. xxi. 31. Some suppose that these may have been 
 officers of the king that he had brought with him ; for 
 the Herodian princes had soldiers of their own, organized 
 
XXV. 23-26.] FESTUS CONSULTS AGRIPPA. 375 
 
 in the Roman way. At Caesarea there was a garrison of 
 five cohorts. Tlie definite article before chief captains is 
 wanting in the best manuscripts, so that not all that were 
 there would be meant. The chief captains and the 
 principal men, etc. Lit. not only chief captains but also 
 the principal men, in a manner connecting these two 
 parties as occupying the highest position in the city, the 
 one in military, the other in civil life. All this makes it 
 most probable that the chief captains stationed at 
 Caesarea are meant. — -Vcr. 24. Ye behold. Here, now, 
 yon behold, can look at. All the multitude of the Jews. 
 Somewhat exaggerating, but certainly not without all 
 foundation, since doubtless a clamoring multitude accom- 
 panied the chief priest and ciders (2, 15), and these knew 
 that they were representing the great majority of their 
 people. Made suit to me. Met me for the purpose of 
 petitioning me. Crying. As a tumultuous multitude 
 would do. (Comp. xvii. 6.) — Ver. 25. I. Emphatic, in 
 contrast with the Jews. Emperor. 21.— Ver. 26. Certain. 
 Reliable, offering a solid foundation for the judgment of 
 the emperor. The conduct of the leaders of the Jews, 
 reiterating and urging their accusations against Paul, led 
 Festus to suspect that perhaps there was more in these 
 than he could see ; and so he did not know what to say 
 in the ofificial report (the litercE diniissorid) that had to 
 accompany the prisoner to Rome, i^y lord. Lit. tJie 
 lord, a title that Augustus and even Tiberius would not 
 permit to be used in addressing them, regarding it as 
 adulatory ; the later emperors, Caligula first, it seems, 
 however accepted it, and from Domitian on it was a 
 recognized part of their appellation. Specially before' 
 thee, etc. Comp. 14. Examination. Lit. the examina- 
 tion, " as a law-term among the Greeks, the preliminary 
 investigation held for the purpose of gathering evidence 
 
376 THE ACTS. [XXV. 25, 27. 
 
 for the information of the judges " {Grinim-TJiaycr). So 
 here tJie necessary examination is meant that had to pre- 
 cede the sending to Rome and the report of Festus. 
 Had. Lit. having taken place. Somewhat to write. 
 Lit. 7vhat I may write. — Ver. 27. Withal. Also, at the 
 same time. Signify. Lidicate, make known, in a clear 
 and unmistakable way. 
 
CHAPTER XXVI. 
 Paul's Apology before Agrippa and Festus. 
 
 1-32. And Agrippa said unto Paul, Thou art permitted to speak for thy- 
 self. Then Paul stretched forth his hand, and made his defence ; 
 
 I think myself happy, king Agrippa, that I am to make my defence before 
 thee this day touching all the things whereof I am accused by the Jews: 
 especially because thou art expert in all customs and questions which are 
 among the Jews : wherefore I beseech thee to hear me patiently. My 
 manner of life then from my youth up, which was from the beginning among 
 mine own nation, and at Jerusalem, know all the Jews; having knowledge 
 of me from the first, if they be willing to testify, how that after the straight- 
 est sect of our religion I lived a Pharisee. And now I stand here to be 
 judged for the hope of the promise made of God unto our fathers ; unto 
 \Ai\c\\ promise our twelve tribes, earnestly serving God night and day, hope 
 to attain. And concerning this hope I am accused by the Jews, O king ! 
 Why is it judged incredible with you, if God doth raise the dead ? I verily 
 thought with myself, that I ought to do many things contrary to the name 
 of Jesus of Nazareth. And this 1 also did in Jerusalem : and I both shut 
 up many of the saints in prisons, having received authority from the chief 
 priests, and when they were put to death, I gave my vote against them. 
 And punishing them oftentimes in all the synagogues, I strove to make 
 them blaspheme ; and being exceedingly mad against them, I persecuted 
 them even unto foreign cities. Whereupon as I journeyed to Damascus 
 with the authority and commission of the chief priests, at midday, O king, 
 I saw on the way a light from heaven, above the brightness of the sun, 
 shining round about me and them that journeyed with me. And when we 
 were all fallen to the earth, I heard a voice saying unto me in the Hebrew 
 language, Saul, Saul, why persecutest thou me.' it is hard for thee to kick 
 against the goad. And I said. Who art thou. Lord ? And the Lord said, 
 I am Jesus whom thou persecutest. But arise, and stand upon thy feet : 
 for to this end have I appeared unto thee, to appoint thee a minister and a 
 witness both of the things wherein thou hast seen me, and of the things 
 wherein I will appear unto thee ; delivering thee from the people, and from 
 
 377 
 
378 THE ACTS. [xxvi. 1-3. 
 
 the Gentiles, unto whom I send thee, to open their eyes, that they may turn 
 from darkness to light, and from the power of Satan unto God, that they 
 may receive remission of sins and an inheritance among them that are sanc- 
 tified by faith in me. Wherefore, O king Agrippa, I was not disobedient 
 unto the heavenly vision : but declared both to them of Damascus first, and 
 at Jerusalem, and throughout all the country of Judsa, and also to the 
 Gentiles, that they should repent and turn to God, doing works worthy of 
 repentance. Yox this cause the Jews seized me in the temple, and assayed 
 to kill me. Having therefore obtained the help that is from God, I stand 
 unto this day testifying both to small and great, saying nothing but what 
 the prophets and Moses did say should come ; how that the Christ must 
 suffer, and how that he first by the resurrection of the dead should proclaim 
 light both to the people and to the Gentiles. 
 
 And as he thus made his defence, Festus saith with a loud voice, Paul, 
 thou art mad ; thy much learning doth turn thee to madness. But Paul 
 saith, I am not mad, most excellent Festus ; but speak forth words of truth 
 and soberness. For the king knoweth of these things, unto whom also I 
 speak freely : for I am persuaded that none of these things is hidden from 
 him ; for this hath not been done in a corner. King Agrippa, believest 
 thou the prophets? I know that thou believest. And Agrippa j^/^ unto 
 Paul, With but little persuasion thou wouldest fain make me a Christian. 
 And Paul said, I would to God, that whether with little or with much, not 
 thou only, but also all that hear me this day, might become such as I am, 
 except these bonds. 
 
 And the king rose up, and the governor, and Bernice, and they that sat 
 with them : and when they had withdrawn, they spake one to another, 
 saying, This man doeth nothing worthy of death or of bonds. And Agrippa 
 said unto Festus, This man might have been set at liberty, if he had not 
 appealed unto Caesar. 
 
 Having received permission to speak concerning his 
 case, Paul begins to do so in a solemn and impressive 
 manner (i). In the first place, he expresses his sincere 
 gratification at being able to address his defence to king 
 Agrippa, a member of the Jewish nation, and therefore 
 well acquainted with the affairs of the Jewish people, and 
 then asks him for a patient hearing (2 sq.). — In the second 
 place, he points to his life before he became a Christian, 
 in order to show that only invincible reasons could have 
 moved him to take that step (4-1 1 ; comp. ix. i sq, ; xxii. 
 
XXVI, 4-1 1.] PAUL BEFORE AGRIPPA. 
 
 379 
 
 3 sqq.). Since he had spent his whole former Hfe among 
 the Jews, and to a great extent even at Jerusalem, there 
 was nothing secret or questionable about it, and the Jews 
 themselves could, if they only would, testify to his 
 strictest compliance with the requirements of his paternal 
 religion as understood by the very leaders of the people, 
 the Pharisees (4 sq.). Nor had he now become a rene- 
 gade ; on the contrary, just because of his clinging to the 
 very heart of the religion of Israel and the greatest con- 
 solation and earnest hope of every true and God-fearing 
 member of the people, the promises of the Messiah, and 
 of his divinely-wrought and openly-expressed conviction 
 that they had been fulfilled in Jesus of Nazareth, he was 
 now being treated as a criminal by his own people (6sq.). 
 Or, to refer to his main foundation for his belief in Jesus 
 as the Messiah, His resurrection, how can a true Jew take 
 the position that the resurrection of Jesus cannot be be- 
 lieved, notwithstanding the irrefutable proofs for it, and 
 thus deny the possibility of a resurrection in general ? 
 (8). Paul had not, in blind credulity, immediately joined 
 the followers of Jesus ; he had rather at first, in accord- 
 ance with his training and life so far, regarded it his duty 
 to oppose His claims in every manner possible (9). And 
 this he also did, authorized and commissioned by the re- 
 ligious leaders of the people, first at Jerusalem, persecut- 
 ing the followers of Jesus even unto the death, and trying 
 his best to compel them to blaspheme as a Satanic 
 deceiver and impostor Him whom so far they had wor- 
 shipped as their divine Messiah and Saviour; and in his 
 madness and fury he even went to cities outside of Pales- 
 tine to carry on the work of persecution there (10 sq.). 
 Certainly, such a man had no prejudice or bias in favor of 
 Christianity. Something extraordinary must have influ- 
 enced him to become a follower and worshipper of that 
 
380 THE ACTS. [XXVI. 11-18. 
 
 Jesus whom so bitterly he hated and persecuted in His 
 disciples. — What it was, Paul states in the tJiird place 
 (12-18 ; comp. ix. 3 sqq. ; xxii. 6 sqq.). Whilst engaged, 
 as a delegate of the rulers, in one of those missions of 
 hatred and violence, on his way to Damascus, in clear 
 midday, Jesus Himself appeared to him in a light out- 
 shining the very sun, reproved him for his groundless 
 persecution, and told him that by wilfully resisting this 
 revelation he would only hurt himself, just as an ox that 
 kicks against the pointed sticks that urge him on to 
 work (12-15). The purpose of this revelation was to 
 make him Christ's servant and witness with regard to what 
 he had seen now, and also what Christ was to reveal to 
 him further on (16). As such witness he was to go, sure 
 of divine protection in all obstacles and persecutions, to 
 Jews and Gentiles (17), to help them, by preaching the 
 Gospel, to understand their true condition as natural men 
 and the only way out of it, so that they might, by divine 
 grace and power, turn from spiritual ignorance and death 
 to spiritual knowledge and life, from being slaves of Satan 
 to being children of God, and thus receive what fallen 
 man needs most of all, forgiveness of sins, and in con- 
 sequence the eternal inheritance that those only can 
 obtain who by faith in Christ have acquired His per- 
 fect holiness and righteousness and, as a natural re- 
 sult, have made, if only a very imperfect, yet a true, be- 
 ginning in the life becoming him who is a child of God 
 the Holy One (18). — In the fonrtJi place, Paul outlines 
 his subsequent life as being in strict accordance with this 
 divine revelation (19-23). In view of the evidently divine 
 character of the vision, as also of the precious prospect 
 offered by it, Paul did not do what, notwithstanding all 
 the extraordinary grace vouchsafed to him, he could have 
 done, that is, wilfully resist the call to become a follower 
 
