Ml 
 
 
 
LIBRARY 
 
 UNIVERSITY OF CALIFORNIA 
 
 OF" 
 
 Mrs. SARAH P. WALSWORTH. 
 
 Received October, 1894. 
 Accessions No . 2*1*> Class No. 
 
NOTES 
 
 ON THE 
 
 ACTS OF THE APOSTLES. 
 
 i 
 
 DESIGNED FOR 
 
 SUNDAY SCHOQf&rBlPLE CLASSES, 
 
 AND 
 
 PRIVATE READING. 
 
 9 
 
 BY REV. BRADFORD K. PEIRCE. 
 
 H 
 
 EDITED BY D. P. KIDDER. 
 
 PUBLISHED BY CARLTON & PHILLIPS, 
 
 200 MULBERRY-STREET. 
 
 : ' 
 
3,5 -i^ 
 
 Entered according to Act of Congress, in the year 1848, by 
 
 LANE & SCOTT, 
 
 in the Clerk's Office of the District Court of the Southern District 
 of New-York. 
 

 
 INTRODUCTION 
 
 THE book of the Acts of the Apostles contains one of the 
 most interesting and important histories ever written. Dr. 
 Dick, in his highly entertaining Lectures upon tho Acts, re- 
 marks : " The history of the first age of the Christian church 
 is more instructive and engaging than that of any subsequent 
 period. It is splendid, because it is miraculous ; it is edifying, 
 as it records many noble examples of faith, charity, patience, 
 and zeal ; it arrests the attention, and touches the heart, by dis- 
 playing the triumph of the gospel over the combined malice and 
 wisdom of the world." 
 
 There has been but little diversity of opinion as to the in- 
 spired author of this book ; but by the unanimous testimony of 
 the early Christians, and of modern critical scholars, it is ascribed 
 to St. Luke. And this appears evident from its introduction. 
 As is his Gospel, so also is this treatise inscribed to Theophilus, 
 the former communication to whom is noticed in the commence- 
 ment of this. Of a large proportion of the events related in this 
 book, St. Luke was himself an eye-witness, and in many of them 
 he was a participator. This book contains the most important 
 scenes in the lives of St. Peter and St. Paul, and in the history 
 of the Christian church, from the ascension of Christ to the im- 
 prisonment of Paul in Rome, a period of about thirty years. 
 Luke appears to have accompanied St. Paul from Troas to 
 Philippi, attending him to Jerusalem, and afterward to Rome, 
 where he remained with him two years during the apostle's first 
 confinement. From the fact of its extending to this period, and 
 making no reference to the liberation of St. Paul, most critics 
 are of the opinion that it was composed for the churches, about 
 A. D. 63 ; certainly before A. D. 65, the supposed date of St. 
 Paul's death. 
 
 St. Luke seems not to have intended to write a regular 
 and detailed history of the church during this period, for he 
 omits many events that are noticed in the epistles, and passes 
 over what occurred in Jerusalem after the conversion of Paul ; 
 gives no account of the introduction of Christianity into Egypt, 
 or in the East ; omits even to notice the origin of the important 
 church at Rome : but his object seems to have been to give an 
 authentic account of the outpouring of the Spirit, which, having 
 been promised by our Lord, became an important and unan- 
 swerable attestation of his Messiahship and resurrection ; to de- 
 
4 INTRODUCTION. 
 
 scribe the miraculous confirmations which accompanied the first 
 preaching of the word ; to recount the trials and sufferings of 
 the early followers of Christ ; and especially to exhibit the divine 
 and miraculous claims of the Gentiles to admission into the 
 Christian church a claim strenuously disputed by the Jews at 
 the time of the apostles. On this account a large space is given 
 to the conversion of the Gentile Cornelius, and the decree of 
 the church at Jerusalem concerning the ceremonial law. 
 
 The narrative of the Acts of the Apostles is perspicuous and 
 noble. It is worthy of remark, how well St. .Luke has sup- 
 ported the character of each person whom he has introduced as 
 speaking. Thus the speeches and discourses of St. Peter are 
 given with simplicity, and are destitute of all those ornaments 
 which usually occur in the orations of the Greeks and Romans. 
 Nearly similar are the speeches of St. Paul which were ad- 
 dressed to the Jews ; while those delivered by the same apostle 
 before a heathen audience are widely different. In the latter, 
 though not adorned with the flowers of rhetoric, the language is 
 pointed and energetic, and the materials are judiciously selected 
 and arranged, as is apparent in his speech delivered at Athens, 
 (Acts xvii, 22-31,) and in his two defenses before the Roman 
 governors of Judea. Acts xxiv, xxvi. 
 
 This book bears every evidence of having been written by a 
 person acquainted with the various circumstances which he re- 
 lates, and who was both able and disposed to give a faithful 
 narrative of everything that occurred. The historical details, 
 especially the incidental circumstances mentioned by St. Luke, 
 so exactly correspond, and that without any design on the part 
 of the writer, with the accounts furnished in St. Paul's epistles 
 and in ancient histories, Jewish and heathen, that any person 
 who had forged such a history in later ages must have betrayed 
 himself by alluding to some customs and opinions which have 
 since sprung up, or by misrepresenting some circumstances, or 
 by employing some phrase or expression then in use. 
 
 If, therefore, the history is genuine and authentic, Christianity 
 cannot be false ; for a religion so pure in itself, attested by so 
 many miraculous evidences, and so well adapted to the wants 
 and woes of man, cannot but have originated with the infinitely 
 wise and eternal God. 
 
NOTES 
 
 ON 
 
 THE ACTS OF THE APOSTLES. 
 
 CHAPTER I. 
 
 1. Christ, preparing his apostles for beholding his ascension, gathereth them 
 together into the mount Olivet ; commandeth them to expect in Jerusalem the 
 sending down of the Holy Ghost ; promiseth, after a few days, to send it, by 
 virtue whereof they should be witnesses unto him, even to the uttermost parts 
 of the earth. 9. After his ascension they are -warned by two angels to depart, 
 and to set their minds upon his second coming. 12. They accordingly return, 
 and, giving themselves to prayer, choose Matthias apostle in the place of Judas. 
 
 THE former treatise have I made, O Theophilus, of all that 
 Jesus began both to do and teach, 
 2 Until the day in which he was taken up, after that he through 
 
 1. The former treatise have I made] The former book or discourse, 
 referring undoubtedly to the Gospel written by St. Luke, and address- 
 ed to the same person. Tlieophihis] There are various opinions con- 
 cerning this person. Some hare supposed that no particular indi- 
 vidual was intended, but that, by the term Thcophilus, (a friend of 
 God,) all Christians are signified; and that, to the church of Christ, 
 Luke thus dedicates his writings. The most reasonable opinion, how- 
 ever, is, that " he was an inquiring convert to Christianity, probably 
 a native of Italy, but certainly not of Palestine ;" as Luke continu- 
 ally makes explanations, in reference to this country, that a resident, 
 or one familiarly acquainted with it, would not have needed. Of all 
 that Jesus began to do and teach] This cannot mean that every act and 
 discourse of our Lord had been related in Luke's Gospel, for many 
 additional discourses are given by St. John ; but that he had there 
 given a summary of all the chief and most important events necessary 
 to a proper understanding of the gospel of Christ. Began both to do 
 and to teach, is a Hebrew and Greek idiom, meaning, simply, all that 
 Jesus did and taught. 
 
 2. Until tJie day in which he was taken up] The Gospel by St. Luke 
 commences with the earliest history of Christ, and continues the re- 
 lation down to the hour when he blessed his disciples, and " was part- 
 ed from them and- carried up into heaven." Luke xxiv, 51. After 
 
6 NOTES ON THE ACTS. 
 
 the Holy Ghost had given commandments unto the apostles 
 whom he had chosen : 
 
 3 To whom also he showed himself alive after his passion, by 
 many infallible proofs, being seen of them forty days, and speak- 
 ing of the things pertaining to the kingdom of God : 
 
 that he through the Holy Ghost liad given commandments} The command- 
 ments referred to here, are the precepts and instructions given to the 
 disciples, by our Lord, after his resurrection, and before his ascension. 
 Through the agency of the Holy Spirit he opened their understand- 
 ings, and enabled them clearly to comprehend the great commission 
 he had given them ; for, although the Spirit was bestowed in a greater 
 measure after the ascension of Christ, still, before this, we learn that 
 Jesus " breathed on them, and saith unto them, Receive ye the Holy 
 Ghost." John xx, 22. Unto the apostles] The eleven that remained 
 after the death of the treacherous Judas. 
 
 3. To whom also he showed himself alive] They had been with him 
 at the time he was betrayed into the hands of the high priests, at the 
 hour of his death and burial, and had almost despaired of his being 
 the Redeemer of Israel ; but now he had given them the most con- 
 vincing testimony of his power and Messiahship : he appears before 
 them alive bearing the same countenance, with the same form he 
 had before his crucifixion, and exhibiting the marks of the wounds 
 received upon the cross. After his passion] After his season of suf- 
 fering his agony in the garden and on the cross. The word passion 
 is not used here, in its present and common meaning, as significant 
 of an excitement of the mind, but in its original sense, as expressive 
 of the endurance of great suffering ; and it is still used to express the 
 whole scene of our Lord's bitter pain in the garden and upon the 
 cross this being called his passion. By many infallible proofs] By 
 proofs or evidences that could not be mistaken. He had appeared to 
 different ones at different times exhibited his body spoken with his 
 ordinary voice ; his disciples were permitted to eat and drink with 
 him, to examine the prints of his wounds ; his doctrines were the same 
 as those delivered before his death; he remained with his disciples 
 forty days, and was seen at appointed places, even, by five hundred 
 at once. Being seen of them forty days] Being seen of them frequently 
 during the space of forty days. We are not informed, in the Scrip- 
 ture account of these events, that he remained continually with them, 
 but should infer that he did not. (Compare John xx, 19-26 with 
 xxi, 1-14.) Where he was in the intervals between his manifesta- 
 tions we cannot tell. " He had all power in heaven and on earth ;" 
 and there was no lack of ability to appear or to disappear, to be in one 
 
NOTES ON THE ACTS. 7 
 
 4 And being assembled together with them, commanded 
 them that they should not depart from Jerusalem, but wait 
 for the promise of the Father, which, saifh he, ye have heard 
 of me. 
 
 5 For John truly baptized with water ; but ye shall be bap- 
 tized with the Holy Ghost not many days hence. 
 
 6 When they therefore were come together, they asked of 
 him, saying, Lord, wilt thou at this time restore again the king- 
 dom to Israel ? 
 
 place or in another, just as he chose. Speaking of things pertaining to the 
 kingdom of God] Giving them instructions in reference to the establish- 
 ment, the discipline, and the doctrines of his church the spiritual 
 kingdom, that Christ, through their instrumentality, was about to 
 establish on the earth. 
 
 4, 5. (See Notes on the Gospels, vol. iv, pp. 497, 498.) 
 6. When they therefore were come together] It seems highly probable 
 that, by appointment, Jesus met all the apostles in Jerusalem just be- 
 fore his ascension, giving them important instructions in reference to 
 their course after his removal from them. ( See Notes on the Gospels, 
 vol. iv, p. 497.) On the day of his ascension he seems to have led his 
 disciples forth from Jerusalem to the summit of the Mount of Olives, 
 and as far as the borders of Bethany, conversing with them, opening 
 the Scriptures to their understanding, and directing their attention 
 to the great blessing of the Holy Ghost that they would receive not 
 many days from this time. Wilt thou at this time restore, &c.] This 
 question was probably asked at the scene of the ascension. On ac- 
 count of the appointment of tbis interview by the Saviour, and from 
 the character of the preceding conversation of our Lord, the apostles 
 had reason to expect that some momentous event was about to trans- 
 pire. Before our Lord's death, the apostles and the other disciples 
 cherished the common opinion of tbe Jews, that the Messiah would 
 relieve them from the bondage of a temporal power, and, giving them 
 temporal dominion over all their enemies, would sit literally on the 
 throne of his father David and administer the government. Our Lord 
 clearly assured them that his kingdom was not of this world ; and, by 
 yielding himself up to his enemies and suffering a painful death at 
 their hand, had given them evidence that it was not his intention, by 
 force, to establish his sway in the world. With his resurrection their 
 former expectations were revived again ; and when the ' : promise of 
 the Father " was referred to by our Lord, and an assurance given that 
 it should be soon fulfilled, their eager curiosity is immediately excited 
 to know if the Roman power is at this time to be broken, and the 
 kingdom to be restored to Israel. 
 
8 NOTES ON THE ACTS. 
 
 7 And he said unto them, It is not for you to know the times 
 or the seasons which the Father hath put in his own power. 
 
 8 But ye shall receive power after that the Holy Ghost is 
 come upon you: and ye shall be witnesses unto me, both in 
 
 7. It is not for you to know, &c.] Our Saviour does not attempt to 
 correct their views as to the character of the promise alluded to. 
 This they will .themselves discover on the appointed day ; and the 
 Holy Spirit, then given, will " guide them into all truth," in reference 
 to these matters. He takes occasion, however, to convey, in direct 
 answer to their question, a most important principle. It has pleased 
 God not to make a revelation of the time the definite period or the 
 seasons the exact date when some of the most remarkable prophetic 
 events will transpire. These the Father has fixed by his own author- 
 ity, and will bring them to a certain fulfillment in his own time. Not 
 even to the angels in heaven are these things revealed, and our Lord 
 did not make them known to his apostles while with them. (Matt. 
 xxiv, 36-51. Notes on the Gospels, vol. iv, p. 184.) Times denote a 
 longer, seasons a shorter, period. Professor Ripley makes the follow- 
 ing judicious reflections upon this passage : " The remark of our Sa- 
 viour to his inquisitive disciples conveys a salutary lesson to us all. 
 When we feel desirous to pry into the counsels of God respecting the 
 future, and to inquire at what time the millennial glory of the church 
 will be ushered in, or when the end of the world will come, or the day 
 of judgment break upon the world, let us check such unprofitable in- 
 quiries by remembering, that it is not for us to know the times or the 
 seasons, which the Father hath established by his own authority, and 
 kept concealed in his own mind. Soldiers in active service are not 
 expected to be inquiring into the times and seasons when their gene- 
 ral's plans are to be executed. Be it, rather, our solicitude to be al- 
 ways ready for our personal summons to the bar of God, and to be 
 always living in such a manner that we shall contribute to the prepa- 
 ration of others, as well as of ourselves, to give up tbe final account 
 with joy." Put in his own power] Kept within the divine mind. Re- 
 served to himself. 
 
 8. But ye shall receive power, &c.] Be endowed with the miraculous 
 gifts of the Holy Ghost. In the margin this is translated, Ye shall 
 receive Hie power of the Holy Ghost coming upon you; both renderings 
 referring to the same event. The word power here refers to the spi- 
 ritual aid which they would receive from the Holy Spirit ; namely, the 
 power of speaking with divers tongues, of enduring great trials, of 
 working miracles, and of otherwise spreading the gospel. Ye shall be 
 witnesses unto me] Shall give in your testimony of what you have seen, 
 
NOTES ON THE ACTS. 9 
 
 Jerusalem, and in all Judea, and in Samaria, and unto the 
 uttermost part of the earth. 
 
 9 And when he had spoken these things, while they beheld, 
 he was taken up ; and a cloud received him out of their sight. 
 
 and heard, and felt. For this purpose Christ had chosen them. They 
 had been with him three years, witnessed his miracles, listened to his 
 doctrines, marked his purity. They had seen him mocked, scourged, 
 crucified, and buried. He had appeared to them again, by infallible 
 signs, a risen Saviour. Now he sends them first to Jerusalem, where 
 the most important of these events had transpired, to bear public tes- 
 timony to the truth of these things ; so that, the facts not being ques- 
 tioned where they happened, the rest of the world could have no 
 grounds of unbelief. But their work was not to end here. They 
 were to testify of Christ, also, throughout Judea, among the despised 
 Samaritans, and then to the uttermost parts of the earth. Thus did 
 the apostles. They preached Christ, and him crucified, in sight of 
 the hill upon which he was crucified, at an early day founded a church 
 hi Samaria, (chap, viii, 6-15,) and then scattered themselves through- 
 out the world. It is our duty to be witnesses unto Jesus : 
 
 " What we have felt and seen, 
 
 With confidence to tell ; 
 And publish to the sons of men 
 The signs infallible." 
 
 By our sympathies, prayers, and contributions, if we do not give our- 
 selves personally to the work, we should seek to spread the knowledge 
 of the Messiah to earth's remotest bounds. The word (laprvpsc, wit- 
 nesses, confessors, has been applied to those holy men who suffered the 
 loss of life for Christ's sake. They are termed martyrs because they 
 testified of Christ, or witnessed to the truth of his religion, with their 
 blood ; by their deaths they confessed that he was the only Saviour. 
 9. And when he had spoken these things, &c.] (See Notes on the Gos- 
 pels, vol. iv, p. 507.) In the notes upon St. Mark's account of the 
 ascension, the satisfactory character of this event is noticed. It did 
 not transpire in the darkness of the night ; Jesus did not secretly take 
 himself away. In the light of broad day, while their senses were 
 bright and active, as they were conversing together in the body that 
 he had borne wm'le on the earth, bearing the marks of his sufferings 
 before the fastened gaze of his disciples, he began to ascend. They 
 saw him rise until, in the region of tbe clouds, he was veiled from 
 their eyes ; or perhaps, as on the mount, a luminous cloud descended 
 and enveloped him as he arose. " This event was exceedingly im- 
 portant, because, 1st. It was a confirmation of the truth of the Chris- 
 1* 
 
10 NOTES ON THE ACTS. 
 
 10 And while they looked steadfastly toward heaven as he 
 went up, behold, two men stood by them in white apparel ; 
 
 11 Which also said, Ye men of Galilee, why stand ye gazing 
 up into heaven ? this same Jesus which is taken up from you 
 into heaven, shall so come in like manner as ye have seen him 
 go into heaven. 
 
 tian religion. 2d. It enabled the apostles to state distinctly where the 
 Saviour was, and at once directed their affections and their thoughts 
 away from the earth, and opened their eyes on the glory of the scheme 
 of religion they were to establish. If their Saviour were in heaven, 
 it settled the question about the nature of his kingdom. It was clear 
 that it was not designed to be a temporal kingdom." BARNES. 
 
 10. Steadfastly] Attentively continually. Two men] Angels in 
 human form. In this form these heavenly visitants usually mani- 
 fested themselves to those whom they visited at God's command 
 This form would be most likely to calm the fears that such a visitant 
 must inspire, and would be the most grateful to the human vision. 
 (See Matt, xxviii, 2; Luke xxiv, 4.) In white apparel] Emblemati- 
 cal of their purity. Thus it is said of the faithful members of the 
 church in Sardis : " They shall Avalk with me in white." Rev. iii, 4. 
 John beheld a " multitude, which no man could number, of all na- 
 tions, and kindreds, and people, and tongues, standing before the 
 throne, and before the Lamb, clothed with ivhite robes, and palms in 
 their hands." Rev. vii, 9. 
 
 11. Ye men of Galilee] The apostles had been residents of Galilee 
 the northern province of Palestine in the time of Christ before Jesus 
 called them. Why stand ye] This question might have been asked 
 by the angels in order to call the abstracted attention of the apostles 
 to themselves, and secure their belief in a more important event than 
 the one they were witnessing. There might have been a little cen- 
 sure in it, as if they would say, " Why look so astonished, so sorrow- 
 ful, so overwhelmed ? Did you not believe him when he said, ' I must 
 go to my Father,' and ' It is expedient that I go away ?' If you love 
 him now, keep his commandments, and witness for him in Jerusalem 
 and to the ends of the earth." " We may see from this that it is not 
 our duty to stand in idleness, and to gaze toward heaven. We, as 
 well as the apostles, have a great work to do, and weshould actively 
 engage in it without delay." Shall so come in like manner] That is, he 
 shall come suddenly and personally, appearing clearly to all, and de- 
 scending in a luminous and heavenly cloud. Our Lord foretold this 
 second coming to judge the world before his death, Matt, xxvi, 64: 
 " Hereafter shall ye see the Son of man sitting on the right hand of 
 
NOTES ON THE ACTS. 11 
 
 12 Then returned they unto Jerusalem, from the mount called 
 Olivet, which is from Jerusalem a sabbath-day's journey. 
 
 13 And when they were come in, they went up into an upper 
 room, where abode both Peter, and James, and John, and An- 
 
 power, and coming in the clouds of heaven." In 2 Thess. i, 7, 8, we 
 are told that "the Lord Jesus will be revealed from heaven, with his 
 mighty angels, in flaming fire." How important, " seeing we look for 
 such things, to be diligent, that we may be found of him in peace, 
 without spot, and blameless !" 
 
 12. The mount called Olivet} The Mount of Olives. (See Long- 
 king's Notes on the Gospels, vol. iii, p. 32; vol. iv, p. 8.) A sabbath- 
 day's journey] " A sabbath- day's journey was the distance beyond which 
 the ; traditions of the elders' made it unlawful for a Jew to travel on 
 the sabbath day. The distance was two thousand cubits from any 
 town or city," or about two-thirds of a mile. Journeying on the sab- 
 bath was strictly forbidden to the Jews ; and the prohibition in Ex- 
 odus xvi, 29, "Let no man go out of his place on the seventh day," 
 they understood as an injunction not to remove from the town, or 
 place of their habitation, except for the distance of two thousand cu- 
 bits ; which space was allowed by the Rabbins because of the two 
 thousand cubits measured out on each side from the cities of the Le- 
 vites, (Num. xxxv, 5,) and also the two thousand cubits left between 
 the ark and the people. Josh, iii, 4. This, however, was a tradition 
 of the elders, and not a law of God. While they openly broke God's 
 laws, they most scrupulously kept these traditions. Whoever trans- 
 gressed this precept was punished with stripes. " It should be observed, 
 however, tbat the rule only applies to distances from a town ; for, 
 whatever was the extent of a town, a person might walk to any dis- 
 tance ivithin its limits without transgression. Thus, in London, (for 
 the regulation is still rigidly enforced,) Jews often go a very consider- 
 able distance, on the sabbath day, to and from their synagogues." 
 Eng. Pic. Bible. " Olivet was but Jive furlongs from Jerusalem, and 
 Bethany was fifteen. The first region, or tract, of Mount Olivet, 
 which was called Bethany, was distant from the city a sabbath-day's 
 journey, or seven furlongs and a half. When, therefore, our Lord came 
 to the place where these two tracts touched each other, he there as- 
 cended, whicb place was distant from Jerusalem a sabbath-day's jour- 
 ney, as St. Luke here remarks." DR. CLARKE. 
 
 13. And lohen they were come in] To Jerusalem. Into an upper room] 
 Some have supposed, from what is stated in St. Luke's Gospel, name- 
 ly, that when they returned from the Mount of Olives they ivere con- 
 tinually in the temple, praising and blessing God, that the upper room 
 
12 NOTES ON THE ACTS. 
 
 drew, Philip, and Thomas, Bartholomew, and Matthew, James 
 the son of Alpheus, and Simon Zelotes, and Judas the brother of 
 James. 
 
 14 These all continued with one accord in prayer and suppli- 
 cation, with the women, and Mary the mother of Jesus, and 
 with his brethren. 
 
 referred to was one of the upper rooms in the courts of the temple. 
 But this expression may mean no more than that they passed their 
 time principally in the temple, and were engaged continually in acts 
 of worship. It was common, among the Jews, to have a large upper 
 room devoted to religious purposes, where they read and conversed 
 upon the law, attended to their social prayers, and celebrated the pass- 
 over. In such a room Christ and his disciples partook of the last 
 supper ; and in a room of this character, probably in the third story, 
 Paul preached when Eutychus fell out of the window upon the pave- 
 ment beneath. The room referred to was probably such an one as 
 is above described, in the house where Peter and the other apostles 
 resided. At a later date " the early Christians were accustomed to 
 assemble in some convenient upper room, set apart for the purpose." 
 James the son of Alpheus] Called James the Less, to distinguish him 
 from the other James, who was the brother of John and son of Zebe- 
 dee. " Alpheus is believed to be the same as Cleophas, mentioned, 
 in John xix, 25, as the husband of Mary, who was sister to our Lord's 
 mother. (Compare Mark xv, 40, where Mary is called the mother of 
 James the Less.) This James, therefore, and his brother Judas, or 
 Jude, were own cousins to Jesus." Simon Zelotes] Called, in Matt. 
 x, 4, Simon the Canaanite, or, as it should be spelt, Cananite; the two 
 appellations, the first Greek, the last Hebrew, referring to the same 
 thing. " In the age of Christ and the apostles there was, among the 
 Jews, an extensive association of private individuals, who undertook 
 to maintain the purity of the national religion by inflicting punish- 
 ment, without the form of trial, on all Jews who should violate their 
 sacred institutions. They declared themselves impelled by more than 
 human zeal." RIPLEY. Simon was, as his surnames signify, proba- 
 bly a member of this association before he became a disciple of Christ. 
 14. TJiese all continued] They persevered in their prayers were 
 united in their object praying for the fulfillment of the " promise 
 of the Father." They made this their chief and constant employment, 
 waiting in patient expectation for the blessing of the Comforter. 
 With the women] Those, perhaps, who had followed Jesus from Galilee. 
 Matt, xxvii, 55. The wives of some of the apostles and disciples might 
 have been also included. It is known that at least Peter was married. 
 
NOTES ON THE ACTS. 13 
 
 15 And in those days Peter stood up in the midst of the dis- 
 ciples, and said, (the number of the names together were about 
 a hundred and twenty,) 
 
 16 Men and brethren, this scripture must needs have been 
 fulfilled, which the Holy Ghost by the mouth of David spake 
 
 Matt, viii, 14. And Mary the mother of Jesus] " Here is the last time," 
 says Whitby, " that we have any mention of this blessed mother. Of 
 the stoiy of her ascension into heaven, as held by the Romanists, St. 
 Luke says nothing, because he knew nothing of it ; that idle tale be- 
 ing the invention of later ages from apocryphal writings and vain 
 revelations." If it had been the intention of the Bible that divine 
 worship should be paid to the Virgin Mary, as do the Romanists to 
 this day, how strange that she should receive so slight a notice from 
 the apostles ; and that none of them, or of the early disciples, ren- 
 dered it to her. And ivith his brethren] The near relatives of our Lord, 
 who, although they did not at first believe in him, afterward were 
 converted and became his disciples. John vii, 3-5. 
 
 15. In those days] Between the ascension and the day of Pentecost, 
 while they were engaged in united prayer and devotion. The number 
 of names] The number of persons. Rev. iii, 4. About a hundred and 
 twenty] That is, this number were assembled in this upper room ; for 
 the whole number of disciples at this time was much larger than this, 
 our Lord having manifested himself to five hundred at once. 1 Cor. 
 xv, 6. 
 
 16. Men and brethren] The conjunction is not in the original, which 
 literally and more expressively reads, men, brethren ; the first term be- 
 ing a token of respect, the latter of affection. This scripture} Name 
 ly, the passage quoted in the twentieth verse. Must needs have been 
 fulfilled] That is, all the prophecies of holy writ must be fulfilled, 
 yet the divine Being compelled no one of those engaged in these 
 transactions to do as they did ; they acting voluntarily, according to 
 their own free choice fulfilled what the divine mind saw would trans- 
 pire at such times. Thus, inspired prophets foretold that Jesus would 
 be betrayed, and put to a painful death ; but this by no means com- 
 pelled Judas, or any other persons, to act the guilty parts they did in 
 the scene. They followed the purposes of their own depraved hearts ; 
 and so oppressed, as we shall see, was Judas with the crime he had 
 committed, and the guilt that stained his soul on account of it, that 
 lie brought upon himself an awful end. Which the Holy Ghost by the 
 mouth of David] That is, David was inspired by the Holy Ghost when 
 he wrote these words ; a strong assurance of the inspiration of the 
 book of Psalms although the lips of David uttered them, they were 
 
14 NOTES ON THE ACTS. 
 
 before concerning Judas, which was guide to them that took 
 
 Jesus. 
 
 1 7 For he was numbered with us, and had obtained part of 
 this ministry. 
 
 18 Now this man purchased a field with the reward of ini- 
 quity ; and falling headlong, he burst asunder in the midst, and 
 all his bowels gushed out. 
 
 1 9 And it was known unto all the dwellers at Jerusalem ; in- 
 dictated by the Holy Spirit. This inspiration the apostle Peter as- 
 serts of all Scripture. 2 Peter i, 21. Which was guide] (See Matt, 
 xxvi, 14-16 and 47-49.) 
 
 17. For he ivas numbered with' us] He was one of our number one 
 of the apostles. Had obtained part of this ministry] Had been appoint- 
 ed to this office was honored with a participation in its exalted duties 
 and rewards. 
 
 18. 19. These two verses should be read as if in a parenthesis ; for 
 they are probably not the words of Peter, but an explanation thrown 
 in by Luke, the inspired penman, serving to illustrate, and render the 
 application of the prophecy more apparent. Luke, in his Gospel, 
 had given no account of the end of Judas ; he thus presents it here. 
 This man purchased a field] That is, although Judas himself did not 
 directly buy the field, yet the money given him for the betrayal of his 
 Master being returned, the chief priests applied it to this purpose. 
 (See Matt, xxvii, 6-8.) A man is often said to do a thing when he 
 furnishes the means, or gives the occasion for it. How miserable the 
 end of this man ! He coveted wealth, and it proved his ruin. Says 
 Lightfoot, in reference to this disposal of his money : " No such thing 
 was in Judas's intention when he bargained for his money. But Peter 
 showeth the fruit and profit of his wretched covetousness ; and how 
 he, that thought to enlarge his resources, and to settle his habitation 
 by such horrid means, came home by it with the contrary : his reve- 
 nues to purchase land for others ; his habitation to be desolate ; and 
 himself to come to so sad an end." And falling headlong] In Matt, 
 xxvii, 5, we are informed that Judas hanged himself. Luke men- 
 tions another particular in this dreadful scene. The rope, or the tree 
 upon which he hung himself, probably broke, and he, falling head- 
 long, burst asunder by the concussion. 
 
 19. And it was Jcnown, &c.] These were not private, or secret occur- 
 rences. There could be no deception here. The matter was gene- 
 rally understood. These events did not happen in a corner. The 
 betrayal of Jesus, the repentance of Judas, the purchase of the field, 
 his awful end all these were well known among the Jews. No one 
 of the Jews of those davs ever denied these facts. This mav account 
 
NOTES ON THE ACTS. 15 
 
 somuch as that field is called in their proper tongue, Aceldama, 
 that is to say, The field of blood. 
 
 20 For it is written in the book of Psalms, Let his habitation 
 be desolate, and let no man dwell therein: and, His bishopric 
 let another take. 
 
 21 Wherefore of these men which have companied with us, all 
 the time that the Lord Jesus went in and out among us, 
 
 22 Beginning from the baptism of John, unto that same day 
 that he was taken up from us, must one be ordained to be a 
 witness with us of his resurrection. 
 
 for the multitudes that came to the assemblies of the apostles, as on 
 the day of Pentecost. In their proper tongue, Aceldama] That is, the 
 language then spoken by the Jews. This was not the pure Hebrew, 
 for this had ceased to be a spoken language since the captivity ; but 
 a mixed language, styled the Syro-Chaldaic. The word Aceldama is 
 compounded of two words of this dialect, and signifies, according to 
 its translation, a field of blood. 
 
 20. For it is written in the book of Psalms] The apostle quotes two 
 passages from the Psalms ; the first is found in Psalm Ixix, 25 : " Let 
 then- habitation be desolate, and let none dwell in their tents ;" the 
 second, Psalm cix, 8 : " Let another take his office." Although these 
 words were originally spoken against the enemies of David, yet they 
 were peculiarly true of the enemy of him of whom David was a type. 
 If in the latter Psalm, primarily, Doeg or Ahithophel, mortal enemies 
 of David, were intended, still the Holy Spirit intended that it should 
 have its full completion in the betrayer of the son of David, and this 
 intention was suggested to Peter by the same Spirit. Bishopric] Of- 
 fice, or charge. 
 
 21. Of these men which have companied ivith us] As it was thought de- 
 sirable to fill the vacated office of Judas, it seemed highly proper-that 
 one, who had been acquainted with the teachings, and an eye-witness 
 of the miracles, of Jesus, should be appointed. Very probably one 
 of the Seventy are referred to. Luke x, 1,2. Went in and out amonq 
 us] A phrase used to express great familiarity with all the acts of 
 the Saviour, such as only a constant companion could have. 
 
 22. Beginning from tfie baptism of John] For there Christ's public life 
 commenced, to that same day on which he was taken up into heaven. 
 This was the last miraculous occurrence, and finished up the acts of 
 the Saviour's life upon the earth. Must one be ordained] Chosen, or 
 appointed. The term ordained, as now used, signifying a setting apart 
 to a sacred office by established forms and ceremonies, conveys a 
 wrong idea of the induction of Matthias into the apostleship ; no 
 ceremonies, or solemn ordination sen-ices, being used. The Greek 
 
 
16 NOTES ON THE ACTS. 
 
 23 And they appointed two, Joseph called Barsabas, who was 
 surnamed Justus, and Matthias. 
 
 24 And they prayed, and said, Thou, Lord, which knowest 
 the hearts of all men, show whether of these two thou hast 
 chosen, 
 
 word here translated ordained, is simply the verb to be. Mr. Wesley 
 thus renders the verse : " Beginning from the baptism of John, till the 
 day he was taken up from us, one must be a witness with us of his 
 resurrection." Of his resurrection] As this was the great unanswer- 
 able argument in defense of the Christian religion. " They should 
 bear testimony of this event in particular," says Diodati, " because 
 Christ's life was known by all men, but his resurrection only by his 
 apostles and disciples." 
 
 23. And they appointed two] Nominated, or set up, two as candidates : 
 two, probably, of nearly equal abilities, between whose qualifications 
 for the office they could not themselves decide upright, experienced, 
 pious men. We can but note the extreme care and the prayerfulness 
 with which they discharged this solemn duty of setting one apart to 
 the sacred functions of the ministry. Joseph Matthias] We know 
 little more of these than what is mentioned in these verses. Justus, 
 the surname of Barsabas, is a Latin word signifying just, upright, and 
 may have been given him for his noted integrity of character. 
 
 24. And they prayed} A very praiseworthy and successful way of 
 securing a good minister. They had used the means within their 
 reach, exercised their judgment as far as possible, and then left the 
 disposal of the matter to Unerring Wisdom. Thou, Lord, which know- 
 est the hearts of all men] They prayed to the Lord Jesus because the 
 apostles were first chosen by him, were his apostles, and were to be 
 his witnesses ; and then they must ascribe to him the knowledge of 
 all hearts, which is the property of God alone. That the Saviour 
 was here addressed in the words " Thou, Lord." &c.. and the at- 
 tributes of God ascribed to him, may be se,eu from the fact that 
 Peter, immediately before this, (ver. 21, 22.) had used the term 
 Lord, when he unquestionably referred to the Messiah. In the 
 election of presbyters afterward in the churches, the apostles com- 
 mended them " unto the Lord, in whom they believed." Acts xiv, 23. 
 That Lord undoubtedly was Christ. In the Revelation, the Saviour 
 expressly assumes the title : " All the churches shall knoAv that I am 
 He which searcheth the reins and hearts." " Upon this passage of 
 Scripture alone we should be justified in offering up our prayers to 
 Christ as ' our God, and our Lord ;' as our only Mediator, and our 
 only Saviour." TOWNSKXP. Show whether of these two thou hast 
 
NOTES ON THE ACTS. . 17 
 
 25 That be may take part of this ministry and apostleship, 
 from which Judas by transgression fell, that he might go to his 
 own place. 
 
 26 And they gave forth their lots ; and the lot fell 
 
 chosen] Manifest, by the disposing of the lots, which one of these thou 
 dost approve, and divinely designate to fill the vacant apostleship. 
 
 25. That he may take part of this ministry and apostleship] Assist, par- 
 ticipate in the proper work of the apostle. As the word translated 
 part signifies, take the lot, or portion of the ministry which Judas pre- 
 viously occupied. From which Judas by transgression fell] Through 
 his covetousness, and most wicked betrayal of his Lord, he fell from 
 his office, his discipleship, from grace, and the hope of final salvation. 
 Tliat he might go to his own place] That which his crimes had deserved, 
 and which he had chosen for himself, far from the other apostles, in 
 the region of death. Doddridge remarks, upon this melancholy 
 and awful end, " That his example, dreadful as it is, shows us at 
 once that no dignity of office can secure nien from sin; and that, 
 when they break through the solemn bonds of a remarkably high and 
 eminent profession, they must expect a punishment proportionably 
 signal." Dear reader, where is your place in the future Avorld ? You 
 are rapidly traveling toward it. In a very few days you will enter 
 upon your immortal inheritance. 
 