XXVI. I9-24.] PAUL BEFORE AGRIPPA. 381 
 
 and apostle of Christ (19), but immediately began preach- 
 ing at Damascus, then, after some time, performed his 
 office also at Jerusalem, and since in the whole country 
 of Palestine and among the heathen nations, directly and 
 indirectly, personally and by his assistants and converts ; 
 and the burden of his preaching was, what no Jew ought 
 to object to, repentance and return to the only true God 
 by receiving the Redeemer sent by Him, and a life 
 worthy of such professions (20). And yet the Jews had 
 tried to murder him for this very work of his, and for 
 nothing else (21), But, thanks to the gracious interven- 
 tion of God, he could still victoriously preach to every one 
 willing to hear the glorious promises concerning the 
 Messiah and His work, as contained in the Scriptures of 
 the Old Testament, principally hi the Prophets (22). For 
 here already the questions raised by the unbelieving Jews 
 have been answered affirmatively, namely, whether the 
 Messiah, instead of being a secular ruler come to deliver 
 His people from political bondage, was to redeem the 
 human race from sin and its consequences by suffering 
 and dying in our stead, and then, risen from the dead as 
 the conqueror of death and the prince of life, have these 
 joyous, life-inspiring tidings of redemption preached not 
 only to the Old Testament people of God but also to the 
 Gentiles (23). 
 
 When Paul had proceeded so far in his self-defence, 
 having shown that this belief rested on the holy writings 
 of the Jews themselves and hence could not justly by them 
 be regarded as blasphemous and heretical, Festus could 
 no longer restrain himself ; this talk of the resurrection 
 of a simple, enthusiastic Jew and its wondrous conse- 
 quences was more than he in his imaginary wisdom could 
 endure; and so he interrupted Paul, exclaiming that he 
 could account for his extraordinary position only by 
 
382 THE ACTS. [xxvi. 24-32. 
 
 assuming that too much study and speculation had de- 
 ranged his mind (24). Paul repelled this ungracious 
 assumption politely but decidedly (25), and reminded the 
 governor that king Agrippa, to whom this defence was 
 addressed in the first place, was well acquainted with the 
 holy books referred to as also with the main facts of the 
 life of Jesus, especially His death and what was connected 
 with it, since the scene had been not an obscure corner in 
 Palestine but the city of Jerusalem itself (26). He knew 
 that he confidently could answer himself affirmatively 
 the question whether Agrippa regarded as holy and reli- 
 able the prophetical books of the Old Testament, since 
 as a Jew he could not do otherwise, though that, of 
 course, does not include the correct condition of the heart 
 with regard to the promises of the Messiah and His work 
 (27). Evading an answer to the question of Paul, Agrippa 
 somewhat ironically replied that Paul must think it took 
 but little time and trouble to make him a Christian (28). 
 But Paul solemnly rejoined that, if there were any reason 
 for hope in this direction, he would beseech God that, 
 whether it would take little time and labor or much, all 
 his hearers might come to share his religious convictions, 
 though not his bonds (29). The king manifestly did not 
 care to hear more from this earnest man, and so arose and 
 left the audience chamber, followed by the others accord- 
 ing to their rank (30). Being by themselves, they could 
 not but express their unanimous conviction that Paul was 
 not an evil-doer or criminal (31 j ; and Agrippa especially 
 expressed it as his opinion to Festus that, if Paul had not 
 appealed to the decision of the emperor himself, he could 
 be set free without any further investigation (32). God, 
 who wanted Paul to go to Rome, had governed all things 
 so that he went there now, witnessing for Christ and His 
 Gospel even in bonds. 
 
XXVI. 1-7.] PAUL BEFORE AGRIPPA. 383 
 
 Ver. I. For thyself. Lit. concerning thyself, thy case. 
 Stretched forth his hand. As a speaker conscious of the 
 importance of what he had to say ; not the gesture of 
 commanding silence. (Comp. xii. I7;xiii. 16.) Whether 
 this hand was bound we do not know, though it is fre- 
 quently assumed. (Comp. 29.) riade his defence. Comp. 
 xxiv. 10. — Ver. 2. Am accused. Am being accused, still 
 now. The Jews. Lit. only y^'-rcj-/ since his accusers were 
 Jews He was glad to have Agrippa for his judge, who, as 
 a member of that people, knew them and their religion. 
 (Comp. xxiv. 24.)— Ver. 3, Especially because thou, etc. 
 Better, it seems, because thou especially, more than other 
 judges. Expert. One who knows, judge, connoisseur. — 
 Ver. 4. Then. Better, indeed. Was. Lit. has taken 
 place. And at Jerusalem. The capital of the nation and 
 hence intimately connected with it. — Ver. 5. Having 
 knowledge of me. Lit. knowing vie beforehand, from 
 former times, not having become acquainted with me just 
 now. From the first. From the beginning of my life ; 
 a further explanation of beforehand. If they be willing, 
 etc. Viz. they will have to testify, they cannot deny. 
 How that. That. Straitest. Most exact, rigorous. 
 Sect. V. 17. Religion. Religious worship, especially in 
 so far as it consists in external ceremonies. Pharisee. 
 xxiii. 6, 7. Comp. xxii. 3. — Ver. 6. To be judged. Lit. 
 being judged. Hope of the promise. Hope for the reali- 
 zation of the promise. Of God. By God. — Ver. 7. Unto 
 which. To the realization of which. Twelve tribes. 
 The whole people of God (comp. James i. i), not only 
 myself and some other enthusiasts. Earnestly. Intently. 
 Serving God night and day. All the time, even during 
 the night, the word night having the emphatic position. 
 (Comp. Luke ii. 37.) The continual sacrifices are, of 
 course, included. This hope. Viz. my conviction and 
 
384 THE ACTS. [XXVI. 7-10. 
 
 assertion that it has been reaHzed in Jesus. The Jews. 
 Lit. simply Jczvs, men who claim to have the same prom- 
 ise and hope as I, and ought to be glad to hear that it 
 has been fulfilled. — Ver. 8. Why, etc. Some render, 
 WJiat kind of an incredible tiling is it judged to be ? With 
 you. Viz. the Jews, represented in a manner by Agrippa. 
 If God, etc. As He has done with regard to Jesus. The 
 dead. Lit. simply dead, viz. men. They, as Jews, can 
 have no reason for regarding that incredible, knowing 
 that God is almighty, and that the raising of the dead is 
 promised in the Scriptures (Dan. xii. 2). Comp. xxiii. 
 6 sqq. — Ver. 9. I. Emphatic, as far as I am concerned, 
 over against credulous enthusiasts. Thought with my= 
 self. Lit. seemed to myself, thought ; that was my own 
 idea and thought. To the name of Jesus, To His rev- 
 elation concerning Plimsclf, His claims to be recognized 
 as the Messiah. (Comp. ii. 38.) Of Nazareth. Spoken 
 from his former point of view. (Comp. xxiv. 5 ; John i. 
 46.) — Ver. 10. And I both, etc. / is emphatic, a painful 
 reminiscence of what He Himself had done formerly. 
 Saints. Spoken from his present point of view. (Comp. 
 ix. 13.) Were put. Were being put, when the prepara- 
 tions were made and the necessary steps taken. Gave my 
 vote against them. (Comp, viii. i ; xxii. 20.) Some 
 have thought that this indicates that Paul before his con- 
 version was a member of the Grand Council, having a seat 
 and vote in that body. But this does not agree with the 
 designation of Paul as ^^ a young man" (vii. 58), nor with 
 his silence about this matter on occasions where he most 
 probably would have mentioned it if it had been the 
 case, e. g. xxii. 3. Thus the general sense of assetiting is 
 here to be assumed as being expressed. The plural, they, 
 them, shows that the case of Stephen was not the only 
 one ; nor was the authority granted him by the chief 
 
XXVI. io-i6.] PAUL BEFORE AGKIPPA. 385 
 
 priests (iv. 6) limited to his journey to Damascus (ix. 
 I sq.). — Ver. 11. All the synagogues. Of Jerusalem. 
 (Comp. xxiv. 12.) Strove to make them blaspheme. Lit. 
 
 compelled, drove tJicui ; how far he succeeded is not stated. 
 The tense used here in the original (Imperfect) may, how- 
 ever, express the attempt. Blaspheme. Without an ex- 
 pressed object, God is to be supplied as such. Here 
 evidently Christ is meant (comp. James ii. 7), since the 
 Pharisee Saul would not compel any man to blaspheme 
 God expressly. Being mad. Raging. Persecuted. Con- 
 tinually. Foreign cities. Lit. tJie cities outside, viz. of 
 Palestine. — Ver. 12. Whereupon. Lit. Wherein, viz. in 
 which activity of persecution. (Comp. xxiv. 18.) Com- 
 mission. Permission, power. — Ver. 13. Shining, Lit. 
 Jiaviiig shone, having shed its rays ; he saw the light when 
 it had manifested itself in such away. (Comp. 19.) — Ver. 
 14. Hebrew. Naturally, because it was the mother 
 tongue of Paul (comp. xxi. 40), who here, before Agrippa 
 and Festus, just as naturally spoke in Greek,, the common 
 language of all cultivated men in those days. Goad. 
 Better, goads, pointed instruments to urge on oxen, 
 horses, and other beasts of burden. The proverb used 
 here to express the sense of the original Hebrew is found 
 often in classical writers, and denotes the vanity and 
 danger of resistance. Paul here mentions this word of 
 Jesus in order to emphasize the importance of accepting 
 the call to repentance and faith and the peril of resisting 
 wilfully, as something that also Agrippa ought to take to 
 heart. — Ver. 16. flinister. Ofificial servant, as a minister 
 of the Gospel and an apostle. Witness. Hence an 
 apostle in the strictest sense of the term, though not 
 exactly in the same sense as the original twelve (i. 21 
 sq.). Having seen and heard Christ, and being appointed 
 by Him directly made a man an apostle (Gal. i. i). Where= 
 25 
 