 "A point of time, a moment's space, 
 Removes you to that heavenly place, 
 Or shuts you up in hell." 
 
 Have you a mansion in the skies ? Can you truly say, 
 
 " There is my house and portion fair, 
 My treasure and my heart are there, 
 And my abiding home ?" 
 
 If not, you have no time to lose. It may be that eternity, with its 
 endless realities, is just ready to open upon you. Let the language 
 of your heart be, 
 
 "My sole concern, my single care, 
 To watch, and tremble, and prepare 
 Against that fatal day !" 
 
 26. And they gave forth their lots] This manner of deciding special 
 and important questions was in use among the Jews, because it seem- 
 ed to leave these matters to the entire disposal of a divine providence. 
 David divided the priests by lot. 1 Chron. xxiv, 5. The land of Ca- 
 naan was thus divided. Joshua xiv, 2. The scape-goat was chosen in 
 this manner. Lev. xvi, 8. And probably, from allusions in the Pro- 
 verbs, lots were used in courts of justice in the days of Solomon. 
 
18 NOTES ON THE ACTS. 
 
 upon Matthias ; and he was numbered with the eleven 
 apostles. 
 
 Prov. xvi, 33; xviii, 18. Grotius imagines their manner of casting 
 lots on this occasion was thus : They put their lots either stones, 
 slips of wood, metal, or pieces of parchment into two urns, one of 
 which contained the names of Joseph and Matthias, and the other a 
 blank and the word apostle. In drawing these out of the urns the 
 blank came up with the name of Joseph, and the lot on which was 
 written the word apostle came up with the name of Matthias. This 
 being in answer to their prayers, they concluded that Matthias was 
 the man whom the Lord had chosen to the apostleship. In the East, 
 to this day, casting lots is practiced. Roberts says : " In nearly all 
 cases where reason cannot decide, or where the right of several claim- 
 ants to one article has to be settled, recourse is had to the lot, which 
 ' causeth contentions to cease.' " And he ivas numbered with the eleven 
 apostles] The word translated numbered is a compound Greek term, 
 derived from a word signifying a pebble, or a small stone, and came 
 to be used to express numeration, as stones or pebbles were used 
 among the Greeks in balloting, for lots, and for counting. The ques- 
 tion was to be decided by lot : they sought the blessing of God, and 
 then drew the lot. Matthias was designated, and he immediately be- 
 came, by previous arrangement, an apostle. Their number was now 
 full. Christ had originally chosen twelve, having reference, perhaps, 
 to the constitution of the Old Testament church, divided into twelve 
 tribes : and also to enable him to send them two and two, to be as- 
 sistants and counselors of each other. We hear no more of Mat- 
 thias. Where he labored and died we know not. 
 
 No others, excepting Paul, were ever elected to fill this office. He 
 was especially and immediately called of God. in a miraculous man- 
 ner, to be an apostle to the Gentiles. No following ministers have 
 succeeded to the office and peculiar powers of the apostles. They 
 were called, and set apart for a specific purpose, and endowed with 
 miraculous powers, with no divine direction to appoint successors to 
 their immediate office. They differ from all other ministers of the gospel, 
 
 1. In a direct call and appointment to that peculiar office by Christ, 
 personally. Gal. i, 1. 
 
 2. They were taught by immediate revelation. Gal. i, 12. 
 
 3. They were infallible teachers. Gal. i, 8, 12. 
 
 4. They had a commission of universal authority. 2 Cor. x, 13, 16; 
 Rom. i, 14, 16. 
 
 5. And the power of working miracles, and of communicating this 
 power. Acts viii, 14-19; xix, 6; 1 Tim. i, 6. 
 
NOTES ON THE ACTS. 19 
 
 CHAPTER II. 
 
 I. The apostles filled with the Holy Ghost, and speaking diverse languages, 
 are admired by some, and derided by others. 14. Whom Peter disproving, and 
 showing that the apostles spake by the power of the Holy Ghost, that Jesus 
 was risen from the dead, ascended into heaven, had poured down the same 
 Holy Ghost, and was the Messias, a man known to them to be approved of 
 God by his miracles, wonders, and signs, and not crucified without his deter- 
 minate counsel and foreknowledge. 37. He baptizeth a great number that were 
 converted. 41. Who afterward devoutly and charitably converse together: the 
 apostles working many miracles, and God daily increasing his church. 
 
 AND when the day of Pentecost was fully come, they were 
 all with one accord in one place. 
 
 1. And ivJien the day of Pentecost] This was one of the great annual 
 feasts among the Jews, at which time all the adult males resorted to 
 Jerusalem. Its name is derived from a Greek word signifying Jifty, 
 and it received this name from its being celebrated on the fiftieth day 
 after the first day of unleavened bread, or of the passover. This feast 
 is called, hi the Old Testament, " the feast of weeks," on account of 
 its being held seven weeks, or, according to the Hebrew phrase, a 
 week of weeks, from the- first day of the passover, which always com- 
 menced on the sabbath. It was instituted by the following divine 
 command : " And ye shall count unto you from the morrow after the 
 sabbath, from the day that ye brought the sheaf of the wave-offering ; 
 seven sabbaths shall be complete : even unto the morrow after the 
 seventh sabbath shall ye number fifty days ; and ye shall offer a new 
 meat-offering unto the Lord." Lev. xxiii, 15, 16. It is also called " the 
 feast of harvest," Exod. xxiii, 16 ; that is, of the wheat harvest, the 
 first-fruits of which were offered on this occasion, on which account 
 it is called " the dav of first-fruits." Num. xxviii, 26. " The primary 
 object of the festival was undoubtedly to thank God for the blessings 
 of the season. In Deut. xxvi, 5-11, is given the beautiful form of 
 thanksgiving which was appointed to be used on this occasion." The 
 Rabbins entitle this feast " the day of the giving of the law," they 
 believing and teaching, as do the modern Jews, that it was intended 
 to commemorate that event, which took place, as they think, and Avith 
 much probability, fifty days after their departure from Egypt, and the 
 celebration of the first passover. The Jewish sacrifices were, at first, 
 acknowledged by fire from heaven, descending upon the holy altar ; 
 and when Christ, the substance of these shadows, appeared, and laid 
 his body upon the altar of the cross, for ever abolishing all other burnt- 
 offerings, the apostles, who were the first priests and ministers by the 
 side of this altar, and offered themselves as living sacrifices, were bless- 
 
20 NOTES ON THE ACTS. 
 
 ed with the same token of divine approbation fire fell from heaven 
 and rested upon them. There was a peculiar propriety in the time 
 when this extraordinary miracle transpired; and the circumstances 
 were of such a character as to prevent the possibilit}' of fraud on 
 the part of the apostles. In the first place, there were immense 
 multitudes of Jews from all parts of the world, as well as from 
 Palestine, assembled at Jerusalem at this time probably between one 
 and two millions. Only fifty days before they had crucified the Lord 
 of glory, and their prejudices against him whom they esteemed an 
 impostor would not be easily removed. During these days, our Sa- 
 viour had arisen and ascended into heaven. The report of these ex- 
 traordinary events would tend to collect together those who wei-e 
 present during that memorable passover, and others,-lrawn by a strong 
 curiosity. Our Lord took this period to exhibit his divine power 
 and kingdom, by working a most extraordinary miracle before the 
 eyes of those who had witnessed his humiliation. By means of the 
 vast number of strangers present at this time at Jerusalem, the news 
 of this astonishing event could be spread all over the known world, 
 and thus a way be opened for the preaching of the go?pel of the king- 
 dom in every direction. Was fully come] These words are thus trans- 
 lated by Schmidt : ' ; And when the time was fulfilled even up to the 
 day of Pentecost." That is, the appointed day had come. These 
 words are made emphatic, perhaps, to signify that this noted event 
 did not transpire until after the multitudes had arrived to wait upon 
 the feast, and the appropriate services had commenced. It did not 
 transpire unobserved, or in a corner. It is supposed that this was the 
 first day of the week, although it cannot be definitely proved, the Jews 
 disagreeing among themselves. There is, if this is the case, arid the 
 probabilities are in favor of it, a great propriety in styling this day, 
 which is now the Christian sabbath, the "Lord's day." By his resur- 
 rection, and by this baptism of the Holy Spirit, he has consecrated the 
 day, and rendered it eminently holy in its character. They were all 
 with one accord in one place] By the all mentioned here, probably not 
 only the apostles, but the hundred and twenty spoken of in the pre- 
 ceding chapter, (verse 15,) were meant. They had continued together 
 since the resurrection, united and harmonized by one great object, 
 employing themselves in acts of devotion, and earnest prayer for the 
 fulfillment of Christ's last promise of the Comforter. 
 
 Who can tell the effect of faithful, united prayer, when poured out 
 from the longing hearts of a band of Christian men and women, all 
 united, of one accord, in one place ? Will not Christ be there 1 And 
 the influences of the Comforter, will they be wanting on such an oc- 
 casion? Let us learn the power and grandeur of united, believing 
 
NOTES ON THE ACTS. 21 
 
 2 And suddenly there came a sound from heaven, as of a 
 rushing mighty wind, and it filled all the house where they 
 were sitting. 
 
 prayer. There are a variety of opinions concerning the place where 
 they were assembled. From the intimation contained in the forty- 
 sixth verse, some have thought an upper room of the temple was the 
 scene of the miracle. It is hardly probable, however, that the malice 
 of the Jews would have permitted the followers of Christ, so soon 
 after his crucifixion, to have assembled regularly, and in a body, in 
 any room of the temple ; and it is more probable that some upper 
 room in a private house near the temple had been set apart for reli- 
 gious worship, and that here they met often and took sweet counsel 
 together. 
 
 2. And suddenly there came a sound from heaven] Although they were 
 momentarily expecting some occurrence, yet this came upon them 
 without warning ; it broke above them suddenly. The term sound 
 may apply to any noise or report, as the sound of a trumpet ; in this 
 case it was like a mighty rushing wind. There is no evidence that 
 there was any wind, and this made the miracle more evident ; but a 
 noise was heard resembling a wind-tornado more than anything else, 
 but entirely supernatural. From heaven] From the upper regions 
 seeming to rush down from the skies. Ordinary storms and winds 
 sweep along horizontally or obliquely ; this seemed to beat directly 
 down from above, serving to call their attention in that direction, 
 prepare their minds for the event about to occur, and declare the 
 divine Originator of it. 
 
 It was thus God signified his presence, and his intention of com- 
 municating with the children of Israel on Mount Sinai. The Holy 
 Spirit chose this external evidence of his power and presence, and 
 signified to their material senses, by the rushing sound of a tornado, 
 his spiritual coming, that they might be prepared for his unseen offices 
 upon their hearts. It is worthy of notice, that our Lord, when speak- 
 ing of the work of the Spirit, in the new birth, to Nicodemus, likens 
 it to the effects of the unseen wind, whose presence is only known 
 by its sound and its effects, John iii, 8 ; and ^vhen he conveyed to 
 the apostles the Holy Ghost, he breathed on them, John xx, 22 ; 
 these figures presenting the best illustration of the character of the 
 operations of the Spirit. Diodati remarks : By this wind the Holy 
 Ghost is represented ; for, as it is not in the power of the whole world 
 to hinder the wind from blowing, even so there is no power under 
 heaven which can turn back the wind of God's Spirit, which is blown 
 by the mouth of his ministers in the preaching of the gospel. It 
 
22 NOTES ON THE ACTS. 
 
 3 And there appeared unto them cloven tongues like as of 
 fire, and it sat upon each of them. 
 
 4 And. they were all filled with the Holy Ghost, and began to 
 speak with other tongues, as the Spirit gave them utterance. 
 
 fitted all the house where they were sitting] Was distinctly heard in every 
 part of the house. 
 
 3. And there appeared unto them cloven tongues] In addition to the 
 sense of hearing, another sense was addressed that of seeing. The 
 form of tongues appeared, resembling a flame, cloven, or divided at 
 the top, and sat upon each of them. This was an emblem of the 
 gift about to be bestowed upon them the power of speaking clearly, 
 and so as to be understood, the languages of others, without having 
 previously acquired them. The cloven tongues expressed the variety 
 of these languages ; the fire, the burning zeal with which they should 
 speak, melting, purifying, and consuming, and the mighty effect that 
 should follow their preaching upon the hearts of their hearers. " Fire 
 had always been considered by the Jews as an emblem of the visible 
 presence of the Deity; the people of Israel (who were providentially 
 present from every part of the civilized globe) now saw it descend in 
 the form of cloven tongues upon the despised followers of the cruci- 
 fied Jesus. They saw it descend upon them on the anniversary of 
 the same day, when the law, which was to bring them to Christ, was 
 first delivered to them : nor could any outward form be more appro- 
 priate or figurative to represent the gift and powers it was intended 
 to convey." TOWNSEND. It is thought by some that the shape of 
 the mitre worn by bishops Avas taken from the supposed form of these 
 divided tongues, significant of their succeeding to the apostolic office. 
 But, unfortunately for this signification, the tongues of fire settled 
 alike upon the heads of all the disciples present, as well as upon 
 the apostles, thus placing the mitre alike upon the head of all the 
 ministers of the word, and conveying no peculiar prerogatives. 
 
 4. And they were all filled with the Holy Ghost] All that had preceded 
 were but so many signs of the approach and presence of the Spirit. 
 Now he comes himself. The attention of the disciples had been 
 arrested their eyes were turned toward heaven the tongues of fire 
 sat upon them, and the Holy Ghost entered their hearts, filling them 
 with unutterable delight, opening and quickening their spiritual 
 vision, and leading them into all truth, according to Christ's pro- 
 mise. O, what a delightful and desirable state of mind to be in to 
 be filled with the Holy Ghost! And is not this, Christian friend, 
 your privilege'? Eph. v, 18. And began to speak with other tongues] 
 Commenced without any previous acquaintance or study to preach 
 
NOTES ON THE ACTS. 23 
 
 5 And there were dwelling at Jerusalem Jews, devout men, 
 out of every nation under heaven. 
 
 in other languages besides their own, as if these had heen their native 
 tongues. As the Spirit gave them utterance] This was all a miracle 
 an astonishing miracle. These languages the most difficult of all 
 studies instead of being attained by long application, were imme- 
 diately bestowed upon them by a divine gift. Under the baptism of 
 the Holy Spirit, they presented the living truths that were then 
 glowing in their hearts, in various tongues, they themselves under- 
 standing as clearly the foreign accents of their own lips, as those 
 astonished strangers did-, who heard them speak in their native dia- 
 lects. "A variety of opinions has been advanced respecting this 
 miracle of Pentecost. The most rational, and the most general is, 
 that the gift of tongues lasted during the ministry of the apostles ; 
 and that, as soon as the purpose for which it was given was accom- 
 plished, it was gradually withdrawn." There are perceptible reasons 
 for this peculiar and astonishing miracle : 
 
 1. It was important that the divine origin of the gospel, now that 
 its Head was removed, should be publicly established by some un- 
 questionable exhibition of divine power. "What more convincing 
 miracle could have been wrought 1 In the midst of strangers from 
 every nation under the heavens, these humble, uneducated Galileans, 
 are made at once, and with propriety, to hold converse with them 
 all ; to speak so as to be understood, while the tempest without wind, 
 and the flaming tongiies, testified the origin of that power. 
 
 2. It was important that the gospel should be spread at once over 
 the civilized world. How could this be done ? It would have been 
 more than enough labor for the whole life of the apostles to acquire 
 these tongues, and to have become qualified to speak expertly in them, 
 with sufficient clearness. While our Lord thus demonstrated his 
 power and Godhead by the miracle, at the same time he fitted his 
 servants with the indispensable qualifications for immediately preach- 
 ing that gospel which was thus so clearly demonstrated, and for 
 spreading, in every nation and tongue, the news of a Saviour who 
 had died for the world. 
 
 5. And there mere dwelling at Jerusalem Jews] These were Jews who 
 were born and resided in distant cities, and Jewish proselytes who 
 had been converted through their instrumentality in the foreign 
 countries where they dwelt. They still preserved for Jerusalem, 
 where were the temple and the sacrifices, the deepest affection ; and 
 on the return of the great festivals, those whose wealth and circum- 
 stances would admit of it, would go up to attend upon the solemn 
 
24 NOTES ON THE ACTS. 
 
 6 Now when this was noised abroad, the multitude came to- 
 gether, and were confounded, because that every man heard 
 them speak in his own language. 
 
 festivities. Being present at the Passover, and desiring also to 
 attend the Pentecost, they had taken up a temporary residence in 
 the city ; or having accumulated sufficient property, had returned to 
 the Holy City to spend the remnant of their days. The sacredness 
 of the place ; for Jerusalem was the city that almighty God himself 
 had designated as the seat of his worship the services of the temple 
 the great and solemn feasts and the prevailing expectation that 
 the promised Messiah was about to appear, and would, of course, 
 show himself in his temple all combined to attract thousands, whose 
 circumstances permitted it, to the city on these interesting occasions, 
 and to render it a place ardently loved as a scene of residence. De- 
 vout men] Upright, faithful Jews, attending to all the precepts of the 
 ceremonial law, pious, and exemplary in their lives ; Jews who, like 
 Simeon, were waiting for the consolation of Israel, only delaying to 
 have clear and decisive evidence that Jesus was the promised Mes- 
 siah, to unite themselves with his followers. Out of every nation 
 under heaven] This is to be understood as a general expression, con- 
 veying an idea of the almost universal distribution of the Jewish 
 people, throughout the nations of the earth, and the very large 
 attendance upon this feast. It was calculated, at the time of the 
 destruction of Jerusalem, which happened at the passover, that there 
 were about three millions of Jews within the walls of the city. At 
 the time of the sacking of the city by Nebuchadnezzar, thousands 
 were carried into captivity in the East, but a very small number of 
 whom ever returned again. The rest remained in Assyria, and 
 spread themselves throughout all the continent of Asia, so that there 
 is scarcely a country in Asia, to this day, where the Jew, or evidences 
 of his former presence are not to be found. The disturbances con- 
 tinually happening in Palestine after the return of a portion of the 
 Jews, drove off others into Egypt, and the cities of the Koman and 
 Grecian empires, so that when all the different bodies were repre- 
 sented at the great feasts, (and wherever the Jew wandered, he 
 remembered Jerusalem and the passover,) it might with much 
 propriety be said, that they were " out of every nation under 
 heaven." 
 
 6. Now when this was noised abroad] The words in the original will 
 admit of being thus translated : " Now this sound or noise having 
 been made." Referring to the sound as of a mighty rushing wind, 
 which might have been heard generally in the city, or in the vicinity 
 
NOTES ON THE ACTS. 25 
 
 7 And they were all amazed, and marveled, saying one to 
 another, Behold, are not all these which speak, Galileans ? 
 
 8 And how hear we every man in our own tongue, wherein 
 we were born ? 
 
 9 Parthians, and Medes, and Elamites, and the dwellers in 
 
 of the temple, which would have attracted the attention of the multi- 
 tude, while the loud and unusually zealous addresses of the disciples 
 would have called observation to the upper room, where they were 
 Avorshiping. Or, it might be, that the report had soon spread through 
 the city of the astonishing- miracle of tongues with which the dis- 
 ciples had just been endowed, and this would immediately have 
 drawn the excited crowds together. Were confounded] Overwhelmed 
 perplexed astounded. It was an occurrence that they could not 
 understand a most unheard-of and unaccountable affair. Every 
 man heard them speak in his own language] The multitude was com- 
 posed of foreign Jews of almost every nation and tongue, and yet 
 each one heard these Galilean Jews speak to him in his own native 
 dialect. " We may naturally suppose that as soon as any person 
 presented himself to one of these disciples, he, the disciple, was 
 immediately enabled to address him in his own language, however 
 various this had been from the Jewish or Galilean dialects." 
 CLARKE. 
 
 7. And they were all amazed and marveled] They were surprised 
 beyond measure, and wondered within themselves what all these 
 things meant. Behold, are not all these which speak, Galileans ?] Most 
 of the disciples were from Galilee, the most northern province of the 
 Holy Land. The term is not here used, as it is sometimes, by way 
 of reproach, but as matter of surprise, that natives of Galilee should 
 so correctly and freely speak the languages of distant and foreign 
 nations. , 
 
 8. How hear we every man, &c.] How is it possible, if these are 
 Galileans, each of us speaking different tongues, that we hear them 
 speak as if they were of the same nation ? These things are surprising 
 in the extreme. In our oivn tongue, ivherein we ivere born ?] In our 
 mother tongue the first language we learned, the dialect spoken 
 in our native land. 
 
 9. Some have supposed that the enumeration of countries in verses 
 9-11 is given by St. Luke, the historian, to exhibit the amazing 
 greatness of the miracle, and is not the language of the multitude, 
 and that they should be thrown into a parenthesis. There is, how- 
 ever, no improbability in supposing that the crowd, surprised, num- 
 bered over to each other the various dialects that thev heard the 
 
 2 
 

 26 NOTES ON THE ACTS. 
 
 Mesopotamia, and in Judea, and Cappadocia, in Pontus, and 
 Asia, 
 
 disciples speak as so many additional causes of wonder. " The list 
 of names is so constructed as to lead a reader from east to west, and 
 from north to south, or rather from a north-easterly point to the west 
 and south. Beginning at Parthia, on the east, we are led to Pam- 
 phylia, one of the southern provinces of Asia Minor, thence, in a 
 southern direction, to Egypt. From Egypt, the eye is turned in a 
 western and north-Avestern direction to Gyrene and Rome. The list 
 concludes by bringing into one view two regions widely distant, and 
 in a direction from west to east, namely, the Island of Crete, and the 
 country of Arabia. In all these widely-distant countries and pro- 
 vinces, Jews were found in great numbers." RIPLEY. Parthians] 
 Parthia, from which came these Parthian Jews, was situated on the south 
 of the Caspian Sea, east of Media and Persia. Medes] Media was also 
 on the south of the Caspian, having the province of Parthia on the 
 east, Armenia and Assyria on the west, and Persia on the south. 
 Into the country of the Medes, the ten tribes, composing the kingdom 
 of Israel, were transplanted in the Assyrian captivity by Tiglath- 
 pileser and Shalmaneser. 1 Chron. v, 26; 2 Kings xvii, 6. Elam- 
 ites] Elam, the eldest son of Shem, (Gen. x, 22,) settled in a country 
 to the south of Media, and called it after his own name Elam. 
 Properly speaking, however, Elam denotes Elymais, a district of 
 Persia, and_it is sometimes applied to the whole of this empire by 
 the prophets. The dwellers in Mesopotamia] ' Jews who resided in 
 Mesopotamia a country situated between the Tigris and Euphrates, 
 sometimes culled in Scripture, Padan-aram an extremely fertile 
 province, now called Diarbeker. It was the home of Abraham 
 before he journeyed into Canaan. In Judea] This simple term has 
 been a matter of no small discussion among commentators. It has 
 been supposed by some that allusion would not have been made to 
 Judea, where they then were, in connection with these foreign lands. 
 Some have thought it an adjective connected Avith Mesopotamia, dis- 
 tinguishing the portion where the Jews resided by the title, Jewish 
 Mesopotamia; others, that the word has been changed by mistake 
 from India or Lydia, or some similar name. It seems, however, to 
 be a fruitless expense of time and learning. The original text is 
 plain and forcible enough. How natural, while mentioning other 
 and various tongues which the disciples spake, to notice the Judean, 
 differing from them all, and even differing somewhat from their own 
 native Galilean! Or, perhaps, they mentioned the varied tongues, 
 as the disciples addressed the different hearers now addressing a 
 
NOTES ON THE ACTS. 27 
 
 10 Phrygia, and Pamphylia, in Egypt, and in the parts of 
 Libya about Cyrene, and strangers of Rome, Jews and prose- 
 lytes, 
 
 Parthian, then a Mede, and a Mesopotamian, in their peculiar dia- 
 lect, and then turning to a Jew, addressing him in his own pure 
 idiom. Dr. Bloomfielcl, however, in his valuable critical Comment- 
 ary, strenuously asserts the corruption of the text, and supposes it 
 to have been changed from Idumcea, the Greek name for the two 
 countries being very similar. Cappadocia, Pontus] These were pro- 
 vinces of Asia Minor, Pontus bordering upon the Black Sea, and 
 Cappadocia being south of Pontus. In Asia] All the countries that 
 have been mentioned were in Asia Proper; but the term is often 
 used in a more restricted sense, signifying the western portion of the 
 continent, lying between the Black Sea, upon the north, and the 
 Mediterranean, on the south, extending west to the Euphrates and 
 Mount Taurus. This is called Asia Minor, or Asia the less, and 
 was the scene of extensive labors on the part of the apostles. The 
 term Asia is also still further limited, sometimes, to the region of 
 Ionia, bordering on the .ZEgean Sea, and including also Phrygia, 
 Mysia, Lydia, and Caria, of which Ephesus was the capital. This 
 was called Pronconsular Asia, being under the government of a 
 Roman officer, who bore the title of proconsul. 
 
 10. Phrygia. and Pamphylia] Phrygia is a large central division of 
 Asia Minor, Avhere were the cities Derbe, Lystra, Iconium, Laodicea, 
 and Colosse, so familiar to the readers of Paul's Epistles. Pam- 
 phylia was south of Phrygia, bordering on the Mediterranean. 
 Egypt] Vast numbers of Jews had settled in Egypt, so that it is 
 said they formed two-fifths of the inhabitants of the great city of 
 Alexandria. Egypt is a country of Africa, situated in the north- 
 eastern part, having the Mediterranean upon the north, Ethiopia on 
 the south, the Red Sea on the east, and Libya and the Great Desert 
 upon the west ; it occupies the narrow valley of the Nile, extending 
 six hundred miles in length, and about one hundred and twenty 
 miles in breadth. In the parts of Libya] A province of Africa, west 
 of Egypt, and bordering upon the Mediterranean on the north and 
 the Great Desert on the south. Cyrene was a city of Libya, situated 
 on the Mediterranean, in the north-western part. Strangers of 
 Rome] Jews who were born and resided in Rome, who were com- 
 parative strangers in Jerusalem. Jews and proselytes] Both those 
 who were Jews by descent and those who had been converted to the 
 Jewish belief, and circumcised, from among the heathen or Gentile 
 nations. 
 
28 NOTES ON THE ACTS. 
 
 11 Cretcs and Arabians, we do hear them speak in our tongues 
 the wonderful works of God. 
 
 -12 And they were all amazed, and were in doubt, saying one 
 to another, What meaneth this ? 
 
 13 Others mocking, said, These men are full of new wine. 
 
 11. Cretes] Inhabitants of the Island of Crete in the Mediterranean. 
 Arabians] Arabia was a vast country on the south of Palestine, 
 having the Red Sea on the west, the Indian Ocean on the south, and 
 the Persian Gulf on the east. The wondetful works of God] Or, as it 
 may be translated, the great things of God. The disciples used this 
 remarkable gift of tongues, under the direction of the Holy Spirit, 
 in setting forth the great plan of salvation, which almighty God had 
 provided in the death of his Son, and the great power of God exhibited 
 in his miracles, his death, his resurrection, and ascension into glory. 
 Being either Jews or proselytes, and acquainted with the prophecies, 
 they could understand the apostles, in these matters, of which a mere 
 heathen would have had no conception. 
 
 12. Were in doubt] They were so much amazed as to be unable to 
 form an opinion of the matter. They began to question each other, 
 as would be natural, about the subject : " What meaneth this ?" 
 
 13. Others mocking] Many of those who had assembled on this 
 occasion were devout and grave men, of a teachable spirit ; but with 
 them, as in every rabble, were hasty and impetuous spirits, perhaps 
 the inhabitants of Jerusalem, who detested and reviled the sect whose 
 leader they had crucified these, unawed by the stupendous miracle, 
 or to drive away the convictions of their minds, cried out against 
 them, and. strove to excite derogatory suspicions. These men are full 
 of new wine] By this, not newly -made wine is meant, but wine that 
 has preserved its freshness and sweetness. Pentecost occurred in 
 June, while the first vintage was not gathered until August. But 
 the term used, corresponds with the expression sweet wine. The 
 ancients had various ways of preserving this quality in their wines, 
 and these wines became highly intoxicating. It tasted like musk, 
 and was sometimes preserved by being kept in a cool situation. It 
 was highly esteemed by the ancients as a morning draught. On 
 this thanksgiving feast wine would have been used by the Jews ; and 
 they throw out the suspicion that these Galileans had made too free 
 with their cups. 
 
 It is not rare that religious interest is attributed to such low and 
 unworthy causes. The Christian is not of the world; his emotions 
 and affections they cannot understand he is to them as a madman 
 or an impostor ; but " wisdom is justified of her children.' 1 - It seems 
 
NOTES ON THE ACTS. 29 
 
 14 But Peter, standing up with the eleven, lifted up his voice, 
 and said unto them, Ye man of Judea, and all ye that dwell at 
 Jerusalem, be this known unto you, and hearken to my words ; 
 
 15 For these are not drunken, as ye suppose, seeing it is but 
 the third hour of the day. 
 
 singular that any should imagine, or suggest even, as a clumsy sub- 
 terfuge, that languages could be correctly spoken through the influ- 
 ence of wine; but Lightfoot conjectures, that those who said this 
 were not foreign Jews, but the native Jews, men of Judea, who, not 
 understanding what the apostles spake in other languages than their 
 own, imagined that (as drunken men are wont to do) they only 
 babbled some foolish and unintelligible gibberish. 
 
 14. But Peter, standing up with the eleven] They probably spoke by 
 turns, not all at once, at least after Peter commenced this public dis- 
 course. Lifted up his voice] Spake audibly, impressively, with a bold 
 tone. Ye men of Judea, and all ye t/tat dwell at Jerusalem] By the term 
 dwell, is here meant, sojourning, tarrying, remaining for a time, re- 
 ferring to the Jews who had come from distant cities, and were re- 
 siding in Jerusalem during the feasts. Two classes the home-born 
 and foreign Jews were present, and both of these the apostle ad- 
 dresses. Be this known unto you] Receive this explanation of this 
 surprising event. 
 
 15. For these are not drunken, &c.] The audience that heard this ad- 
 dress could not but feel the force of the apostle's defense, however at 
 first sight it may not clearly appear to one unacquainted with Jewish 
 customs. It Avas now but the third hour, or nine o'clock in the 
 morning, the stated hour of morning prayers in the temple, previous 
 to which the Jews rarely ever eat or drank ; " and we learn," says 
 Kitto, "equally from Josephus and the Talmudists, that, at their 
 festivals, the Jews seldom indulged either in eating or drinking till 
 the sacrifices were offered and the oblations made; and as these 
 were numerous on such occasions, a practical abstinence until about 
 noon was the consequence. This, perhaps, gives greater force to St. 
 Peter's reference to the time of the day, as rendering the calumny 
 the more incredible." How unwilling men are to attribute religious 
 affections to the true cause ! They will close their eyes to reason and 
 unmistaken facts, and find a subterfuge in idle, unreasonable, and 
 calumnious assertion. The power is of Beelzebub, or the people 
 are crazy, or under strong animal excitement, or drunk anything 
 but admit the clearly evident work of the divine Spirit, exhibited in 
 its powerful impressions and more wonderful effects. How often are 
 these remarks justified when a vicinity is blessed with 9, gracious 
 
30 NOTES ON THE ACTS. 
 
 16 But this is that which was spoken by the prophet Joel, 
 
 1 7 And it shall come to pass in the last days, saith God, I will 
 pour out of my Spirit upon all flesh : and your sons and your 
 
 revival ! These things are hidden from, the " wise, and prudent " in 
 their own eyes, and revealed unto spiritual " hahes." 
 
 16. But this is that which uxts spoken by the prophet Joel] This state 
 of things is a fulfillment of what was predicted seven hundred years 
 before. As the audience were Jews, and acquainted with the pro- 
 phecies, they would feel the force of this. The event was a mani- 
 fest fulfillment of an allowed, inspired prophecy, at once justifying 
 their exercises, and proving also the Messiahship of Jesus their 
 Master. This prediction is found in Joel ii, 28. The traditions of 
 the Jews, even, pointed out a remarkable outpouring of the Spirit 
 in the days of the Messiah; the argument, therefore, was unan- 
 SAvcrable. 
 
 17. And it shall come to pass in the last days, &c.] From the seven- 
 teenth to the twenty -first verse the prophecy of Joel is quoted, not in 
 the exact words of the prophet himself, but in language containing 
 the same thoughts in siibstance. Luke, as well as Joel, was inspired, 
 and under the inspiration of the Spirit he states the meaning and in- 
 tention of this prophecy, now fulfilled. Last days] In the days of the 
 Messiah, for so the Jewish Eabbins understood the term ; or the in- 
 spired penmen might have at the same time had reference to the last 
 days of the Jewish polity. The term is often, in the Old Testament, 
 iised to express an event in the future ; as, for illustration, Jacob calls 
 his sons and says to them, " Gather yourselves together, that I may 
 tell you that which shall befall you in the last days;" that is, in future 
 years. So in Micah iv, 1 : " But in the last days (J3eb. in after times) 
 it shall come to pass that the mountain of the Lord's house," &c. The 
 apostles refer often to the new dispensation under the same appella- 
 tion. Other dispensations had been introductory to this 5 this was 
 the last. Thus we read, in Heb. i, 2, " God hath in these last days 
 spoken unto us by his Son ;" in 1 Peter i, 20, we are assured that 
 Christ " was manifested in these last times ;" while in Hebrews the 
 same period is entitled the end of the ivorld Heb. ix, 26 : " Now once 
 in the end of the ivorld hath Christ appeared to put away sin." This 
 view of the subject will throw much light upon passages which have 
 caused the sincere, but weak-minded and ignorant, to stumble, and 
 draw false inferences from the Scriptures of truth in reference to the 
 final end of the world. I will pour out of my Spirit] In Joel it says, 
 a I will pour out my Spirit." I will pour out a portion of my Spirit. 
 The language is significant of the abundance, the extraordinary 
 
NOTES ON THE ACTS. 31 
 
 daughters shall prophesy, and your young men shall see visions, 
 and your old men shall dream dreams : 
 
 measure, of the Spirit, Avhich should be, as it Avere, poured out like 
 water. By Spirit is here meant the third person of the blessed Trin- 
 ity the Holy Spirit, or the Comforter, as he is styled and promised ' 
 by Christ. The office of the Holy Spirit is, to convict of sin : " And 
 when he is come he Avill reprove the Avorld of sin, and of right- 
 eousness, and of judgment," John xvi, 8; to convert: "Jesus an- 
 SAvered, Verily, verily, I say unto thee, Except a man be b9rn of wa- 
 ter, and of the Spirit, he cannot enter into the kingdom of God," 
 John iii, 5; to guide: " Howbeit, when he, the Spirit of truth, is 
 come, he will guide you into all truth." John xvi, 13. The creator 
 of all the graces of holiness in the heart : "But the fruit of the Spirit is 
 lo\ r e, peace, joy, long-suffering," &c. The spread and success of the 
 gospel is attributed to the Spirit : " Until the Spirit be poured out 
 upon us from on high, and the Avilderness be a fruitful field, and the 
 fruitful field be counted for a forest," &c. Isa. xxxii, 15, 18. Miracu- 
 lous gifts, also, are attributed to the Spirit. 1 Cor. xii, 4, 10. These 
 effects were accomplished at this time. The Spirit was poured out, 
 thousands Avere pricked to the heart and converted, Avhile the disci- 
 ples Avere endued with miraculous gifts. What could these humble, 
 uneducated, and naturally fearful men, have accomplished without 
 divine aid ? What did they not accomplish thus assisted ! Upon all 
 flesh] In the latter days the blessings of the Spirit were not to be 
 restricted to any particular people or nation, but to be bestowed upon 
 all ; JCAVS and Gentiles, bond and free, male and female, old and 
 young. Peter himself did not yet so fully comprehend the import 
 and force of this prophecy as aftenvard. Shall prophesy] The Avord 
 here does not mean the foretelling of future events, but the proclaim- 
 ing and teaching of the truth of the gospel, under the direct influence, 
 and accompanied Avith the power, of the Holy Ghost, as the prophets 
 were when they foretold future events. Young men see visions, old 
 men dream dreams] Signifying the abundance of spiritual communi- 
 cations that God Avould make to his children in the latter days. In 
 this way he had often appeared to his servants of old. He appeared 
 to Abraham in many visions, to Jacob in a dream. So, also, he after- 
 ward appeared to Stephen in a glorious vision, to the apostle Paul, 
 to Ananias, informing him of Paul's conversion, and to the prayerful 
 centurion ; while he appeared to Peter in a trance, and sent him 
 to the Gentiles, and in a dream he directed Paul to preach in 
 Macedonia. Gen. xv, 1; xxviii, 12; Acts vii, 56; ix, 3, 10; 
 x, 3, 10. 
 
32 NOTES ON THE ACTS. 
 
 1 8 And on my servants, and on my handmaidens, I will pour 
 out in those days of my Spirit ; and they shall prophesy : 
 
 19 And I will show wonders in heaven above, and signs in the 
 earth beneath ; blood, and fire, and vapor of smoke. 
 
 18. And ou my servants, and Jiandrnaidens] In this multiplication 
 of classes and persons, the universal distribution of the influences of 
 the Spirit is signified : it should be restricted to none. These terms 
 are often used to express the lowest conditions in life, but they should 
 not be shut out from the blessings of the great salvation. As the 
 Jews asserted that the spirit of prophecy never rested upon a poor 
 man, these words are quoted to show that, under the gospel dispen- 
 sation, the poor have the gospel preached unto them. 
 
 19, 20. The apostle continues to quote from the prophecy of Joel. 
 Upon this Dr. Bloomfield remarks : " From these verses, we are only 
 to infer that the events here predicted will take place at the times of 
 the Messiah ; but whether they are to be referred to the first advent 
 of our Lord, at the destruction of Jerusalem, or his second, at the day 
 of judgment, commentators are not agreed. They are exactly paral- 
 lel to, and admit of, nay, perhaps require, the same mode of explica- 
 tion as Matt, xxiv, 29 ; Luke xxi, 25." Peter certainly could not 
 mean to say that all these Avonders transpired on the day of Pente- 
 cost ; and great constraint must be placed upon the language here, 
 and in the parallel passages, to narrow their full meaning down to the 
 simple destruction of Jerusalem. That terrible event, preceded and 
 attended by fearful portents and meteoric signs, may have been a 
 symbol, a shadowing forth of the great and terrible day of the Lord, 
 but not the full fulfillment of these prophecies. Mr. Barnes thus ex- 
 presses the time referred to in these passages : These things would 
 all " occur under that indefinite period called ' the last days,' the days 
 of the Messiah, and BEFORE that day was closed by the great day of 
 the Lord." / will show wonders, &c.] In the original, " I will give 
 signs ;" prodigies, startling portents in the skies, and fearful earth- 
 quakes and eruptions in the earth. Blood] An emblem of war and 
 slaughter. Fire] Of spreading devastation. Vapor of smoke] A very 
 graphic and expressive symbol, completing the picture of destruction 
 the smoke of the ruin curtaining the scene of desolation. 
 
 We are assured by the Jewish historian, who certainlv had no de- 
 sire to corroborate the testimony of the evangelists, that frightful 
 portents terrified, and ineffectually warned, the Jews of their ap- 
 proaching ruin. A meteor, like a flamiifg sword, and a fiery comet, 
 hung over the city for a year. A light shone upon the temple and 
 altar in the night as if it had been noonday. The massive gates of 
 
NOTES ON THE ACTS. 33 
 
 20 The sun shall be turned into darkness, and the moon 
 into blood, before that great and notable day of the Lord 
 come. 
 
 the temple opened without hands ; and a voice was heard from the 
 most holy place, saying, " Let us depart from hence !" The admoni- 
 tions of Jesus, the son of Ananus, were heard, who cried, during the 
 long period of seven years, " Wo ! wo ! to Jerusalem, its temple and 
 people !" Visions, thunderings and lightnings, and dreadful earth- 
 quakes, also added to the fearful character of these portentous days. 
 The Jews were in continual war, before the fatal siege, with their 
 neighbors. Anarchy, civil war, bloodshed, and awful confusion, made 
 up the history of every day. 
 
 20. The sun shall be turned into darkness, and the moon into blood] Fear- 
 ful and awful figures of wide-spreading and terrible desolations. 
 Reference may be had to the general confusion and material changes 
 in the earth, and perhaps in the solar system, before the ushering in 
 of the final day of judgment ; or if, as it is commonly siipposed, the 
 great heavenly bodies are symbols of government, civil and ecclesi- 
 astical, the confusion of kingdoms, overthrow of kings, and destruc- 
 tion of religious systems, may be portended by these startling repre- 
 sentations. The language is so framed as to convey the idea that 
 unutterable wo must be expected by those who do not become fol- 
 lowers of the Messiah ; and this idea is applicable to all, whether 
 Gentiles or Jews, whether of one period or another. In all probabili- 
 ty, the Holy Spirit, by the mouth of Peter, intended to excite in the 
 minds of the Jews apprehensions of divine wrath to be endured by 
 them, and especially by the inhabitants of Jerusalem and Judea, 
 should they persist in rejecting Jesus as the promised Messiah. Their 
 city and nation would be terribly overthrown, and their political state 
 come to an end. Unless they repented they would perish, Luke xiii, 
 3, 5 ; and their doom, as a city and' as a nation, would be a sad re- 
 presentation of the hopeless misery in which they would find them- 
 selves in the eternal world. Before that great and notable day of the 
 Lord come] A day notable for the visitation of wrath and judgment 
 upon the enemies of God, and therefore terrible, as Joel describes the 
 day. This was to be the end of the series the awful summing up 
 of all the prodigies and calamities. It was to be a time when the 
 Saviour should make an evident display of his power and majesty. 
 This he did when he fulfilled his own prophecies at the destruction 
 of Jerusalem, and this he will do again at the end of the world. The 
 frightful carnage, sacking, and burning of Jerusalem, but faintly illus- 
 trated that more fearful day of the Lord, when the Lord himself shall 
 2* 
 
34 NOTES ON THE ACTS. 
 
 21 And it shall come to pass, that whosoever shall call on the 
 name of the Lord, shall be saved. 
 
 descend from heaven with a shout, with the voice of the archangel, 
 and with the trump of God. 
 
 21. Whosoever shall call on the name of the Lord shall be saved] By 
 calling upon the name of the Lord is meant earnest and penitent sup- 
 plication for the forgiveness of sin, a devotion of the heart to him, 
 and an ohedience to his commands in our lives. It is expressive of 
 devout, prayerful piety. The name of the Lord is a Hebraism, signi- 
 fying the same as the Lord himself. As the apostle continually uses 
 the term Lord in speaking of our Saviour, he undoubtedly refers to 
 him hy the appellation here, and thus presents him as a proper object 
 of worship, exercising the divine prerogative of bestowing pardon and 
 securing salvation. Verse 36. Shall be saved] As referring to the ca- 
 lamities impending over the Jewish nation, this salvation should be 
 temporal. A belief in the gospel of Christ, and an obedience to its 
 doctrines, would be their only and their certain security against these 
 awful judgments. The history of these events justifies the assurance 
 of the apostle. Not a Christian lost his life at the destruction of Je- 
 rusalem. Warned by the signs Christ had foretold, they fled in a 
 body to a small city on the other side of the Jordan, and there re- 
 mained unharmed, while the millions of unhappy Jews miserably 
 perished, consumed by famine or the sword. Keferring to the second 
 coming of our Lord to judge the w r orld, it signifies that spiritual and 
 eternal salvation which those who call upon the Lord, who devoutly 
 rely upon his atoning mercy, obeying his divine commands, shall ex- 
 perience in that awful hour when the elements are melted with the 
 fervent heat, and all the dead are raised to stand before their Judge. 
 
 It is as true now, as when it was first uttered by Peter, that " who- 
 soever shall call upon the name of the Lord shall be saved." Who- 
 soever shall come, like the publican, humbled and broken-hearted, 
 convicted of his sins, and feeling his indispensable need of pardon 
 through the merits of Christ, crying out in sincerity, " God be merci- 
 ful to me, a sinner," shall be, like him. justified: all his past sins for- 
 given, and he saved from the guilt, power, and dominion of sin ; and, 
 if 'faithful unto death, be everlastingly saved in heaven. How simple 
 the terms of salvation ! The youngest reader of this A-olume can per- 
 form them. What excuse can any one have if unforgiven when he 
 stands before Christ in judgment ? O how much wiser to cry to the 
 Saviour of mankind now for mercy, while he can ami will forgive, 
 than to cry out in vain, in that terrible day, for the rocks and moun- 
 tains to cover you from the awful presence of the oftended Judge ! 
 
NOTES ON THE ACTS. 35 
 
 92 Ye men of Israel, hear these words ; Jesus of Nazareth, a 
 wian approved of God among you by miracles, and wonders, and 
 
 22. The apostle has thus opened the way to his important theme 
 hy meeting their objections, arising from the astonishing miracle 
 performed, proving clearly that such an event was spoken of and fore- 
 told by the prophets, in connection with the coming of the Messiah ; 
 while, at the same time, these extraordinary circumstances were to be 
 the precursors of the most fearful calamities, from which they could 
 only be saved by calling upon the name of the Saviour, the Christ 
 appointed of God. Ye men of Israel] A most conciliating and hon- 
 orable appellation ; the name having been bestowed upon their father 
 Jacob on a peculiarly interesting occasion, (Gen. xxxii, 28,) and sig- 
 nificant of God's peculiar regard for them as a nation, for their fa- 
 ther's sake. Jesus of Nazareth] Our Lord was best known by this 
 appellation ; at first given by way of reproach, from his residence in 
 the small and ill-reputed town of the same name, and afterward be- 
 coming his distinguishing and most common appellative. Approved 
 of God] Manifestly receiving the approbation of God, while profess- 
 ing to be the Messiah, by miraculous testimonials. Miracles, tconders, 
 and signs] " The first of these words properly means the displays of 
 power which Jesus made; the second, the unusual or remarkable 
 events which attended him ; the third, the signs or proofs that he was 
 from God. Together, they denote the array, or series of remarkable 
 works raising the dead, healing the sick, &c., which showed that 
 Jesus was sent from God. The proof which they furnished that he 
 was from God was this : that God would not confer such power on 
 an impostor, and that, therefore, he was what he pretended to be." 
 BARNES. God did by him in the midst of you] Peter is now proving 
 that Jesus of Nazareth was the anointed Messiah, sent of God ; and 
 he speaks with propriety of the works he performed in his official ca- 
 pacity as being wrought by God, he being commissioned and sent 
 forth by the Father. Thus our Saviour attributes his miracles to the 
 operation of the Father (John v, 36) and to his own power indiscrimi- 
 nately, (John ii, 11,) because, as he says of himself. "He that hath 
 seen me hath seen the Father : Believest thou not that I am in the 
 Father, and the Father in me !" This official relation of the Son of 
 God to the Father, and the essential unity and equality of the Son 
 with the Father, is beautifully set forth by the apostle in the first and 
 second chapters of his^ Epistle to the Hebrews. As ye yourselves also 
 know] Here is an incidental proof of the authenticity of the Christian 
 history by the apostle. These mighty acts were not done in a corner ; 
 they were not covered and excluded from the public eye. The apos- 
 
36 NOTES ON THE ACTS. 
 
 signs, which God did by him in the midst of you, as ye your- 
 selves also know : 
 
 23 Him, being delivered by the determinate counsel and fore- 
 ties appealed to their own personal acquaintance with the facts to 
 which he alluded. He had no fear of being contradicted. As inimi- 
 cal as the multitude felt toward Christ and his disciples, they dared 
 not dispute the miracles he wrought, hut attempted to attribute them 
 to the devil or to wine. 
 
 23. Him, being delivered] Delivered into your hands (God permit- 
 ting it according to his divine will and purpose) by Judas, by you 
 delivered into the hands of the Roman governor, and by him, through 
 your malice, delivered up to die the cruel death of the cross. By the 
 determinate counsel] By the definite, and consequently immutable, de- 
 termination of the divine mind. Thus our Saviour, in speaking of 
 his approaching death, says : " And truly the Son of man goeth as it 
 was determined." Luke xxii, 22. The sufferings and the death of 
 Christ were the greatest stumbling-blocks in the way of the worldly 
 and prejudiced Jews (who were looking for a mighty and invincible 
 temporal prince) to the reception of the humble, meek, suffering, and 
 dying Lamb of God. They could not conceive of the Son of God 
 being overcome by his enemies and delivered up to death ; thus they 
 cried out to him when he Avas crucified, " Let Christ, the king of Israel, 
 descend now from the cross, that we may see and believe ;" " He saved 
 others, himself he cannot save." The object of the apostle is, to assure 
 them that all this was a part of his mission ; that none of these things 
 were unexpected ; that for this very purpose the Son of God came 
 into the world to stuTer and die, the just for the unjust. " The apos- 
 tle here," says Mr. Wesley, " anticipates an objection : Why did God 
 suffer such a person to be so treated ? Did he not know what AVI eked 
 men intended to do ; and had he not pOAver to prevent it ? Yea, he 
 knew all that those wicked men intended to do, and he had power to 
 blast all their designs in a moment. But he did not exert that power 
 because he ' so loved the Avorld ;' because it was ' the determined coun- 
 sel' of his love to redeem mankind from eternal death, by the death 
 of his only-begotten Son." And foreknowledge of God] This is that 
 faculty of the almighty mind by which he has a perfect knowledge 
 of all coming events. God knew that such would be the sufferings 
 of his Son ; that he would be rejected by the Jews, betrayed by his 
 apostle, delivered up by the council, and hurried to death by the mul- 
 titude. There Avas no unforeseen occurrence, no disappointment, in 
 reference to the reception of Christ upon the earth ; it Avas all kiio\vn 
 in the counsels of heaA-en Christ himself foresaw it when he came 
 
NOTES ON THE ACTS. 37 
 
 knowledge of God, ye have taken, and by wicked hands have 
 crucified and slain : 
 
 to do the will of his Father. And by wicked hands have crucified and 
 slain] Now the" apostle charges the guilt of this transaction upon 
 themselves. Having proved that the death of Christ, so far from 
 militating against his Messiahship, was an essential and intended part 
 of it, he now dislodges them from any hiding place beneath the divine 
 counsel and will of God, and fastens upon them the stain of the cruel 
 and Woody event. They, as their own consciences testified, had acted 
 voluntarily in the whole matter. They had followed the bent of their 
 own blinded and inflamed passions, by no means intending to accom- 
 plish the divine intention, but, if possible, to subvert it ; but in thus 
 doing they had actually, and of their own accord, accomplished the 
 merciful purpose of God. Thus was their guilt unmitigated. There 
 was no compelling force, but their own unsanctified wills led them to 
 these deeds. Without any intention of accomplishing good, they 
 had wrought a most horrible crime, and their souls were now stained 
 with blood. Some have rendered the words translated by wicked hands, 
 " by the hands of sinners ;" that is, the Gentiles, referring to the Ro- 
 mans, who were the immediate executioners of Christ ; but the com- 
 mon acceptation of the passage seems preferable. The crucifixion 
 might have been permitted by the Roman governor, and accomplished 
 by the Roman executioner ; but it was at the unappeased importunity 
 of the Jews. He washed his hands of the crime, while they cried 
 out, " His blood be upon us and upon our children." " The purpose 
 or decree of God, respecting any conduct of men, does not destroy 
 their free agency and accountability in regard to that conduct ; for it 
 is an element in human nature that men act according to their own 
 choice. They are at liberty, so far as the Creator's interference Avith 
 their power of choice is concerned, to act or not to act ; and when, in 
 their actions, they do what God has predicted or purposed, they do 
 it beca-use they choose to do it. They feel that, in their daily course 
 of conduct, they are acting or are not acting, both as to ordinary 
 matters and as to their spiritual concerns, according to their own 
 choice ; not compelled by any external power which they cannot re- 
 sist. Whether the action they perform is good or bad, it is a volun- 
 tary one. Wherever a moral quality belongs to the conduct, so that 
 it may be denominated right or wrowj, men may act or not act, or do 
 something else if they choose." This is illustrated by the case of the 
 king of Assyria, who, while fulfilling God's purpose, had no intention 
 of it himself. God intended him as a scourge of his people, but he 
 followed his own ambitious inclinations. 
 
38 NOTES ON THE ACTS. 
 
 24 Whom God hath raised up, having loosed the pains of 
 death.' because it was not possible that he should be holden 
 of it. 
 
 25 For David speaketh concerning him, I foresaw the Lord 
 always before my face ; for he is on my right hand, that I should 
 not be moved : 
 
 24. Whom God hath raised up] The same divine purpose that de- 
 creed his death, purposed and accomplished his resurrection. This 
 great event must remove from their minds every possible idea of 
 weakness and unworthiuess arising from his sufferings and death. 
 Had he been an impostor, the grave would not have given him up 
 until the judgment day, when he should receive the deserts of his 
 sins. His resurrection clearly proved his Messiahship. Having 
 loosed ike pains of death] Some suppose that reference is had in 
 this expression to the penal agonies that preceded the death of 
 our Lord, when he was " exceedingly sorrowful," and when he cried 
 out, " My God, my God, why hast thou forsaken me "?" from which 
 the Father finally loosed him, when, at his death, he said, "It is 
 finished." Most commentators -are of the opinion, that the Greek 
 ' word translated pains should be translated bonds ; and that reference 
 is had to the situation of the dead, and of Christ in the grave, as if 
 bound down under the chains of death, and restrained from rising 
 ag^in to life. In the resurrection of Christ God loosed, dissolved 
 these bonds, and let the captive of death go free. Dr. Bloomfield, 
 however, defends the common rendering, and substitutes removed 
 for loosed be removed the power of death over him ; the term pains 
 of death meaning simply death itself, connected as it is, in the minds 
 of most, with ideas of terror and sorrow. Because it was not possible 
 that he should be holden of it] " Inasmuch- as He had life in himself, 
 (John v, 26,) and was the ' Prince of life.' " The word translated im- 
 possible Scott explains as " impossible consistently with the dignity 
 of bis person, the nature of bis undertaking, the perfecting' of his 
 work, the purpose of God, and the predictions of Scripture." 
 
 25. For David speaketh concerning him] "With reference to him, that 
 is, Christ. The prophecy of David referring to the resurrection of 
 our Lord, that Peter now quotes, is contained in Psalm xvi, 8-11. 
 Commentators hold different opinions concerning this Psalm, as to 
 whether it referred wholly to our Lord, or bad a primary reference 
 to David. Inspiration, however, by the pen of St. Luke, settles its 
 proper application upon Christ, even if it first applied to David. The 
 former application of it, (to Christ,) says Bloomfield, "if secondary 
 in order, is primary in importance. It should seem that David spoke 
 
NOTES ON THE ACTS. 39 
 
 26 Therefore did my heart rejoice, and my tongue was glad ; 
 moreover also, my flesh shall rest in hope : 
 
 in the person of the Messiah." I foresaw the Lord always before my 
 face] The signification of the word translated foresaw, is, " to be so 
 mindful of as to set always before us :" implying such strong and 
 abiding faith and affection in him, as to secure a continual sense of 
 his presence. A state of mind is this most worthy of imitation. It 
 will secure sincere humility, a proper spirit of dependency, a watch- 
 ful walk, a calm and delightful repose upon the Almighty arm, and 
 grace for every hour of need. For he is on my right hand, that I should 
 not be moved] He is my supporter defender. The language is sig- 
 nificant of his nearness to God ; he was at hand, ready every moment 
 to support him. It also cxpi-esses David's high regard for the Lord, 
 the right hand being the place of honor : he exalted his Defender, 
 and magnified his mercy. That I should not be moved] Agitated, dis- 
 tracted be not overwhelmed by danger, appalled by calamity, or 
 overcome by temptation. Says the Psalmist in another place, " They 
 that trust in the Lord shall be as Mount Zion, which cannot be re- 
 moved, but abideth for ever." " He only is my rock and my salva- 
 tion; he is my defense; I shall not be greatly moved." Psalm' 
 cxxv, 1 ; Ixii, 2. 
 
 26. Therefore did my heart rejoice] A similar expression to, therefore 
 did I rejoice the heart, as the seat of the affections and emotions, 
 being substituted in the place of the whole man. The Psalmist and 
 the Saviour, here speaking for themselves, rejoiced in the immediate 
 presence and continued support of God. And my tongue was glad] In 
 the Hebrew psalm it is written, " My glory rejoiccth." The Septua- 
 gint (Greek) translation of the Old Testament Scriptures, which was 
 used by the apostles and the Jews generally, translating it, "My 
 tongue." The idea is much the same in both cases, namely, that of 
 lively hope, exalted honor, extreme joy, either heartfelt or expressed. 
 Moreover, also, my fash shall rest in hope} Expressive of the highest 
 confidence in a glorious resurrection, my flesh my body shall rest 
 shall repose, shall sleep not be dissipated or corr^p^ed ; in hope, in 
 desire, and certain expectation of again arising. The language is 
 expressive of certainty rather than possibility, of expectation rather 
 than hope. This is the language of Christ in reference to himself: 
 but how true of the Christian. He falls asleep in Jesus ; his dust, 
 unlike his Saviour's, may mingle with the earth, or be dissolved in 
 the waters ; but he gives his body to its grave in confident expecta- 
 tion of a coming day, when corruption shall put on incorruption, and 
 mortal immortality. 
 
40 NOTES ON THE ACTS. 
 
 27 Because thou wilt not leave my soul in hell, neither wilt 
 thou suffer thy Holy One to see corruption. 
 
 27. Because thou wilt not leave my soul in hell] In hades the state of 
 separate spirits the state of the dead, as distinguished from that of 
 the living the invisible world. But it does not appear that ever our 
 Lord went into hell. His soul, when it was separated from the body, 
 did not go thither, but to paradise. Luke xxiii, 43. The meaning is, 
 " Thou wilt not leave my soul in its separate state." WESLEY. " The 
 Greek word liades corresponds with the Hebrew sAeo/, which latter 
 word, in Gen. xxxvii, 35; xlii, 38, is rendered, in our version, 
 'grave,' but in other passages, as in Isa. xiv, 9; Jer. v, 14; Job 
 xxvi, 6, ' hell.' This place the Hebrews thought to be a scene of 
 thick darkness, (Job x, 21, 22,) where the spirits of those that de- 
 parted this life had an existence devoid of thought and sensation. 
 In it are valleys (Prov. ix, 18) and gates, Isa. xxxviii, 10; and the 
 wicked descend to it, while yet alive, by the openings of the earth. 
 Num. xvi, 20-33. The etymology is uncertain; various opinions 
 have been offered : but they .are all unsatisfactory. 
 
 " Both sheol, in the Old, and hades, in the New Testament, are fre- 
 quently employed to express the state of the dead in its most com- 
 prehensive point of view, including the grave as the invisible resi- 
 dence of the body, and the world of spirits as the invisible abode of 
 the soul ; but at other times they are used either of the one or the 
 oth*er taken separately. Sheol is often improperly rendered ' hell ' 
 in our version, the instances being comparatively few in which the 
 word has "the accessory signification of the place of punishment. 
 That the Hebrews understood something beyond the grave, by the 
 term sheol, is evident from the circumstance that the usual name for 
 the interment of the human body is Icebei: It was in sheol that the 
 aged patriarch Jacob expected to meet his deceased son7 ( Genesis 
 xxxix, 35,) into which the fathers had entered, and whither then* 
 posterity were removed at death, to join their society. Gen. xxv, 8 ; 
 xxxv" 29 ; xlix, 29 ; Deut. xxxii, 50. In all these passages the 
 being ' gathered to one's people,' is spoken of as something distinct 
 from mere burial ; and, indeed, in the cases of Abraham and Moses, 
 it is obvious that in such a sense no phrase can be more incongruous, 
 since the former had no people in the cave of Machpelah, Sarah 
 being the only individual who had as yet been buried in it ; and of 
 the grave of the latter, the children of Israel were profoundly igno- 
 rant. It has been remarked that hades, and its corresponding He- 
 brew word sheol, are always singular, in meaning, as well as in form, 
 while the word keber (grave, tomb) is often given in the plural. The 
 
NOTES ON THE ACTS. 41 
 
 28 Thou hast made known to me the ways of life ; thou shalt 
 make me full of joy with thy countenance. 
 
 former never admit the possessive pronouns, being the receptacle of 
 all the dead, and, therefore, incapable of appropriation to individuals ; 
 the latter frequently does." Bib. Cyclopaedia. This being the usual 
 meaning of the term, namely, a dark, unknown existence, into which 
 spirits entered after death, it might with propriety, at times, be 
 applied to the situation of the wicked dead, in. particular before the 
 judgment, and be invested with fearful terrors, as at other times re- 
 ferred also to the righteous as a scene of happy reunion with the de- 
 parted, as in Psa. ix, 17, "The wicked shall be turned into hell." 
 Prov. xxiii, 14, " Thou shalt beat him with the rod, and deliver his 
 soul from hell," while Abraham and Moses are "gathered to their 
 fathers " in this state. The meaning here is simply, a state of sepa- 
 rate being from the living thou wilt not leave me among the dead, 
 in the world of spirits. " It is from this passage, and, perhaps, aided 
 by two others, (Rom. x, 7, and 1 Pet. iii, 19,) that the doctrine origi- 
 nated, that Christ ' descended.' as it is expressed in the creed, ' into 
 hell;'' and many have invented strange opinions about his going 
 among the lost spirits. The doctrine of the Koman Catholic Church 
 has been, that he went to purgatory to deliver therspirits confined 
 there. But if the interpretation now given be correct, then it will 
 follow, 1. That nothing is affirmed here about the human soul qf 
 Christ after his death. That he went to the regions of the dead is 
 implied, but nothing further. 2. It may be remarked that the Scrip- 
 tures affirm nothing about the state of his soul in that time which 
 intervened between his death and resurrection. The only intima- 
 tion which occurs on the subject is such as to leave us to suppose 
 that he was in a state of happiness. To the dying thief Jesus said, 
 ' This day shalt thou be with me in paradise.' Luke xxiii, 43. When 
 Jesus died, he said, ' It is finished ;' and he doubtless meant by that, 
 that his sufferings and toils for man's redemption were at an end." 
 BARNES. Neither wilt thou suffer thine Holy One to see corruption] Je- 
 sus, the Messiah, expressive of the close and tender relation existing 
 between him and the Father, thine Holy One. This latter term may 
 well apply to the Saviour ; he was conceived of the Holy Ghost, he 
 was as a lamb without spot or blemish, guile was not found in his 
 lip. Heb. vii, 26. To see corruption] To suffer corruption. That is, 
 thou wilt not permit my body to remain sufficiently long in the 
 grave to corrupt or dissolve. 
 
 28. Thou Jiast made known to me the ways of life] " Thou hast made 
 known, that is, opened to me the paths of life, that is, the means of 
 
42 NOTES ON THE ACTS. 
 
 29 Men and brethren, let me freely speak unto you of the 
 patriarch David, that he is both dead and buried, and his sepul- 
 chre is with us unto this day. 
 
 avoiding permanent death, and of attaining unto life." BLOOM - 
 FIELD. As referring to the Saviour, simply meaning, thou wilt re- 
 store me to life. As used by the Psalmist in reference to his views 
 of the future, it may signify, Thou hast opened before me the path to 
 everlasting life, to endless happiness ; life being often used to express 
 a state of bliss I shall not slumber in the grave, but still live. 
 Thou shall make me full of joy ivith tliy countenance] Expressive of the 
 fullness of joy which he anticipated as his portion when he should 
 have finished his sacrifice, and sat down at the right hand of God. 
 " Who, for the joy that was set before him," says the apostle, " en- 
 dured the cross, despising the shame, and is set down at the right 
 hand of the throne of God." Heb. xii, 2. 
 
 29. Having finished his quotation from the Psalms, he now pro- 
 ceeds to apply it to Christ, anticipating and answering the objection, 
 namely : David had reference to himself in these words, and not to 
 another. Peter immediately exhibits the impossibility of a. literal 
 application to him, while it was evidently true of Jesus. Men and 
 brethren] A most respectful form of salutation. The object of the 
 apostle was to obtain their confidence and candid hearing ; and he 
 treats them, however enraged and malicious they might have been 
 when he commenced his address, as men worthy of respect and as 
 friends and he gained his object. May not a good lesson in re- 
 ference to the treatment of those who differ from us in opinion, and 
 of all men, be learned from this ! Let me freely speak unto you of the 
 patriarch David} David was a popular and beloved king ; and his 
 memory to the Jews was like " ointment poured out." Peter refers 
 to him with especial respect. The term patriarch is not ordinarily 
 used except in reference to Abraham, Isaac, Jacob, and his sons ; 
 but as the head or founder of a race of kings, it was applied to David. 
 " Permit me, however," he would say, to refer freely to well-known 
 facts concerning him, although he was thus exalted, and so worthy 
 of honor. He is about to show that this passage did not refer to 
 David, but to another, and to appeal for proof to what might at first 
 seem derogatory to his character. How wisely he prefaces his argu- 
 ment ! He is both dead and buried] He had manifestly died, and was 
 publicly buried. 1 Kings ii, 10. These were statements no one would 
 question. His sepulchre is with us unto this day] An additional and con- 
 firmatory fact. Therehad certainly been no resurrection his venerable 
 and sacred dust still reposed in the tomb of the kings. His body must, 
 
NOTES ON THE ACTS. ^ 43 
 
 30 Therefore being a prophet, and knowing that God had 
 sworn with an oath to him, that of the fruit of his loins, accord- 
 ing to the flesh, he would raise up Christ to sit on his throne ; 
 
 therefore, have undergone corruption, and he was himself still in the 
 world of spirits ; the application of the Psalm, therefore, could not 
 have been to him. The tomb of David is noticed by Josephus : it 
 would naturally be an object of sacred regard among the Jews ; and 
 the tomb of the kings, near Jerusalem, is still pointed out with much 
 probability as the place where David and his royal sons were 
 buried. 
 
 30. Therefore} As it could not refer to David, the question now is, 
 Whom did David have- in his mind when he wrote the passage ? 
 This Peter answers. Being a prophet} Divinely inspired to predict 
 future events. God had sworn with an oath to him] Had solemnly 
 pledged himself to him had sacredly decreed it. This promise was 
 made to David by the Almighty through Nathan his prophet, and is 
 contained in 2 Sam. vii, 11,16. To it David refers in Psalm Ixxxix, 
 35-37. The fruit of his loins, according to the flesh] His lineal de- 
 scendants. After the flesh according to his human nature Christ 
 was a descendant of David. Why should the clause, " according to 
 the flesh," be introduced, if Jesus was but a man, and had not a 
 higher nature, divine as well as human ? He would raise up Christ] 
 David was divinely assured that from his posterity the Messiah, pro- 
 mised to the patriarchs, should be born. Rom. i, 3 ; Matt, xxii, 
 41-45. In the Psalm now quoted by the apostle, as well as in 
 others, (Psalms xxii, Ixix,) David gives evidence of this expectation 
 on his part, speaking clearly of Christ, and what should befall him. 
 He would raise up Christ] So the Jews manifestly expected. The 
 promise to David, though immediately referring to Solomon and 
 his natural descendants, like the promise to the patriarchs, looked 
 forward to a more exalted and spiritual seed ; and, as we have seen, 
 David himself thus understood the promise, as being a reiteration of 
 the great promise, first made to faithful Abraham, renewed to Isaac 
 and Jacob, allotted to the royal tribe of Judah, and now narrowed 
 down to the family of David. The lineal descent of kings had been 
 broken up, his reigning sons had ceased, yet the Jews were expect- 
 ing, from among his descendants, that the long-looked for Messiah 
 would soon be born, who should reign gloriously in Jerusalem. (See 
 Matt, xii, 23 ; xxi, 9.) To sit on his throne] David was king of God's 
 chosen people ; our Lord, the natural descendant of David, became 
 king of spiritual Israel." The government of David in succeeding 
 years, according to the promises, was to be a universal rule, and an 
 
44 NOTES ON THE ACTS. 
 
 31 He seeing this before, spake of the resurrection of Christ, 
 that his soul was not left in hell, neither his flesh did see cor- 
 ruption. 
 
 32 This Jesus hath God raised up, whereof we all are wit- 
 nesses. 
 
 everlasting kingdom. Psa. Ixxxix, 35-37 ; Dan. ii, 44. This could 
 only be accomplished by the spiritual reign of Chiist in the hearts of 
 his subjects. In this way did the Messiah succeed David, in that he 
 received the empire of God's people, to reign in them for ever. Thus 
 did the angel assure Mary, when the birth of Christ wa"5 announced 
 to her : " The Lord God shall give unto him the throne of his father 
 David 5 and he shall reign over the house of Jacob for ever ; and of 
 his kingdom there shall be no end." Luke i, 32, 33. Our Lord assumed 
 his right to the throne of David, though in a different manner from 
 what was expected by the Jews. When before Pilate, and answer- 
 ing his question, " Art thou a king, then ?" he said, ," Thou sayest 
 that I am a king. To this end was I born, and for this cause came 
 I into the world, that I should bear witness unto the truth." Before 
 this he had shown the reason of his rejection by those who were ex- 
 pecting his coming : " Jesus answered, My kingdom is not of this 
 world : if my kingdom were of this world, then would my servants 
 fight, that I should not be delivered to the Jews: but now is my 
 kingdom not from hence." John xviii, 36, 37. 
 
 31. He] That is, David. Seeing this before] Through the inspira- 
 tion of the Holy Ghost. Spake of the resurrection of Christ] Prophe- 
 sied of it ; referred to it, and not to himself, in the Psalm quoted. 
 His soul was not left in hell] That is, the soul of the Messiah. ( See 
 notes on verse 27.] 
 
 32. This Jesus] Peter now proceeds to show the particular and 
 perfect application of this prophecy to Jesus Christ. This same per- 
 son, whom they had wickedly slain, did answer all the points of the 
 prophecy in his death and resurrection. Him God had raised from 
 the dead. Whei-eof we all are witnesses] The whole one hundred and 
 twenty, who all of them undoubtedly had seen and conversed with 
 Jesus, were ready to testify to the fact. Some commentators limit it 
 to the apostles who were the appointed witnesses of this, and one of 
 whose chief offices was to declare the resurrection, Acts i, 22 ; Luke 
 xxiv, 48; and who were now, perhaps, standing with Peter, and as- 
 senting to what he uttered. As, however, it is stated that, on one 
 occasion, five hundred of his disciples at once saw him, ( 1 Cor. xv, 
 4-7,) and as he appeared at many different times and different places, 
 it is more than probable that all the disciples present had personally 
 
NOTES ON THE ACTS. . 45 
 
 33 Therefore being by the right hand of God exalted, and 
 having received of the Father the promise of the Holy Ghost, 
 he hath shed forth this, which ye now see and hear. 
 
 seen him since his resurrection. The value of their testimony de- 
 pended, 1st. On their general probity this was never disputed. 
 2d. The number of the persons, and their opportunities of assuring 
 themselves of the reality of the fact they not only saw him, but 
 heard him and even touched him. He was with them, and in differ- 
 ent places, many days. They saw him in the daytime as well as at 
 night, ate and conversed with him. 3d. From the fact that there was 
 no sufficient reason for dishonesty. They lost everything, in a worldly 
 point of view property, honor, ease ; and even subjected themselves 
 to the most fearful deaths rather than deny what they had stated. 
 The idle stoiy of the soldiers, suggested by the priests, that he was 
 stolen away from the sepulchre, seems to have obtained so little 
 credence, that not one offers it as an objection to the fact stated 
 by Peter. 
 
 33. The apostle is now about to appeal to another fact as an at- 
 testation of the resurrection of Christ. Having proved that the out- 
 pouring of the Spirit, which they were now enjoying, was a prophetic 
 promise connected with the coming and kingdom of Christ, he is 
 prepared now to refer to this as an additional evidence of his resur- 
 rection and ascension into heaven, and that he is the true Messiah. 
 Therefore} Having proved his resurrection. Being by the right hand 
 of God exalted] By the right hand of God is meant the power of God. 
 Being exalted, or raised up by the mighty power of God, at his ascen- 
 sion, to sit at his right hand ; raised from a state of humiliation to 
 most exalted glory. Having received of the Father the promise of the 
 Holy Ghost] This effusion, according to Joel, was to mark the intro- 
 duction of Christ's reign, and this our Lord had promised them when 
 he should ascend to the Father, and had commanded them to wait 
 for it in constant expectation. John xvi, 7 : Acts i, 8. This promise, 
 which the Father would fulfill in attestation of his Messiahship, (John 
 xiv, 26 ; xv, 26,) had been on that day gloriously fulfilled. He hatb 
 shed forth t?ds] He had poured out this effusion of the Holy Spirit, 
 this miraculous influence. Which ye now see and hear] Producing the 
 extraordinary effects which you now observe the tongues of flame 
 die power of uttering and understanding foreign languages. All this 
 is now directly traced to the same Jesus whom they had crucified upon 
 the cross, but who was now evidently, from this unquestioned mira- 
 cle, which prophets had foretold and he himself had promised, at 
 God's right hand in heaven. 
 