386 THE ACTS. [XXVI. 16-19. 
 
 in thou hast seen, etc. Very likely the literal translation 
 of this clause is, Botli of zvhat thou hast seen vie and of 
 xvJiat I shall appear to thee, i. e. of what I have now re- 
 vealed to thee concerning myself, and in future shall re- 
 veal to thee concerning myself, by appearing to thee, 
 in visions, ecstasies, and other self-manifestations. — 
 Ver. 17. Delivering thee, etc. Paul is to be a bearer of 
 revelation, and as such he will be rescued from the en- 
 mity and violence of unbelieving men by Christ Himself. 
 The people. In an eminent sense, the people of God 
 during the Old Testament economy. Among this people, 
 as among the Gentiles, Paul was to meet enemies of the 
 Gospel ; yea, as the general expression indicates, the 
 majority, both as a class, would prove such enemies, of 
 Christ and therefore also of Paul, His faithful and zeal- 
 ous servant. Unto whom, Referrhig to both classes 
 (xxii. 15). I. Emphatic; as Christ is the one that 
 sends Paul it behooves Him also to protect him. Send. 
 Already now by appointing him an apostle. — Ver. 18. 
 That they may turn. In view of the same expression 
 in verse 20 better than the, grammatically, equally pos- 
 sible translation, to turn them. Darkness . . . Sight : 
 the subjective state and condition ; power of Satan 
 . . . God : the objective connection and relation. In= 
 heritance among them that are sanctified. Comp. xx. 
 32-. Col. i. 12. Some understand them that are sancti- 
 fied of the church triumphant, not the church militant; 
 among them, with them, is kept and preserved what 
 every Christian will inherit (i Pet. i. 4). But the usual 
 interpretation seems to us to be more natural. By faith 
 in me. This is by some construed with may receive ; 
 the position, then, would be emphatic, but not so natural, 
 — Ver. 19. O king Agrippa. Calling attention to a new, 
 important point. (Comp. 13.) Was not. Lit. did not 
 
XXVI. 19-22.] PAUL BEFORE AGRIPPA. 387 
 
 prove, or shozv, myself. His conversion, though extraor- 
 dinary and miraculous, still was not irresistible ; much 
 less is a common conversion. The converting and saving 
 grace of God never is irresistible. An irresistible grace 
 is a contradiction in terms, destroys man's prerogative 
 and essential faculty, a formally free will, and necessarily 
 limits the GospeJ and really efficient grace to a minority 
 of the human race, since it can be intended for those 
 only that actually are saved by it ; hence robs the Gospel 
 of its consolation for every sinner, since no one without 
 a special revelation could know whether that irresistible- 
 grace, and, as its necessary and exclusive result, salva- 
 tion, was intended for him or not. — Ver. 20. At Jeru= 
 salem. Comp. xxii. 17. Throughout all the country 
 of Judasa. Comp. xi. 30. The probably best reading of 
 this, in the original, somewhat difficult clause could be 
 rendered, into t lie wJiole country of Judcea, viz. my preach- 
 ing went. This would not necessarily imply that Paul 
 personally preached in the whole country. Moreover, 
 Paul here speaks of his whole activity from the time of 
 his conversion up to his captivity. Hence, there is no 
 contradiction between this clause and Paul's statement 
 in Gal. i. 22 sqq. Doing works, etc. And thus proving 
 their repentance a true one. That certainly was not 
 "moving insurrections among the Jews " (xxiv. 5 ; xxv. 
 7 sq.). Comp. Luke iii. 8. Paul here could not enter in 
 detail upon the contents of his Gospel ; that he did not 
 mean to conceal it out of fear or love of men we see 
 clearly from verse 18. — Ver. 21. For this cause. Em- 
 phatic. Assayed. Attempted. — Ver. 22. Therefore, 
 Else I could not stand here to-day. The help that is 
 from God. Divine help, the only one that could save 
 him under the circumstances, though, as usual, given 
 through common means. (Comp. xxi. 30 sqq.) Small 
 
3S8 THE ACTS. [XXVI. 22-26. 
 
 and great. Young and old, everybody (viii. 10). What 
 the prophets and Moses did say. Lit. zvJiat not only 
 the prophets did saj', but also Moses. The prophets es- 
 pecially predict the coming of the Messiah, but also 
 Moses, in word (e. g. Gen. iii. 15 ; xii. 3 ; xlix. 10 ; Num. 
 xxiv. 17; Deut. xviii. 15), and type (Col. ii. 16, 17). 
 Moses and the Prophets, this the usual and natural 
 order, is equivalent to the Scriptures of the Old Testa- 
 ment. (Comp. xxiv. 14.) Nothing but what. Hence 
 nothing impious or heretical. — Ver. 23. How that. 
 Better, u'hether. First by the resurrection of the dead. 
 As the first one of the resurrection, being the first one 
 that has arisen from the dead not to die again (Col. i. 18 ; 
 I Cor. XV. 20), and hence the pledge and earnest of the 
 blissful resurrection of those that become His own by 
 faith. Light. Comp. 18 ; John i. 4 sqq. Light in- 
 cludes knowledge and life, true happiness. To proclaim 
 light is to announce that there is such true happiness and 
 to show the way to attain it. Christ did this personally 
 after His resurrection, then through His apostles, and 
 continues to do it through the ministers of the Gospel. 
 People. 17. — Ver. 24. With a loud voice. Here a 
 manifestation of surprise. (Comp. xiv. 10.) Thou art 
 mad. Thus very often unbelievers try to explain the 
 faith and life of a true Christian ; he is to them a crank. 
 (Comp. Mark iii. 21.)— Ver. 25. Host excellent, xxiii. 
 26. Speak forth. Utter, speak. (Comp. ii. 4, 14.) So= 
 berness. Soundness of mind, sanity. What he said was 
 not simply true, as the speech of a madman might be, 
 but also the speech of a man that knew what he was 
 talkino- about. — Ver. 26, Knoweth in the original has the 
 first, emphatic, place, as afterwards also is hidden, 
 whilst the king has also an emphatic position, viz. the 
 end of the clause. None. Also emphatic, being ex- 
 
XXVI. 26-29.] PAUL BEFORE AGRIPPA. 389 
 
 pressed by two negatives : not — nothing. In a corner. 
 Comp. John xviii. 20. — Ver. 2"/. I know, etc. Comp. 3. 
 Paul wants the questions that so far might have appeared 
 to concern him only to become a personal matter, a mat- 
 ter of conscience and heart, also to the king — being in- 
 tent even now upon saving souls, more than upon saving 
 his own life, and thus a shining example to every Chris- 
 tian, especially to every minister of the Gospel. — Ver. 28. 
 With but little persuasion, etc. According to the best 
 attested reading the literal translation would be, In little 
 (by little exertion or persuasion) tJioupersuadest me (tryest 
 to persuade me, thinkest thou canst persuade me), in order 
 to make a Christian (to add one to the number of Chris- 
 tians, viz. me). Persuade then is used absolutely and has 
 the meaning of causing to be of one and the same mind 
 with the one who persuades, here, to adopt the faith of 
 Paul in Christ. To make a Christian is an expression 
 similar to /t* ;//rt'/^r<7/;7?i-r/)'/'r (Matt, xxiii. 15). Christian. 
 xi. 26. — Ver. 29. I would to God. Lit. 7 ivoiild pray to 
 God, viz. if there were a probability of being heard, or 
 rather, of his hearers not making it impossible for God, 
 by their wilful resistance to His call and grace as con- 
 tained in the Gospel, to grant the prayer ; and the form 
 of the expression, according to the best-attested reading, 
 shows that Paul did not regard it as impossible that his 
 prayer could be heard ; in other words, he did not regard 
 his hearers as past hope, or as hardened unbelievers. 
 With little or with much, As the case may be with 
 different persons, one requiring more instruction, per- 
 suasion, etc., another less. 5 am. The / is emphatic ; he 
 is not ashamed of being a Christian, rather regards it 
 the greatest blessing that a man can enjoy himself and 
 assist his fellow-men to enjoy. These bonds. Comp. 
 I. Perhaps the chain was now simply on Paul's hand. 
 
390 THE ACTS. [XXVI. 29-32. 
 
 not connected with that of the soldier guarding him. — 
 Ver. 30. The king arose. Tired, perhaps, of hearing 
 such an enthusiast ; or, somewhat impressed by the last 
 earnest and solemn remark of Paul, which impression he 
 did not care to have noticed. (Comp. xxiv. 25.) At any 
 rate, he neglected the grace of God knocking at the door 
 of his heart and ready to make of him as happy a man 
 as Paul was. — Ver. 31. They spake. In a longer, fami- 
 liar conversation about the matter (Imperfect). Doeth. 
 He is not one whose practice and mode of life it is to 
 commit actions that ought to be punished by death or at 
 least by imprisonment. — Ver. 32. flight have been set 
 at liberty. Might, or could, already now be a free man, 
 declared innocent of the charges brought against him. 
 If he had not appealed to Caesar. Which made it 
 necessary to send him to Rome. 
 
CHAPTER XXVII. 
 Paul's Voyage to Rome and Shipwreck (A. D. 6i). 
 
 1-44. And when it was determined that we should sail for Italy, they 
 delivered Paul and certain other prisoners to a centurion named Julius, of 
 the Augustan band. And embarking in a ship of Adramyttium, which was 
 about to sail unto the places on the coast of Asia, we put to sea, Aristar- 
 chus, a Macedonian of Thessalonica, being with us. And the next day we 
 touched at Sidon : and Julius treated Paul kindly, and gave him leave to 
 go unto his friends and refresh himself. And putting to sea from thence, 
 wc sailed under the lee of Cyprus, because the winds were contrary. And 
 when we had sailed across the sea which is off Cilicia and Pamphylia, we 
 came to Myra, a city of Lycia. And there the centurion found a ship of 
 Alexandria sailing for Italy ; and he put us therein. And when we had 
 sailed slowly many days, and were come with difliculty over against Cnidus, 
 the wind not further suffering us, we sailed under the lee of Crete, over 
 against Salmone ; and with difficulty coasting along it we came unto a cer- 
 tain place called Fair Havens ; nigh whereunto was the city of Lasea. 
 
 And when much time was spent, and the voyage was now dangerous, be- 
 cause the Fast was now already gone by, Paul admonished them, and said 
 unto them. Sirs, I perceive that the voyage will be with injury and much 
 loss, not only of the lading and the ship, but also of our lives. But the 
 centurion gave more heed to the master and to the owner of the ship, than 
 to those things which were spoken by Paul. And because the haven was 
 not commodious to winter in, the more part advised to put to sea from 
 thence, if by any means they could reach Phcenix, and winter there ; which 
 is a haven of Crete, looking north-east and south-east. And when the 
 south wind blew softly, supposing that they had obtained their purpose, 
 they weighed anchor and sailed along Crete, close in shore. But after no 
 long time there beat down from it a tempestuous wind, which is called 
 Euraquilo . and when the ship was caught, and could not face the wind, we 
 gave way to it, and were driven. And running under the lee of a small 
 island called Cauda, we were able, with difficulty, to secure the boat : and 
 when they had hoisted it up, they used helps, under-girding the ship : and, 
 fearing lest they should be cast upon the Syrtis, they lowered the gear, and 
 
392 THE ACTS. [XXVII. iS-43. 
 
 so were driven. And as we laboured exceedingly with the storm, the next 
 day they began to throw the freight overboard ; and the third day they cast 
 out with their own hands the tackling of the ship. And when neither sun 
 nor stars shone upon us for many days, and no small tempest lay on iis, all 
 hope that we should be saved was now taken away. And when they had 
 been long without food, then Paul stood forth in the midst of them, and 
 said, Sirs, ye should have hearkened unto me, and not have set sail from 
 Crete, and have gotten this injury and loss. And now I exhort you to be 
 of good cheer: for there shall be no loss of life among you, but only of the 
 ship. For there stood by me this night an angel of God whose I am, whom 
 also I serve, saying. Fear not, Paul ; thou must stand before Caesar : and 
 lo, God hath granted thee all them that sail with thee. Wherefore, sirs, 
 be of good cheer : for I believe God, that it shall be even so as it hath 
 been spoken unto me. Howbeit we must be cast upon a certain island. 
 
 But when the fourteenth night was come, as we were driven to and fro 
 in the sea (T/Adria, about midnight the sailors surmised that they were 
 drawing near to some country ; and they sounded, and found twenty fath- 
 oms : and after a little space, they sounded again, and found fifteen fathoms. 
 And fearing lest haply we should be cast ashore on rocky ground, they let 
 go four anchors from the stern, and wished for the day. And as the sailors 
 were seeking to flee out of the ship, and had lowered the boat into the sea, 
 under colour as though they would lay out anchors from the fore-ship, Paul 
 said to the centurion and to the soldiers. Except these abide in the ship, ye 
 cannot be saved. Then the soldiers cut away the ropes of the boat, and let 
 her fall off. And while the day was coming on, Paul besought them all to 
 take some food, saying, This day is the fourteenth day that ye wait and 
 continue fasting, having taken nothing. Wherefore I beseech you to take 
 some food : for this is for your safety : for there shall not a hair perish from 
 the head of any of you. And when he had said this, and had taken bread, 
 he gave thanks to God in the presence of all : and he brake it, and began 
 to eat. Then were they all of good cheer, and themselves also took food. 
 And we were in all in the ship two hundred threescore and sixteen souls. 
 And when they had eaten enough, they lightened the ship, throwing out the 
 .wheat into the sea. And when it was day, they knew not the land : but 
 they perceived a certain bay with a beach, and they took counsel whether 
 they could drive the ship upon it. And casting off the anchors, they left 
 them in the sea, at the same time loosing the bands of the rudders ; and 
 hoisting up the foresail to the wind, they made for the beach. But lighting 
 upon a place where two seas met, they ran the vessel aground ; and the 
 foreship struck and remained unmoveable, but the stern began to break up 
 by the violence of the waves. And the soldiers' counsel was to kill the pris- 
 oners, lest any of them should swim out and escape. But the centurion 
 desiring to save Paul, stayed them from their purpose ; and commanded 
 
XXVII. 1-9- FAUUS VOYAGE TO ROME. 393 
 
 that they which could swhn should cast themselves overboard, and get first 
 to the land : and the rest, some on planks, and some on otJter things from 
 the ship. And so it came to pass, that they all escaped safe to the land. 
 
 At the time set by the governor for the departure to 
 Italy Paul, together with some prisoners of a different 
 character, was given over into the custody of an officer by 
 the name of Julius, who belonged to the imperial body- 
 guard (i). In company with the author of this relation, 
 Luke, the eye and ear witness also of what occurred on 
 this voyage, and Aristarchus of Thessalonica, who had 
 joined him again, Paul was put on a ship that was on its 
 way home to Adramyttium in Asia Minor, and was in- 
 tended to touch at the different points along the coast of 
 that country (2). At Sidon, in Phoenicia, Paul by the 
 kindness of Julius was permitted to meet his Christian 
 friends and to receive their attention in the way of pro- 
 viding for his comfort during the voyage (3). From there, 
 compelled by contrary winds, they had to keep near the 
 coast of the Island of Cyprus (4) ; and then sailed along 
 the coast of Cilicia and Pamphilia to Myra, a city of the 
 southwestern province of Asia Minor (5). Here the pris- 
 oners were put on a ship hailing from Alexandria in 
 Egypt, which was on its way to Italy (6). Because of the 
 contrariness of the winds, as it would seem, they now 
 made very slow progress and with difficulty got as far as 
 Cnidus in Caria ; and as also here the wind was still con- 
 trary, they could, perhaps, not even enter the inviting 
 harbor of the city, much less continue their course due 
 west, but had to sail south along the eastern coast of 
 Crete (7). Only with difficulty could they make their Avay 
 along the eastern and southern coast of that island until 
 they got to a place on the southernmost part, called Fair 
 Havens (8). Under these circumstances the voyage had 
 taken very much time, and to continue it much longer 
 
394 ^-^•^ ACTS. [XXVII. 10-18. 
 
 was dangerous, it being already late in the year, after the 
 fast of the great day of atonement, about the beginning 
 of October, Hence Paul reminded his companions in 
 travel that in continuing the voyage they were running a 
 great risk with respect not only to the freight carried by 
 the ship, but also to their own lives (9 sq.). But the ad- 
 verse opinion of those that naturally were supposed to 
 have the most reliable knowledge of these matters, and 
 also the greatest interest in the ship, had more influence 
 with Julius than the opinion of Paul (11); and because 
 the port was not commodious for wintering, the majority 
 came to the conclusion that it would be preferable to try 
 to get to Phoenix, a harbor in the southwestern part of 
 the island, protected both against the southwest and the 
 northwest winds (12). And when, instead of a northern 
 gale, a soft southern wind began to blow, they thought 
 they would surely carry out their plan, and, starting 
 again, they sailed westward, closer yet to the shore than 
 before (13). But after a short time a northeastern wind, 
 like a hurricane, came down upon them from the moun- 
 tains of the island (14), and when the ship once had been 
 caught by it, nothing could be done but give way to it 
 and let the ship drive before it (15). Under the shelter 
 of an island southwest of Fair Havens they with diffi- 
 culty got the boat on board that hitherto had been float- 
 ing along with the ship, lest the v/ind should tear it loose 
 (16). Then they strengthened the ship, whose timbers 
 were evidently in danger of parting, by passing strong 
 ropes around its body and tightening them on deck ; and 
 to avoid being driven southwest into the so-called Greater 
 Syrtis, a very dangerous place, full of shoals, near the 
 coast of Africa, they lowered the tackle of the ship and 
 drifted (17). To lighten the ship, so that it might not run 
 so deep and thereby draw water or strike the bottom of 
 
XXVII. iS-30.] PAULS VOYAGE TO ROME. 395 
 
 the sea, on the following day what could be spared best 
 under the circumstances, no doubt freight, was thrown 
 overboard (18) ; but on the next day the danger had be- 
 come so imminent that they cast out even the tackling or 
 furniture of the ship (19). As in addition to this the days 
 and nights were dark, so that they could not at all make 
 out where they were and guide the ship accordingly, the 
 last hope of saving the ship and its human freight was 
 lost (20). Frightened by the seemingly inevitable de- 
 struction, no one had thought of taking a meal. And 
 now, in this most hopeless situation, Paul solemnly ad- 
 dressed his companions in travel and distress. Premisino-. 
 as a reminder that he was a person worth listening to, 
 that they would have been spared all this trouble and 
 loss, if attention had been paid to his well-founded advice 
 given at Crete (21), he bade them be of good courage, for 
 he could assure them that no life would be lost (22), since 
 his God and Master, in answer to his prayer, had through 
 a heavenly messenger revealed to him that not only he 
 himself would get to Rome, but that God also for his sake 
 had decreed the saving of all men on board ; and he was 
 confident that this would most certainly come true (23- 
 25). Furthermore, he expressed it as his opinion that 
 they would be driven upon some island (26). And so it 
 came to pass. Two weeks afterwards, when driving about 
 in the sea between Greece and Italy, the sailors thought 
 that they were coming near land {2'f)\ and their sound- 
 ings proved that they were right (28). As it was night, 
 they cast anchor and were anxious for the morning, 
 afraid of being thrown upon rocky ground and thus 
 breaking the ship (29). In this dangerous and doubtful 
 situation the sailors concluded to save at least themselves 
 by getting away with the boat and leave the rest to 
 their fate, and had already lowered the boat under the 
 
396 THE ACTS. [XXVII. 30-42. 
 
 pretence of casting anchors also from the front part of the 
 ship (30). No one, it seems, had perceived this but Paul, 
 who now proved himself the saviour of his fellow- 
 travellers. He immediately apprised the soldiers of the 
 danger threatening them (31), and they prevented the 
 cowardly sailors from carrying out their treacherous de- 
 sign (32). As nothing else could be done before day- 
 break, Paul again exhorted all to partake of food after so 
 long a time of abstinence, since they would need strength 
 to save themselves from a watery grave and God had gra- 
 ciously promised to grant them their lives without any 
 harm (33 sq.). Then, as a Christian house-father, he set 
 them an example by eating himself after he had given 
 thanks to God for His mercy and gifts (35); and this 
 cheered them so that they followed his example (36). 
 And there was a great number of them, 276 men ij)"]^. 
 After they thus had gained strength again, they threw 
 also the wheat overboard, which perhaps, had formed the 
 greater part of the freight (comp. 18), so that the ship 
 might run ashore as easily as possible (38). At daybreak 
 they saw that they were near some land, but they did not 
 know it, noticed, however, that there was a bay with a 
 gently sloping shore ; and they concluded to try to drive 
 the ship upon this beach (39). For that purpose they cut 
 the ropes holding the anchors, simply letting them fall 
 into the sea, made serviceable again the two rudders car- 
 ried by larger ships, which during the night had been fast- 
 ened so as not to be damaged by the waves, and put up 
 a sail, probably the topsail, and thus made for the shore 
 (40). So the ship was run aground on a neck of land, or 
 a sand-bank, the front part settling on the ground and the 
 back part being torn into pieces by the violence of the 
 waves (41). As the soldiers were responsible for their 
 prisoners, they came to the conclusion that it would be 
 
XXVII. 1-3-] PAUL'S VOYAGE TO ROME. 397 
 
 best to kill them so that no one might escape by swim- 
 ming (42). But their commander took too great an in- 
 terest in Paul, whom he had learned to esteem, to permit 
 this ; and so those that could swim were allowed to save 
 themselv^es in this way, w'hilst the others could do so by 
 using material taken from the ship (43 sq.). 
 