46 NOTES ON THE ACTS. 
 
 34 For David is not ascended into the heavens, but he saith 
 himself, The LORD said unto my Lord, Sit thou on my right 
 hand, 
 
 34. " The apostle's argument is this : That David speaketh con- 
 cerning the Messiah (as cited verse 25 and following) is clear from 
 Psalm x, 1, where he speaks of a Ijord who was to be at God's right 
 hand till all his enemies were subdued. For that patriarch is not 
 raised up from the dead, and ' ascended into the heavens ' to God's 
 right hand ; therefore he must have spoken this of some other person, 
 namely, of Jesus Christ, ' who had shed forth this which ye now see 
 and hear.' " HOLDEN. For David is not ascended intojhe heavens] He 
 hath not arisen from the dead and ascended to the right hand of God, 
 the final state of exalted glory. His remains are still with us, and 
 his spirit in the invisible world the separate state. Mr. Kipley, upon 
 this verse, says : " This remark, concerning David's not being ascend- 
 ed into the heavens, is of the same tenor with some other representa- 
 tions of the Scriptures concerning the state of deceased righteous 
 men." He then refers to the fact that the details of another world 
 are not so minute as curiosity would desire, but sufficiently so to serve 
 as warnings and incitements to present duty. He infers, however, 
 from brief Scriptural hints, " a difference between the state of the 
 righteous after the resurrection, and the stale in which they are during 
 the period between their death and the resurrection. This may. per- 
 haps, be illustrated by the case of our Saviour While he was on the 
 cross, he said to the penitent robber. ; To-day shalt thou be with me 
 in paradise.' Luke xxiii, 43. The soul of Jesus, then, and that of the 
 penitent robber, went, immediately after death, to paradise a holy 
 and happy state : but, after Jesus was risen from the dead, he said to 
 Mary, 'I am not yet ascended to my Eather.' John xx, 17. A dis- 
 tinction seems to be made between the state to which he went imme- 
 diately after death, and the state to which he was going after his re- 
 surrection." This period is sometimes styled, to distinguish it, a 
 separate state, from the separate existence of the soul while the body 
 slumbers in the grave ; and the intermediate state, as intervening be- 
 tween death and the resurrection. It must be, however, a state of 
 actual bliss to the righteous, and of misery to the wicked. " It is to 
 the righteous far superior to the earthly state, as their holiness is ren- 
 dered complete and abiding, the seal is put upon their acceptance 
 with God, and they have a fuller and a special enjoyment of the Sa- 
 viour's presence." This is evident from the language of the apostle 
 in 2 Cor. v, 6, 8 : " While we are at home in the body, we are absent 
 from the Lord." " We are Avillfng rather to be absent from the body, 
 
NOTES ON THE ACTS. 47 
 
 35 Until I make thy foes thy footstool. 
 
 36 Therefore let all the house of Israel know assuredly, that 
 
 and to be present with the Lord." This may also be inferred from 
 our Lord's language, John xiv, 2, 3 : " I go to prepare a place for you ; 
 and if I go and prepare a place for you, I will come again and receive 
 you unto myself, that where I am, there ye may be also." " The 
 state, then, on which the righteous enter at death is eminently a blessed 
 state, to be in which, enjoying the presence of Christ, and associating 
 with the spirits of just men made perfect, is far better than to be on 
 earth, Phil, i, 23 ; yet it is inferior to that consummation of bliss and 
 glory which awaits the righteous at the resurrection of the body, and 
 subsequently to the day of judgment. From this intermediate state 
 the righteous are to come forth, at the resurrection, to assume their 
 spiritual bodies, and to be admitted to the still higher and happier 
 state, that may appropriately be called the heaven of endless and 
 supreme glory ; and the wicked assume their bodies, and be consigned 
 to their endless condition of wo." RTPLEY. David had not yet left 
 this state. Our Loi'd remained here a short time, but returned from 
 it and ascended to the throne of God. But he saith himself] As re- 
 corded in the 110th Psalm, 1st verse. The Lord] The original He- 
 brew word is Jehovah, the name peculiarly appropriated to Almighty 
 God, and for which the Jews had so much reverence that they never 
 pronounced it ; but when they met it in reading the Scriptures they 
 would use another appellation to express it Adoni, Lord. When 
 the term Jehovah is thus translated in our Bible, as in this case, small 
 capitals are used. To my Lord] This is Adoni, Lord, a term used by 
 a servant when addressing his master, or a subject his king, and sig- 
 nifying respect, reverence, submission. Christ is referred to by this 
 title. Although a natural descendant of David, he calls him by this 
 reverent title : " Jehovah says to him, whom I regard as Lord and 
 Master," &c. Sit thou on my right hand] To be seated on the right 
 hand is indicative of the highest honor. 
 
 35. Until I make thy foes thy footstool] Allusion, in both of these last 
 sentences, is had to the ancient custom of kings honoring deserving 
 merit by seating the person upon their right hand, and expressing 
 their triumph over their enemies by placing then* feet upon their 
 necks. This quotation from David, although repeated for another 
 purpose, could not but have assured them of their certain destruction 
 if they continued to be the enemies of the Son of David. 
 
 36. Here the apostle draws his argument to a most pointed and 
 cutting conclusion. Therefore] In view of these unanswerable facts. 
 Let all the house of Israel] All the Jewish nation. Know assuredly] 
 
48 NOTES ON THE ACTS. 
 
 God hath made that same Jesus whom ye have crucified, both 
 Lord and Christ. 
 
 37 Now wnen they heard this, they were pricked in their 
 heart, and said unto Peter and to the rest of the apostles, Men 
 and brethren, what shall we do ? 
 
 38 Then Peter said unto them, Repent, and be baptized every 
 
 Be perfectly convinced. There can be no reasonable doubt. God 
 hath made] Hath constituted appointed. That same Jesus] The 
 identical one; the very same person who suffered at your hand. 
 Both Lord and Christ] Both Master, King, Ruler, and Messiah, the 
 appointed Redeemer of Israel : the very King and glorious Saviour 
 they had been long expecting, and whom, through their blindness and 
 wickedness, they had rejected and slain. 
 
 37. Now when they heard this] When they heard this solemn decla- 
 ration, in connection with the overwhelming proof of the apostle's 
 correctness. They were pricked in their hearts} " Were pierced at the 
 heart." " The term signifies to be pricked through, and is used in refer- 
 ence to the emotions of violent grief or remorse, whether expressed in 
 words or silent." BLOOMFIELD. They were deeply convicted of 
 guilt in the act they had done, and in their continued rejection of 
 him moved by fear of the threatened danger, and melted into con- 
 trite sorrow in view of the sufferings of Jesus, which they had caused. 
 Men and brethren] Their views of the apostles have greatly changed 
 The mocker and blasphemer is changed to the broken-hearted in- 
 quirer the lion has become a lamb. They desire now, on their part, 
 to propitiate the favor, and obtain the interest, of these followers of 
 Jesus whom they had persecuted, hoping, perhaps, that their offenses 
 may be pardoned through their intercessions. What shall we do ?] We 
 acknowledge our sin. We are convinced that Jesus is the Messiah the 
 threatenings of God are impending over us. What can we do ? How 
 appropriate the cry ! How natural in the lips of the convicted sinner ! 
 
 38. Repent] Thus did the apostle fulfill the instructions of our Lord 
 just before his ascension, " that repentance and the remission of sins 
 should be preached in his name among all nations, beginning at Jeru- 
 salem." They were now convicted of their sins, and the apostle directs 
 them to a work which is to be immediately attended to a sincere 
 sorrow for their past conduct, and a breaking off from all their sinful 
 courses. Scriptural repentance implies a deep and lasting sorrow 
 on account of sin, a just sense of its demerit and heinousness, and a 
 solemn and prayerful determination to cease from every sinful act 
 and live a life of holiness, accompanied with an humble reliance up- 
 on the merciful promises of God in Christ Jesus for forgiveness. 
 
NOTES ON THE ACTS. 49 
 
 one of you in the name of Jesus Christ, for the remission of sins, 
 and ye shall receive the gift of the Holy Ghost. 
 
 1. This definition of repentance distinguishes it from mere convic- 
 tion. Many are roused by the Holy Spirit, or some divine provi- 
 dence, to a sense of their situation, are made conscious of their sins, 
 and tremble in view of the consequences that must follow. They 
 cry out, " What shall I do to be saved ?" but still continue in the same 
 forbidden practices do not stop to hear or follow the directions of 
 the Bible. 
 
 2. It distinguishes it from the terror of a guilty conscience, pro- 
 duced by the fear of immediate death. Bold and blaspheming 
 sinners oftentimes, in an hour of extreme peril, perhaps on shipboard, 
 in view of immediate shipwreck and a watery grave, cry out in terri- 
 ble agony, " What shall I do to be saved ?" but when the danger is 
 over, laugh at their former fears. They did not repent of their sins 
 had no adequate idea of their sinfulness, no real sorrow for them 
 still loved sin, but awfully feared hell and the consequences of their 
 crimes and when the pressure of this fear was removed, relapsed 
 into their sins again. Are not many death-bed scenes of repentance of 
 this nature 1 
 
 3. It distinguishes it from presumption. Because God is merciful, 
 and has prepared so wondrous a scheme of redemption, many con- 
 clude that their sins will be overlooked 5 that punishment will not be 
 visited upon them ; that repentance consists in leaving off the more 
 open transgressions of God's law ; and that, for lesser matters, God 
 will not hold them strictly accountable. There is no deep, godly 
 sorrow that needeth not to be repented of here, producing meet fruits 
 of repentance. They presume, without reason, upon the very mercy 
 to which they are continually doing despite, and upon which they are 
 ever trampling. 
 
 4. Fronl merely sentimental repentance. Many talk of their sins, 
 and are veiy free in acknowledging them. "Who is without his 
 faults ?" say they ; and " they do not hope to be better than their neigh- 
 bors." They may sometimes even shed tears over their past conduct, 
 and say many bitter things against themselves, and even make very 
 many resolutions to reform, but there the matter ends. The reforma- 
 tion may last a few days, and then their tears are dried. It may be, 
 in a period of general religious interest, they are moved by the solici- 
 tude of others, and sympathize \vith the prevailing spirit of penitence 
 manifested around them shedding tears, and commencing to seek 
 Christ; but these have no thorough view of the .depravity of their 
 own hearts, no idea of the exceeding sinfulness of sin ; they know 
 
 3 
 
50 NOTES ON THE ACTS. 
 
 not what it is to be heart-broken and overwhelmed, in view of their 
 ingratitude and the long forbearance of God. There is no sincere 
 hatred to sin; no thorough reformation of habits, manners, and 
 thoughts. There is not much depth of earth here, and the plant of 
 grace soon withers away. 
 
 5. Finally, this definition distinguishes true repentance from de- 
 spair. Heart-broken, the true penitent still trusts in the divine word. 
 Judas was conscious of sin, and overwhelmed by it ; but he dared not 
 hope for forgiveness he did not look to his betrayed Saviour for 
 pardon he despaired and died. The truly contrite, even while he 
 cries out. with many tears and prayers, from a broken heart, " God 
 be merciful to me ; a sinner," at the same time believes that he " is 
 faithful and just to forgive and to cleanse from unrighteousness." 
 My friend, now reading this page, have you thus sincerely repented 
 of your sin, and trusted in Christ for pardon ? 
 
 Be baptized every one of you} It was also Christ's final command to 
 his disciples that they should go " and teach all nations, baptizing 
 them in the name of the Father, and of the Son, and of the Holy 
 Ghost." This was to be the external badge of their admission into 
 the church. By receiving baptism, they expressed their full belief in 
 the Mcssiahship of Christ, and their submission to his gospel. The 
 apostle thus exhorts them to repentance, and public acknowledgment 
 of the change of their views and feelings, by the reception of the rite 
 Christ had established. This is still binding upon all a secret alle- 
 giance to the Saviour is not sufficient : and while the rite itself is not 
 immediately connected with the salvation of the soul, nor indispensable 
 to true faith, yet it may not be willfully neglected, nor a public profes- 
 sion of religion, and a union with the visible church, without periling 
 the highest interests of the soul. " For whosoever shall be ashamed 
 of me, and of my rcords, of him shall the Son of man be ashamed, 
 when he shall come in his own glory, and in his Father's, and of the 
 holy angels." Luke ix, 26. Baptism is the application of water, by 
 a proper administrator, according to the institution of Christ, and is 
 significant of our need of purification, and emblematic of the office 
 of the Holy Spirit, wlfo alone can cleanse the heart. (See Longking's 
 Notes, vol.-i, pp. 162, 198 ; iv, p. 504. See also Hibbard on Baptism, 
 published at the Book Koom.) In the name of Jesus Christ] Thus 
 acknowledging yourselves to be his servants. In this way publicly 
 take upon yourselves the profession of his gospel, and thus consecrate 
 yourselves to his service. For the remission of sins] Of all their sins, 
 as well as for the rejection of Christ. Remisison is the release or 
 discharge from a debt, or the penalty of a crime : it also signifies 
 pardon, forgiveness. All need this, for all are deeply in debt, and 
 
NOTES ON THE ACTS. 51 
 
 89 For the promise is unto you, and to your children, and to 
 all that are afar off, even as many as the Lord our God shall call. 
 
 have nothing to pay ; have sinned, and cannot make atonement. There 
 Avas nothing in baptism itself that conld remit or wash away their sins 
 nothing but the divine mercy, through Christ, can accomplish this ; 
 but by baptism these persons would express their willingness to accede 
 to the terms of salvation by faith in Jesus, their reliance upon his 
 power and promise, and their intended obedience to all his commands. 
 Every one] Must attend to this for himself; the piety of the parents 
 will not save the children, nor that of the children the parents. It is 
 a personal matter between Almighty God and our own souls. How 
 stands that great account ? And ye shall receive the gift of the Holy 
 Ghost] This does not here mean the power of worknig miracles, of 
 speaking with tongues, for this was not bestowed upon all that were 
 ajar off] in different ages and nations ; but rather the constant fruits 
 of faith, even righteousness, peace, and joy in the Holy Ghost. 
 
 39. For tlie promise] Their hearts being now broken, and prepared 
 for encouragement, the apostle calls their attention again to the pro- 
 mise of God, before referred to, by his servant Joel. It is unto you] 
 Although you have crucified the Messiah, still, as Jews, the promise 
 is especially directed to you. And to your children] The Spirit, ac- 
 cording to Joel, was to be poured out upon their sons and upon their 
 daughters. The blessing conferred upon Abraham was exteiided to 
 his seed, and here the new covenant is made to embrace the succeed- 
 ing generations in its bosom. Although this particular promise may 
 not refer to children, as children, but rather to his descendants, and 
 therefore may not be used as an argument in defense of infant bap- 
 tism, (there being many others more definite and satisfactory,) still 
 it must serve as an encouragement to parents and friends of the 
 young to carefully train them in the nurture and admonition of the 
 Lord. In our day, especially in the sabbath schools, the Holy Spirit 
 has been eminently poured out upon our sons and daughters, giving 
 signal tokens of God's approbation of these nurseries of the church, 
 and preparing many faithful laborers in the vineyard of the Lord. 
 To all that are afar off} " All men everywhere." Peter himself pro- 
 bably did not understand the full force of the promise. His Jewish 
 prejudices were not entirely destroyed. He might have supposed it 
 referred to the scattered Jews among all nations, or that Gentile na- 
 tions would become Jewish proselytes. Peter, however, soon under- 
 stood the unrestricted nature of the promise. Acts x, 34, 35. Even 
 as many as the Lord our God shall call] All whom God in his provi- 
 dence, by his preached word, and Spirit, shall call to repentance and 
 
52 NOTES ON THE ACTS. 
 
 40 And with many other words did lie testify and exhort, 
 saying, Save yourselves from this untoward generation. 
 
 41 Then they that gladly received his word, were baptized : 
 and the same day there were added unto them about three thou- 
 sand souls. 
 
 faith in Christ, and who shall obey the heavenly calling. God has 
 sent this word to every nation tnd every creature, by an instrumenta- 
 lity that he has appointed. It is our fault, and not the Lord's, that 
 all have not heard the good news and glad tidings of salvation. 
 
 40. Many other icords] What is recorded of the sermon is probably 
 only the outline the course of the argument, which he closes by 
 many tender and moving exhortations, and which, as not necessary 
 for the full understanding of the history, the inspired penman omits. 
 Testify] " Did he earnestly charge." He bore witness to the import- 
 ant truth he had discussed, accumulated testimony. Exhort] T,o im- 
 press, to beseech, to implore. He pressed upon them the conclusions 
 he had reached in his discourse. Save yourselves from this untoward 
 generation] Suffer yourselves to be saved, the only way of escape is 
 opened. Escape for your lives separate, withdraw yourselves from the 
 evil influences and multitude that surround you leave them, if they 
 will not come with you, to their certain destruction, but save your 
 own souls. Untoivard generation] The word signifies pa-verse and 
 wicked, by a metaphor taken from what is crooked, as opposed to 
 straight. Wicked and perverse, to an awful degree, had the Jews 
 now become ; their cup of iniquity was almost full. 
 
 Thus must we, if we would be saved, separate ourselves from sin- 
 ners leave our nearest friends behind, if need be, and follow Christ, 
 personally and alone, if required, with decision and constancy ; and, 
 by thus doing, we shall be far more likely to save our friends also, 
 than by an undecided and compromising course. 
 
 41. Gladly received] Those that cheerfully submitted to the answer 
 given by Peter to the question : " What shall we do '<" His word] 
 His teaching instruction. Were baptized] Received the solemn 
 rite at the hands of the apostles. The terms employed by Luke, in 
 recording this event, carry the idea that they were all baptized at 
 once, on the same day. Their conviction was instantaneous, their 
 repentance immediate and sincere, their faith in Christ established, 
 and who could forbid water that these should not be baptized ? And 
 the same day] In reference to the fact of this baptism transpiring at 
 once, Mr. Barnes remarks : " The discourse of Peter commenced 
 at nine o'clock in the morning. Verse 15. How long it continued, 
 it is not said ; but the ceremony of admitting them to the church, 
 
NOTES ON THE ACTS. 53 
 
 42 And they continued steadfastly in the apostles' doctrine 
 and fellowship, and in breaking of bread, and in prayers. 
 
 and of baptizing them, was evidently performed on the same day. 
 The mode in which this is done is not mentioned ; but it is highly 
 improbable that in the midst of tJie city of Jerusalem three thousand per- 
 sons were wholly immersed in one day. The whole narrative sup- 
 poses that it was all clone in the city ; and yet there is no probability 
 that there were conveniences there for immersing so many in a single 
 day. Besides, in the ordinary way of administering baptism by 
 immersion, it is difficult to conceive that so many persons could have 
 been immersed in so short a time. There is, indeed, here no positive 
 proof that they were not immersed; but the narrative is one of those 
 incidental circumstances, often much more satisfactory than philo- 
 logical discussion, that show the extreme improbability that all this 
 was done by wholly immersing them in the water." Were added] 
 To the one hundred and twenty. What a glorious addition for one 
 day and one sermon ! O for the power of the Holy Ghost to descend 
 again upon the church ! Souls] A common expression for persons. 
 
 42. Continued steadfastly] " They were intently engaged." None 
 of them apostatized. They remained firm ; and in spite of all en- 
 treaty, threats, or persecutions, held fast to the profession they had 
 publicly made at their baptism. In the apostles' doctrine] In the in- 
 structions and truths they had received from the apostles. And fel- 
 lowship] In the society of the apostles, the early church having per- 
 haps already organized itself. They were united outwardly and 
 spiritually; they had made a public profession, and were, besides, 
 joined in sympathy and warm affection in a closer bond of union, so 
 that their enemies might well say of them, " See how these Christians 
 love one another !" Breaking of bread] Some suppose this to refer to 
 the celebration of the Lord's supper, but it cannot be definitely deter- 
 mined. Dr. Bloomfield supposes it to refer to religious meals that 
 they all partook in common- "a common participation of meals, 
 taken in charitable communion and religious thankfulness, and fol- 
 lowed by prayer ;" and this he thinks confirmed by verse 46. Per- 
 haps from these meals the first idea of the agapae or love-feasts was 
 suggested, and afterward introduced into the Christian church. The 
 bread of the Jews being thin and hard, from the necessity of spread- 
 ing it over the sides of the earthen oven to bake it, would be brittle, 
 and could not have been easily cut. But the master of the feast, or 
 head of the family, first broke the bread before it was distributed. 
 In prayers] Where the Holy Spirit is, and a sound conversion, there 
 will be a love for prayer : 
 
54 NOTES ON THE ACTS. 
 
 43 And fear came upon every soul : and many wonders and 
 signs were done by the apostles. 
 
 44 And all that believed were together, and had all things 
 common : 
 
 " Prayer is the Christian's vital breath, 
 
 The Christian's native air ; 
 His passport at the gate of death, 
 He enters heaven by prayer." 
 
 The early Christians were well employed, 
 
 1. Hearing the word 5 2. Sharing their substance; 3. Expressing 
 their affection in pious meals, or at the table of the Lord ; and, 4. In 
 constant prayer. 
 
 "Ye dilFrent sects who all declare, 
 Lo ! here is Christ, and Christ is there ! 
 Your stronger proofs divinely give, 
 And show me where the Christians live!" 
 
 43. Fear came upon every soul] Wonder, amazement, and terror, 
 settled upon the multitude. They had heard, and some had seen, 
 the great miracles that occurred on the day of Pentecost ; the sermon 
 of Peter, rehearsing the terrible denunciations of the Lord against 
 the rebellious Jews the proofs of the Messiahship of Christ whom 
 they had crucified all combined to stun and overpower them. A 
 reverential awe and trembling seized upon them. Every soul] Spread 
 generally, affected all classes. Wonders and signs] These had been 
 promised by the Saviour. Mark xvi, 1 7. Extraordinary cures, indis- 
 putable miracles, wonderful acts, the apostles, by the Holy Spirit, 
 were enabled to perform in the name of Christ. 
 
 44. And all that believed were together] All that received Christ as 
 the true Messiah, and their Saviour personally, were often together 
 for social worship and consultation upon matters interesting to the 
 young church. It does not mean that the whole three thousand 
 lived in common, or continued meeting daily in the same place to 
 worship, but that they formed a distinct society among themselves, 
 and were united, meeting together in different bands, in the various 
 parts of the city, and often conferring with each other. And had all 
 things common] In Jerusalem, during the feast, all the houses were 
 thrown open to accommodate strangers, Jews from abroad ; nothing 
 was charged, but all was free. The effect of grace upon the heart 
 prompted the early Christians to acts of charity more noble even 
 than this common custom recognized. As there was an unusual 
 number of strangers in Jerusalem, who had tarried until Pentecost, 
 and who now, having been converted to Christ, and bound by the 
 
NOTES ON THE ACTS. 55 
 
 45 And sold their possessions and goods, and parted them to 
 all men, as every man had need. 
 
 tendcrest ties to his church, still lingered within the Holy City, and 
 desired to remain there ; the disciples, many of them voluntarily, who 
 had property in the vicinity, sold portions or the whole of it, and gave 
 the proceeds to be distributed among the necessitous cases, especially 
 among the strangers now in Jerusalem. Says Dr. Bloomficld: 
 ' ; Some of the rich sold their property in order to have more to give 
 immediately to their poorer brethren ; but the money accruing from 
 thence did not cease to be at their own disposal. This is plain from 
 Acts iv, 32; v, 4; xii, 12. That all did not sell their property, is 
 evident from the fact that there were soon afterward rich and poor 
 among the Christians. (See Acts ix, 36; xi, 29; xx, 35; 1 Cor. 
 xvi, 1.) This intercommunity of goods was probably very limited; 
 the sale of property for distribution being far from general, and the 
 distribution itself varying, though the rich, we must suppose for the 
 most part, (influenced by the admonitions of our Lord, as enforced 
 by the apostles,) regarded their wealth as held in trust for their fel- 
 low-Christians. It is plain that this intercommunity of goods was 
 voluntary, limited in operation, and produced by the peculiar cir- 
 cumstances of the infant church at Jerusalem, composed, as it was, 
 in a great measure, of foreign Jeivs sojourning there, and detained by 
 their natural wish of acquiring a thorough knowledge of that religion 
 which they had adopted, and yet whose funds might, by their deten- 
 tion so much longer than they expected, have fallen short, and thrown 
 them on the charitable assistance of their richer brethren. As to the 
 native Jews, the poorer converts were peculiarly objects of considera- 
 tion to their richer brethren, since all charity from those who ad- 
 hered to the Jewish religion would be denied them, and they would 
 have scrupled to partake of the relics of the temple sacrifices, (which 
 were distributed among the poor.) Nay, their means of supporting 
 themselves might occasionally be taken from them by bigoted em- 
 ployers or customers. Under these circumstances, no relief could be 
 expected except from their Christian brethren." There is no evi- 
 dence that a community of goods was ever enjoined by the apostles 
 or practiced by the early Christians. The above was an act of 
 voluntary charity, prompted by the religion of Jesus, and occasioned 
 by the peculiar exigencies of the newly formed church. 
 
 45. Sold their possessions, &c.] As far as was necessary. " The pas- 
 sage does not mean that they sold all their possessions, or that they 
 relinquished their title to all their property ; but that they so far re- 
 garded all as common as to be willing to part with it if it was need- 
 
56 NOTES ON THE ACTS. 
 
 46 And they, continuing daily with one accord in the temple, 
 and breaking bread from house to house, did eat their meat with 
 gladness and singleness of heart, 
 "47 Praising God, and having favor with all the people. And 
 
 ful to supply the. wants of others." BARNES. Parted them to all 
 men} Distributed among all their poorer brethren as far, and as far 
 only, as their necessities required. . 
 
 46. Continuing daily] At their, stated hours. With one accord] In 
 delightful and pious harmony. In the temple} It Avas the custom of 
 the Jewish Christians, while Jerusalem stood, to attend at the regular 
 hours of prayer in the temple, at nine A. M. and three P. M. Acts 
 iii, 1. Breaking bread from house to house] (See the note on verse 42.) 
 Mr. AVesley supposes it to have reference to the Lord's supper, and 
 renders the passage, " Continuing daily in the Lord's supper, as did 
 many of the churches for some ages." Did eat their meat] This seems 
 to confirm the idea that pious, social meals are referred to in the 
 preceding verse eat their food partook their meals. With gladness 
 and singleness of heart] A beautiful evidence of their sincerity and 
 deep piety. Whether they ate or drank, they did all to the glory of 
 God. They acknowledged, with pious joy, the goodness of God in 
 all the creatures given, and ate not as the glutton or the epicure to 
 pamper, but to satisfy appetite. " They carried the same happy, 
 holy temper, through all their common actions ; eating and working 
 with the same spirit wherewith they prayed and received the Lord's 
 sxipper." WESLEY. 
 
 47. Praising God] Giving him thanks, as the Source of all good, 
 for every blessing. Eejoicing in the communications of his Spirit. 
 Speaking of his divine power. Having favor ivith all the people] This 
 does not mean with every class in Jerusalem, as it could not be true 
 of the rulers, the priests, and their party. But with the multitude 
 with the common people, by their benevolent and pious lives, the 
 simplicity and singleness of their habits and characters, they ob- 
 tained a good reputation, and silenced all calumnies and slanderous 
 reports. Sincere and unaffected piety will always command respect 
 and attention, even on the part of opposers. And the Lord added} 
 God works by human instrumentalities, but his blessing alone can 
 give success. To make useful members of his church, they must be 
 united or brought into the church by the convicting and cementing 
 power of God. Human eloquence may attract and charm its hear- 
 ers, but the Holy Spirit only can fill the sanctuary with the saved. 
 Daily} There was a continued revival. They carried their piety with 
 them about their daily concerns, and were personally zealous, and 
 
NOTES ON THE ACTS. 57 
 
 the Lord added to the church daily such as should be 
 saved. 
 
 that continually, to win souls to Christ, and by this means souls were 
 daily saved. Such as should be saved] Mr. Wesley translates it, and 
 undoubtedly correctly, " Such as were saved ;" and adds, in his com- 
 ment, " from then- sins ; from the guilt and power of them." That 
 is, only pious men and women, such only as were soundly converted 
 who had not only the form of piety, but its life and power, did 
 God, in his providence, permit to be connected, at this time, with his 
 church. As Dr. Clarke says, " The church of Christ was made up 
 of saints, sinners were not permitted to incorporate themselves 
 with it." 
 
 TJius we end a most deeply interesting chapter; describing the 
 foundation of the Christian church, a grand era in ecclesiastical his- 
 tory. The first event is a notable and glorious revival. An ex- 
 hibition of the infinite power of the instrumentalities of Christianity, 
 if sanctified by the Holy Spirit, is thus given. The same Spirit is 
 still operating ; a corresponding prayerfulness, faith, simplicity, and 
 piety, may now secure the same gracious influences, with the excep- 
 tion of the miraculous gifts, which are now not needed the printing 
 press being, in fact, a lasting gift of tongues. Let us join in united 
 prayer for the general and powerful outpouring of the Spirit ! 
 
 CHAPTER III. 
 
 1. Peter preacheth to the people that came to see a lame man restored to his 
 feet, and declares the cure not to have been wrought by his or John's own 
 power or holiness, but by God, and his Son Jesus, and through faith in his name ; 
 12. Whom he accuses them of having crucified. 13. He exhorts them, by re- 
 pentance and faith, to seek remission of their sins, and salvation in the same 
 Jesus, whom all the prophets had foretold. 
 
 IVTOW Peter and John went up together into the temple, at 
 J-* the hour of prayer, being the ninth hour. 
 
 1. Peter and John went up together into the temple] As was remarked in 
 the comments upon the forty-sixth verse, the apostles and Jewish con- 
 verts, while they remained in Jerusalem, usually attended upon the 
 devotions of the temple at the regular hours. This course was expe- 
 dient at this time, as by this means the followers of Christ would 
 show the connection between the old and the new dispensation, and 
 that they were no less sincere and pious Jews since they had become 
 disciples of Jesus of Nazareth. It also brought them in contact with 
 
 3* 
 
58 NOTES ON THE ACTS. 
 
 the largest number and most devoted of their countrymen, and thus 
 gave them an opportunity of meeting their objections to the Messiah, 
 preaching repentance and the remission of sins in his name, and of 
 publicly sustaining their mission by miracles openly performed in the 
 presence of the multitude. They trusted not in the forms and cere- 
 monies of the temple, but in the glorious Being signified by all the 
 sacred symbols of the Jewish ritual. This visible piety, and respect 
 for the Mosaic law, could not but produce a favorable impression 
 upon the minds of many toward the apostles. Into the temple} Into the 
 court of the temple, where the Jews worshiped. ( See Longking's Notes, 
 vol. i, p. 50.) At the Iiour of prayer, being the ninth hour] About three in 
 the afternoon. Upon the division of time among the Jews, the editor 
 of the English Pictorial Bible remarks : " The division of the day into 
 hours was the same which still prevails in the East, and which differs 
 very seriously from our own. We, by counting from points at all times 
 fixed, namely, twelve hours from midnight to noon, and twelve from 
 noon to midnight, obtain hours, both of day and night, of equal length 
 at all times of the year, and under the constant variations which occur 
 in the length of the day and night, as the seasons advance and recede. 
 But the Jews did not apply the division by hours to the night ; and 
 the day, which they did subject to the division into twelve hours, was 
 not calculated from any fixed point, but was the natural and change- 
 able day, embracing the time between the rising and the setting of 
 the sun. Thus their first hour began at sunrise, and their ticelfth hour 
 ended at sunset ; but as this day is constantly varying its duration, it 
 necessarily follows that the ' hours,' or twelfth parts thereof, were, from 
 day to day, of unequal length, as the days grew longer or shorter. 
 Hence it is that the modern Orientals can derive but partial benefit 
 from our watches, which are adapted to a fixed division of time ; and 
 they soon spoil the best watches by continual rectification. In loose 
 references, we say that, according to this computation, the third hour 
 answers to our ninth, the sixth to our twelfth, and the ninth to our 
 third, afternoon. And this may suffice for popular purposes, but it is 
 only true at the season of the equinox. At other seasons of the year 
 it is necessary to observe the time when the sun rises, and reduce the 
 hours to OITI- time accordingly. The third hour was, properly, the 
 middle portion of time between sunrise and noon ; and the ninth hour 
 the middle between noon and sunset. The sun, at the summer sol- 
 stice, in Palestine, rises at five of our time and sets about seven, and 
 then, consequently, the third hour was half an hour after eight: mid 
 at the winter solstice, when the sun rises about sevon and sets abort 
 five, the third hour was, of course, half an hour after nine; and so 
 on of other hours and other times of thejear." From various Scrip- 
 
NOTES ON THE ACTS. 59 
 
 2 And a certain man, lame from his mother's womb, was car- 
 ried, whom they laid daily at the gate of the temple which is 
 called Beautiful, to ask alms of them that entered into the 
 temple ; 
 
 ture references, such as Dan. vi, 10; Psa. Iv, 17, we learn that there 
 were, among the Jews, three stated hours of prayer : in the morning 
 about nine, or the third hour ; at noon, the sixth hour 5 and at about 
 three in the afternoon, or the ninth hour. Upon this custom Dr. 
 Clarke remarks, with much propriety : " I should be glad to know 
 that every Christian in the universe observed the same rule. It is the 
 most natural division of the day ; and he who conscientiously observes 
 these three stated times of prayer will infallibly grow in grace, and in 
 the knowledge of Jesus Christ our Lord." 
 
 2. And a certain man, &c.] The miracles performed by our Saviour 
 and his disciples were done publicly, and the accounts given of them 
 are full and definite in their statements, rendering any suspicion of 
 deception impossible. This was a well-known case ; one which had 
 long excited the sympathy of the Jews worshiping in the temple. It 
 was not a sudden attack of lameness, rendering a speedy cure by the 
 use of ordinary remedies possible ; but he had been lame, as they all 
 knew, from his infancy. He was so lame that he could not walk, and 
 was obliged to be carried by his friends to the gate of the temple ; 
 and being thus deformed, and poor, and daily placed upon his usual 
 seat in the temple court, he must have been a familiar acquaint- 
 ance with the whole multitude. Laid daily at the gate of the temple} 
 The ancients had no alms-houses or hospitals. The poor, the maimed, 
 and the sick, who had no means of support, would seek some con- 
 spicuous public resort, where they might attract the notice, and obtain 
 the assistance, of the rich. Sometimes, like blind Bartimeus, they 
 sat by the side of a public highway; sometimes they were laid by 
 their friends, as Lazarus in the parable, at the gate of a wealthy man ; 
 but the most common and desirable place, among both the Jews and 
 Gentiles, was at the portals of the temples ; the sufferers correctly 
 judging that acts of penitence and devotion to God would best pre- 
 pare the hearts of the worshipers to sympathize with the sufferings 
 and necessities of their fellow-men. Which is called Beautiful] This, 
 probably, is the magnificent structure built by Herod the Great while 
 he was beautifying the temple. According to Josephus, it was made 
 of Corinthian brass, at that time esteemed preferable to either gold 
 or silver ; of superior workmanship, covered with thick and rich plates 
 of gold and silver, and fifty cubits high. It was reached by fifteen 
 steps. This superior finish was given to this gate on account of its 
 
60 NOTES ON THE ACTS. 
 
 3 Who, seeing Peter and John about to go into the temple, 
 asked an alms. 
 
 4 And Peter, fastening his eyes upon him, with John, said, 
 Look on us. 
 
 5 And he gave heed unto them, expecting to receive some- 
 thing of them. 
 
 S Then Peter said, Silver and gold have I none ; but such as 
 I have give I thec : In the name of Jesus Christ of Nazareth, 
 rise up and walk. 
 
 being that exterior entrance which fronted the entrance to the My 
 place, or the sanctuary 5 and as it was the gate most frequented by 
 those entering into the temple, we discover the reason of the lame 
 man's being laid at this gate in particular. 
 
 3. Asked an alms] A gift solicited charity. 
 
 4. fastening his eyes upon him] Looking intently upon him, either to 
 convince himself of the reality of his lameness, or being peculiarly 
 drawn toward him by the power of the Holy Spirit, who Avas about, 
 through Peter's instrumentality, to work in him a marvelous cure. 
 Look on us] He desired to direct the attention of the man to them- 
 selves, (Peter and John,) awaken his confidence and faith that some- 
 thing was to be done by them in his behalf, and thus prepare him for 
 the miracle, and turn his mind to the divine Being who thus, through 
 his servants, conferred so great a gift upon him. 
 
 5. Gave heed] Obeyed Peter turned his eyes to the apostle and 
 listened attentively. Expecting to receive something] Not having the 
 slightest idea of the healing of his lameness, as he had been wont 
 to receive charity, and his attention had been particularly called by 
 the apostles, he probably expected a larger donation of money than 
 usual. 
 
 6. /Silver and gold have I none] With a heart to give even this also 
 if they had it, the apostles give this expressive and touching exhibi- 
 tion of their poverty and of their simple-hearted and genuine benevo- 
 lence. How unlike is this first Pope Peter, as the Catholics term him, 
 to those who have filled the Papal chair ! Dr. Clarke relates that 
 Thomas Aquinas, a very celebrated Roman father, called the angeli- 
 cal doctor, and who was highly esteemed by Pope Innocent IV., coin- 
 ing one day into the pope's chamber while large sums of money were 
 being counted over, the pope remarked to him, "You sec that the 
 church is no longer in an age in which she can say, Stiver and f/old 
 have I none /" " It is true, holy father," replied Aquinas, " nor can she 
 now say to the lame man, Rise up and walk!" A very severe, because 
 justified, rebuke ! But such as I have give I thce] Peter had something 
 that would be of more value to the lame man than either silver cr 
 
NOTES ON THE ACTS. 61 
 
 7 And he took him by the right hand, and lifted him up : and 
 immediately his feet and ancle-bones received strength. 
 
 gold, and this he freely bestowed. He had power, in Christ's name, 
 to heal his lameness. Every Christian, however poor he may he in 
 reference to worldly substance, has something to bestow upon his un- 
 converted friends and neighbors, of infinitely more service to them 
 than silver or gold. He can offer them his Saviour, and point them 
 out the means of obtaining true and enduring riches. In the name of 
 Jesus Christ of Nazareth, rise up and ivalk] By the first clause the apos- 
 tle may have meant, " As an apostle of Jesus Christ, and by his au- 
 thority, I command you to rise up and walk :" or, " By the power, and 
 in the strength of Jesus Christ, rise up," &c. When the apostles 
 work miracles, they do it in the name of Jesus ; when our Lord 
 wrought them, he performed them by his own authority : " I say unto 
 you, Arise, take up thy bed," &c. By no human name or authority 
 could power be given to a lame man to walk. Of Nazareth} By this 
 appellation lie Avas generally known. Peter desired that the lame 
 man should know by whom he was healed, that he might be induced, 
 from a sense of his mercy, to give him his heart. It may be that he 
 had heard of him in the temple. Rise up and urdk] No preliminary 
 steps, allowing of cure by the use of remedies, or by means of decep- 
 tion, are here seen. The first command is for the utterly helpless 
 man to rise and walk, as if he had always enjoyed the use of his 
 limbs. Notice the faith of the man weak and helpless as he was, 
 he immediately obeyed the apostle's commands. He did not wait 
 until he felt that his limbs were strengthened, but at once obeyed the 
 divine injunction. In this way we should" come to Christ, weak and 
 sinful as we arc, trusting implicitly in his atonement and promise for 
 forgiveness. Obey him, believe him now. Wait not to feel and know 
 that the right hand of faith is strong before it is stretched out, but 
 stretch it out, withered as it is. Say, " I believe ; Lord, help my un- 
 belief!" and according to your faith it shall be unto you. 
 
 7. And he took him by the right hand and lifted him up] The further to 
 excite his confidence, and exhibit his sincerity and benevolence, he 
 assisted him up by his right hand. Thus should we not only pub- - 
 licly point our unconverted friends to the Lamb of God, but person- 
 ally address them, assuring them of our interest and sympathy; and, 
 taking them by the hand, affectionately lead them to Christ. And 
 immediately his feet and ankle-bones received strength] Here the astonish- 
 ing character of the miracle is seen. It was accomplished at 
 once; from being a helpless beggar, he becomes a strong, per- 
 fect man. 
 
62 NOTES ON THE ACTS. 
 
 8 And he, leaping up, stood, and walked, and entered with 
 them into the temple, walking, and leaping, and praising God. 
 
 9 And all the people saw him walking and praising God : 
 
 10 And they knew that it was he which sat for alms at the 
 Beautiful gate of the temple : and they were filled with wonder 
 and amazement at that which had happened unto him. 
 
 11 And as the lame man which was healed held Peter and 
 John, all the people ran together unto them in the porch that 
 is called Solomon's, greatly wondering. 
 
 8. And he, leaping up, stood, and walked, &c.] Not leaping, perhaps, 
 so much for joy, as through ignorance of the proper use of his limbs. 
 On this account his first efforts are awkward and excessive leaping 
 rather than walking. First he leaps, then stands still, and then walks 
 regularly. " These actions are very naturally described. He walked, 
 in obedience to the command of the apostle, Rise up and walk : he 
 leaped, to try the strength of his limbs, and to be convinced of the 
 reality of the cure : lie praised God, as a testimony of the gratitude he 
 felt for the cure he had received. Now was fulfilled, in the most lite- 
 ral manner, the words of the prophet Isaiah, chap, xxxv, 6: The 
 lame man shall leap as a hart." CLARKE. He did not thank Peter, 
 because the cure had not been accomplished by him. It was done in 
 the name of Christ ; therefore he passes through the gate, where he 
 had usually been laid, into the temple court, and praises God, who 
 had wrought such a cure in his behalf. 
 
 9. And all the people] All the priests, and the multitude who had 
 come up to the temple at the hour of prayer. It was not done in a 
 corner, but was a public spectacle. 
 
 10. And they knew that it IMS he] By his long attendance upon the 
 temple, and his peculiarly crippled situation, he had attracted atten- 
 tion, and had become well known. They had no doubts of his person. 
 
 11. And as the lame man held Peter and John] Or, as it may be ren- 
 dered, " keeping close to." As the apostles had been the instruments 
 of his cure, he clung to them with strong affection, remaining by their 
 side, that all the people might know to whom he was indebted for his 
 recovery. All the people ran together] A report would soon spread 
 throughout the temple and its vicinity, and the multitude, much ex- 
 cited by the occurrence, would naturally hasten to the spot where the 
 subject of it then was. In the porch tfiat is called Solomon's] The tem- 
 ple was surrounded by a range of cloisters, above which were gnlle- 
 rios supported by pillars of white marble, each pillar being n. single 
 block of stone twenty-five cubits in height. The eolonnnde. or -vrir< 
 of columns, and gallery, that fronted the Mount of Olives on the east. 
 was called Solomon's porch because it stood on a vast terrace, which 
 
NOTES ON THE ACTS. 68 
 
 12 And when Peter saw it, he answered unto the people, Ye 
 men of Israel, why marvel ya at this ? or why look ye so ear- 
 nestly on us, as though by our own power or holiness we had 
 made this man to walk ? 
 
 13 The God of Abraham, and of Isaac, and of Jacob, the God 
 of our fathers, hath glorified his Son Jesus ; whom ye delivered 
 
 he had originally raised from a valley beneath by a wall, five hundred 
 feet in height, of solid masonry. It was the only part of Solomon's 
 original work which remained in the second temple. 
 
 12. He answered} The word here used means to address, rather 
 than to answer he commenced his address. Why marvel ye at this ?] 
 Why are you at a loss, astonished, as if something unaccountable had 
 happened ? A miracle had often occurred among them ; God had 
 already, through the apostles, exhibited signs and wonders, espe- 
 cially on the day of Pentecost. Why, therefore, should they fail for 
 a moment to attribute this event to God, and praise his divine 
 power, rather than look on with stupid astonishment, or indulge the 
 idea that it was solely the work of the apostles ? Why look ye so ear- 
 nestly on us, &c.] How manifest is the humility of the apostles ! They 
 take to themselves no honor from this transaction, but express their 
 surprise that the multitude should gaze upon them as if they had 
 performed the cure. It was the more astonishing that men of Israel, 
 who knew the power of God, should seem to believe this a work of 
 man. Our own power] Miraculous energy. Or holiness] Or on account 
 of our supereminent piety, to honor us. It was purely a work of God. 
 how worthy of the imitation of all is this spirit of Peter ! As suc- 
 cess is wholly of God, so let the glory be solely asciibed to his name ! 
 
 13. T/ie God of Abraham, c.] Skillfully does the apostle turn the 
 present opportunity into a means of preaching Christ to bis brethren, 
 the Jews, according to the flesh. He now proceeds to show that the 
 very God their fathers worshiped, whom they so much honored he 
 who had styled himself the God of Abraham, of Isaac, and of Jacob, 
 (Exod. iii, 6,) had thus indisputably testified to the Messiahship of 
 Jesus Christ bis Son, and by whom God had performed this miracle. 
 By this introduction, the apostle shows them that he preaches no 
 new religion, nothing inconsistent with the belief of their fathers, or 
 with the law of Moses ; that this same Jesus was the subject of the 
 memorable covenant with Abraham, renewed to Isaac and Jacob, 
 and afterward with the chosen people, through Moses. Hath glorified 
 his Son] Hath honored him by his resurrection an d, ascension, and 
 has set his seal to his Messiahship. The cure was in the name of 
 Jesus, and the power of God honored that name with an immediate 
 
64 NOTES ON THE ACTS. 
 
 up, and denied him in the presence of Pilate, when he was de- 
 termined to let him go. 
 
 14 But ye denied the Holy One, and the Just, and desired a 
 murderer to be granted unto you ; 
 
 15 And killed the Prince of life, whom God hath raised from 
 the dead ; whereof we are witnesses. 
 
 1C And his name, through faith in his name, hath made this 
 
 answer. The apostle places this exalted regard of God the God 
 of their fathers in contrast with their treatment of Jesus, and charges 
 home upon them, thus convicted, the guilt of their sin, with great 
 power. Ye delivered up] To the Roman governor to be put to death. 
 (Note, chap, ii, 23.) And denied him in tJie presence of Pilate] " Re- 
 nounced and denied as a Saviour." Although the Hope and King 
 of Israel, whom the fathers by faith saw, ye rejected him, denied that 
 he was your King, and gave -him up as a malefactor. When he ivas 
 determined to let him go] Even when Pilate, convinced of his inno- 
 cence, but weak, and unwilling to discharge him himself, offered to 
 release him, they chose a murderer in his place. Matt, xxvii, 18, 23 ; 
 Luke xxiii, 4, 14, 22; John xix, 12. 
 
 14. The Holy One, and the Just] Appellations of/the Messiah. Acts 
 iv, 27; Rev. iii, 7; John x, 36; Psa. xvi, 10. The term Just refers 
 to his entire innocence of the charges for which he was tried before 
 Pilate. And desired a murderer to be granted unto you] Matt, xxvii, 21. 
 
 15. And killed the Prince of life] " The Author of life." The term 
 denotes the office of a leader or commander ; and as he leads on, and 
 secures, by his superior skill, the victory, the word comes to denote 
 one who is the cause, procurer, or author. Our Saviour is styled, in 
 Heb. ii, 10, the Captain of our salvation, (the same word being used,) 
 as he is the cause or procurer of it. In Heb. xii, 2, the term is ren- 
 dered author: "Looking unto Jesus, the author and finisher of faith." 
 Jesus is the source of life spiritual and temporal. John i, 4 ; v, 21. 
 He has procured for those that believe in him eternal life opened 
 the door, by leading the way through the grave to a blissful immor- 
 tality ; therefore he says of himself, "/am the way, and the truth, and 
 the life" How strong the contrast of the apostle ! They had de- 
 manded a murderer, one who had taken life, and given up the Author 
 and Prince of life itself. Whom God hath raised up] Acts ii, 24, 32. 
 
 1 G. And his name, through faith in his name] That is. the power of 
 Godj in answer to prayer in his name, or an invocation to him. (the 
 name being used for the person,) through faith in him, has wrought 
 this cure. The. faith spoken of may refer to the npostles through 
 faith in Jesus, as their Saviour, Messiah, and in his promise to work 
 signs and wonders by them, they had commanded this man to Y>;UK. 
 
NOTES ON THE ACTS. 65 
 
 man strong, whom ye see and know : yea, the faith which is by 
 him, hath given him this perfect soundness in the presence of 
 you all. 
 
 1 7 And now, brethren, I wot that through ignorance ye did lY, 
 as did also your rulers. 
 
 and it was according to their faith ; or it might here refer to both 
 the faith of the apostles and the immediately awakened confidence in 
 Jesus in the mind of the lame man, of whom he had undoubtedly 
 heard before, if he had not even seen him. The object of the apostle 
 was to convince the Jews that the cure, evidently the exertion of 
 divine power, was the work of Jesus of Nazareth, whom they had 
 slain, and that it could not have been done unless, as he asserted, 
 Jesus was now exalted to glory, and was truly the Son of God. 
 Strong] The muscles and joints of his linibs were naturally so weak 
 that he could not walk, but they had been made sufficiently strong 
 to discharge their office. Whom ye see and know] He was not a 
 stranger to them. If there had been the smallest opportunity of 
 convicting the apostle of an imposition, now was the time. But no 
 one attempted it. The miracle was too evident. How does this 
 miracle differ from the pretended cures and extraordinary occur- 
 rences related by the Roman Catholics, and presented by the ene- 
 mies of Christianity as proofs against the reality of all miraculous 
 occurrences 1 In the latter case, the observers are few tlic event 
 often accidental, and easily traced to some natural cause, or to direct 
 deception ; in the former, the scene transpired in the most public 
 place in the city upon a well-known subject in the eyes of multi- 
 tudes, with every opportunity to examine, and every possible reason 
 to scrutinize carefully every circumstance. The very simplicity of 
 the recital, and the full detail of all the circumstances without note or 
 comment on the part of the evangelist, without any attempt to make 
 it appear more august, or even to prove that it did thus transpire, or 
 to draw the natural inferences from it in reference to Christ and his 
 gospel, are among not the least convincing evidences of the truthful- 
 ness of the story and the reality of the occurrence itself. Faith which 
 is by him] The faith in himself which Jesus- had produced in their 
 minds by his teachings, miracles, promises, and by his Spirit. Per- 
 fect soundness] Entire relief from his lameness. It was an entire 
 cure, as could be seen by all whom he addressed. 
 
 17. And now, brethren] Although guilty of the death of the Saviour, 
 the apostle, with the spirit of the same Jesus who had prayed, as he 
 hung upon the cross, " Father, forgive them ; for they know not what 
 they do," (Luke xxiii, 34,) tenderly addresses them, as he notices, 
 
66 NOTES ON THE ACTS. 
 
 18 But those things which God before had showed by the 
 mouth of all his prophets, that Christ should suffer, he hath so 
 fulfilled. 
 
 1 9 Repent ye therefore, and be converted, that your sins may 
 
 perhaps, some evidences of rising contrition, with the appellation, 
 " brethren," and offers a reason, though not excuse, for their conduct. 
 / wot that through ignorance} I know; as Dr. Scott renders it. I am 
 willing candidly to suppose that you and your rulers did this deed 
 through ignorance. This ignorance had resulted from pride, pre- 
 judice, and lust, but still " they would not have crucified the Lord 
 of glory if they had known him." It was not the Messiah, as they 
 thought, whom they crucified, but a blasphemer and an impostor. 
 Of course they were still guilty, as this pride, prejudice, and lust were 
 criminal, and the unholy cause of their greater sin. It was, however, 
 a most tender and effectual approach to their hearts. 
 
 18. But those things which God before had shoioed by the mouth of all 
 his prophets] But the events which actually occurred, the cruel perse- 
 cution and bitter death, had been foretold by the prophets generally. 
 It is, not meant that each of the prophets refers to these events in par- 
 ticular, but that the prophecies concerning Christ, taken together, 
 fully disclose all the sufferings and ignominy that he has passed 
 through at their hands. He hath so fulfilled] God has so far over- 
 ruled your voluntary treatment of the Prince of life as to accomplish 
 his own divine purposes. In permitting the rulers to deliver him up 
 to death, in their ignorance and sin, he has brought about the ful- 
 fillment, without intention on your part of doing so, of his own inspired 
 predictions. The apostle is not here justifying them for their blind- 
 ness and sin; by no means they were very guilty, and he held 
 them to be so but he is preparing the way to secure their repent- 
 ance : he is about to assure them that although he had died at their 
 hands, he was not lost to them as a Messiah and Saviour ; that there 
 was a divine purpose in his death ; that their sin had been overruled 
 for good ; and that, by that death, a way was opened for their for- 
 giveness and salvation. 
 
 19. Repent ye, therefore] (Note, chap, ii, 38.) Be converted] The 
 former denotes a change of mind and heart ; the latter, a change of 
 life. The word properly means to turn, to change their course. 
 They had turned away from Christ and rejected him ; now the 
 apostle exhorts them, convicted as they are of their sins, to repent 
 and turn to him, receive him as their Saviour, believe fuljy in him, 
 and walk in his commandments. That your sins may be blotted out] 
 May be forgiven ; the record of them be stricken out. The word, 
 
NOTES ON THE ACTS. 67 
 
 ae blotted out, when the times of refreshing shall conic from the 
 presence of the Lord ; 
 
 remarks Dr. Bloomfield, sometimes signifies to wipe off characters 
 chalked on a board or traced on a slate, or to obliterate any writing, 
 whether on waxed tablets, or on parchment, either by scratching out^ 
 or crossing out. And as crossing out accounts in a ledger implies 
 that the sums are discharged, or the payment forgiven, so the word 
 came to mean, in a figurative sense, to forgive offenses, as in Isaiah 
 xliii, 25, (which the apostle has, no doubt, in his mind:) "I, even I, 
 am he that blotteth out thy transgressions." When the times of re- 
 freshing shall came] This is more literally and properly rendered, So 
 that the times of refreshing may come. The one will assuredly follow 
 the other. If they were truly penitent, and were converted, or turned 
 from their sinful courses, then would come a refreshing, a breathing 
 time, a rest, as the word literally means ; they should have a respite 
 from all their troubles, a rest from all weariness a refreshing, a bap- 
 tism of the Holy Spirit, from the presence of the Lord. Tossed about, 
 troubled, oppressed by their foreign rulers, distracted by civil war, 
 how well calculated to draw them to humble contrition and a change 
 of life was this gracious assurance of the apostle ! By the times of 
 refreshing, some suppose is meant the whole period of the duration 
 of the kingdom of grace the blissful and happy times of Christ, in 
 which he gives to all his true disciples "peace, love, and joy, and com- 
 munion icith himself." Others suppose it refers to a literal reign of 
 Christ upon the earth at the close of the present dispensation, in 
 which all the prophecies, referring to the future glory and happiness 
 of the church, shall be fully and literally fulfilled a glorious, uni- 
 versal, and peaceful rule, over the earth. This the apostles and Jewish 
 disciples expected. Almost the last question they had asked the 
 Master before his ascension had been, " Wilt thou at this time re- 
 store again the kingdom to Israel ?" Acts i, 6. The expectation of 
 such an event our Lord did not see fit to quench in their minds, 
 while he assured them that times and seasons were known only to 
 the Father, and not to be revealed. Others have referred it to his 
 coming at the end of the world and glorious resurrection of the 
 saints, and their introduction into the unutterable joys of heaven, 
 into the very presence of the Lamb, by the beatific sight of whom they 
 would for ever be refreshed. Dr. Scott remarks : " The prophets 
 in general not only predicted glorious times to the church under the 
 reign of the Messiah, but to the nation of Israel when converted to 
 him. That nation had long been harassed and oppressed in various - 
 ways, and was at the time when Peter spoke under the Roman yoke, 
 
68 NOTES ON THE ACTS. 
 
 20 And lie shall send Jesus Christ, which before was preached 
 unto you : % 
 
 21 Whom the heaven must receive, until the times of restitu- 
 
 which was extremely galling ; and the wickedness of the rulers and 
 people, in crucifying the Messiah, might seem to have filled up the 
 measure of their national guilt, and ripened them for destruction. 
 But as Jesus, after his resurrection, had directed his apostles to 
 ' preach repentance and the remission of sins in his name to all na- 
 tions, beginning at Jerusalem,' and as the success of their first 
 attempt had been so signal, and they had hitherto met with no oppo- 
 sition, it is probable that they expected that Christ Avould soon 
 ' restore the kingdom to Israel,' having first brought the nation in 
 general to repent and believe in him ; and would afterward, by their 
 means, bring the other nations to embrace the religion of Israel, and 
 so, as proselytes, to seek admission into the kingdom of the Messiah. 
 Then, perhaps, they expected that Jesus would return again from 
 heaven, set up a triumphant kingdom on the earth ; and, destroying 
 all obstinate enemies, would introduce those glorious days, which all 
 the prophets had foretold. It is undeniable, that the apostles, for a 
 considerable time after the day of Pentecost, did not clearly under- 
 stand many things relating to the calling of the Gentiles, the rejec- 
 tion of the Jews, and the fulfillment of the prophecies. Had the 
 nation of Israel, as a body, embraced the gospel, the times of refresh- 
 ing would have come from the presence of the Lord ; and when the 
 nation shall thus turn to their long-rejected Messiah, those times will 
 come." Says Didriot, " Divine refreshment would no doubt imme- 
 diately mingle itself with the sense of pardon, and eternal happiness 
 would at length certainly succeed. But the following clause seems 
 to intimate that Peter apprehended that the conversion of the Jews, 
 as a people, would be attended with some extraordinary scene of 
 prosperity and joy, and open a speedy way to Christ's descent^from 
 heaven, in order to the restitution of all tilings." 
 
 20. And he shall send Jesus Christ] " And that he may send." Re- 
 ferring to his second and glorious coming in the clouds of heaven. 
 Which before ivas preached unto you] The most ancient manuscript 
 copies of the Scripture read, and correctly, probably, instead of preach- 
 ed, designed, approved; whom of old was appointed, or designated 
 as your Saviour. Of him had the prophets written him had they 
 designated as the Redeemer of Israel. 
 
 21. Whom the heavens must receive] Peter here meets one of the 
 common objections of the Jews, that, when the Messiah came, he was 
 to abide for ever. John xii, 36. But Jesus had been crucified. How 
 
NOTES ON THE ACTS. 69 
 
 tion of all things, which God hath spoken lay the mouth of all 
 his holy prophets, since the world began. 
 22 For Moses truly said unto the fathers, A Prophet shall the 
 
 could this be ? To answer this, he has before established the fact of 
 his resurrection and his ascension ; he now asserts that this was ne- 
 cessary, was proper, was expedient; that he should remain in the 
 heavens, as lie had finished his sufferings upon the earth. It was a 
 part of his grand design. There he will continue until he come to 
 restore all things. The times of restitution] The word signifies a re- 
 storation to a former condition a change for the better. In the mind 
 of the apostle it evidently referred to the "restoration of Israel;" 
 their conversion to the gospel and political recovery, the consequent 
 state of universal blessedness ; and the removal of the curse from the 
 earth and its animal inhabitants, as prophesied by Isaiah. The words, 
 in a spiritual sense, may refer to the times of the Messiah, the end of 
 whose coming was to restore all things to the lost estate. He came 
 to seek and to save the lost ; to redeem man from his rebellion, sin, 
 and misery, to allegiance with God, to holiness and happiness ; to 
 break up the dominion of the adversary, and enthrone the true God 
 in the hearts of all his subjects. When a man loves God with all his 
 heart, soul, mind, and strength, and his neighbor as himself, under the 
 operation of the gospel of Christ, all things as to this individual are 
 restored. When this becomes universal, it will be the time of the 
 restitution of all things. In Scripture, the kingdom of God and the 
 reign of Christ are often made to comprehend its Avhole duration, from 
 its commencement, in the present state of gracious probation, to its 
 glorious consummation. This will be the period when Jesus shall 
 return again the second time ; when all his enemies will be subdued ; 
 and his saints, raised in their resurrection bodies, be fully restored to 
 all the joys of heaven, and commence an unchanging and endless 
 reign of holiness and general happiness. Which God hath spoken] 
 Hath revealed. All the holy prophets] All is omitted in many manu- 
 script copies, and it reads, " by the mouth of the holy prophets ;" this 
 blessed period being clearly foretold in the predictions of the inspired 
 writers. , 
 
 22. For Moses truly said unto the fathers] Moses had thus spoken of 
 Christ in his address to the children of Israel in the wilderness. The 
 passage is found in Deut. xviii, 15, 19; not quoted literally, but4he 
 sense is given, and that by an inspired commentator. " One cannot 
 imagine a more masterly address than this ; to warn the Jews of the 
 dreadful consequences of their infidelity in the very words of Moses, 
 their favorite prophet, out of a pretended zeal for whom they were 
 
70 NOTES ON THE ACTS. 
 
 Lord your God raise up unto you, of your brethren, like unto 
 me ; him shall ye hear in all things, whatsoever he shall say 
 unto you. 
 
 ready to reject Christianity, and to attempt its destruction." DOD- 
 DRIDGE. A propJiet] Our Lord was to be pre-eminently a prophet 
 the great teacher. (See Isa. Ixi, 1-3.) The Jews have usually in- 
 terpreted the passage in Deuteronomy to refer to a succession of pro- 
 phets, or inspired teachers, who should, by their instructions, preserve 
 them from idolatry ; and some Christian commentators hold the same 
 opinion. This view of the passage certainly has been fulfilled by the 
 history of events, prophet after prophet, in a long succession until 
 Christ, did God raise up for them ; but that the passage had an espe- 
 cial reference to the Messiah, is made evident by the inspired asser- 
 tion of the apostle. This is confirmed by noticing the points of simi- 
 larity between Moses and our Saviour. (See below.) Of your brethren] 
 Of your descendants nation. Like unto me\ The points of similarity 
 are thus stated by Mr. Wesley : " Moses instituted the Jewish church : 
 Christ instituted the Christian. With the prophesyings of Moses 
 were soon joined the effect the deliverance of Israel from Egypt : 
 with the prophesyings of Christ that grand effect the deliverance 
 of his people from sin and death. Those who could not bear the 
 voice of God, yet desired to hear that of Moses : much more do those 
 who arc wearied with the law desire to hear the voice of Christ. 
 Moses spake to the people all, and only those things which God had 
 commanded him : so did Christ. But though he was like Moses, yet 
 was he infinitely superior to him in person as well as in office. Both 
 were immediately called and commissioned of God for their office ; 
 both in constant and direct communication with God; both media- 
 tors between their people and God, Christ, indeed, in an infinitely 
 higher sense ; and both were lawgivers Moses of the law of rigid 
 justice, Jesus of the law of love. If Moses did not have the Saviour 
 in his mind when this passage was penned, it may be considered one 
 of those portions of the Old Testament, ' which,' in the language of 
 Bishop Middle ton, ' are capable of a twofold application : being di- 
 rectly applicable to circiunstances then past, or present, or soon to be 
 accomplished ; and indirectly to others, which divine Providence was 
 about to develop under a future dispensation.' " Him shall ye hear ir 
 oil things] It will be your duty. Attend to him as you have to me , 
 he lias the same authority. Whatever he command, in all things obey 
 him, although his precepts, in many things, may seem to be at va- 
 riance with mine. The apostle thus obtains, for the teachings of 
 Christ, all the authority of their venerated prophet. 
 
NOTES ON THE ACTS. 71 
 
 23 And it shall come to pass, that every soul which will not 
 bear that Prophet, shall be destroyed from among the people. 
 
 24 Yea, and all the prophets from Samuel, and those that fol- 
 low after, as many as have spoken, have likewise foretold of 
 these days. 
 
 25 Ye are the children of the prophets, and of the covenant 
 which God made with our fathers, saying unto Abraham, And 
 in thy seed shall all the kindreds of the earth be blessed. 
 
 23. And it shall came to pass] It shall happen shall occur. Every 
 soul which icill not hear that prophet] Every person that rejects him, or. 
 refuses to receive his teaching. Shall be destroyed from among the peo- 
 ple] Shall forfeit his portion from among the people of God shall 
 be cut off from all their privileges and promises, and be excluded 
 from all their future enjoyments. To be cut off from the people, or to be 
 destroyed from among tJie people, Avas the severest penalty that could 
 be visited upon a Jew, as it immediately removed him from partici- 
 pating in the rites of his nation, severed him from, all his religious 
 privileges, and the benefit of the covenant between God and his peo- 
 ple, and made him as a stranger and a heathen. Exod. xxx, 33 ; 
 Num. xv, 31; Lev. vii, 21. In the passage in Deuteronomy it is 
 said, " I will require it of him." Deut. xviii, 19. That is, I will hold 
 him responsible make him accountable for this rejection. The apos- 
 tle thus impresses them with the fact, that their rejection of this pro- 
 phet, whom Moses had foretold, could only be at their own peril 
 even their excision from among the children of God. 
 
 24. Yea, and all the pwphets from Samml} Samuel was considered 
 the first great prophet after Moses. Divine communications, until his 
 day, were made usually by angelic administration, and by the Urim 
 and Thummim. Exod. xxviii, 3; Num. xxvii, 21. Samuel was the 
 first after Moses, also, who predicted concerning the Messiah : the two 
 are mentioned together in Psa. xcix, 6. The prophecy alluded to in 
 Samuel is recorded in 2 Sam. vii, 16, 25, 29. By all the prophets, is 
 meant the prophets in general. As many as have referred to it have 
 agreed with each other concerning these days the days of the Messiah. 
 
 25. Ye are the children of the prophets] Ye are not only of the same 
 nation, the literal descendants, but ye are their disciples and pupils ; 
 they eminently belong to you ; they were inspired and taught for your 
 benefit: their writings now are yours for your improvement and 
 direction. Teachers are often thus termed fathers, and pupils, sons. 
 Matt, xii, 27. And of the covenant which God made with our fathers] 
 They stood also in the same close relation to the covenant God had 
 made with Abraham and Isaac, and had renewed to their fathers, which 
 
72 NOTES ON THE ACTS. 
 
 26 Unto you first, God having raised up his Son Jesus, sent 
 him to bless you, in turning away every one of you from his 
 iniquities. 
 
 covenant embraced, as its chief promise, the Messiah. By natural 
 descent, this covenant was eminently theirs ; they were embraced and 
 represented in their fathers when God covenanted with them. Now, 
 if they rejected Christ, how hopeless and helpless their situation, and 
 how great their sin on account of their peculiar relation to the Mes- 
 siah, and their superior opportunities. Saying unto Abraham] Here 
 the apostle recites a portion of the covenant, (see Gen. xii, 3, and 
 xxii, 18,) evidently referring to the Saviour, and as they had been 
 taught to receive it. 
 
 26. Unto you first] As the immediate descendants of the fathers, and 
 children of the covenant, Jesus is offered as a Saviour. Thus Christ 
 sent his apostles first to them, Matt, x, 5, 6 ; and to the Jews was re- 
 pentance first to be preached. Luke xxiv, 47. Having raised up] Not 
 referring to resurrection from the dead, but appointment to a certain 
 office. (See verse 22.) As Moses had been raised wp, or appointed 
 by God as their prophet, so in due time Christ was ordained, accord- 
 ing to the promise, to be a mediator and Saviour. To bless you] To 
 fulfill the covenant to Abraham, that you and all the nations of the 
 earth should be blessed made happy prospered saved spiritually. 
 In turning away every one of you from his iniquities] This was the high- 
 est blessing of the covenant. Political ascendency and temporal good, 
 which they were expecting, in their present state would not have been 
 a blessing ; but forgiveness of sin, and a meetness for a spiritual and 
 eternal kingdom, this indeed was worthy of their consideration this 
 was for them if they would have it. Every one of you] Not necessa- 
 rily accomplishing this, but affording an opportunity preparing the way, 
 so that whoever believed might be saved ; for it is very evident that 
 the Saviour did not actually turn away even one of the Jews from their 
 iniquities, only those who received him gave he power to become the 
 sons of God ; while the multitude, with equal opportunities, rejected 
 him and perished. We may learn, from the address of Peter, that 
 the highest religious privileges will not save us. It was not enough 
 that the Jews were the children of the prophets and of the covenant. 
 Sincere repentance, and a change of heart and life, could alone save 
 them in the great day of the Son of man. It is not enough that Jesus 
 has opened the way of salvation, and offered forgiveness to all to in- 
 sure our salvation, if, like the Jews, we reject Christ himself and his 
 gospel. Unless we are truly born of the Spirit, be converted and be- 
 come like little children, exhibit in our tempers and deportment the 
 
NOTES ON THE ACTS. 73 
 
 fruits of the Spirit, and continue faithful unto death, we cannot enter 
 into the eternal kingdom* of Christ, nor receive the crown of life. 
 Now is the accepted time ; behold, now is the day of salvation. Re- 
 pent, believe on the Lord Jesus Christ, and a time of refreshing shall 
 come to thy heart from the presence of the Lord. 
 
 CHAPTER IV. 
 
 1. The rulers of the Jews offended with Peter's sermon, 4, (though thousands 
 of the people were converted that heard the word,) imprison him and John. 
 5. Afterward Peter openly avowing, upon his examination, that the lame man 
 was healed by the name of Jesus, and that by the same Jesus only we can be 
 eternally saved, 13, they command him and John to preach no more in that 
 name, adding also threatening ; 23, whereupon the church betakes herself to 
 prayer. 31. And God. by shaking the place where they were assembled, testi- 
 fied that he heard their prayer, and also baptized the church with the gifts and 
 graces of the Holy Ghost, so that they loved each other fervently, and shared 
 their substance with the needy. 
 
 AND as they spake unto the people, the priests, and the cap- 
 tain of the temple, and the Sadducees came upon them, 
 
 1. And as they spake] While the apostles Peter and John, as related 
 in the preceding chapter, were publicly discoursing concerning the 
 Messiah. The priests] Who were ministering in the temple, and who 
 were exceedingly bitter against Jesus Christ, his doctrines, and his 
 disciples.. Some have supposed that they were members of the San- 
 hedrim, or great council, from the authority they exercised in arrest- 
 ing the apostles and putting them in confinement. Verse 3. And the 
 captain of the temple] Some commentators suppose this to have been 
 a Jewish officer. There was a temple guard of priests and Levites ; 
 the priests keeping watch in three places, and the Levites in twenty- 
 one. To eveiy one of these watches there was a chief, and over them 
 all an experienced priest was placed, who was properly styled the 
 captain, or ruler, of the temple. In this case, the priests referred to 
 were the members of his guard, the priests composing the different 
 watches. Lightfoot and others suppose that reference is here made 
 to a Roman military officer who had charge of the garrison stationed 
 in the lofty tower of Antonia, which rose upon the wall between the 
 temple and the city, and completely commanded the former. This 
 had formerly been the residence of the high priest ; but the Roman 
 governor, in order to control the tumultuous and licentious multitudes 
 of Jews, who, divided into factions, often contended among them- 
 selves in the very courts of the temple, placed a garrison, under the 
 charge of an officer > in this commanding fortress, immediately con- 
 
 4 
 
74 NOTES ON THE ACTS. 
 
 2 Being grieved that they taught the people, and preached 
 through Jesus the resurrection from the dead. 
 
 3 And they laid hands on them, and put them in hold unto the 
 next day ; for it was now eventide. 
 
 4 Howbeit, many of them which heard the word, believed ; 
 and the number of the men was about five thousand. 
 
 ncctcd with the temple, and into which they could immediately rush 
 upon the slightest disturbance. And the Sadducees] ( See Longking's 
 Notes, vol. i, p. 166 : vol. ii, pp. 320, 340; vol. iv, p. 97.) The Sad- 
 ducees were enraged because the apostles taught the doctrine of a 
 resurrection from the dead, which they denied, and because they rested 
 their belief upon the resurrection of Jesus, whom they asserted to be 
 an impostor. If he had indeed arisen, then had they, in connection 
 with the priests and rulers, slain the Just and Holy One. Alike irri- 
 tated by the stings of conscience, their fears, and their passions, they 
 make a common cause, and determine to silence the apostles who are 
 thus boldly preaching Jesus and the resurrection. Came upon them] 
 The word contains an idea of suddenness and violence. They rushed 
 violently iipon them. 
 
 2. Being grieved] Being vexed, indignant, enraged, rather than sor- 
 rowful. That tliey taught the people] They were vexed that these un- 
 learned Galileans, who were not priests, or regularly constituted 
 teachers, should presume to take their place, and instruct the people. 
 They were also incensed at the idea of their obtaining the good-will 
 of the multitude, and their belief in the views that the apostles held 
 and taught. And preached, through Jesus, the resurrection from the dead] 
 And here the priests united with the infidel Sadducees ; for although 
 they admitted that the dead would hereafter rise again, yet they would 
 not admit that Christ bud risen, and thus demonstrated the fact of a 
 resurrection ; for if they did, in the first place it would make them 
 liars, for they had circulated the falsehood that the disciples had stolen 
 away Jesus by night from the tomb, and it would have convicted them 
 of the fearful guilt of being the murderers of the Messiah ; the fact 
 of bis resurrection and ascension at once establishing his Messiahship. 
 
 3. And they hid hands on them] Took them forcibly. Put them in 
 hold] Put them in prison, or in the custody of certain persons. Even- 
 tide] Tide was formerly added to certain words to express time, or 
 season. It was now evening. It was three o'clock, P. M., when Peter 
 and John went up to the temple, and the apostles had been engaged 
 some time in teaching. 
 