 Ver. I. They. Those commissioned to do so. Pau! 
 and. Lit. not only Paul but also. Centurion, xxi. 32. 
 Augustan band. Or, the cohort of Augustus, may have 
 been the honorary title of a company of soldiers stationed 
 at Csesarea that was especially employed in services more 
 immediately connected with the emperor, as was the case 
 here ; or Julius may have been the commander of a com- 
 pany of the imperial body-guard at Rome, and for some 
 reason or other may have come to Csesarea. Some, with- 
 out good reason, identify the Augustan band with the 
 Italian band mentioned x. I. About the centurion 
 Julius we do not know anything except what is mentioned 
 here. Tacitus speaks of a Julius Priscus, a centurion of 
 the Praetorians, or the imperial body-guard ; but as the 
 name Julius was of so frequent an occurrence we have 
 no valid reason to suppose that the two were the same 
 person. — Ver. 2. Adramyttium. A city of Mysia, an 
 Athenian colony not far from Assos, now Edremet. We. 
 Paul and Luke, who evidently had been with Paul during 
 his stay at Jerusalem and his captivity at Caesarea, though 
 not necessarily all the time. (Comp. xxi. 17.) Aristar- 
 chus. Comp. xix. 29; xx. 4 ; Col. iv. 10; Philem. 24. 
 Whether he also had been at Jerusalem v.ith Paul, or at 
 Caesarea, or had joined him just now we do not know. 
 (Comp. XX. 4.) — Ver. 3. Touched at. Landed at. Sidon. 
 The old renowned city north of Tyre, about sixty miles 
 from Caesarea, now Saida, containing about 12,000 inhabit- 
 ants, whilst Tyre, now Sur, has only about 4,000. Why 
 
398 THE ACTS. [xxvii. 3-8. 
 
 the ship went due north and touched at Sidon, instead of 
 going northwest, we do not know ; perhaps she had pas- 
 sengers or merchandise to land or take there ; or the wind 
 may have been contrary, blowing perhaps from the north- 
 west. Refresh himself. The marginal reading, receive 
 attention, is the literal translation and doubtless includes 
 more than being refreshed. Whether the friends were 
 simply fellow-Christians who would be sure to receive 
 their distinguished co-religionist with the kindest atten- 
 tion (xi. 19), or personal friends, can hardly be decided 
 with any certainty ; the latter interpretation, however, 
 seems indicated by the word friends, not brethren. (Comp. 
 X. 24 ; — XV. 3, 32, 36 ; xvi. 2, etc.) That Paul could have 
 also personal friends in Phoenicia is seen from xv. 3. — Ver. 
 4. The lee. A place or side defended from the wind ; 
 the literal translation is, tve sailed under Cyprus, close by 
 the high coast, so as to be protected against the wind. — 
 Ver. 5. Off. Along, opposite. Myra. About two and a 
 half miles from the coast, in the first half of the fourth 
 century the seat of bishop Nicholas who in the Middle 
 Ages was proclaimed the patron saint of sailors. — Ver. 6. 
 A ship of Alexandria. Probably one of those large mer- 
 chantmen that in those days plied between Egypt and 
 Rome, carrying especially grain from the granary of the 
 empire, as Egypt was called, to Italy. — Ver. 7. Cnidus. 
 A city situated on a promontory, opposite Cos, known as 
 a prominent scat of the worship of Aphrodite. Salmone. 
 A promontory on the eastern coast of Crete, called also 
 Salmonion and Salmonis. The words, the wind not fur- 
 ther suffering us, or better, the zvind not suffering us to 
 get there, can be construed with the preceding as well as 
 the following clause, giving the cause for either ; it seems 
 preferable to construe it with the clause that follows. — 
 Ver. 8. Fair Havens. A name perhaps given the place 
 
XXVII. 8-15-] PAULS VOYAGE TO ROME. 399 
 
 in irony because of its unfavorable situation (comp. 12), 
 and still found as the name of a bay in that part of the 
 island. Lasea. Not further known. — Ver. 9. The fast. 
 In an eminent sense, the only one ordained by God Him- 
 self (Lev. xvi, 29 sqq. ; xxiii. 27 sqq.), after the autumnal 
 equinox when navigation as a rule was closed because of 
 the unfavorable weather. Admonished. Repeatedly and 
 earnestly (Imperfect). — Ver. 10. Sirs. 'L\\..incn. (Comp. 
 ii. 29.) I perceive. Lit. behold, with fear and misgivings, 
 contemplating the violence of the sea. Paul had consid- 
 erable experience also in this regard (2 Cor. xi. 25). 
 Injury. Inflicted by the violence of a tempest. Others 
 take the word in the original sense of insolence, zvanton- 
 ness, presumptuoiisjicss, because it would be presumptuous 
 and foolhardy to continue the voyage under these circum- 
 stances ; but the former rendering is preferable. (Comp. 
 2 Cor. xii. 10.) — Ver. 12. Commodious. Convenient, fit. 
 flore part. Greater number, majority. By any means. 
 In any way, possibly, perhaps. Phoenix. Perhaps the 
 present Lutro. Looking northeast and southeast. Wind- 
 ing in such a w^ay that one bank ran northwest, the other 
 southwest. Others think of a double haven. — Ver. 13. 
 Supposing. Lit. Jiaving come to think. Had obtained. 
 In part, and hence sure of the rest. — Ver. 14. Euraquilo. 
 Northeast wind (an expression found only here in Greek). 
 Other copies have Eiiroclydon, or Euryclydon, the former 
 meaning a southeast ivind raising (mighty) waves, the 
 latter, a wind causing broad zuaves. In accordance with 
 these various readings some, instead of, there beat dozvn 
 from it, translate, there cast (us, or the ship) aivay from 
 it (the, island), or, against it. We think, however, that 
 the Revised Version is right, having the reading of the 
 best copies and the simplicity of construction in its favor. 
 (Comp. 17.) — Ver, 15. Caught. Seized by force and car- 
 
400 THE ACTS. [xxvii. 15-18. 
 
 ried away. Gave way. Lit. gave over, gave up to the 
 power (of the wind), viz. the ship, or, ourselves. — Ver. 16. 
 Lee, 4. Cauda. Or Clauda, called also Claudos, Gau- 
 dos, Caudo, still called Gaudos, or Gozza. — Ver. 17. Helps. 
 Whatever was needed to undergird the ship, ropes, chains, 
 planks, braces, etc. Syrtis. The so-called Greater Syrtis 
 was the nearest, in a southwestern direction ; hence the wind 
 mentioned in verse 14 must have blown from the north- 
 east. Lowered the gear. Took down the sails so that 
 the wind could not drive the ship so rapidly. A some- 
 what different explanation is as follows : " What they 
 brought down upon deck was, no doubt, the heavy top- 
 hamper of the masts. The rig of ships at this date con- 
 sisted of heavy square sails, each with an immense yard, 
 and this would necessitate the presence of other heavy 
 gear. To suppose that the sailors ' strake sail,' in this 
 instance, in the sense of setting no sail at all, would be a 
 great mistake. They could not have adopted a more 
 dangerous course, for thus they would have drifted before 
 the wind into the very Syrtis, which, above all things, 
 they dreaded. What they did was this. They laid the 
 ship to ; and, her head being already to the north, they 
 laid her to on the starboard tack, or with her right side to 
 the wind. This is done by setting a small amount of 
 sail, and with the united action of the wind on this sail, 
 and of the rudder on the water, keeping the ship's head 
 as near the wind as possible. This is a method familiar 
 to all sailors, when their design is not to make progress 
 but to ride out a storm." [Popular CoJiivientary.) To 
 us the first explanation seems to be more in accordance 
 with the wording of the text. Were driven. Or, drifted. 
 The subject here naturally is they, viz. those that 
 loivcred the gear, not ive, as in verse 15. — Ver. 18. 
 Laboured vyith the storm. Were tossed about by the 
 
vxvir. 19-23.] PAUL'S VOYAGE TO ROME. 401 
 
 tempest. — Ver. 19, Tackling. Better, it seems, the 
 fur7iitiire, or utensils, viz. beds, tables, cooking apparatus, 
 etc. The tackling in Greek is another, though similar, 
 word, and it is hardly possible that they would already 
 now have parted with that most necessary thing. With 
 their own hands. If the utensils of the passengers were 
 included, though the words, of the ship, do not favor that 
 view, the above expression could be referred to them ; as 
 it is, it seems best to understand it of the sailors who, 
 without a special command of the ofificers, did what they 
 would do only when compelled by dire necessity. If we 
 assume that here the general terms furniture, or appa- 
 ratus, equipment, means the tackling or gear, the above 
 expression can be understood as opposed to what the 
 tempest did, or could be expected to do. — Ver. 20. Lay 
 on us. Pressed upon us as a heavy, fatal burden. Now. 
 Lit. heneefortli, for the future. — Ver. 21. When they 
 had been long without food. Lit. as much abstinence 
 front food existed. Food had not been taken regularly 
 and properly, as is but natural under such circumstances ; 
 no religious fasting is indicated. Stood forth, ii. 14 ; 
 xvii. 22. Sirs. 10. Have gotten. Lit. have gained, 
 and in such a connection, with nouns signifying loss, 
 damage, injury, etc., avoided, escaped, spared (us). 
 Injury and loss. 10. — Ver. 22. Now. As to the present 
 circumstances, threatening and hopeless as they are from 
 a merely human view. Among you. Out of your midst. 
 But. Lit. eyicept, viz. there will be a loss of the ship ; 
 Paul concludes as if the beginning had read simply, 
 There zvill be no loss. — Ver. 23. I. Emphatic ; the God 
 whose Paul is, is the true God, not like the imaginary 
 Gods of most of his fellow-passengers. Whom also I 
 serve. Just because I acknowledge Him as the true 
 God, and know that He acknowledges me as His. — Ver. 
 26 
 