 4. Hoivbeit] Nevertheless. Notwithstanding this attack of the priests, 
 and the straits into which the apostles were drawn on account of their 
 
NOTES ON THE ACTS. 75 
 
 5 And it came to pass on the morrow, that their rulers, and 
 elders, and scribes, 
 
 6 And Annas the high priest, and Caiaphas, and John, and 
 Alexander, and as many as were of the kindred of the high 
 priest, were gathered together at Jerusalem. 
 
 faith in Christ, many that heard believed and were converted. Per- 
 secution has never injured, but, on the contrary, has rather served to 
 build up, Christ's church. The blood of the martyrs has always been 
 the seed of the church. Which heard the word] The address of Peter. 
 And the number of the men icas about five thousand] The term men is here 
 used, as it often is in the Scriptures, without reference to sex, and 
 means persons. Luke xi, 31 ; Eom. iv, 8. The number five thousand 
 is generally supposed to embrace those who were converted on the 
 day of Pentecost and the church existing before that, as well as those 
 who had believed since that period. The words, without injustice 
 to the original, may be translated, " the number was become " five 
 thousand. 
 
 5. And it came to pass] It happened. Their rulers] The chief men 
 among them members of the Sanhedrim. ("See Longking's Notes, 
 vol. ii, p. 26 ; vol. iv, p. 68.) Elders] The more aged and experienced, 
 whose years, gravity, and high rank, had procured for them a seat in 
 the council. Scribes] Their chief business was transcribing and 
 teaching the Scriptures in the temple and synagogues. They were 
 much respected on account of their employment, and would, there- 
 fore, be peculiarly eligible to a seat in the Sanhedrim. 
 
 G. And Annas the high priest] Annas was not, in fact, the presiding 
 high priest at this time, but having, for a number of years, held this 
 office, and it now being in the hands of his son-in-law, he was honored 
 with the title as long as he lived. Thus we sometimes speak of one 
 who has been president, but is not now in office ; as President Van 
 Buren, &c. " He lived," says Dr. Clarke, " to see five of his sons 
 succeed him to this office." He is the same person as Ananus, men- 
 tioned by Josephus. Caiaphas] Was the son-in-law of Annas, and 
 was the existing high priest; and because Annas was still admitted 
 to the council, and, on account of years, experience, and power, shared 
 the honors of the office, they are both sometimes styled high priests ; 
 as, in the Gospel of St. Luke, it is stated that Annas and Caiaphas 
 were high priests when John began to preach in the wilderness. Luke 
 iii, 2. Annas, as well as Caiaphas, took part in the condemnation 
 and death of Christ. John xviii, 13. And John and Alexander] Com- 
 mentators have offered different opinions concerning these men, sup- 
 posing that they recognize the same persons in the Talmud and in 
 
76 NOTES ON THE ACTS. 
 
 7 And when they had set them in the midst, they asked, By 
 what power, or by what name have ye done this ? 
 
 the pages of Josephus ; but, as the names are both very common 
 among the Jews, these opinions must be very uncertain. They were 
 undoubtedly among the first Jews in wealth, reputation, and poM'er, 
 and exercised more or less control, from their importance, over the 
 decisions of the Sanhedrim. And as many as were of the kindred of 
 the high priest] This may refer to the members of the families of Caia- 
 plias and Annas ; or, as it may be rendered, of the race of the high 
 priests. It may denote the heads of the twenty-four sacerdotal classes, 
 or the kindred of those who had lately held the office of high priest. 
 These were to be the judges of these humble fishermen. What an 
 array of power, honor, wealth, and office ! If Christianity had been 
 an imposition,' could it have stood before such a tribunal 1 If the 
 apostles had not had more than human courage and wisdom vouch- 
 safed to them, would they not have turned pale before such an array ? 
 Could the uneducated Peter, unassisted, have spoken such a clear, 
 noble, triumphant, and skillful justification ? Christ gave him, in that 
 same hour, when he stood before this august human tribunal, what he 
 should speak, according to his promise. 
 
 7. And when tliey had set them in the midst] The council sat in a 
 semicircle, the president in the centre of the half circle, and the 
 accused stood before him in the centre of the area formed by their 
 seats. Here, with all the eyes of the seventy-two councilors and of 
 the powerful visitors fixed upon them, were placed the apostles. By 
 wJiat power, or by ivhat name have ye done this ?] It is possible by this 
 question they intended to overawe and intimidate the apostles, as 
 much as to say, By what authority are you found teaching in the 
 temple ? In the name of whom, and aided by what evil spirit, have 
 you performed this magical work ? What account have you to give 
 of yourself for thus enci-oaching upon the established order and rule, 
 instructing the people without the permission of the council ? Was 
 this accomplished by a lawful or unlawful power, in a permitted or 
 forbidden name ? It is worthy of notice that they do not question 
 the fact of the miracle. How could they 1 ? The lame man, now 
 healed, Avas an invincible confirmation of this. How eagerly, if 
 there had been the least possible opportunity of proving an impo- 
 sition, would they have seized upon it ! But they admit the fact of 
 the cure; and, as in the miracle of our Saviour, seek to attribute it 
 to the power of the devil. The Jews btlieved that cures were 
 wrought by human, divine, angelic, or diabolic agency. They believed 
 that by charms, exorcisms, and Satanic influence, wonders and miracles 
 
NOTES ON THE ACTS. 77 
 
 might be performed ; but these were forbidden by their law : and 
 those guilty of resorting to such means were liable to condemnation 
 and punishment by the Sanhedrim. By such an accusation they 
 might hope to destroy the apostles, and crush the new church in its 
 infancy ; cut them off as exorcists, witches, or persons having com- 
 munion with the devil. The editor of the Pictorial Bible has an 
 interesting note upon this passage, which, though somewhat lengthy, 
 we copy as an illustration of several similar passages of Scripture : 
 " There were certain names, by pronouncing which, or by invoking 
 the power of those* to whom they belonged, they believed that strange 
 things might be effected. The first of these names, and too sacred 
 to be pronounced or employed for any such purpose, was the Shem- 
 hamphorash, or ineffable name of God, as the Jews call the name 
 Jehovah. By the true pronunciation of this, it was held that any 
 wonders might be effected; and it is a fact, that it has been the 
 common account of the Jews that our Lord's miracles were effected 
 by his having acquired the knowledge of this unutterable name. 
 Their story is, that the name was found by Darid, engraven on a 
 stone, when digging the foundations of the temple, and that he de- 
 posited it in the sanctuary 5 and lest curious young men should learn 
 this name, and bring devastation upon the world, by the miracles it 
 would enable them to perform, the wise men of the time made, by 
 magical arts, two brazen lions, which they stationed before the en- 
 trance of the holy of holies, on each side ; so that if any one entered 
 the sacred place, and learned the ineffable name, the lions roared at 
 him so fiercely, when he went forth, that, in his fright, he entirely 
 forgot it. But they say that Jesus, by magical arts and incantations, 
 entered the sanctuary, undiscovered by the priests, saw the sacred 
 name, copied it on parchment, which, having made an incision in 
 his body, he slipped under his skin. The roaring of the lions, when 
 he came out, caused him to forget the name ; but the parchment, 
 under his skin, enabled him to recover it, and thenceforward to re- 
 fresh his memory when needful ; and by the power of this name it 
 was that all his miracles were performed. Such is the account given 
 in the ' Sepher Toldoth JeshuJ or ' Book of the Generation of Jesus ;' 
 a spurious narrative of Jewish fabrication, from which the Jews have, 
 for ages, received their impressions concerning the life and character 
 of Jesus Christ. This stupid story requires no contradiction ; and 
 we have adduced it not only for the illustration which it offers to the 
 present text, but on account of the very valuable intimation which it 
 conveys, that the Jews found it hopeless to attempt to dispute the 
 reality of our Lord's miracles, and therefore resorted to the absurd 
 way of accounting for the power by which he was enabled to per- 
 
78 NOTES ON THE ACTS. 
 
 8 Then Peter, filled with the Holy Ghost, said unto them, Ye 
 rulers of the people, and elders of Israel, 
 
 9 If we this day be examined of the good deed done to the 
 impotent man, by what means he is made whole ; 
 
 form them. But it was also believed that other names had healing 
 or miraculous power, although vastly inferior to that of the Tetra- 
 grammaton. Hence, Josephus describes the JCAVS as working cures 
 by invoking the name of Solomon ; and states that the Essenes pre- 
 served the names of angels ; by which we may readily believe them 
 to have expected to cure diseases and work miracles. It is also 
 worthy of note, that after the apostles had established the power of 
 the name of Jesus, the seven sons of one Sceva, acting on the com- 
 mon opinion as to the influence of names, pretended to cure a pos 
 scssed person by invoking the name of Jesus, whom Paul preached 
 Acts xix, 13." 
 
 8. Filled with the Holy Ghost] As on the day of Pentecost. En. 
 dowed, and directed by that Spirit that guides into all truth. In 
 Matt, x, 19, 20, where the Saviour promises to be their wisdom 
 Avhen they are brought before kings and governors, ' he adds, "For it 
 is not ye that speak, but the Spirit of your Father that speaketh in you" 
 Now was this promise eminently fulfilled. What a visible exhibition 
 of the power and presence of the Holy Ghost is given in the humble 
 boldness, and the extraordinary clearness and power of these un- 
 learned, ignorant, and naturally timid men, on this trying occasion ! 
 Ye rulers of the people, and elders of Israel} The apostle again gives an 
 example of respect "and Christian courtesy toward those in authority, 
 however cruel and unjust their spirit may be. It is better to suffer 
 than to do wrong. Notice how willing Peter is now, in the most 
 public place in Jerusalem, and before the most august assembly of 
 the nation, to acknowledge Christ and defend his gospel. When 
 Jesus stood accused before this same assembly, he had basely denied 
 his Master. Grace has now triumphed the cowardly, sinful nature, 
 has been destroyed. Perfect love for his Master has cast out all 
 fear; and now he delights to exhibit the sincerity of his penitence 
 for his former conduct by boldly testifying for Christ before the 
 rulers of his people. We should ever be ready, in all companies, at 
 all suitable times, to give to every man that asketh us, a reason of the hope 
 that is in us, with meekness and fear, as the same apostle directs in 
 1 Peter iii, 15. 
 
 9. If we this day be examined] " Since we are called to examination 
 this day." Good deed] The miracle of mercy, a most benevolent act, 
 and one that an evil spirit would not be likely to perform. Impotent 
 
NOTES ON THE ACTS. 79 
 
 10 Be it known unto you all, and to all the people of Israel, 
 that by the name of Jesus Christ of Nazareth, whom ye cruci- 
 fied, whom God raised from the dead, even by him doth this 
 man stand here before you whole. 
 
 1 1 This is the stone which was set at naught of you builders, 
 which is become the head of the corner. 
 
 man] Lame, powerless. By what means he is made whole] As if he 
 had said, If this is really a question with you, and you sincerely de- 
 sire to know, as you have asked, by what power or name the cure 
 was accomplished, then listen to a direct answer. Be it knoivn unto 
 you] Hear the answer. Peter does not waver, or equivocate, does 
 not attempt to justify his course by any excuse, or prepare their 
 minds by a long introduction to receive an unwelcome truth. He 
 came immediately to the point. Be assured of this, &c. 
 
 10. By the name of Jesus Christ of Nazareth] By the authority and 
 power of Jesus Christ. Peter disclaimed all power of his own in the 
 miracle. He also boldly declared the Messialiship of Jesus, in the 
 title Christ, and the more so as this miracle demonstrated his right 
 to it. Of Nazareth] His name of disrepute, by which he was most 
 generally known. Humble and bold, indeed, was the apostle, and 
 not ashamed to acknowledge him, of whom his judges would na- 
 turally ask, " Can any good tiling come out of Nazareth ?" and whom 
 they crucified. As a council, they had condemned to death, and 
 instigated the multitude to demand his crucifixion of Pilate. How 
 must their consciences have stung them upon this awful, because 
 true, charge ! Whom God raised from the dead] On every occasion 
 the apostles allude to this great fact the resurrection of Jesus, as 
 this confirmed his divine mission. Why did not the rulers rebut 
 this assertion of the apostle, by their story of the theft of his body, 
 if they believed this to have been the truth ? Doth this man stand 
 before you ivhole] The healed man is there, still cleaving to his friends, 
 and hastens in the morning to their trial. He confronts the council, 
 a standing and unanswerable argument in favor of the truth and 
 piety of the apostles. 
 
 11. This is the stone] This crucified and risen Saviour. The 
 apostle applies to Christ a prophetic passage from the Psalms of 
 David, which they, in their rejection and crucifixion of Christ, had 
 fulfilled, Psa. cxviii, 22 : " The stone which the builders refused is 
 become the head stone of the corner." This quotation our Lord 
 also applied to himself, when addressing the chief priests and scribes, 
 a short time before he was betrayed into their hands. Matt, xxi, 42. 
 They who esteemed themselves the defenders and supervisors of the 
 
80 NOTES ON THE ACTS. 
 
 12 Neither is there salvation in any other: for there is none 
 other name under heaven given among men, whereby we must 
 be saved. 
 
 13 Now, when they saw the boldness of Peter and John, and 
 
 church, and who, as builders, should have been acquainted with the 
 quality of the material most suitable for embellishing and sustaining 
 the great spiritual edifice, had overlooked and despised a stone, of 
 inestimable value, and capable of reflecting glory over the whole edi- 
 fice ; yet God, in his government and providence, has overruled this 
 very rejection in such a manner as to make the rejected stone the 
 chief corner-stone, filling the most conspicuous and important place. 
 This had been also foretold in Isa. xxviii, 16 :" Behold, I lay in Sion 
 a chief corner-stone, elect, and precious," which Peter quotes in his 
 epistle. 1 Peter ii, 6. Though the head men of the Jewish church 
 rejected Christ, yet, by his death, he became the corner-stone of the 
 spiritual temple; and to all that believe, rest as living stones upon 
 him, the corner-stone, he is indeed precious, as the apostle asserts. 
 
 12. Neither is there salvation in any other] In a beautiful manner the 
 apostle changes his discourse from the immediate theme to one still 
 more important, from the healing of the lame man to the salvation 
 of the soul. There is no bodily or spiritual healing in any other 
 name, power, or person. For tfiere is none other name] There is no 
 other means of salvation. As if he had said, the very virtue of the 
 Mosaic law depended upon its connection with the Messiah. All 
 who had been saved, had, through the shadows of good things to 
 come, seen, rejoiced, and trusted in, the Lamb of God slain from the 
 foundation of the world, in the divine plan of salvation through a 
 promised Messiah, and henceforth none could be saved but by faith 
 in him, as having accomplished his work, and as now sitting at the 
 right hand of power. Thus did our Lord in his teachings when 
 upon earth, from ordinary and common occurrences, take occasion 
 to announce and illustrate the most important truths as with the 
 woman of Samaria, from the lack of bread among his disciples, from 
 the lilies of the field so now from the healing of the cripple, the 
 apostle, moved by the Holy Ghost, finds occasion to preach repent- 
 ance and the remission of sins through faith in a crucified Saviour. 
 Reader, hast them felt this solemn truth, that there is none other 
 name under heaven whereby we must be saved ? or art thou trusting 
 in dead works, cold morality, or presuming upon mercy when thou 
 dost, in thy life and aifections, reject the only Saviour ? 
 
 13. Now whenthey saw the boldness of Peter and John] " The freedom 
 or boldness of speech." Their peculiar self-possession, as if they 
 
NOTES ON THE ACTS. 81 
 
 perceived that they were unlearned and ignorant men, they 
 marveled ; and they took knowledge of them, that they had 
 been with Jesus. 
 
 14 And beholding the man which was healed standing with 
 them, they could say nothing against it. 
 
 15 But when they had commanded them to go aside out of the 
 council, they conferred among themselves, 
 
 really believed, and had implicit confidence in what they stated, their 
 calm and solemn demeanor, so unusual in persons of ordinary ad- 
 vantages and unused to addressing public assemblies. The judges 
 were fairly awed by their prisoner. Perceived that tlicy were, unlearned 
 and ignorant men] " Having perceived " or " learned " that they were 
 unlettered men ; that is, they had not been educated in the rabbinical 
 schools, and had not learned the glosses and traditions upon the 
 Scriptures that the Jews considered the most valuable knowledge; 
 and also that they were private persons, for this is the sense of the word 
 translated ignorant were men who had been engaged in laborious 
 occupations, not scribes or lawyers, and, therefore, not accustomed to 
 speaking. Men are not always the best learned who have been edu- 
 cated in the schools some unlettered, private men, have been emi- 
 nently wise unto salvation, and preached with power sent down from 
 on high. 1 Cor. i, 26, 29. They marveled] Wondered were sur- 
 prized it was so unusual almost miraculous. And they took know- 
 ledge of them] It may have been by the similarity of their appearance 
 and address to Christ when he stood before the same tribunal. They 
 now manifested the spirit of Christ the same meekness and respect 
 for office, the same uncommon command over their passions, the same 
 bold, simple, clear discourse; for the apostles, like their Master, 
 spake ivith authority, and not as the scribes. The passage may mean, 
 that they recollected that they had been with Jesus, or obtained evi- 
 dence, by some means, that the accused had been the disciples of 
 him whom they had crucified before his death. 
 
 14. Standing with them] As it may be translated, " Standing on his 
 feet" no longer a cripple. Could say nothing against it] The fact was 
 too stubborn. They had known the man. Here he was before their 
 eyes, a healed man. No falsehood, as in the case of Christ's resur- 
 rection, could cover their base retreat from the evident truth now. 
 Still they were unwilling so depraved, so blind is the heart, loving 
 darkness rather than light, that they rejected the evidence of their 
 own senses. 
 
 15. When they had commanded them to go aside out of the council] Their 
 examination was ended, and they were dismissed from attendance, 
 that the council might consider their defense, learn the general opi- 
 
 ,4* 
 
82 NOTES ON THE ACTS. 
 
 16 Saying, What shall we do to these men V for that indeed 
 a notable miracle hath been done by them is manifest to all 
 them that dwell in Jerusalem, and we cannot deny if. 
 
 17 But that it spread no further among the people, let us 
 straitly threaten them, that they speak henceforth to no man in 
 this name. 
 
 18 And they called them, and commanded them not to speak 
 at all, nor teach in the name of Jesus. 
 
 19 But Peter and John answered and said unto them, Whe- 
 ther it be right in the sight of God to hearken unto you more 
 than unto God, judge ye. 
 
 riion, and act in concert. This was customary, and no insult to the 
 apostles. 
 
 16. A notable miracle] An astonishing miracle, the fame of which is 
 far spread, and which cannot be denied. 
 
 17. But fJiat it spread no further among the people] That the knowledge 
 of it be no more widely circulated, and thus bring credit to the apos- 
 tles 5 and induce the multitude, more than one thousand of whom, 
 through the influence of this miracle, had already been converted, to 
 believe in the crucified Jesus. Straitly threaten them] Original, Threat- 
 en them with a threat with severe punishment. In this name] In the 
 name of Jesus of Nazareth. This was the greatest cause of vexation 
 and fear to the council. This Jesus they had condemned, and he 
 could now only be esteemed a prophet at their expense. If Jesus 
 was the Messiah, they had been his bitter persecutors and murderers. 
 They could not answer the apostle's argument, and they were too far 
 blinded by pride and sin to follow their convictions of truth. They 
 dared not inflict punishment upon men whose greatest crime had been 
 an act of benevolence ; it only remained for them to command their 
 silence for the future, and destroy, as far as possible, the impression 
 already made upon the public mind. How impossible to shut up the 
 influence of the gospel of Christ ! Dungeon bolts and bars have been 
 in vain called into requisition for this purpose. When the all-power- 
 ful Saviour open? the door for the spread of his word, what human 
 power can close it ! 
 
 18. And they called them, &c.] This was the sentence : The apostles 
 were not to preach Jesus and his resurrection any more not to use 
 his name in working miracles, or make any reference to his Messiah- 
 ship. 
 
 19. Whether it be right in the sight of God, &c.] There is something 
 peculiarly commanding and admirable in this response of the apostles. 
 There is no wavering or hesitation, no consultation among them- 
 selves, no trembling fear of the threat, and, at the same time, no lacl> 
 
NOTES ON THE ACTS. 83 
 
 20 For we cannot but speak the things which we have seen 
 and heard. 
 
 21 So, when they had further threatened them, they let them 
 go, finding nothing how they might punish them, because of the 
 people : for all men glorified God for that which was done. 
 
 of respect in their address. Trusting in the justice of their cause, 
 convinced that they had the consciences of their judges upon their side, 
 whatever might be their decision, they calmly, and with the utmost 
 dignity, proposed the question, giving their accusers the choice of 
 either horn of a painful dilemma, to resist the evident will of God, 
 or* still to permit them to teach. If their doctrine had not been of 
 God, signs and wonders like these would not have followed. Judge 
 ye] Decide this question, say the apostles, whether it be right in the 
 sight of God ? He appeals to a higher tribunal carries the case up 
 to that throne where all the wrong decisions of earthly judicatures 
 will be reversed to hearken unto you more than unto God. 
 
 20. We cannot but speak, &c.] That is, consistently with our duty to 
 God, ' : We cannot bring ourselves to do it." Their evidence of Christ's 
 Messiahship was undoubted. They had seen his miracles they heard 
 the voice from heaven. They could not disbelieve, if they Avould, 
 their own senses. Their Master, also, had sent them forth for this 
 express purpose to disciple all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost. " A necessity 
 was laid upon them," as in the case of St. Paul, 1 Cor. ix, 16 ; and a 
 ico was upon them if they preached not the gospel. 
 
 21. Further threatened them} This noble appeal produced but little 
 effect upon these iniquitous judges, further than to show the weakness 
 and wickedness of their course ; and, as any rational answer was out 
 of the question, they resort to the final argument of tyrants and per-' 
 secutors add other threats to the preceding. Finding nothing Jww 
 they might punish them] How gladly would they have discovered the 
 slightest cause for administering a severe penalty ! But what had 
 they done ? Healed a cripple. Could they be punished for this ? 
 Because of the people] The people were convinced. They had not the 
 pride of office or character to hinder the operation of convicting grace, 
 that now veiled the eyes of the council. They saw the hand of God 
 was with the apostles, and they would have resisted any attempt to 
 punish them, on the part of the rulers, for such a glorious act. All 
 men] The great mass those who had come to the knowledge of the 
 transaction. Glorified God for that which was done] For it had not 
 been done in the apostles' name. It was a divine work, and they 
 praised the almighty grace that had accomplished such a notable cure 
 
84 NOTES ON THE ACTS. 
 
 22 For the man was above forty years old on whom this 
 miracle of healing was showed. 
 
 23 And being let go, they went to their own company, and 
 reported all that the chief priests and elders had said unto 
 them. 
 
 24 And when they heard that, they lifted up their voice to 
 God with one accord, and said, Lord, thou art God, which hast 
 made heaven, and earth, and the sea, and all that in them is ; 
 
 25 Who, by the mouth of thy servant David, Ijast said, 
 Why did the heathen rage, and the people imagine vain 
 things ? 
 
 by man. It was an evidence that God was with them, and they 
 rejoiced in this. 
 
 22. Above forty years old} Thus confirming the miracle, and making 
 it the more remarkable. During all this period he had been a help- 
 less, well-known object of pity and charity, and there was no cure for 
 him save by the means of a miracle. 
 
 23. Went to their own company} The company of Christians, who 
 had formed an association together, meeting daily for prayer and 
 spiritual improvement. Acts ii, 44, 45. Undoubtedly they continued 
 in earnest supplication during the arrest of the apostles, and they 
 were probably thus engaged when Peter and John returned. Report- 
 ed] Related. 
 
 24. Lifted up their voice to God with one accord] Prayed unitedly, all 
 joining with their hearts in the prayer vocally offered, by one of their 
 number. Bishop Jcbb remarks upon this prayer, " That this noble 
 supplicatory hymn, poured forth at once by the whole Christian peo- 
 ple, under the immediate influence of the Holy Spirit, is worthy of 
 that inspiration from whence it flows." Lord, thou art God, &Q.] A 
 sublime periphrasis for the Lord of the universe. Thou art the univer- 
 sal sovereign, having unlimited power. Against thee, all the efforts 
 of wicked men are as nothing. Thy will must be done. Thy pur- 
 poses cannot be broken. Thou, who art the Creator of all things, 
 canst control all things. How soothing this thought to the hearts of 
 the despised and persecuted disciples ! 
 
 25. Who, by the mouth of thy servant David, hast said] Here is a 
 divine attestation of the inspiration of the Psalms of David, and an 
 inspired comment upon the second Psalm, a portion of which is 
 quoted, and which is peculiarly fulfilled, as a prophecy, in this junc- 
 tion of the church, it foretelling the ineffectual attempts of powerful 
 enemies against Christ and his church, and their utter confusion. 
 Heathen] Nations not Jews. Ptcnle] Nearly similar in meaning a 
 parallelism Ra$e] Violently <] .pose. Imagine vain Iking*] Hope for 
 
NOTES ON THE ACTS. 85 
 
 26 The* kings of the earth stood up, and the rulers were ga- 
 thered together against the Lord, and against his Christ. 
 
 27 For of a truth against thy holy child Jesus', whom thou hast 
 anointed, both Herod, and Pontius Pilate, with the Gentiles, 
 and the people of Israel, were gathered together, 
 
 28 For to do whatsoever thy hand and thy counsel determined 
 before to be done. 
 
 what is impossible to destroy Christ to accomplish their purpose 
 against the will of God. 
 
 26. Kings of the earth} This and the term ruler have nearly the 
 same signification the powerful ; those in high places. Thus it had 
 been in the death of Christ ; the highest in the nation had appeared 
 against him. Soon,' kings literally would become their persecutors. 
 Stood up] " Stood side by side for mutual help " banded themselves 
 together. Gathered together] Consulted together. Against the Lord, and 
 against his Christ] It is. rendered in the Psalm, "and against his 
 Anointed" which is the proper translation ; the term signifying the 
 office of our Saviour, for which he was set apart as the Lord's anoint- 
 ed, commissioned and anointed with the holy unction to be a prophet, 
 priest, and king. Thus the enemies of Christ were the enemies of 
 God. 
 
 27. Now the disciples, having repeated the prophecv, remark in 
 praise to God, upon its fulfillment, For of a truth] Truly. Thy holtj 
 child Jesus] The word son. or servant, would perhaps better express 
 the original thy holy son or servant Jesus. Whom thou hast anointed] 
 The terms Messiah and Christ both mean anointed. In speaking of 
 our Saviour as the Anointed, they declared him to be the Messiah 
 whom God had appointed to this office, as kings and priests were in- 
 stalled in their offices, by being anointed with consecrated oil. Both 
 Herod] Herod Antipas, son of Herod the Great, who was tetrarch 
 of Galilee ; and being in Jerusalem at the time of our Lord's trial, 
 Pilate, to relieve himself, perhaps, from responsibility, sent Christ to 
 him to be examined. Pontius Pilate] The Roman governor, (see 
 Luke xxiii, 1-12.) without whose assent the execution could not have 
 taken place. Gentiles, and the people of Israel] The Eoman soldiers 
 and the Jewish multitude gathered together to accomplish and witness 
 the crucifixion. 
 
 28. Mr. Wesley thus paraphrases this verse : " But they could do 
 no more than thou wast pleased to permit according to thy determi- 
 nate counsel, to save mankind by the sufferings of thy Son. And 
 what was needful for this end, thou didst before determine to permit 
 to be done.'' The twenty-eighth verse may be read as a parenthesis 
 
86 NOTES ON THE ACTS. 
 
 29 And now, Lord, behold their threatenings : and grant unto 
 thy servants, that with all boldness they may speak thy word, 
 
 30 By stretching forth thy hand to heal ; and that signs and 
 wonders may be done by the name of thy holy child Jesus. 
 
 31 And when they had prayed, the place was shaken where 
 they were assembled together ; and they were all filled with the 
 Holy Ghost, and they spake the word of God with boldness. 
 
 in the twenty-seventh, thus : " Whom thou hast anointed, (for to do 
 Avhatsoever thy hand, &c..) both Herod," <&c. The term hand is sy- 
 nonymous with power. Counsel means will, design. The idea is, that 
 God had not been in the least moved from his plan by the rage and 
 vain attempts of the combined forces of earth. He had permitted 
 them to exhibit their malice to their OAvn destruction, as far as was 
 necessary to accomplish his own great design of mercy, and the 
 remainder of that wrath he had restrained. 
 
 29. This verse is paraphrased by Bishop Jebb thus : " And as thy 
 wise counsel predetermined that, through the confederacy of Jews 
 and Gentiles, of kings and rulers, Christ should suffer; so let the 
 same wise counsel be now made conspicuous in the undaunted preach- 
 ing of Christ crucified." Behold their threatenings] Take cognizance 
 of. They rage against thy counsel and design : they would prohibit 
 what thou hast commanded. Their enemies were the enemies of the 
 Most High. And grant] Bestow give. Thativith all boldness] Fear- 
 lessly faithfully publicly. Speak thy word] Preach, as thou hast 
 appointed, thine own truth. 
 
 30. By stretching forth thine hand to heal} " While thou art stretching 
 forth thy hand, that is, exerting thy power, to heal ;" or, " Show that 
 the word we preach is thy ivord, by healing the sick, and confirming it 
 with miracles wrought in the name of Jesus." By the name of thy 
 holy child Jesus] Thus giving divine and public attestation that lie is 
 the Messiah the anointed of God. 
 
 31. And when they had prayed] The prayer was heard, and, upon its 
 close, Almighty God, in a most solemn and glorious manner, signi- 
 fied his acceptance of it. It was a peculiar time. The church was 
 young and comparatively small, and persecutors wei*e many and pow- 
 erful. The first persecution had ti-anspired ; they were now seeking 
 for grace to meet the expected conflict, and threw themselves upon 
 the arm of God. To confirm their faith, and prepare them boldly to 
 preach, He exhibits his mighty power and presence in their midst. 
 The place was shaken where, they icerc assembled] By a divine power. 
 This earthquake, or trembling of the place where they were, was the 
 external evidence that God was there, serving to arrest their attention 
 
NOTES ON THE ACTS. 87 
 
 32 And the multitude of them that believed were of one heart, 
 and of one soul : neither said any of them that aught of the 
 things which he possessed was his own ; but they had all things 
 
 and confirm their faith. And they were fitted with the Holy Ghost] What 
 a glorious result again of united, faithful prayer ! They had once 
 before received this baptism, but this did not render a fresh outpour- 
 ing unnecessary. " Though these disciples had received the Holy 
 Ghost on the day of Pentecost, yet they were capable of larger com- 
 munications. Indeed, one communication of this Spirit always makes 
 way and disposes for another. Neither apostle nor private Christian 
 can subsist in the divine life without frequent influences from on high. 
 Had these disciples depended on their Pentecostal grace, they might 
 have sunk now under the terror and menaces of their combined and 
 powerful foes. God gives grace for the time being, but no stock for 
 futurity, because he will keep all his followers continually dependent on 
 him." CLARKE. And they spake the word with boldness] Why should 
 they not, with the Spirit of the Most High upon them ? All fear had 
 fled they had received a solemn evidence of the approval of God. 
 Confidently now they preach the Messiah. It is the baptism of the 
 Holy Ghost that we want, to give us a power and boldness in preach- 
 ing and laboring for souls. 
 
 32. The multitude] Five thousand. Verse 4. Were of one heart and 
 of one soul] So firmly were they bound together in affection. u This 
 is a picture of what every Christian church ought to be, and what 
 every Christian church will probably be, when the fullness of the 
 Spirit shall be poured out in the last days, and the consummation of 
 all things arrive. Here we meet with no factions or divisions on the 
 part of the people no jealousy no party spirit. No desire of dis- 
 tinction disturbed the pure harmony of the primitive church. The 
 apostles, as the spiritual fathers of God's household, without opposi- 
 tion, superintended all things, and directed the disposal of the exten- 
 sive and benevolent contributions of the faithful. The first law of 
 their divine Master was fulfilled. Mutual and holy love was the sa- 
 cred bond of their union the ruling principle of their life and ac- 
 tions." TOWNSEND. Neither said any of them that aught of the things 
 irjt/rh he possessed was his own] Did not call them his own. That is, 
 such was their love, that those who had property held it ready to be 
 bestowed as the wants of poorer brethren required. TheuJiad all 
 things in common] "Not by possession, but as to use." (See Acts ii, 
 44.) They held their substance to be common property, so far as the 
 necessities of others required. Not making a common stock, or fund, 
 
88 NOTES ON THE ACTS. 
 
 33 And with great power gave the apostles witness of the 
 resurrection of the Lord Jesus: and great grace was upon 
 them all. 
 
 34 Neither was there any among them that lacked: for as 
 many as were possessors of lands or houses sold them, and 
 brought the prices of the things that were sold, 
 
 of all their property, but were always ready to distribute to the wants 
 of suffering brethren ; considering, in their love for Christians, that 
 all their property belonged to tbeir brethren, just as far as the 
 necessities of any made it meet that they should share with 
 them. 
 
 33. And ivith great power gave the apostles witness of the resurrection] 
 The resurrection was their great theme the subject of their continued 
 discourse ; because this important fact, in connection with the pro- 
 phecies, decided the question of Christ's Messiahship. And this the 
 apostles testified, having seen him and conversed with him after his 
 crucifixion, with extraordinary force. They preached it in the de- 
 monstration of the Spirit, for the power of the Holy Ghost was upon 
 them. The term power may here refer to miraculous energ}-. and sig- 
 nify that, by astonishing miracles, performed in the name of Christ, 
 the apostles gave evidence of his resurrection. This is the opinion 
 of Dr. Bloomfield and Dr. Clarke. And great grace icas upon them all} 
 The word in the original translated grace, is the same translatcd^/afor 
 in Acts ii, 47, where it is said that the disciples found favor with all 
 the people ; and some commentators have made the same application 
 of the term here, esteeming the idea of the clause to be, that the com- 
 pany of Christians enjoyed, to a large degree, the favorable regards 
 of the people generally ; but this hardly seems to do justice to the 
 narration. It seems rather to refer to the especial favor and blessing 
 of God which they enjoyed a great outpouring of the Holy Spirit. 
 A large measure of heavenly grace rested upon them all. 
 
 34. Neither ivas there any among them that Jacked] That is, there was 
 no one of their number in suffering want. Not that there were none 
 poor, but, such was the generosity of the rich, that the wants of all 
 were supplied. Thus ought the church always to provide for her poor. 
 For as fnany as were possessors of houses or lands sold them, &c.] Dr. 
 Bloomfield remarks that this should not read as many as had, but such 
 as had ; meaning, that some of those who had houses and lands sold 
 them, in order to obtain means to supply the necessities of poor 
 brethren. And brought the prices, &c.J Showing that it was voluntary 
 on their part, not absolutely required by the apostles, but a most 
 cheerful and freely offered charity. 
 
NOTES ON THE ACTS. 89 
 
 35 And laid them down at the apostles' feet : and distribution 
 was made unto every man according as he had need. * 
 
 36 And Joses, who by the apostles was surnamed Barnabas, 
 (which is, being interpreted, The son of consolation,) a Levite, 
 and of the country of Cyprus, 
 
 35. And laid them down at the apostles' feet] The money they obtained 
 for the property sold they laid at the feet of the apostles, or committed 
 to their care for distribution ; the terms expressing their respect and 
 reverence for them. And distribution was made unto every man accord- 
 ing as he had need] The apostles were the almoners or distributers of 
 the general fund collected to relieve the necessities of the distressed. 
 It appears evident, from this verse, that there was no common stock 
 made of all the property of the disciples, from which each one, with 
 equal right, should draw his proper allowance, but that it was a tem- 
 porary and necessaiy subscription, to meet the immediate wants of 
 the suffering. "The fund was intended solely for the poor, and each 
 one gave to it according to his ability and free will. 
 
 36. And Joses, &c.] This individual is especially mentioned because 
 he was a foreigner and especially liberal, and also because afterward 
 mentioned as a successful preacher of the gospel. Acts xi, 24, 30. 
 He gave his property himself his all, to Christ and the church. 
 Barnabas] The original Syriac term means, a son of prophecy, a preach- 
 er, a teacher ; and the Greek renders it a son of exhortation or consola- 
 tion^ referring to* his gifts as a minister of the gosp"el his aptness to 
 teach, as well as his power to move and console. This name the 
 apostles gave him. This practice of giving names expressive of 
 character was common. Simon was called Peter and Cephas, or a 
 stone ; John and James, Boanerges, or sons of thunder. John i, 44 ; 
 Mark iii, 17. A Lecite} Belonging to the tribe of Levi. This tribe 
 was chosen to attend to the duties of the tabernacle and temple. 
 Aaron and his immediate descendants were the priests, and filled the 
 higher offices ; while the rest of the tribe, called Levites, discharged 
 the humbler duties. As a tribe they had no inheritance, but were 
 supported at public expense, in cities set apart for their use, and by 
 tithes ; but as private individuals, they were allowed to hold property. 
 And of the country of Cyprus} Cyprus is an island in the Mediterra- 
 nean Sea, not far distant from the Jewish coast. The island was the 
 residence of many Jews. Here, probably, was the property of Bar- 
 nabas. Dr. Clarke observes : " As it is likely that he was one of those 
 strangers that came up to Jerusalem to the late feast, and was there 
 converted, he might have sold his land in the island to some of his 
 own countrymen who were at Jerusalem at this time ; and so, being 
 
90 NOTES ON THE ACTS. 
 
 37 Having land, sold t7, and brought the money, and laid it 
 at the apostles' feet. 
 
 called to the work of the ministry, continued to associate with the 
 apostles, traveling everywhere, and preaching the gospel of the king- 
 dom of God. He was the constant companion of St. Paul till the 
 separation took place on account of John Mark, mentioned Acts xv, 
 36-39." From the chapter we learn 
 
 I. That sincere piety will accomplish much even without the gift 
 of education, &c. 
 
 II. That Christians should betake themselves to united prayer in 
 every peculiar exigency. 
 
 III. We see the powerful effect of such supplication. 
 
 1. The Holy Ghost descended and filled their hearts. 
 
 2. Enabled them to offer Christ to the unconverted with boldness. 
 
 3. Secured numerous conversions. 
 
 4. Bound them all together in a bond of strong mutual love. 
 
 5. Destroyed their habitual love for this world's goods. 
 
 6. Relieved the wants of all the suffering. 
 
 7. Secured an abundant and continued shower of heavenly grace 
 upon them. 
 
 CHAPTER V. 
 
 I. After that Ananias and Sapphira his wife, for their hypocrisy, at Peter's re- 
 buke, had fallen down dead, 12, and the apostles had wrought many miracles, 
 14, and many were added to the church, 17, the apostles are again imprisoned, 
 19, but delivered by an angel, and bidden to preach the gospel boldly. 21. They 
 teach openly in the temple, 29, and before the council, 33, who determine to 
 kill them, but are deterred from this course by the advice of Gamaliel, a noted 
 teacher among them. 40. They therefore beat the apostles and let them go, 
 glorifying God that they are accounted worthy of suffering for Christ's sake. 
 
 BUT a certain man named Ananias, with Sapphira his wife, 
 sold a possession, 
 
 THE preceding chapter closed with a noted example of sincere 
 benevolence; to obtain the credit of an act so liberal and disinte- 
 rested, without making the necessary sacrifice, an unworthy couple 
 are tempted to the commission of a most heinous sin, and subjected 
 themselves to a sudden and awful visitation. 
 
 1. A certain man named Ananias, with Sapphira his wife] This is all we 
 know of them their names and their sin. It appears that they were 
 both alike depraved, and united together in planning and carrying out 
 this deception. Mr. Wesley thinks they were not believers ; " for all 
 that believed ' were of one heart and of one soul.' Probably not bap- 
 
NOTES ON THE ACTS. 91 
 
 .- 
 
 2 And kept back part of the price, (his wife also being privy 
 to tV,) and brought a certain part, and laid it at the apostles' 
 feet 
 
 3 But Peter said, Ananias, why hath Satan filled thy heart to 
 
 tized ; but intending now to offer himself for baptism." Sdd a pos- 
 session] Which, from the third verse, we learn to have been land. 
 This they did of their own accord. There was no requirement 
 made ; they were playing the hypocrite. They desired to acquire a 
 reputation for exalted benevolence ; and they might also have ex- 
 pected that, as they insisted upon the fact that they had given up all 
 their possessions, they would now be maintained at public expense, 
 from the general fund, while they could retain the rest of their pro- 
 perty for private purposes. 
 
 2. And kept back part of the price] " Appropriated part to his own 
 use." Pretending to give the whole, he made this reservation. This 
 was his sin. He might have retained all, or the portion that he did, 
 without incurring guilt ; but others were making great sacrifices, and 
 he coveted the praise of men rather than the approval of God. He 
 formally oifered the proceeds of all his property to the apostles, 
 while he still held upon a part. He not only reclaimed or stole what 
 he had consecrated to God, but he lied in the very act of the conse- 
 cration. He offered to God what he still considered as his own. In 
 our consecrations to the Lord let us never permit our lips to belie 
 our hearts ! Privy to it] Being in the secret, plotting with him. A 
 certain part] The agreed portion. He may have called it all he had. 
 Laid it at the apostles' feet] Thus professedly devoted all to God. 
 
 3. But Peter said] Peter must have been suddenly inspired by the 
 Holy Ghost, as he could not otherwise have known the secret pur- 
 pose of Ananias. How vain to attempt to deceive God ! Man may 
 be imposed upon j but the eye of Omniscience is never closed. Why 
 hath Satan filled thy heai~t] The Scriptures attribute sudden and 
 powerful temptations to the agency of Satan or the devil. Thus, in 
 the case of Judas, recorded in Luke xxii, 3, and John xiii, 17, it is 
 said that Satan entered into him. If there were no devil, as some at 
 the present day teach, how strange that, under the miraculous 
 agency of the Holy Spirit, Peter should assert his personality and 
 present act of temptation ! The term, filled thy heart, may be trans- 
 lated, instigated, excited, impelled; implying, also, a yielding to the 
 temptation. It expresses a state of the mind entirely under the 
 control of the evil one, which has submitted to his temptations, and 
 become an instrument to carry out his evil suggestions. The 
 temptation of the devil does by no means excuse a man for the 
 
92 NOTES ON THE ACTS. 
 
 lie to the Holy Ghost, and to keep back part of the price of the 
 land? 
 
 4 While it remained, was it not thine own ? and after it was 
 sold, was it not in thine own power ? why hast thou conceived 
 this thing in thy heart ? thou hast not lied unto men, but unto 
 God. 
 
 commission of a sin to which he is tempted, because the tempter is 
 powerless except in a willing mind. He can only Center into and fill 
 the heart of that man who keeps the door of his mind wide open to 
 receive evil suggestions and thoughts. The sin consists in yielding 
 to temptation, not in being tempted. We are told in James iv, 7, 
 that if we resist the devil, he will flee from us. In John viii, 44, he 
 is styled the father of lies, and in this case he shows himself worthy 
 of the appellation. To lie to the Holy Ghost] To deceive, or impose 
 upon the Holy Ghost. The apostles acted under the direction and 
 inspiration of the Holy Ghost ; and, in attempting to deceive them, 
 Ananias at the same time sought to impose upon the divine Spirit. 
 " It was a distrust of his power, an endeavor to discover if the secret 
 things of the heart were manifest to Him." Doddridge calls it an 
 affront directly leveled at the Holy Ghost himself in the midst of 
 his astonishing train of extraordinary operations. To keep back] To 
 retain withhold. Dr. Clarke observes that the Greek word is used 
 to signify purloining public money. The property was no longer theirs ; 
 they professedly gave it up to the public fund ; and they as really 
 purloined it as if they had stolen what was already there. 
 
 4. While it remained] " Remained unsold," unappropriated to cha- 
 ritable purposes. Was it not thine own ?] Equal to a positive affirma- 
 tion. It then belonged to thee. It might innocently have been 
 retained; the gift to God was altogether voluntary on thy part. 
 And after it was sold, was it not in thine own poiver?] "At thy dis- 
 posal." The proceeds, the money, was in his hand, still to be re- 
 tained in whole, or in part, if he pleased, and without sin. The 
 apostle mentions this to show how aggravated his crime was. He 
 was driven to it by no express command ; it was an unmitigated, 
 barefaced sin, voluntarily commenced and carried through to its 
 completion. Why Jiast thou conceived this thing in thy heart ?] Why 
 hast thou deliberated upon it, planned, and detei'mined? Why hast thou 
 fairly yielded thy heart to Satan, and entered into his devices, de- 
 termining to carry them out ? Thou hast not lied unto men, but unto 
 God] In the verse preceding this, Peter assures Ananias that he has 
 lied against the Holy Ghost ; in this verse, his offense is represented 
 as being against God. This is a very clear proof that the Holy 
 
NOTES ON THE ACTS. 93 
 
 5 And Ananias, hearing these words, fell down, and gave up 
 the ghost. And great fear caine on all them that heard these 
 things. 
 
 Ghost is God. (Compare John iii, 6; 1 John v, 4; Matt, ix, 38; with 
 Acts xiii, 4 : 2 Tim. iii, 1 6 ; with 2 Peter i, 21; John vi, 45 ; 1 Cor. ii, 13 ; 
 llev. ii, 23.) It was peculiarly a lie unto God the Spirit, because he 
 now filled and inspired the apostles. His presence the Saviour had 
 promised when he ascended, and in the fulfillment of this he had 
 come in power on the day of Pentecost, and remained with them. 
 It was the influence of the Spirit that had induced this benevolence 
 in the hearts of the sincere Christians, who made a disposal of their 
 property upon the church ; and upon the Spirit thus operating, Ana- 
 nias had imposed. It is the office of the Holy Spirit to discover the 
 thoughts of the heart, (1 Cor. ii, 10.) and this is the peculiar work of 
 the divine Being. 1 Chron. xxviii, 9. They sinned against tin's 
 searcliing power of the Holy Ghost, who must be God, as God alone 
 can search the heart. Jer. xvii, 10. 
 
 5. Hearing these words] Unable to answer, conscious of guilt, ex- 
 posed to all, the secret purposes of his heart disclosed. Fell down] 
 " Falling down," struck by the divine hand. Gave up the ghost] Ex- 
 pired, died, under a direct visitation of divine Providence. ' ; This 
 severity was not only righteous, considering that complication of 
 vain-glory and covetousness, of fraud and impiety, which the action 
 contained ; but, on the whole, was wise and gracious, both as it served 
 to vindicate the honor of the blessed Spirit, so notoriously affronted 
 by this attempt to impose on those who had been so lately and emi- 
 nently anointed by his extraordinary effusion; and, further, as it 
 tended most effectually to deter any dishonest persons from joining 
 the Christians merely for the sake of obtaining a charitable support 
 from the poor fund, to which, by a fraud like this, many might, on 
 easy terms, have purchased a pretence, who would also, no doubt, 
 have proved a great scandal to a profession taken up on such in- 
 famous motives. This, likewise, was a very convincing attestation 
 of the apostles' most upright conduct in the management of the sums 
 with which they were intrusted, and, in general, of their divine mis- 
 sion : for none can imagine that Peter would have had the assurance 
 to pronounce, much less the power to execute, such a sentence as 
 this, had he been guilty of fraud, or belied the Holy Ghost in his 
 pretensions to be under miraculous influence and direction." DOD- 
 DRIDGE. And great fear came on all them that heard these things] A 
 sudden death is always an event of a solemn nature, impressing all 
 acquainted with the circumstances ; but such a death as this, result- 
 
94 NOTES ON THE ACTS. 
 
 6 And the young men arose, wound him up, and carried him 
 out, and buried him. 
 
 7 And it was about the space of three hours after, when his 
 wife, not knowing what was done, came in. 
 
 8 And Peter answered unto her, Tell me whether ye sold the 
 land for so much ? And she said, Yea, for so much. 
 
 ing from a peculiar and heinous sin, by an immediate stroke of God, 
 would naturally excite awe and terror. 
 
 6. And the young men arose, &c.] The dead were buried as soon as 
 possible after their demise, among the Jews, owing to the rapidity 
 with which, in that country, corruption takes place. The dead are 
 always buried on the same day, unless the death occurs near night, 
 and then the burial transpires early the succeeding day. But this was 
 a peculiar case ; the circumstances required a speedy burial ; there 
 was no question of his death ; his corpse could not but have been 
 offensive; and the same judgment awaited his wife for her equal par- 
 ticipation in his guilt. These young men were the younger part of 
 the men present. Bloomfield remarks, that it was customary for the 
 younger men of the Christian church to perform, perhaps in rotation, 
 the more laborious offices in the congregation, which were at so 
 early a period not appropriated to particular persons, and, conse- 
 quently, the persons performing those offices were not likely to have 
 any distinctive name of office. Coffins are not used in" the East, the 
 corpse being wrapped in a winding sheet, and spices wound up with 
 the body, and thus laid away in the tomb. In an emergency, like 
 the present, the ordinary mantle worn by the person would serve for 
 a winding sheet if no other were near. 
 
 7. And it was about the space of three hours after] Probably at the 
 next hour of public prayer. His ivife, not knowing whit teas done] It 
 may seem surprising, at first, that no one informed his wife of the 
 event, or that it did not in some way come to her knowledge. It 
 may be that Peter, divinely inspired, knew of the equal guilt of the 
 wife, and commanded that she should not be informed of the awful 
 occurrence. And, besides, the terror excited by the event, and the 
 natural suspicion of his wife, woiild render them unwilling to see 
 her, while the burial would require a considerable portion of that 
 time. " It is not the manner," says Mr. Ripley, " of Luke to enter 
 into details of subordinate circumstances. He faithfully relates the 
 principal and important facts those which it was proper to keep on 
 record." 
 
 8. And Peter answered unto her] " Addressed her." Whether ye sold 
 the land for so much ?] For such a sum probably mentioning the 
 
NOTES ON THE ACTS. 95 
 
 9 Then 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 husband are at the door, and shall 
 carry thee out. 
 
 10 Then fell she down straightway at his feet, and yielded up 
 the ghost. And the young men canie in, and found her dead, 
 and carrying her forth, buried her by her husband. 
 
 11 And great fear came upon all the church, and upon as 
 many as heard these things. 
 
 amount stated by her husband. She answers in the affirmative, thus 
 signifying her acquaintance with the deceit, and her equal guilt. 
 
 9. Agreed together] United, conspired. To tempt the Spirit of the 
 Lord] To try whether the Spirit of God would detect their deceit 
 and hypocrisy. Not that they hoped to deceive the divine Spirit, or 
 to discover whether the apostles were under his guidance ; but such 
 was their blindness and perversity, their vain-glory and selfishness, 
 that they risk this discovery, run the hazard, as if it were possible, 
 in some way, to escape the searching eye of God ; or as if, by some 
 means, they might avoid the consequences. Sin blinds a man, and 
 makes him reckless, presumptuous, and forgetful of its fearful 
 penalty. Little do the ungodly ones of earth, who are now sinning 
 with a high hand and outstretched arm, neglecting the commands of 
 God, trampling upon his law, rejecting Christ, reflect upon the awful 
 truth, that " the wages of sin is death." They are tempting God, 
 presuming upon his mercy, venturing, because he forbears, to sin, 
 and vainly hoping to escape. Behold the feet of them] The persons ; 
 the Hebrews often expressing a man by some member of his body. 
 .Are at the door] Near at hand : perhaps just returned from without 
 rhe walls of the city, wliere the dead were buried. Shall carry thee 
 out] Shall bury thee. 
 
 10. Then fell sJie donvn straightway at his feet, &c.] By the same 
 divine judgment she followed her husband. It was not the threat 
 of Peter, (as what he said Avas but a prediction of what would 
 happen,) nor in answer to a prayer of his, nor shame, nor remorse, 
 that caused their death : it was a direct interposition of God. What 
 Peter said was under the direction of the Spirit, and their death was 
 
 .immediate. 
 
 11. And great fear came upon all] A repetition of what is said in 
 the fifth verse, the horror of the former occurrence being enhanced 
 by the death of Sapphira. The intended effect of the judgment was 
 thus accomplished upon both the church and the people generally 
 a reverential awe and wholesome fear of God, inducing careful self- 
 examination, and sincerity of purpose on the part of the church, and 
 
96 NOTES ON THE ACTS. 
 
 12 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. 
 
 13 And of the rest durst no man join himself to them : but the 
 people magnified them. 
 
 saving her from the ingress of impostors, hypocrites, and fraudulent 
 persons, who, for sordid motives, on account of the liberality of rich 
 Christians, would have sought to unite with them, and Avho would 
 have hindered her usefulness, and distracted her counsels. A marked 
 exhibition of the thorough, heart-searching purity of the requirements 
 of the gospel of Christ was also given. It may be worthy of notice, 
 that not long after the establishment of the Mosaic dispensation two 
 persons, Nadab and Abihu, sons of Aaron, were struck dead for pre- 
 suming to perform duties not assigned to them trifling with the 
 commands and presence of God. Lev. x, 1-5. Mr. Kipley makes 
 the following profitable remarks upon tins awful occurrence : 
 " How eminently did the events just related show ' that lying lips 
 are an abomination to the Lord!' Prov. xii, 22. How useless is 
 deception, particularly in reference to religious matters ! Iniquity 
 cannot be concealed from God; and if the honor of his cause so 
 require, he can at any moment expose and punish insincerity. For 
 secresy in sin is no defense from the eye or the hand of God. His 
 ' eyes are in every place, beholding the evil and the good.' Prov. 
 xv, 3; compare Psalm cxxxix, 11, 12. Union in sin gives no se- 
 curity to the transgressor : ' Though hand join in hand, the wicked 
 shall not be unpunished.' Prov. xi, 21." 
 
 12. And by the hands of the apostles] That is, by the apostles. Dr. 
 Clarke thinks this clause of the twelfth verse should immediately 
 precede the fifteenth, it having been, as he supposes, transposed. ( See 
 verse 15.) And they were all with one accord in Solomon's porch] The 
 apostles and the company of believers are here referred to. They 
 had become so large that no private dwelling could contain them ; 
 they therefore resort to a convenient part of the temple that portion 
 called Solomon's porch. (See note on Acts iii, 11.) 
 
 13. And of the rest] The rest of the worshipers in the temple who 
 were not believers or Christians. Some suppose it to refer to the 
 rich the scribes and Pharisees, who kept aloof, while the common 
 people received them gladly. No man joined himself to them] They 
 did not venture, as the context shows, to come near, to approach 
 them, for interference or otherwise, through the awe produced by the 
 late occurrence. Or perhaps it may mean, did not dare join them- 
 selves in false pretences, like Ananias and Sapphira. The people 
 
NOTES ON THE ACTS. 97 
 
 14 And believers were the more added to the Lord, multitudes 
 both of men and women ;) 
 
 15 Insomuch that they brought forth the sick into the streets, 
 
 magnified them] The people at large, as distinguished from the rulers 
 and chief men, held them in great reverence. 
 
 14. Believers were the more added to the Lord] Called believers he- 
 cause they credited and relied upon the testimony of the apostles, and 
 trusted in the Messiah, the crucified Jesus, for salvation. They were 
 added, not merely by profession, to the church, the company of Chris- 
 tians, hut, by living faith, to the Lord. They became a portion of his 
 mystical body one icith him united as the branch is to the vine. 
 Disciplining the church when it is really needed will always have a 
 good effect upon the success of the church the cutting off of these im- 
 pure persons secured the accession of multitudes of soundly converted 
 persons. There is no real contradiction between the preceding verse 
 and this. In one it is said : " Of the rest durst no man join himself to 
 them ;" in the fourteenth : " And believers were the more added to 
 the Lord." The first, as before stated, may refer to the rulers, who 
 kept aloof while the people generally believed ; or it may read, as is 
 probably the true meaning, None dared to interfere with them, to im- 
 pose upon them, or to unite with them through selfish and unworthy 
 motives ; while multitudes, thoroughly convicted of sin and converted 
 to Christ, were added to the church. 
 
 15. Insomuch that they brought forth] This verse Dr. Clarke and Dr. 
 Townsend think shoiild be immediately connected with the first clause 
 of the twelfth, and esteems the following transposition to be the cor- 
 rect reading of the passage : 
 
 Verse 11. And great fear came upon all the church, and upon as 
 many as heard these things. 
 
 Verse 13. And of the rest durst no man join himself to them ; but 
 the people magnified them. 
 
 Verse 14. And believers were the more added to the Lord, both 
 men and women. 
 
 Verse 12. (Last clause.) And they were all with one accord in 
 Solomon's porch. 
 
 Verse 12. (First clause.) And by the hands of the apostles were 
 many signs and wonders wrought among the people; 
 
 Verse 15. Insomuch that they brought forth the sick into the 
 streets, &c. 
 
 By throwing the intervening verses into brackets, commencing with 
 the last clause of the twelfth and ending with the fourteenth, thus 
 making a parenthesis of it, nearly the same result is accomplished 
 
 5 
 
98 NOTES ON THE ACTS. 
 
 and laid them on beds and couches, that at the least the shadow 
 of Pet$r passing by might overshadow some of them. 
 
 16 There came also a multitude out of the cities round about 
 unto Jerusalem, bringing sick folks, and them which were vexed 
 with unclean spirits ; and they were healed every one. 
 
 1 7 Then the high priest rose up, and all they that were with 
 
 without any transposition. They brought the sick into the streets 
 that they might be more accessible to the apostles, and that they might 
 make direct application to them for miraculous relief. And laid tJiem 
 an beds and couches] The former term denotes the more costly and 
 elegantly furnished beds of the rich ; the latter a mean and inferior 
 article, coarse and hard, barely covered with a skin, upon which the 
 poorest classes laid. The different terms show the varied classes that 
 flocked to the apostles to be healed of their diseases the wealthy as 
 well as the humble poor. The shadow of Peter passing by might over- 
 shadow some of them} This was the impression of the multitude, that 
 if they could not reach Peter, so that he might lay his hands upon 
 them, if his shadow could but pass over them they would be healed. 
 There is no intimation given in the text that this was a suggestion of 
 the apostle, or that any one was healed by such a course ; but such 
 was the veneration excited by the apostle, and such his power to heal 
 in the name of Christ, that they supposed his passing shadow would 
 accomplish it. There is no impossibility in believing that they were 
 healed, not by any inherent virtue in Peter ; but according to their faith 
 in the divine energy that inspired him, it was even so unto them. 
 Thus the woman that our Lord healed reasoned : " If I may but touch 
 his garment I shall be whole." Matt, ix, 20, 21. And it is stated of 
 the apostle Paul, that God wrought remarkable cures through hand- 
 kerchiefs and aprons which had been applied to his body. Acts xix, 
 11, 12. Our Lord had assured bis apostles that greater things than 
 they had seen him accomplish should they do, because be should go 
 to the Father and send the power of the Holy Spirit down upon them. 
 
 1 6. There came also a multitude out of the cities round about Jerusalem] 
 Hearing reports of the extraordinary occurrences in the temple and 
 city, and the wonderful healing power of the apostles. Vexed with 
 unclean spirits] Possessed with devils tormented, afflicted by them. 
 They were differently affected, it is evident, from the sick, for these 
 are mentioned before. They brought sick folks, and another most 
 distressed and afflicted company, who, in the clear, unmistaken lan- 
 guage of Scripture, were vexed or possessed with imclean spirits, or 
 demons. 
 
 17. Then the high priest] Probably Caiaphas, as the act was in keep- 
 
NOTES ON THE ACTS. 99 
 
 him, (which is the sect of the Sadducees,) and were filled with 
 indignation, 
 
 18 And laid their hands on the apostles, and put them in the 
 common prison. 
 
 19 But the angel of the Lord by night opened the prison doors, 
 and brought them forth, and said, 
 
 ing with his character, he having been the most active instigator of 
 the death of Christ. John xi, 49, 50. It seems, from what is here 
 said, that he was a Sadducee ; and from Josephus we learn that some 
 of the high priests, as well as most of the persons of rank, were of 
 this sect. Rose up] Began to bestir himself take active measures 
 for 'the suppression of the new sect. And all they that were with him] 
 Those who were of his party or belief in the Sanhedrim. Which is 
 of the sect of the Sadducees] There was a bitter contention between the 
 Pharisees and Sadducees : and as members of both sects were in the 
 council, the Sadducees would be likely to move in a body with their 
 leader, and the Pharisees be less conspicuous in their opposition to 
 the Christians, especially as the principal matter of accusation against 
 them involved the doctrine of the resurrection from the dead, which 
 the Pharisees believed, and for which they contended with the Sad- 
 ducees. The preaching of Jesus and his resurrection from the dead, 
 and a coming judgment, was therefore exceedingly offensive to the 
 latter, who believed in no resurrection, or future punishment of the 
 wicked. As multitudes were daily flocking to the apostles, and their 
 views were widely spreading, the anger of the impetuous Sadducean 
 high priest and his party in the Sanhedrim was roused. Sect] Opi- 
 nion. The original word means simply choice : they had chosen this 
 view of doctrines rather than another. It is the same word from 
 which the English term heresy is derived, which, by Papal usage, has 
 come to be used only in an offensive way. Those who first bore the 
 title chose to think for themselves ; took up, from choice, a different 
 view of infallibility, purgatory, &c., and were called, on this account, 
 heretics. Filled with indignation] Greek, zeal with fervor, implying 
 also wrath, malice. 
 
 18. Laid their hands] Arrested them. Common prison] In the public 
 prison. 
 
 19. But the angel of tJie Lord by night] The article is not in the ori- 
 ginal, and the sentence is more correctly translated an angel of the 
 Lord. That an angel was sent by the Lord, and the prison doors 
 opened in a miraculous manner, is evident ; for, had they been burst 
 open by an earthquake or tempest, or had their friends attempted 
 their release, as some enemies to the inspiration of the Bible pretend, 
 
100 NOTES ON THE ACTS. 
 
 20 Go, stand and speak in the temple to the people all the 
 words of this life. 
 
 then would the prison guards have been able to account for the ab- 
 sence of the prisoners ; but the keepers were found standing guard 
 in their stations, believing that their prisoners were safe, and all the 
 doors were closed. Had it not been a miraculous occurrence, the 
 apostles would not have been so mildly treated by the council as they 
 were when found again preaching, with the same boldness, in the 
 temple. Their enemies were overawed by this extraordinary event. 
 By supposition of a miracle, only, can we account for the speech of 
 Gamaliel, so full of wise counsel and moderation, and whose advice 
 was immediately adopted. Verses 35-40. That it was an intelligent 
 spirit, sent by God on this occasion, is evident from the account of 
 the occurrence. The angel speaks to Peter, directs him as to his fu- 
 ture course, and this word Peter strictly obeys. How this was done 
 without the notice of the guard, we may not explain. As once again 
 the prison doors Avere opened by a divine messenger, so now He, with 
 whom nothing is impossible, commissioned his angel to work this 
 miracle. The guards might have been thrown into a stupor while 
 the gates were opened, the apostles released, the prison closed, and 
 remained all the while unconscious of what was passing. The rea- 
 sons for this miracle at this time may be 
 
 1. To convince the apostles and disciples of the special providence 
 of God exercised over them, and the omnipotence of him in whom 
 they trusted. 
 
 2. It would tend powerfully to impress the minds of their enemies 
 with respect for them and their doctrines, as men who were under 
 the especial care, and subjects of the miraculous interposition, 
 of God. 
 
 3. It would show the rulers that, in their attempt to crush the apos- 
 tles, they were fighting against God, and that their eiforts must be 
 hopeless. 
 
 20. All the ivords of this life] All the doctrines of the gospel truths 
 which, when received and obeyed, secure eternal life. Thus Peter 
 says to the Saviour, " To whom shall we go but unto thee ; thou hast 
 the ivords of eternal life" The religion of Christ gives life to those 
 who " are dead in trespasses and sins." It supplies them with a con- 
 tinued spiritual life the life of faith and secures to them eternnl life 
 beyond the tomb. For preaching the resurrection they were impri 
 soned ; but now they Avere to go again into the temple, the most pub- 
 'lic place, and boldly preach eternal life, as brought to light in the 
 gospel and by the resurrection of the Lord Jesus Christ 
 
NOTES ON THE ACTS. 101 
 
 21 And when they heard that, they entered into the temple 
 early in the morning, and taught. But the high priest came, 
 and they that were with him, and called the council together, 
 and all the senate of the children of Israel, and sent to the 
 prison to have them brought. 
 
 22 But when the officers came, and found them not in the 
 prison, they returned, and told, 
 
 23 Saying, The prison truly found we shut with all safety, 
 and the keepers standing without before the doors : but when we 
 had opened, we found no man within. 
 
 24 Now, when the high priest, and the captain of the temple, 
 and the chief priests, heard these things, they doubted of them 
 whereunto this would grow. 
 
 25 Then came one and told them, saying. Behold, the men 
 whom ye put in prison are standing in the temple, and teaching 
 the people. 
 
 21. Early in the morning] Original, "At daybreak." They imme- 
 diately obeyed the word of God, without hesitation or fear of the con- 
 sequences. When duty evidently calls we should follow, trusting in 
 God, however great the dangers we may encounter. The devout 
 Jews were accustomed to wait early in the temple for their devotions. 
 Luke xxi, 38; John viii,*2. The morning is a peculiarly favorable 
 hour for religious exercises and prayerful reflection; the mind is 
 clear, strong, and unburdened with daily cares. The high priest came] 
 To the council chamber, which was in, or near, the temple. And they 
 that were with him} His friends and partisans. (See verse 17.) And 
 all the senate of the children of Israel} All the elders, as the original sig- 
 nifies, of Israel. In addition to the council, as a grave matter was to 
 come before them, they call in the chiefs men of note, age, and 
 influence among the people. 
 
 22. When the officers came] Those sent by the council, holding an 
 office like our constable. 
 
 23. The prison truly found we shut, &c.] They found the prison shut, 
 and everything safe, so that it could not have been broken open. And 
 besides, the keepers were all in their places, unconscious of what had 
 occurred. 
 
 24. Captain of the temple} (See note on Acts iv, 1.) Chief priests] 
 The heads of the divisions of the sacerdotal classes. 1 Chron. xxiv. 
 They doubted of them whereunto this would grow] They did not know 
 what to think of it. They were astonished, and could not conceive 
 how the apostles had escaped, or what would be the end of this 
 marvelous occurrence. 
 
 25. Then came, &c.] In the midst of their perplexity it was announced 
 to them that these same prisoners were now preaching in the temple. 
 
102 NOTES ON THE ACTS. 
 
 26 Then went the captain with the officers, and brought them 
 without violence : for they feared the people, lest they should 
 have been stoned. 
 
 27 And when they had brought them, they set them before the 
 council : and the high priest asked them, 
 
 28 Saying, Did not we straitly command you, that ye should 
 not teach in this name ? and behold, ye have filled Jerusalem 
 with your doctrine, and intend to bring this man's blood 
 upon us. 
 
 26. Without violence, &c.] Merely presenting the orders of the coun- 
 cil for their appearance, and requesting their obedience, not binding 
 or forcing them ; for the multitude were around them, eager to hear 
 their words, and were convinced of their sacred character. Any in- 
 sult or injury inflicted upon them would have been immediately re- 
 sisted by the people, who esteemed them prophets. Violence would 
 have been unnecessary, for the religion of the apostles taught them 
 not to resist authority, but to submit themselves for conscience' sake, 
 and suffer injury rather than do a wrong. And the apostles were 
 not unwilling to have another opportunity of preaching before the 
 council. 
 
 27. Set them before the council] Placed them in the presence of the 
 members in the centre of the room, before them all. 
 
 28. Did ice not straitly command, &c.] (See Acts iv, 17, 18.) In 
 this name] In the name of Jesus, as his disciples, and still teaching 
 by his authority, implying thus his Messiahship, and the sin of the 
 rulers in his death. Ye have filled Jerusalem] This was intended to 
 be an accusation against them, but it was the highest compliment 
 they could have paid the apostles, thus to speak of their diligence 
 and great success. And intend to bring this man's blood upon us] That 
 is, they accuse the apostles of bringing the responsibility of an inno- 
 cent man's death, and he the Messiah, upon them. It was true enough 
 that the apostle had charged home upon them the death of Christ, 
 but not as they would insinuate, in such a manner as to enrage the 
 people against their rulers, and bring them into danger. What they 
 had said of this matter they had spoken in their presence. Acts iii 
 and iv. They had referred to it in a spirit of tenderness, attributing 
 it to their ignorance, and assuring them of forgiveness. Conscience 
 was evidently at work in the bosom of these councilors. It may be 
 they now recollected the cry that went up from the lips of the multi- 
 tude, in which they joined, " His blood be on us, and on our children j" 
 and they felt no small uneasiness, in view of the remarkable occur- 
 rences of late, and especially on account of the last miracle, and the 
 effect it must have upon the people. 
 
NOTES ON THE ACTS. 103 
 
 29 Then Peter and the other apostles answered and said, We 
 ought to obey God rather than men. 
 
 30 The God of our fathers raised up Jesus, whom ye slew 
 and hanged on a tree : 
 
 31 Him hath God exalted with his right hand to be a Prince 
 and a Saviour, for to give repentance to Israel, and forgiveness 
 of sins. 
 
 29. Then Peter and the other apostles answered} Peter spoke in their 
 behalf, or they, in some way, assented to what he said. We ought to 
 obey God rather than man] The same answer, in substance, that they 
 had once before made. (See Acts iv, 19.) They had received their 
 commission from on high ; God had divinely attested it by noted 
 miracles. The very night preceding, their commission had been re- 
 newed by an angelic messenger. They could not doubt their call of 
 God to this office, and they speak a great truth when they say, We 
 ought ; it is right, it is necessary, that we should obey God, let the con- 
 sequence be as it may, rather than man. 
 
 30. The God of our fathers raised up Jesus] They were accused of 
 sedition in preaching Jesus. Peter now enters into their defense 
 against this charge. He has assumed that the authority of God was 
 supreme, and now proceeds to show that Jesus was sent of God, and 
 they were the authorized witnesses of his sufferings, death, and his 
 power and willingness to save. The God they and their fathers wor- 
 shiped had raised up from the dead, or constituted, appointed, Christ 
 in this way to be the world's Saviour. Whom ye slew and hanged on 
 a tree] Whom ye put to death by hanging him upon, or nailing him 
 to, a cross ; the word translated hanged, means to dispatch, to kill; and 
 the term translated tree, signifies wood, a post, a gibbet, and refers to the 
 cross of wood upon which he was crucified. Thus says Peter in his 
 First Epistle, ii, 24, of the Saviour, that he " bare our sins in his own 
 body on the tree." Acts x, 39; Gal. iii, 13. 
 
 31. Him hath God exalted with his right hand] Or to his right hand: 
 raised him from the dead to an exalted seat of honor a convincing 
 testimony of his Messiahship. To be a Prince and a Saviour] (See 
 Acts iii, 15.) He was to be the supreme ruler in his spiritual and 
 everlasting kingdom, and, as a Saviour, save his people from their 
 sins. Matt, i, 21. Mr. Benson adds the following remark to this pas- 
 sage : " Observe, reader, we cannot have Christ to be our Saviour 
 unless we be willing to take him to be our Ruler. We cannot be 
 redeemed and healed by him unless we give up ourselves to be gov- 
 erned by him. His saving us, is in order to his ruling us." To give 
 repentance] To produce, or be the cause of repentance through the 
 preaching of his gospel. To give a space and opportunity for repent- 
 
104 NOTES ON THE ACTS. 
 
 32 And we are his witnesses of these things ; and so is also 
 the Holy Ghost, whom God hath given to them that obey him. 
 
 33 When they heard that, they were cut to the heart, and took 
 counsel to slay them. 
 
 ance, and bestow the necessary grace to soften and melt the heart. 
 To Israel] The Jews. Peter was now addressing the Jews, to whom 
 the gospel was first offered, according to the direction of our Lord. 
 As wicked as they had been in the death of the Messiah, still, as their 
 Prince and Saviour, he has secured for them, as well as for all sin- 
 ners, pardon and the remission of sins through his blood. The for- 
 giveness of sins] Such was the exalted character of Christ, and the 
 merit of his atonement, that he had the power to remit the penalty 
 of sin to all who believed in him, both Jew and Gentile, they being 
 truly contrite for them. Repentance is here called a gift of Christ, 
 because, by his death, he has rendered repentance possible, and par- 
 don accessible to all. He also sends the Holy Spirit, by whose influence 
 alone the heart is broken and rendered truly penitent. The Spirit is 
 given to all that seek him, producing repentance, and securing for- 
 giveness of sin and the new birth. Repentance is also the act of 
 man ; for he seeks the blessing of the Spirit, breaks off from his evil 
 coiirses, and obeys the word of God, working out his own salvation, 
 while the Spirit of God worketh in him and with him. 
 
 32. We are his witnesses of these things] Of his resurrection and 
 ascension, of his doctrines and miracles; for this we -were appointed, 
 Luke xxiv, 48 ; and we speak that which we have heard and seen. 
 And so is also the Holy Ghost] By his remarkable presence he has 
 fulfilled the prophecy of the Scriptures and of Christ, and thus testi- 
 fied to his Messiahship ; and by his filling our hearts, and the miracles 
 he has wrought through us, he has witnessed to our truth, and to the 
 truth of the gospel we preach. To them that obey him] The apostles 
 and disciples the company of Christians who had received Christ 
 all had been sealed by the Holy Spirit. To those that now obey 
 him, and submit wholly to Christ as their Prophet, Priest, and King, 
 does the Holy Spirit bear its testimony : " for the Spirit itself bear- 
 eth witness with our spirit that we are the children of God." 
 