402 THE ACTS. [xxvii. 24-31. 
 
 24. In a manner a correction of what Paul had stated in 
 verse 10 without divine revelation. The apostles were 
 not always inspired or infallible, but only when in virtue 
 of their ofTfice they preached the Gospel or reduced it to 
 writing, or when a special revelation in regard to other 
 matters had been granted them. Cassar. Emphatic ; 
 hence we shall see Rome, and not perish here. — Ver. 25. 
 5irs. 10. God, The true God, the only one that de- 
 serves that name ; He can safely be trusted to do what 
 He promises. — Ver. 26. Howbeit. But. We must. A 
 conclusion drawn from the divine promise ; not, it seems, 
 directly a part of it. — Ver. 27. We were driven to and 
 fro. The wind changing repeatedly. They were draw= 
 ing near to some country. Lit. some land was approacJi- 
 ing them, speaking optically. — Ver. 28. Fathoms. The 
 original, as well as the English word fathom, denotes the 
 distance from the tip of one middle finger to that of the 
 other when the arms are outstretched, i. e. 5-6 feet. 
 The depth of the water decreased, showing that they 
 were nearing land. After a little space. Having gone a 
 little farther. So the depth decreased very rapidly, 
 making it more dangerous to proceed. — Ver. 29. Haply. 
 Perhaps. Be cast ashore. Lit. fall out, fall off, i. e. 
 from a straight course, be driven ; others supply " from 
 deep water," so that the sense would be, to get out of 
 deep water into a dangerous place. Rocky ground. 
 Lit. rough places. — Ver. 30. Colour. Pretence. Anchors 
 from the foreship. Where some were hanging; they 
 were laid out by extending, carrying forward, the 
 cables to which they were attached. — Ver. 31. Centu= 
 rion. xxi. 32. These . . . ye. Both emphatic ; jt'/^r 
 salvation depends upon their remaining, since they were 
 the only ones that knew how to work a ship, and God 
 makes use of ordinary means where they can be had. — 
 
XXVII. 32-4 1 •] PA UUS SHIP WRECK. 
 
 403 
 
 Ver. 32. Fall off. Into the water, so that the sailors 
 could not get in. — Ver. 33. While. Lit. until ; Paul did 
 this during the night, until the day was about to come, until 
 daybreak, when something else would engage the attention. 
 Some food. Lit. merely, food. So also in the next verse. 
 This day is the fourteenth day. Lit. tJic fourteenth day 
 to-day waiting (for deliverance), you are continually 
 without food. The latter expression must be understood 
 in the popular way, not in the strictest sense. (Comp. 
 21.) — Ver. 34. Beseech. Ov, exhort, call upon ; so also 
 in the preceding verse. Safety, Dependent on being 
 able to get on the land by swimming and other exertions. 
 (Comp. 43 sq.) Not a hair perish. Comp. Luke xxi.- 
 18. — Ver. 35. Comp. Matt. xiv. 19; Luke xxiv. 30. 
 That was also the custom of pious Jews. — Ver. 36. 
 Were. Lit. became. — Ver. 38. Had eaten enough. Lit. 
 had become satisfied with food. Wheat. Others translate, 
 bread, food, which is also a signification of the word in 
 the original; but throwing out that would not have 
 lightened the ship so much as throwing overboard the 
 remainder of the main freight, though otherwise this 
 translation fits in very nicely with the beginning of this 
 verse. (Comp. 18.) — Ver. 39. Took counsel whether. 
 The violence of the sea made it uncertain. Just as literal 
 and fitting a rendering would be, And they resolved, if 
 they could, to drive, etc. — Ver. 40. Casting off. Lit. hav- 
 ing taken off round about, on both sides of the ship (29 
 sq.). Left them in the sea. Lit. let them (drop or fall) 
 i7ito the sea. Loosing. Having loosed. — Ver, 41. Light= 
 ing upon. Lit. having fallen into (so as to be sur- 
 rounded). Where two seas met. A channel connecting 
 two seas ; or, better, lyi)ig betivccn two seas, a tongue of 
 land surrounded by water. Struck. Stuck. Began to 
 break. Lit. zvas being broken up. St. Paul's Bay, on the 
 
404 THE ACTS. [xxvii. 41-44. 
 
 northwest coast of Malta, may really have been the place 
 of this occurrence. It is one of the few places where the 
 shore of the island is gently sloping ; and, if that inter- 
 pretation should be correct, there is a channel, between 
 the small island of Salmonetta and Malta. — Ver. 42. Was. 
 Lit. cavie to be ; they came to the conclusion or decision. 
 — Ver. 43. Stayed them from their purpose. Prevented, 
 hindered, kept them, etc. And. In consequence. — Ver. 
 44. And the rest. Viz. should get to the land. 
 
CHAPTER XXVIII. 
 (A.) Paul's Stay at Malta (Winter, A. D. 61-62). 
 
 i-io. And when we were escaped, then we knew that the island was 
 called Melita. And the barbarians showed us no common kindness : for 
 they kindled a fire, and received us all, because of the present rain, and be- 
 cause of the cold. But when Paul had gathered a bundle of sticks, and laid 
 them on the fire, a viper came out by reason of the heat, and fastened on 
 his hand. And when the barbarians saw the beast hanging from his hand, 
 they said one to another, No doubt this man is a murderer, whom, though 
 he hath escaped from the sea, yet Justice hath not suffered to live. How- 
 beit he shook off the beast into the fire, and took no harm. But they ex- 
 pected that he would have swollen, or fallen down dead suddenly : but 
 when they were long in expectation, and beheld nothing amiss come to 
 him, they changed their minds, and said that he was a god. 
 
 Now in the neighbourhood of that place were lands belonging to the chief 
 man of the island, named Publius ; who received us, and entertained us 
 three days courteously. And it was so, that the father of Publius lay sick 
 of fever and dysentery: unto whom Paul entered in, and prayed, and laying 
 his hands on him healed him. And when this was done, the rest also which 
 had diseases in the island came, and were cured : who also honoured us 
 with many honours ; and when we sailed, they put on board such things as 
 we needed. 
 
 When the shipwrecked travellers had safely reached 
 
 the shore, they learned that they were on an island 
 
 called Melita, south of Sicily, now known as Malta and 
 
 one of the most important possessions of England (i). 
 
 The inhabitants, of Phoenician descent, spoke a mixed 
 
 language, neither Greek nor Latin, and therefore were 
 
 classed with barbarians ; but nevertheless they showed 
 
 more than common hospitality to the shipwrecked party, 
 
 405 
 
4o6 THE ACTS. [xxviii. 2-10. 
 
 which was the more appreciated by these as rain had set 
 in and it was cold (2). When Paul helped in keeping up 
 the fire kindled by the natives, a viper, awakened from 
 its torpid state by the heat, came out of a bundle of 
 brushwood that he had gathered and fastened its poison- 
 ous fangs in his hand (3). The superstitious people at 
 first took this to be a sure indication of his being a 
 murderer whom the supposed goddess of justice was per- 
 secuting even after he had been saved out of shipwreck 
 (4). But when not the least harm came to him, they 
 went to the other extreme, regarding him as a god, in- 
 stead of a prominent servant of the only true God (5 sq.). 
 Near the place where the party had come on land were 
 the possessions of Publius, no doubt a Roman, and 
 probably the governor of the island. This wealthy man 
 for three days hospitably entertained Paul and his com- 
 panions (7). And he was rewarded for his kindness by 
 having his father cured by Paul of a complicated disease 
 in a miraculous way (8). This supernatural help was 
 then, upon application, also extended to the other sick 
 of the island (9). And this again moved the inhabitants 
 to show their gratitude by honoring Paul and his com- 
 panions in many ways and also by providing them with 
 all the necessaries of a continued voyage (10). 
 
 Ver. I. Were escaped. Had been saved from imminent 
 perdition. Then. Not before. Knew. If this is the 
 correct translation here, we must understand xxvii. 39 as 
 meaning that simply that spot or part of the island, un- 
 der those distressing circumstances, seemed unknown to 
 them, that they did not recognize immediately what they 
 otherwise knew. We think, however, that the meaning of 
 the Greek word here is, learned, which seems to fit better 
 to the following words, that the island was called, etc. 
 This they were told by the inhabitants, and then they 
 
XXVIII. I-;.] PAUL AT MALTA. 407 
 
 may have known that they were on an island that in 
 general was known to them, which perhaps they already 
 had passed without landing there. We simply mention 
 here the altogether unwarranted assumption that the 
 island meant here was Meleda on the coast of Dalmatia 
 in the northern part of the Adriatic Sea ; the north- 
 western course of the voyage so far (xxvii. 14), the 
 course of the voyage from here on, in a northerly 
 direction ( 1 1 sqq.), local and historical tradition — all are 
 decidedly and decisively against that assumption and in 
 favor of the almost universal theory given above. — Ver. 
 2. Barbarians. This expression in Greek refers in the 
 first place to the language, denoting men that speak a 
 foreign or strange language, men ignorant of the Greek 
 language and, what was connected with it, Greek culture ; 
 the notion of rudeness and brutality is a later and 
 secondary one. Kindness. Lit. love of mankind, benev- 
 olence. Present, Lit. tJiat had come on, or, set in. — 
 Ver. 3. Gathered. Lit. twisted, rolled, together. A 
 bundle. Lit. a eertain nmltitude, a great number, quite 
 a mass, heap, or pile. Sticks. The word in the original 
 generally denotes dry sticks, brush-wood, fire-wood, and 
 all similar material used for fuel. Fire. Pile of burning- 
 
 o 
 
 fuel (the only signification of the original). — Ver. 4. 
 Hath not suffered. They regard the bite of the viper as 
 absolutely fatal. — Ver. 5. Howbeit. Lit. noiv, verily, 
 indeed. — Ver. 6. Expected. Continually and confidently 
 (Imperfect). WouJd have swollen or fallen. Lit. would 
 swell, or fall. Beheld. With astonishment. Amiss. 
 Harmful. (Comp. INIark xvi. 18.) A god. One of the 
 many heathen gods, come in the form of man. (Comp. 
 xiv. II.) — Ver. 7. Chief man. Probably the Roman gov- 
 ernor, the legate of the prxtor ruling Sicily, of which 
 larger island ^kLilta at that time was a political de- 
 
4o8 THE ACTS. [xxviii. 7-10. 
 
 pendency, as Palestine was of Syria (xxiii. 34). A Greek 
 inscription found in Malta gives that title, lit. the first 
 one, to the highest Roman official there. Tradition 
 makes Publius afterwards bishop of Malta, which may be 
 correct. Us. Scarcely including the whole shipwrecked 
 party (xxvii. 2)7), but perhaps only the officers, especially 
 the centurion through whom, as the friend and protector 
 of Paul (xxvii. 43), Publius may have become acquainted 
 with the latter, though the miracle related above, no 
 doubt, had some influence upon him. — Ver. 8, Fever. 
 'Lit. fevers, repeated attacks of an intermittent fever ac- 
 companying the dysentery. Laying. Lit. having laid, 
 preceding the words of healing. — Ver. 9. The rest. A 
 popular expression, not necessarily excluding every ex- 
 ception. Diseases. Lit. zveaknesses, infirmities, the 
 Greek word originally signifying want of strength. Came 
 and were cured. By and by, not all at once (Imperfect). 
 — Ver. 10. Sucii things as we needed. Lit. those things 
 that pertained to our needs. 
 
 (B.) The Journey to Rome (Spring, A, D. 62), 
 
 11-15. And after three months we set sail in a ship of Alexandria, which 
 had wintered in the island, whose sign was The Twin Brothers. And 
 touching at Syracuse, we tarried there three days. And from thence we 
 made a circuit, and arrived at Rhegium : and after one day a south wind 
 sprang up, and on the second day we came to Puteoli : where we found 
 brethren, and were intreated to tarry with them seven days : and so we 
 came to Rome. And from thence the brethren, when they heard of us, 
 came to meet us as far as The Market of Appius, and The Three Taverns : 
 whom when Paul saw, he thanked God, and took courage. 
 
 The stay at Malta lasted three months. Then the party 
 embarked again in another ship from Alexandria which 
 also had been kept at Malta by the inclement weather 
 (11). They landed for three days at Syracuse, the prin- 
 
XXVIII. 12-15.] PAUVS JOURNEY TO ROME. 409 
 
 cipal city of Sicily, on the eastern coast of that island 
 (12). Thence they sailed around this east coast and came 
 to Rhegium, now Reggio, a town on the Italian side of 
 the Straits of Messina, where they stayed for a day ; then 
 a favorable south wind brought them on the second day 
 to Puteoli, now Puzzuoli, in the neighborhood of Naples 
 (13). Here was already a Christian congregation, and at 
 their request Paul and his company, by permission of the 
 military officer, stayed with them a whole week (14). 
 Now the journey to Rome was continued by land ; and 
 the brethren at that city, having been apprised of Paul's 
 coming, went out to meet them quite a distance; and this 
 evidence of brotherly love greatly strengthened Paul (15). 
 Ver. II. Of Alexandria. Comp. xxvii. 6. Which 
 had wintered in the island. Also an indication that the 
 island was Malta, lying in the course of such a ship. 
 (Comp. I.) The Twin Brothers. Castor and Pollux, the 
 so-called Dioscuri, i. e. Sons of Zeus, the tutelary gods of 
 Greek sailors ; their picture was the sign painted on the 
 bow of the ship. — Ver. 13. We made a circuit. Lit. 
 having gone around, or, about ; perhaps, on account of an 
 unfavorable wind, they could not sail in a straight direc- 
 tion. The eastern coast of Sicily, not being round, 
 would scarcely lead us to expect an expression like going, 
 or sailing, around it. The other reading, cast loose, lit. 
 having taken aiuay round about, viz. the anchors, would 
 here have the meaning of weighing anchors or setting sail. 
 (Comp. xxvii. 40, where the sense is different.) Puteoli. 
 Then one of the most important harbors on the western 
 coast of Italy, especially used by Alexandrian corn 
 ships. — Ver. 14. And so we came to Rome. After 
 the lengthy stay at Puteoli. Paul here states the final 
 result, and then, in the next verse, adds the details. — 
 Ver. 15. Of us. Lit. that which pertained to us, con- 
 
410 THE ACTS. [xxviri. 15. 
 
 cerned us. The Market of Appius, Forum Appii ; The 
 Three Taverns, Tres Tabernae — two places on the Via 
 Appia, one of the oldest and best public roads in Italy, 
 the former situated about forty miles from Rome, the 
 latter about thirty. Of course, the brethren came in two 
 parties, the one meeting Paul at the former, the other at 
 the latter place. From Rom. xvi. 3 sqq. we can conclude 
 that the congregation at Rome was rather large. He 
 thanked God, etc. Not because he had expected a cool 
 treatment on the part of the congregation, as consisting 
 mainly of Jewish Christians ; for this latter assumption is 
 not warranted by the expressions used by Paul in his 
 Epistle to the congregation, e. g. Rom. i. 6 ; xi. 13 ; xiv. 
 I sqq. (Comp. also 22.) 
 
 (C.) Paul at Rome (A. D. 62—). 
 
 16-31. And when we entered into Rome, Paul was suffered to abide by 
 himself with the soldier that guarded him. 
 
 And it came to pass, that after three days he called together those that 
 were the chief of the Jews : and when they were come together, he said 
 unto them, I, brethren, though I had done nothing against the people, or 
 the customs of our fathers, yet was delivered prisoner from Jerusalem into 
 the hands of the Romans : who, when they had examined me, desired to 
 set me at liberty, because there was no cause of death in me. But when 
 the Jews spake against it, I was constrained to appeal unto Caesar ; not 
 that I had aught to accuse my nation of. For this cause therefore did I 
 intreat you to see and to speak with 7ne : for because of the hope of Israel 
 I am bound with this chain. And they said unto him. We neither received 
 letters from Judaea concerning thee, nor did any of thabrethren come hither 
 and report or speak any harm of thee. But we desire to hear of thee what 
 thou thinkest : for as concerning this sect, it is known to us that everywhere 
 it is spoken against. 
 
 And when they had appointed him a day, they came to him into his lodg- 
 ing in great number; to whom he expounded the maUer, testifying the 
 kingdom of God, and persuading them concerning Jesus, both from the law 
 of Moses and from the prophets, from morning till evening. And some 
 believed the things which were spoken, and some disbelieved. And when 
 they agreed not among themselves, they departed, after that Paul had 
 
XXVIII. i6-20.] PAUL AT ROME. 411 
 
 spoken one word, Well spake the Holy Ghost by Isaiah the prophet unto 
 your fathers, saying, 
 
 Go thou unto this people, and say, 
 
 By hearing ye shall hear, and shall in no wise understand ; 
 
 And seeing ye shall see, and shall in no wise perceive : 
 
 For this people's heart is waxed gross, 
 
 And their ears are dull of hearing, 
 
 And their eyes they have closed; 
 
 Lest haply they should perceive with their eyes 
 
 And hear with their ears, 
 
 And understand with their hearts, 
 
 And should turn again. 
 
 And I should heal them. 
 Be it known therefore unto you, that this salvation of God is sent unto the 
 Gentiles : they will also hear. 
 
 And he abode two whole years in his own hired dwelling, and received all 
 that went in unto him, preaching the kingdom of God, and teaching the 
 things concerning the Lord Jesus Christ with all boldness, none forbidding 
 him. 
 
 At Rome, the centurion Julius having delivered his 
 prisoners to the proper authorities, Paul was granted the 
 privilege of choosing his own residence, though of course 
 under the constant custody of a soldier to whom he was 
 fastened by means of a chain (16). After three days, 
 which time was very naturally taken up with visits from 
 the Christian brethren, Paul called to himself those that 
 then were the chief members of the Jewish community at 
 Rome, and told them that he had become a prisoner of 
 the Romans, not because of any crime committed by him 
 against the Jewish nation or customs (17), as the Roman 
 authorities themselves had declared after they had inves- 
 tigated the matter (18), but that only the implacable hos- 
 tility of the Jews had compelled him to appeal to the 
 judgment of the emperor himself, and that hence they 
 ought not to consider him the enemy and accuser of his 
 own people (19). And this was the reason that he had 
 been free to call them ; for the cause of his beine a 
 
412 THE ACTS. [xxviii. 20-28. 
 
 prisoner was nothing else tlian liis earnest conviction con- 
 cerning the fulfilment of the great hope of Israel for a 
 Messiah (20). He received the reply, somewhat formal 
 and guarded, that so far they had not received any 
 charges against him from Judsea, neither written nor 
 oral (21), and that they considered it only fair to hear 
 himself state his convictions touching this important 
 matter in detail ; for they were aware that the views Paul 
 espoused were as a rule rejected by the Jews everywhere 
 (22). On the day appointed by themselves they came in 
 greater number than before to the lodging of Paul, and 
 he solemnly set forth to them the Gospel concerning the 
 spiritual kingdom established by God through Christ for 
 the salvation of mankind, and for a whole day did all he 
 could to convince them from the prophecies of their own 
 holy books that in Jesus of Nazareth all the Messianic 
 prophecies were fulfilled (23). With some he succeeded, 
 with others not (24) ; and at last they went away in dis- 
 cord when Paul, seeing that the majority wilfully with- 
 stood all proofs from the Scriptures, had reminded them 
 of the fitness and applicability, also to their case, of the 
 grave word spoken by God Himself through Isaiah 
 the prophet (25), telling him and through him the people 
 of Israel that all the preaching of the Word of God would 
 be of no avail to them (26), because they had wilfully 
 and obstinately hardened their hearts so as not to believe 
 the clear and unmistakable Word of God and thus to re- 
 turn to God in true repentance, and by faith in the Mes- 
 siah to be healed of all their sin and its consequences 
 (27). And at the same time Paul announced to them 
 that the salvation procured by the Messiah, since the 
 Jews obstinately rejected it, is now principally to be 
 brought to the Gentiles so much hated and despised by 
 them, and that these also will receive it in true faith — 
 
xxvin. i6, i;.] PAUL AT ROME. 413 
 
 a prediction fully v^erified by the history of the succeed- 
 ing centuries (28). — At Rome Paul now stayed for two 
 whole years in the private dwelling that he was per- 
 mitted to hire by the leniency of the Roman govern- 
 ment and the liberal support of his fellow-Christians ; 
 and to all that were desirous of learning the truth con- 
 cerning the way to salvation and Jesus the Christ, 
 whether Jews or Gentiles, he was glad and free to preach 
 the blessed Gospel (30 sq.). 
 
 Ver. 16. Captain of the praetorian guard. The mar- 
 ginal reading including these words seems to be simply 
 a " learned gloss," not being found in the best copies. 
 As a rule there were at Rome two conwianders of the 
 imperial body-guard, and presupposing that this was also 
 the case when Paul came there, tJie captain would mean 
 that one of the two whose duty it was to take charge of 
 the state prisoners sent to Rome from the provinces. 
 With the soldier that guarded him. Comp. xxiv. 23 ; 
 xxvi. 29. — Ver. 17. Those that were the chief of the 
 Jews. Preferable, because more natural, than the mar- 
 ginal rendering. Those that ivcrc of tlic Jcius first, viz. be- 
 fore Christians or Gentiles. I. Emphatic, in contrast to 
 other prisoners that by their misdeeds had become such. 
 Brethren, ii. 29. Paul begins in a friendly, conciliatory 
 way, so that his mode of addressing them could not be 
 blamed if they proved disobedient to the call of God ex- 
 tended through him. Against. Contrary or hostile to. 
 Paul's whole activity was in entire conformity with the 
 true spirit of Israel and its divine laws, though opposed 
 to the self-righteous spirit of the Pharisees and the people 
 led by them. Romans. Represented by the procurator 
 at Caesarea (xxiii. 23 sqq.). The Jews had, as long as 
 Paul was prisoner at Jerusalem, a certain jurisdiction over 
 him (xxii. 30), which ceased entirely when he was brought 
 
414 THE ACTS. [xxviii. 19-25. 
 
 from Jerusalem to Csesarea. — Ver. 19. When the Jews 
 spake against it. Thus Paul here supplements the sum- 
 mary narration given xxv. 9 sqq. When the Jews op- 
 posed the desire of Festus to set Paul free, the latter, 
 upon the question of Festus, felt constrained to appeal 
 to the emperor. — Ver. 20. Intreat you to see and to 
 speak with me. Better, because the lacking word, r,ic, 
 ox you, is thus more naturally supplied in Greek, call for 
 you, to sec and to speak zvith you. Intreat. Entreat. 
 Hope of Israel. Comp. xxvi. 6. — Ver. 21. We. Em- 
 phatic, in contrast with others that had received injurious 
 reports concerning Paul. Any harm. Anything bad or 
 wicked. The Jews deny any official and certain reports 
 concerning Paul, and may be right in this, since it is en- 
 tirely probable that no such reports concerning Paul and 
 his journey to Rome could get there before him. — Ver. 22. 
 Desire. Think it meet and proper. What thou thinkest. 
 Thy principles and plans, thoughts and purposes. Sect. 
 xxiv. 14. This sect. Of which Paul was one of the chief 
 leaders. Also here the chief Jews are reserved and 
 guarded, not saying more than they had to say. More- 
 over, the church at Rome was doubtless mostly of 
 heathen nationality (15) and hence was not so well 
 known to the Jews as it would have been if many Jews 
 had been members.— Ver. 23. Lodging. 16. In great 
 number. Lit. wfrr, viz. than the first time. Testifying. 
 Witnessing in a solemn manner concerning something, 
 earnestly admonishing to believe and receive it. Per- 
 suading. As far as lay in him ; trying to persuade and 
 convince. And persuading, etc. Necessarily connected 
 with the preceding. Law of floses and the prophets. 
 xxiv. 14. From the law, etc. Proceeding from that, 
 making that his basis and starting-point. — Ver. 25. One 
 word. A most important word, a final word of special 
 
XXVIII. 25-30.] PAUL AT ROME. 415 
 
 significance. Well. Fittingly, properly. Your fathers. 
 Whose spiritual children you are also in this respect. — 
 Vers. 26-27. Comp. Matt, xiii, 14 sq. ; John xii. 40.- 
 Shall. Will. By hearing . . . seeing. The Hebrew 
 way of emphasizing the following verbs hear and see. 
 You will indeed hear and see, externally ; but this will 
 not lead you to internal understanding and perception, 
 your spiritual blindness and ignorance will remain. 
 Waxed gross. Lit, become thick, or, fat, i. e. devoid of 
 feeling, callous, dull. Their ears are dull of hearing. 
 Lit. zuitk their ears they have come to hear heavily^ with 
 difficulty. Haply. Perhaps ; they did not want to be 
 converted to their Saviour, did all they could to prevent 
 it. Perceive with their eyes, etc. See and hear truly, 
 not merely externally but also internally. They had the 
 means and opportunities, but did not use them. Should 
 turn again, be converted, the result of seeing and hear- 
 ing rightly ; and I should heal them, the result of 
 conversion. Understand with their heart. The same 
 as true seeing and hearing, this being figurative. — Ver. 28. 
 Be it known. A solemn declaration and announcement. 
 Is sent. By God through the apostles, Paul especially. 
 His captivity at Rome also benefited most of all the 
 Gentiles. — Ver, 29 is omitted in the best copies ; it 
 merely repeats and amplifies a statement of verse 25, and 
 was probably originally a marginal note. — Ver, 30. Two 
 whole years. What after this became of him, whether 
 after these two years, A, D. 62-64, l''^ was set free and 
 permitted to go on a fourth missionary tour before he 
 suffered a martyr's death, at Rome, in the year 66 or 6^, 
 we are not told here ; yet the closing words of our chapter 
 do not preclude, but rather suggest, this assumption. 
 In his own hired dwelling. Whether the .same as the 
 lodging VQvse 23 (comp. 16), we do not know ; some sup- 
 
4l6 THE ACTS. [xxviii. 30, 31. 
 
 pose the latter to have been the hospitable house of a 
 friend or fellow-believer, which is in accordance with the 
 original sense of the Greek word. As to the means of 
 his support comp. Phil. iv. 10 sqq. That he con- 
 tinued to be a prisoner, we see from Phil. i. 13 sq. 
 (comp. also xxviii. 16). — Ver. 31. Preaching, publicly 
 and formally ; teaching, privately and informally. 
 Kingdom of God. 23. Boldness. Frankness, un- 
 reservedness. None forbidding him. Lit. without 
 hindra?ice, though a prisoner. (Comp. 2 Tim. ii. 9.) 
 
INDEX OF POINTS EXPLAINED MORE 
 FULLY. 
 
 Angel of the Lord, vii. 30. 
 Baptism of Infants, xvi. 15. 
 Baptism of John, i. 5 ; xviii. 25 ; xix. i sqq. 
 Baptism, mode of, vui. 38. 
 Brethren of Christ, i. 14. 
 Conversion, xvi. 14; xxvi. 19. 
 Divination, xvi. 16. 
 Elders and bishops, xi. 30. 
 Evil, governed by God, i. 16. 
 Faith, and the name of Jesus, iii. 16. 
 Flesh, ii. 17. 
 Glory of God, vii. 2. 
 Grand Council, iv, 5 sq. 
 Hades, ii. 27. 
 
 Hands, laying on of, vi. 6; xiii. 3. 
 Hardening, xix. 9. 
 High priests, iv. 6; ix. r, 
 Israel, ii. 22. 
 
 Lord, name of Christ, i. 6. 
 Name of Christ, ii. 38; iii. 16. 
 Natural revelation, xvii. 27. 
 Noachian commandments, viii. 27. 
 Ordination, xiii. 3. 
 Ordination to life, xiii. 48. 
 Peace, x. 36. 
 
 Persons, God no respecter of, x. 34. 
 Peter, position among the apostles, i. 13. 
 Pharisees, xxiii. 8. 
 
 Possession, not a natural disease, v. 16. 
 Predestination, xiii. 48. 
 27 417 
 
4i8 THE ACTS. 
 
 Prophesy, ii. i8. 
 
 Prophets, xi. 27. 
 
 Proselytes, viii. 27. 
 
 Sadducees, xxiii. 8. 
 
 Saints, Christians, ix. 13. 
 
 Sect, V. 17. 
 
 Son of Man, Christ, vii. 56. 
 
 State and Church, xviii. 15. 
 
 Sunday, xx. 7. 
 
 Synagogue, vi. 9. 
 
 Woman, place in government of Church, vi. 2. 
 
 Wonders, signs, and mighty works, ii. 19, 22. 
 
CHRONOLOGY OF ACTS. 
 
 According to Prof. L. Schulze in Zoeckkrs " Handbuch." 
 
 A. D. 31. Founding of the Church on Pentecost. 
 
 34. Death of Stephen. 
 
 35. Conversion of Paul. 
 
 38. Paul's Flight from Damascus. 
 
 44. Death of James the Elder and Agrippa I. 
 
 46-50. Paul's First Missionary Tour. 
 
 52. The Apostles' Council at Jerusalem. 
 
 52-55. Paul's Second Missionary Tour. 
 
 56-59. Paul'sThird Missionary Tour and Captivity at Jerusalem. 
 
 59-61. Paul's Captivity at Caesarea. 
 
 61-62. Paul's Journey to Rome. 
 
 62-64. Paul's Captivity at Rome. 
 
 64. Paul's Release and Last Missionary Activity. 
 
 67. Paul's death at Rome. 
 
 Note. — The main reasons for assuming Paul's release A. D. 64, and a sub- 
 seqneni fourth missionary tour, are : i. Clemens Romanus, a disciple of 
 both Paul and Peter, asserts that Paul, in teaching the whole world right- 
 eousness, came even to the boundary or limit of the west (of the betting 
 of the sun), which can mean Spain only, and not Rome. 2. The Muratorian 
 Fragment, dating from the second century, states expressly that Paul 
 made a journey from Rome to Spain. 3. Dionysius of Corinth, Eusebius, 
 Athanasius, Chrysostom, and Jerome mention as reliable tradition that Paul 
 came twice to Rome as a prisoner and suffered a martyr's death the second 
 time. 4. A number of facts mentioned in Paul's Pastoral Epistles cannot 
 be explained chronologically unless we assume a release from the first cap- 
 tivity and a fourth missionary tour, e. g. his activity in Crete (Tit. i. 5) ; his 
 stay at Nicopolis, where Titus was to meet him (Titus iii. 12); and the 
 same holds good with regard to what he states i Tim. i. 3 ; 2 Tim. iv. 13, 20. 
 
 419 
 
42 o THE ACTS. 
 
 Finally, if Paul had not come free, but had been put to death in his first 
 captivity, it seems Luke would have mentioned this at the close of the Acts, 
 which he could have done in a few words, either immediately, or afterwards, 
 by way of an addition. But the manner in which the Acts end is very nat- 
 ural and intelligible if, in order to bring the history of Paul to a close, Luke 
 would have had to add a good deal more than the mention of his death. 
 
DATE DUE 
 
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