 33. They were cut to the heart] The original means, to be sawn 
 through. They were not filled with penitence and grief of heart in 
 view of their sins ; but by this bold charge of the murder of Christ 
 made to their faces, they were stung to the heart, and " were filled 
 with fury, and, as it were, gnashed their teeth a metaphor taken 
 from gnashing the teeth as one draws a saw." Took counsel to slay 
 them] Determined at once, as if their minds were made up. "With- 
 
NOTES ON THE ACTS. 105 
 
 34 Then stood there up one in the council, a Pharisee, named 
 Gamaliel, a doctor of the law, had in reputation among all the 
 people, and commanded to put the apostles forth a little space ; 
 
 35 And said unto them, Ye men of Israel, take heed to your- 
 selves what ye intend to do as touching these men : 
 
 36 For before these days rose up Theudas, boasting himself to 
 
 out even sending the prisoners out for deliberation, (Acts iv, 15,) they 
 (probably the high priest's party more especially) were bent at once 
 upon their ruin. 
 
 34. A Pharisee, named Gamaliel] The Pharisees believed in a re- 
 surrection, and earnestly disputed this doctrine with their opponents 
 While the high priest and his party are impetuously hurrying on 
 the condemnation of the prisoners, as no small cause of their present 
 arrest was their preaching the doctrine of Christ's resurrection, a 
 noted and learned Pharisee, a member of the council, stands up to 
 speak, and offers the following cautious and praiseworthy advice. 
 
 There are three noted persons bearing this name mentioned in the 
 records of the Jews 5 and it is the general opinion that he was the 
 first bearing the title of Rabban Gamaliel, the elder the others being 
 his descendants. He is believed to have been the grandson of the 
 celebrated Hillel, son of Simeon, who took the Saviour in his arms 
 and blessed him, (Luke ii, 25-34,) and uncle of Nicodemus. He 
 was for thirty-two years president of the Jewish Sanhedrim. Though 
 he is represented to have lived some twenty-two years after these 
 events, long enough to have convinced himself, according to his own 
 test, that Christianity was from God, yet Ave have no account but that 
 he lived and died a Pharisee. How strange, often, is the contrast 
 between a man's precept and practice ! A doctor of the law] He was 
 a teacher and an expounder of the Jewish law. Familiar with the 
 inspired books, and well acquainted with, the law of Moses, and the 
 ancient traditions, he gave decision in cases iipon difficult questions 
 arising from these sources. The apostle Paul was one of his pupils. 
 Acts xxii, 3. He seems to have had no small celebrity among the 
 Jews for his knowledge and weight of character. Commanded] Ad- 
 vised. To put the apostles forth a little space] To permit them to re- 
 tire, lead them out of the council chamber, while they deliberated. 
 
 35 V Take heed to yourselves] Beware avoid a hasty decision look 
 well to your judgment. What ye intend to do as touching these men] 
 Or what ye intend to do to them. They had already determined upon 
 their death. 
 
 36. Theudas] This was a common name among the Jews, and 
 several bearing it led insurrections in these troublous times Jo- 
 K* 
 
106 NOTES ON THE ACTS. 
 
 be somebody ; to whom a number of men, about four hundred, 
 joined themselves : who was slain ; and all, as many as obeyed 
 him, were scattered, and brought to naught. 
 
 37 After this man rose up Judas of Galilee, in the days of the 
 taxing, and drew away much people after him : he also perish- 
 ed ; and all, even as many as obeyed him, were dispersed. 
 
 sephus mentions one of this name, some years later, who raised a 
 rebellion, and was destroyed, with all his forces, by the Roman pro- 
 curator. Some have supposed this to be the same as the one men- 
 tioned by Luke, and that Josephus had made an error in chronology. 
 Others suppose him to have been the same as Judas, two names 
 being common among the Jews, who is mentioned by Josephus as 
 leading a revolt in Galilee, a little after the death of Herod the 
 Great. It is of but little consequence, liOAvever, to attempt so nice a 
 harmony between Josephus and St. Luke, in reference to this matter, 
 as the Jewish historian does not pretend to record all the insurrec- 
 tionary movements that were started in the disturbed and tumultuous 
 times succeeding the death of Herod the Great, but remarks that there 
 were, "at this time, ten thousand other disorders in Judea." He 
 passes over the first Theudas, it may be, on account of the insignifi- 
 cance of his revolt. Gamaliel mentions it as something they all 
 were familiar with, and affording a good illustration of his idea. 
 Boasting himself to be somebody] Pretending to be some great person- 
 age a prophet a great leader, or perhaps the Messiah. Brought to 
 naught] The revolt Avas entirely quelled, and his deceived companions 
 disbanded and dispersed. 
 
 37. Judas of Galilee, in the days of tlie taxing] For his tyranny and 
 mal-administration, Archelaus, the son of Herod the Great, was de- 
 posed from the kingdom of Judea, and the government Avas entirely 
 changed: this Avas in the twelfth year of Christ. From this time 
 Judea became a Roman province, and Avas attached to Syria, and 
 governed by a Roman procurator. Quirinus, or Cyrenius, as he is 
 called by St. Luke, Avas then president of Syria; and he caused the 
 property of the seA'eral proA r inces, Judea among the rest, under his 
 charge, to be enrolled, preparatory to taxation, and leA r ied a tribute 
 upon them. This, of course, Avould be particularly offensiA r e to the 
 proud JCAVS, although they Avere, in fact, before a Roman province, 
 yet they had a nominal king. This change, and the tax, destroyed 
 the last exhibition of independence, and a great revolt immediately 
 sprung up in Galilee, under the direction of one Judas, and Sa'doc, a 
 Pharisee, who is called by Josephus a Gaulonite, probably from his 
 having been born or residing awhile in the region of Gaulonites. 
 
NOTES ON THE ACTS. 107 
 
 38 And now I say unto you, Refrain from these men, and let 
 them alone : for if this counsel or this work be of men, it will 
 come to naught : 
 
 39 But if it be of God, ye cannot overthrow it ; lest haply ye 
 be found even to fight against God. 
 
 These insurgents held that it was not lawful to pay tribute to Caesar, 
 or submit to the Romans ; that God was their only Sovereign, and 
 they should call no man Lord. They were also called, on account 
 of their enthusiasm, Zealots, siiffering death or torture rather than 
 paying the assessed tax. It was in view of these opinions that the 
 inquiry was made of our Lord whether it was lawful to pay tribute 
 to Cassar. (See Matt, xxii, 17-21.) The heads of the rebellion were 
 destroyed ; but the spirit of revolt was never laid in Galilee, though 
 the most bloody vengeance was taken upon them by the Roman 
 procurators. (See Luke xiii, 1.) Both of these leaders had soon 
 come to an unhappy end, and their misguided b.ands had been scat- 
 tered : and now Gamaliel is about to bring out his general principle, 
 introduced by these illustrations that a divine Providence controls 
 all these events that evil, and evil men, cannot prosper that in a 
 very short time, even if no one opposes them, impostors will work 
 out, under the Almighty judgments, their own ruin : such, undoubtedly, 
 would be the fate of their present prisoners if they were deceivers. 
 
 38. Refrain from these men} Do not meddle with them, or seek to 
 restrain them ; maltreat them not. Let them done] Leave them in 
 the hands of Providence. Let them bring about their own destruc- 
 tion, which must follow if they are in error, or demonstrate the 
 truth. If this counsel or this work] This plan and design of theirs. 
 Be of men] Merely a human scheme, an imposition. It will come to 
 naught] Soon fail. 
 
 39. Be of God] Of divine institution, as they preach. Probably 
 Gamaliel might have been struck with their calm and heavenly de- 
 portment, their noble and authoritative defense, and have been more 
 or less convinced of their truth. Haply] Perhaps \\ may be. To 
 finht against God] To resist the divine will and purpose. If it is 
 from him, how vain to resist Omnipotence ! How unequal the con- 
 test between good and evil ! How strong is the church when she 
 trusts in her almighty Defender ! No weapon that is formed against 
 her can prosper. How prophetic was the language of Gamaliel ! 
 Ye cannot overthrow it] The Jews attempted it kings of the earth 
 have since made the attempt infidel minds have measured their 
 strength against its mighty bulwarks ; but to them all speaks this 
 oracle truly, " Ye cannot overthrow it." 
 
108 NOTES ON THE ACTS. 
 
 40 And to him they agreed : and when they had called the 
 apostles, and beaten them, they commanded that they should 
 not speak in the name of Jesus, and let them go. 
 
 41 And they departed from the presence of the council, re- 
 joicing that they were counted worthy to suffer shame for his 
 name. 
 
 42 And daily in the temple, and in every house, they ceased 
 not to teach and preach Jesus Christ. 
 
 40. To him they agreed} Not to kill or imprison them. His reputa- 
 tion, and the evident wisdom of his advice, would secure this in part, 
 although still they could not wholly refrain from punishing them. 
 Beaten them] Perhaps they administered this punishment a severe 
 and ignominious infliction, consisting usually of thirty-nine lashes 
 lest their authority should seem to be resisted with impunity. They 
 had forbidden the apostles to preach, and had arrested them for a 
 breach of this command : to save their own honor, as well as to 
 make an impression hostile to the apostles upon the people, they ad- 
 minister this disgraceful punishment. 
 
 41. Rejoicing that they ivere counted worthy to suffer shame] A blessed 
 spirit do these apostles manifest, exhibiting the wonderful power of 
 grace xipon their hearts. They do not murmur at their punishment, 
 though they are innocent ; express no rage against their malicious 
 judges ; neither are they in the least fearful, or driven from their 
 purpose to preach Christ, by their early and severe experience of the 
 power and cruelty of their enemies. They feel no false shame under 
 their ignominious punishment, but rather glory that they are so 
 highly honored as to be permitted to suffer for their Master's sake. 
 They rejoice because an especial blessing had been pronounced by 
 Jesus Christ upon those who suffered for righteousness' sake : 
 " Blessed are ye when men shall revile you, and persecute you, and 
 say all manner of evil against you falsely for my sake. Rejoice, 
 and be exceeding glad, for great is your reward in heaven." Matt, 
 v, 11, 12. When we suffer for our sins, we should be overwhelmed 
 with shame; but, as says Peter, (1 Peter iv, 16,) "If any man suffer 
 as a Christian, let him not be ashamed ; but let him glorify God on 
 this behalf." Counted worthy] Esteemed fit, on account of their faith- 
 fulness to Christ, by the council. Suffer sJiame] A shameful punish- 
 ment. For his name] On account of preaching salvation and working 
 miracles in his name and by his authority. 
 
 42. And daily in the temple] At the hours of prayer, when the peo- 
 ple gathered there for devotion. And in every house] In private 
 houses, thus going from house to house. Avherever they could find 
 access, they teach the doctrines of the kingdom. Teach and preach 
 
NOTES ON THE ACTS. 109 
 
 Jesus Christ] Teach his doctrines set forth his life, death, and re- 
 jiurrcction, the object of his coming, the necessity of repentance and 
 faith in him; and then press their hearers, by arguments and en- 
 treaties, to an immediate belief in him unto salvation. 
 
 CHAPTER VI. 
 
 1. The Grecian Christians murmur against the Hebrews, esteeming that their 
 poor are neglected in the distribution of the funds for the destitute ; 3, the 
 apostles, therefore, appoint seven men of good report to take the entire charge 
 of this matter, and give themselves wholly to their appropriate work. 5. Among 
 these was Stephen, a man full of the Holy Ghost, and a powerful preacher. 
 9. Certain members of the foreign synagogues attempt to dispute with him 
 concerning the gospel, but are confounded in the argument ; 12, they, therefore, 
 excite a popular tumult against him, and hurry him before the Sanhedrim, 
 13, falsely accusing him of blasphemy; 15, but his innocence shone out con- 
 spicuously in his countenance as they gazed upon him. 
 
 AND in those days, when the number of the disciples was 
 multiplied, there arose a murmuring of the Grecians against 
 the Hebrews, because their widows were neglected in the daily 
 ministration. 
 2 Then the twelve called the multitude of the disciples unto 
 
 1 . And in those days] Soon after the events recorded in the preced- 
 ing chapter. A. murmuring of the Grecians against the Hebrews] Original, 
 Hellenists, These were foreign Jews, who were born and resided in 
 Grecian cities, and spake the Grecian tongue. They had come up to 
 Jerusalem, probably, to attend the feast, and, being converted to 
 Christianity, chose to sojourn there rather than return immediately to 
 their native cities. The Hebrews were the native-born Jews who 
 spoke the language of Palestine Syro-Chaldee. This seems to have 
 been the matter in dispute. Under the benevolent impulses of the 
 Holy Spirit the wealthy converts, both Jews and Grecians, had con- 
 tributed liberally to a common fund for the support of the p'oor, with 
 the intention that it should be distributed equally among all the needy 
 cases. Mosheim and the best commentators are of the opinion that 
 distributers of this bounty were appointed from among the Hebrews, 
 who had care of the fund, and to whom appeals for relief were made. 
 Either with or without sufficient reason, suspicion arose among the 
 Hellenists, or foreign Jews, that partiality was shown in the distribu- 
 tion, and that their necessitous widows did not receive their due pro- 
 portion of relief, while the native JBAVS were liberally supplied. In 
 the daily ministration] Daily distribution. Acts iv, 35. 
 
 2. The twekf\ The twelve apostles. The multitude, of the disciples] 
 
110 NOTES ON THE ACTS. 
 
 them, and said, It is not reason that we should leave the word 
 of God, and serve tables. 
 
 3 Wherefore, brethren, look ye out among you seven men of 
 honest report, full of the Holy Ghost and wisdom, whom we 
 may appoint over this business. 
 
 4 But we will give ourselves continually to prayer, and to the 
 ministry of the word. 
 
 5 And the saying pleased the whole multitude : and they chose 
 Stephen, a man full of faith and of the Holy Ghost, and Philip, 
 and Prochorus, and Nicanor, and Timon, and Parmenas, and 
 Nicolas, a proselyte of Antioch, 
 
 The church generally. It is not reason] It is not proper or fitting that 
 our office, which is of so much more importance, should be hindered 
 to attend to these minor cases. Leave the word of God] Interrupt or 
 neglect our business of preaching the gospel, which is indeed the icord 
 of God. Serve tables] Attend to the daily Avants of the poor see that 
 their tables are provided from the general fund. 
 
 3. Look ye out among you] Choose carefully from your number. 
 Honest report} Men noted for their honesty and probity. Full of the 
 Holy Ghost and ivisdom] Eminently pious, and entirely devoted to the 
 gospel ; and, withal, prudent and discriminating in managing busi- 
 ness transactions. Some pious men are most miserable financiers. 
 The wisest, as well as most devout, should be appointed to manage 
 the necessary business of the church. Whom we may appoint] Con- 
 firm and set apart to the management of this business. 
 
 4. But we will give ourselves, &c.] We will constantly and steadfastly 
 give ourselves to prayer, and, as it may also imply, to religious medi- 
 tation, preparatory to public teaching. Mr. "Wesley remarks : " This 
 is doubtless the proper business of a Christian bishop, (or pastor,) to 
 speak to God in prayer ; to men, in preaching his word, as ambassa- 
 dor for Christ." 
 
 5. This suggestion met with general approbation, and they nomi- 
 nate seven who are all Hellenists, or foreign Jews, the original Jewish 
 distributers probably being united with them. Stephen] Who soon 
 gave eminent evidence of his being filled with the Holy Ghost, and a 
 man of extraordinary ability. The church, however, soon lost the 
 benefit of his wisdom, as lie enjoyed the high honor of being the first 
 martyr. (See Acts viii.) Philip} A preacher also, who is mentioned 
 (Acts viii, 5) as laboring with much success in Samaria. Nicolas, a 
 proselyte of Antioch} That is, he was a Gentile Greek, who, having 
 become a proselyte, or being converted to the Jewish faith, afterward 
 embraced the gospel of Christ, and united himself with the early 
 church. Antioch was a city of Syria, situated on the river Orontes. 
 
NOTES ON THE ACTS. Ill 
 
 G Whom they set before the apostles: and when they had 
 prayed, they laid their hands on them. 
 
 7 And the word of God increased ; and the number of the 
 disciples multiplied in Jerusalem greatly ; and a great company 
 of the priests were obedient to the faith. 
 
 8 And Stephen, full of faith and power, did great wonders and 
 miracles among the people. 
 
 9 Then there arose certain of the synagogue, which is called 
 the synagogue of the Libertines, and Cyrenians, and Alexan- 
 
 It was here that the disciples were first called Christians. (See Acts 
 xi, 26.) 
 
 6. Whom they set before the apostles] Presented to them for their 
 blessing, as their choice, and every way worthy of their office. They 
 laid their liands on them] In this way investing them with the respon- 
 sibilities of their office. It was customary among the Jews thus to 
 induct into office. (See Gen. xlviii, 14; Num. xxvii, 18, 19.) In 
 this way,, also, the apostles were wont instrumentally to convey the 
 blessing of the Holy Ghost upon the disciples, Acts viii, 1 7 ; xix, 6 ; 
 and i: may be on this occasion, to fit them every way for their duties, 
 the miraculous influences of the Spirit were imparted. We are in- 
 formed in the eighth verse that Stephen "did great wonders and 
 miracles among the people." 
 
 7. And the word of God increased] The doctrines of the gospel were 
 widely spread. A great company of the priests] And this is the more 
 remarkable, as they had been among the most virulent opposers and 
 persecutors of Christ and the apostles, and denounced his miracles ; 
 but under the preaching of these men, endowed with the Holy Spirit, 
 they are slain, and submit to the gospel. " From this we may learn," 
 says Dr. Clarke, " that it is not by miracles that sinners are to be con- 
 verted to God, but by the preaching of Christ dying for their offenses, 
 and rising again for their justification." Obedient to the faith] Obeyed 
 the gospel requirements, to repent and believe on the Lord Jesus 
 Christ. 
 
 8. Full of faith and potver] With unwavering confidence in God, 
 and on that account fearless while in the path of duty, and also full 
 of confidence in the Lord Jesus Christ, and therefore prepared every- 
 where to preach him, and being endowed with " power from on high," 
 and thus enabled to work miracles. 
 
 9. The synagogue, which is called the synagogue of the Libertines] There 
 were four hundred and eighty synagogues in Jerusalem, and proba- 
 bly the Jews from foreign cities had their own synagogue by them- 
 selves, where they met together. This would probably, and almost 
 necessarily, be the case from their various dialects, peculiar interests 
 
112 NOTES ON THE ACTS. 
 
 drians, and of them of Cilicia, and of Asia, disputing with 
 Stephen. 
 
 10 And they were not able to resist the wisdom and the spirit 
 by which he spake. 
 
 11 Then they suborned men, which said, We have heard him 
 speak blasphemous words against Moses, and against God. 
 
 and sympathies, and the disrespect with which foreign Jews were re- 
 garded by the native born. Of the Libertines here mentioned, many 
 opinions have been held. The most plausible seems to be, that the 
 name was derived from their peculiar state and condition. It is a 
 Roman term, and an acquaintance with Roman customs throws some 
 light upon it. Among them, a person who had been a slave and had 
 obtaihed his freedom was called libert us ; and his child, born after his 
 freedom, was called libertinus, the plural of which is the word here 
 used. We know, from the Jewish historian, that there were many 
 slaves in Rome and Italy, who, at different times, had been removed 
 from Palestine. These afterward received their liberty, and were liv- 
 ing in great numbers at Rome, practicing the customs and rites of 
 their fathers. Eighteen years before the present time the Jews were 
 banished from Rome by Tiberius, and many of them would have un- 
 doubtedly resorted to Jerusalem. These sons of liberated slaves very 
 probably bore the title in the text, and, in connection with others from 
 other cities of the Roman empire in the same condition, had their 
 synagogue by themselves. Connected with the large synagogues were 
 rabbinical schools or colleges for young students, under the charge 
 of some celebrated rabbi. These pupils would be likely to covet an 
 opportunity to display their theological acumen, and be eager to enter 
 into dispute. Cyrenians] These were Jews from Cyrene, a large and 
 powerful city in Africa. Alexandrians] Jews from Alexandria, in 
 Egypt, in which city were multitudes of this people. Cilicia] A pro- 
 vince of Asia Minor, bordering on the Mediterranean, where was 
 Tarsus, the birthplace of Paul, who probably was a member of this 
 synagogue. Asia] Asia Minor, the western peninsula, or the still 
 smaller division of proconsular Asia. (See Acts ii, 9.) 
 
 10. And they were iwt able to resist the wisdom, &c.] By wisdom is 
 meant something more than ordinary ingenuity in argument. It was 
 that wisdom that cometh from above, rendering his naturally strong 
 powers invincible. And the Spirit] He was endued with the Holy 
 Ghost ; what could resist or parry the influence of this ? Our Lord 
 had promised to give his apostles " a mouth and wisdom, which all 
 their enemies should not be able to gainsay or resist." Luke xxi, 15. 
 The Holy Ghost makes a powerful preacher. 
 
 11. Then they suborned men] Pririh/ introduced or procured false wit- 
 
NOTES ON THE ACTS. 113 
 
 12 And they stirred up the people, and the elders, and the 
 scribes, and came upon him, and caught him, and brought him 
 to the council, 
 
 13 And set up false witnesses, which said, This man ceaseth 
 not to speak blasphemous words against this holy place, and 
 the law : 
 
 nesses. Induced to swear falsely. Being overcome in the discussion 
 of their own seeking, and unable to meet the force of Stephen's de- 
 monstrations, they sought, by most cowardly and dishonest means, 
 to destroy his influence and ruin him. Blasphemous words against 
 Moses, and against God] This was the highest accusation that could 
 be brought against any man, as blasphemy was also considered trea- 
 son, and was punished with death. Lev. xxvi, 1 6. Blasphemy against 
 man is falsely accusing, disparaging him, or treating disrespectfully his 
 character and reputation ; against God, speaking falsely and impiously 
 against him. By false inferences from the language of the apostles, in 
 reference to Christ's fulfilling the ceremonial law, and rendering it 
 unnecessary to salvation, but requiring faith in Jesus, who was greater 
 than Moses, and was to be regarded henceforth as their teacher and 
 spiritual leader, as if they had represented him as a false teacher or 
 impostor, they accuse him of blasphemy against Moses; and, as 
 his institutions were of divine appointment, they esteem this blasphe- 
 my against God also. Bishop Horsley, in his answer to Priestley, 
 shows that this blasphemy against God consisted in asserting the 
 divinity of Christ, which Stephen died attesting. (See verse 14.) 
 
 12. And they stirred up the people, and the elders, and the scribes] And 
 they that is, the Libertines raised a commotion and popular tumult 
 among the people and higher classes the elders and scribes who, 
 being connected with the Sanhedrim, would summon Stephen to trial. 
 And they came upon him] "And they, having come upon him" in a 
 tumultuous manner, forcibly seized him without any legal arrest, and 
 carried him in this way to the court of the Sanhedrim. 
 
 13. And set up false witnesses] They did not probably apply to him 
 language that he did not use, but they perverted the sense of it, not 
 quoting it correctly, and exaggerating what they did quote. They 
 distorted the sense of it, and made it quite a different matter. We 
 should always be watchful when we repeat another's, and especially 
 an opponent's, language, to do it with absolute correctness, and not 
 twist and distort it, to enable us to draw from it an unworthy and 
 unintended inference. This was the falsehood of these suborned wit- 
 nesses. Against this holy place] Against Jerusalem (Matt, iv, 5) and 
 the temple, by prophesying their destruction. And the law] The law 
 of Moses, in preaching salvation by Christ. 
 
114 NOTES ON THE ACTS. 
 
 14 For we have heard him say, that this Jesus of Nazareth 
 shall destroy this place, and shall change the customs which 
 Moses delivered us. 
 
 15 And all that sat in the council, looking steadfastly on him, 
 saw his face as it had been the face of an angel. 
 
 14. Shall destroy this place] This our Lord himself had prophesied, 
 and very probably Stephen had reiterated, though with a widely dif- 
 ferent meaning and intention from what they pretended. Change the 
 customs] The rites and ceremonies of the Jewish religion. The term 
 change is used in the sense of abrogating, annulling, and introducing 
 others. 
 
 15. looking steadfastly on Mm] Fastening their eyes upon his coun- 
 tenance, attracted by his peculiar aspect and uncommon grace of ap- 
 pearance. Saw his face as it had been the face of an angel] Some com- 
 mentators, among whom is found the pious and learned Doddridge, 
 esteem this a miraculous and visible light, or glory, made to play over 
 the face of Stephen, like that which glowed upon the face of Moses, 
 (Exod. xxxiv, 29,) and sent by God as a divine attestation of his in- 
 nocence of the charge of blasphemy, and of the regard in which he 
 was held by the Almighty ; but the largest number of writers upon 
 Acts consider the expression proverbial, and used among the Hebrews 
 to indicate majesty of bearing, grace of appearance, inspiring awe 
 and reverence. Thus Esther speaks to Artaxerxes : " I saw thee as 
 an angel of God, and my heart was troubled from fear of thy glory." 
 Apocrypha, Esth. xv, 13. The innocence, dignity of character, and 
 sense of divine approval, shone out conspicuously in his face, and was 
 noted by all. There was a noticeable coincidence in this Stephen 
 was now accused of blasphemy against Moses and against God. 
 When that prophet had been the most honored by the Almighty, he 
 came down from the mount with his face radiant with heavenly light. 
 So now was clearly signified to Stephen's accusers his innocence of 
 such a charge, in his present resemblance to the great prophet when 
 enjoying the manifest approval of God. 
 
NOTES ON THE ACTS. 115 
 
 CHAPTER VII. 
 
 1. Stephen makes his defense before the council, giving a running outline ot - 
 the history of the Jews. 37. He shows that Moses himself prophesied of Christ. 
 44. And relates the continued rebellion and perversity of the Jews. 51. For 
 this he rebukes them, and charges upon them the murder of the Just One, whom 
 the prophets had foretold. 54. Enraged at this, beyond measure, they stone him 
 to death, while he engages in prayer to God for their forgiveness. 
 
 the high priest, Are these things so ? 
 -L 2 And he said, Men, brethren, and fathers, hearken ; The 
 
 1. Then said the high priest} Who was, by his office, the president 
 of the council. Are these things so ?] Art thou guilty of the charges 
 made against thee by these witnesses 1 
 
 2. And he said] It is sometimes inquired how Luke could know 
 what Stephen said on this occasion ? and the question admits of an 
 easy answer. As the first martyr, and noted for his piety and wisdom, 
 whatever was connected with his examination and death would be 
 likely to be treasured up by the early disciples, and, very probably, 
 records of his defense were immediately written, from which Luke 
 derived his materials. Or, as Luke was the constant companion of 
 St. Paul, and wrote under his direction and supervision, and as St. 
 Paul was present at this defense and the subsequent stoning of Ste- 
 phen, Luke might have confirmed the statements he had received 
 from others, and from written records, by the recollections of this 
 apostle. Concerning this discourse of Stephen much has been writ- 
 ten, and various views held as to its scope and object. The intention 
 of Stephen is not as clearly seen, and the application he would make 
 of these historical details, as he was interrupted before he finished his 
 address. Verse 54. A little attention to the circumstances and the 
 character of the audience, however, will show the wisdom of Stephen 
 in the choice of style of address and course of argument. He had 
 been charged with blaspheming, and speaking lightly of the law. By 
 his running sketch of their history, he showed his full belief in the 
 facts recorded in their inspired books, his reverence for the patriarchs 
 whom they esteemed, and for the law of Moses. Nothing could have 
 been better calculated to hold the attention of a Jewish audience than 
 a review of their national history. This was a Jewish peculiarity ; 
 and the discourse of Stephen is, in every sense, after the Hebrew 
 model of popular addresses. ( See Psa. Ixxviii, cv, cvi, cxxxv ; Ezek. 
 xx.) By this course, at first conforming to their custom, gratifying 
 them with a recital of the prominent events of their history, he suc- 
 ceeded in holding their attention, and preparing the way for his ap- 
 plication, until the force of his powerful accusations roused them to 
 
116 NOTES ON THE ACTS. 
 
 God of glory appeared unto our father Abraham when he was 
 in Mesopotamia, before he dwelt in Charran, 
 
 3 And said unto him, Get thee out of thy country, and from 
 thy kindred, and come into the land which I shall show thee. 
 
 4 Then came he out of the land of the Chaldeans, and dwelt 
 in Charran. And from thence, when his father was dead, he 
 removed him into this land wherein ye now dwell. 
 
 madness. He shows them, in this review, that God could be wor- 
 shiped in truth without the temple and Mosaic rites, by referring to 
 the patriarchs, who worshiped God, and were approved, long before 
 the days of Moses. Again, he skillfully retorts their accusation of 
 breaking the law, and speaking against the holy place, upon them- 
 selves, showing that they, as a nation, had been continually guilty of 
 neglecting and breaking the teachings of Moses had frequently re- 
 jected the messengers that God had sent ; that they, by their wicked- 
 ness and perversity, had been the cause of the destruction of the first 
 temple, as by the same conduct they might be also of the second. 
 Men, brethren, and fathers] Titles of respect, applied to the members 
 of the council. The word men and brethren should be translated to- 
 gether, the word men being pleonastic, and is addressed to the multi- 
 tude who were gathered in ; as if he had said, fathers, addressing the 
 elders of the council, and brethren, turning to the crowd that followed 
 them to the hall of judgment. The God of glory] The glorious God 
 a title of high respect, expressing his magnificence and majesty; 
 showing that, so far from blaspheming him, Stephen regarded him 
 with the utmost deference and awe. Our father Abraham] From 
 whom the Jews were descended, and of whom they were proud to 
 call themselves sons. Matt, iii, 9. This respect to the memory of 
 Abraham would serve to conciliate his hearers. When he teas in Me- 
 sopotamia] This country, the name of Avhich is composed of two Greek 
 words signifying between the rivers, lies between the river Euphrates 
 and the Tigris. Here the ancestors of Abraham lived. Gen. xxiv, 4. 
 Before he dwelt in Charran] Charran, which is the same as Haran of 
 the Old Testament, was situated in the northern part of Mesopota- 
 mia, whither Abraham and his family removed from Ur. 
 
 3. Get thee out of thy country] Remove thyself from thy native land. 
 The divine command quoted here is found in Gen. xii, 1. 
 
 4. Came out of the land of the Chaldeans] Formerly Ur, in the pro- 
 vince of Clmldea or Babylonia, comprising the southern portion of 
 the territory contained between the Tigris and Euphrates, while Me- 
 sopotamia embraced the more northern region. Sometimes the term 
 Chaldea is applied to the whole country. When his father was dead } 
 
NOTES ON THE ACTS. 117 
 
 5 And he gave him none inheritance in it, no, not so much as 
 to set his foot on : yet he promised that he would give it to him 
 for a possession, and to his seed after him, when as yet he had 
 no child. 
 
 6 And God spake on this wise, That his seed should sojourn 
 in a strange land ; and that they should bring them into bond- 
 age, and entreat them evil four hundred years. 
 
 he removed him, &c.] Abraham left Ur under the divine direction, not 
 knowing whither God would lead him, but giving himself up impli- 
 citly to his guidance. On his way, he abode in Haran until his father 
 Terah died, and then journeyed to Canaan. Gen. xi, 32 ; xii, 1-5. 
 
 5. And he gave him none inheritance in it] God gave him none for 
 immediate possession. All that he had he purchased of those resid- 
 ing there, as if he had no claim upon it. Gen. xxiii. Not so much as 
 to set his foot on] Or, as we should say, " not a foot of land." Yet he 
 promised, &c.] ( See Gen. xii, 7 ; xiii, 15.) God promised it to Abraham 
 in his seed. He gave it to him for his descendants, and confirmed 
 the promise to his seed on his account. When as yet he had no child] 
 The promise was made before a child was born to him, and when 
 there was no human probability that there would be ; but with God 
 nothing is impossible. Gen. xv, 2, 3; xviii, 11, 12. And Abraham's 
 faith triumphed over this obstacle. Rom. iv, 18. 
 
 6. And God spake on this ivise] Spake in this manner to this 
 amount. That his seed should sojourn in a strange land] This passage 
 in the Old Testament, here referred to by Stephen, is found in Gen. 
 xv, 13, 14. The nation referred to was the Egyptian. They should 
 bring them into bondage] Enslave them. This they did. The Hebrews 
 being for many years free, they were finally, after the memory of Jo- 
 seph had ceased, thrown into bitter servitude. Entreat them evil] 
 Treat, or afflict them with cruelty. Four hundred years] ( See Exod. 
 xii, 41.) Moses makes the period four hundred and thirty years, and 
 Paul also gives the same number. Gal. iii, 17. Stephen probably 
 intended but to give the round numbers, as Josephus, who makes the 
 period four hundred and thirty years, in speaking of it sometimes 
 calls it four hundred. But the chief difficulty lies in the fact, that 
 the truth of chronology does not permit that the Israelites should 
 have remained in Egypt but about two hundred and forty-three years. 
 Tbis is satisfactorily reconciled by applying the time of the period, 
 four hundred and thirty years, to the whole oppression of the pro- 
 mised family and seed until they went out of Egypt, or the whole 
 time of the sojourning of Abraham and his posterity in Canaan and 
 Egypt. 
 
118 NOTES ON THE ACTS. 
 
 7 And the nation to whom they shall be in bondage will I 
 judge, saith God: and after that shall they come forth, and 
 serve me in this place. 
 
 8 And he gave him the covenant of circumcision. And so 
 Abraham begat Isaac, and circumcised him the eighth day ; and 
 Isaac begat Jacob, and Jacob begat the twelve patriarchs. 
 
 9 And the patriarchs, moved with envy, sold Joseph into 
 Egypt : but God was with him, 
 
 10 And delivered him out of all his afflictions, and gave him 
 favor and wisdom in the sight of Pharaoh king of Egypt ; and 
 he made him governor over Egypt, and all his house. 
 
 1 1 Now there came a dearth over all the land of Egypt and 
 Chanaan, and great affliction; and our fathers found no sus- 
 tenance. 
 
 12 But when Jacob heard that there was corn in Egypt, he 
 sent out our fathers first. 
 
 7. Will I judge] Will I "punish," being frequently used in this 
 sense. In this place] That God promised to Abraham. 
 
 8. And he gave him the covenant of circumcision] The covenant that 
 the Lord made with Abraham and his seed was attested by this rite 
 of circumcision, which God established to confirm it and keep it in 
 their memory. Gen. xvii, 4-10. And so] " In virtue of this covenant." 
 They, by circumcising their children, signify their confidence in the 
 covenant of God. The twelve patriarchs] The twelve sons of Jacob, 
 so called because they were the heads or primogenitors of the tribes 
 or families. 
 
 9. Moved with envy] A mingling of discontent and hatred at an- 
 other's prosperity ; a mean and criminal emotion. On account of the 
 partiality of his father, and of his dreams indicating his future su- 
 premacy, his brothers envy Joseph. Gen. xxxvii. God was with him] 
 Supporting him ; giving him honor and raising him to power. God 
 will never leave or forsake the righteous, however they may be 
 neglected by their nearest friends. 
 
 10. Favor and ivisdom] He obtained the respect and approbation of 
 Pharaoh. By wisdom is meant the uncommon judgment and pro- 
 phetic skill with which God endowed him. (See Gen. xli-xlv.) All 
 his house] The principal officer in the palace had charge of the inte- 
 rests of the royal family and of the empire. 
 
 11. Dearth] Famine. Great affliction] Arising from the famine. 
 Ow fathers] The family of Jacob. Sustenance] Pood. 
 
 12. Corn in Egypt] Corn is the general term applied to all grain in 
 the East. Wheat is denoted here. Our fathers] He sent ten of them, 
 Joseph being in Egypt and Benjamin at home. Stephen only refers 
 to the outlines of the history, without entering into all the particulars. 
 
NOTES ON THE ACTS. 119 
 
 13 And at the second time Joseph was made known to his 
 brethren : and Joseph's kindred was made known unto Pharaoh. 
 
 14 Then sent Joseph, and called his father Jacob to him, and 
 all his kindred, threescore and fifteen souls. 
 
 15 So Jacob went down into Egypt, and died, he, and our 
 fathers, 
 
 16 And were carried over into Sychem, and laid in the sepul- 
 chre that Abraham bought for a sum of money of the sons of 
 Emmor, the father of Sychem, 
 
 13. Was made knoivn] "Made himself known." 
 
 14. Threescore and fifteen souls] That is, seventy-five persons. In 
 Gen. xlvi, 27, it is said all the souls of the house of Jacob which came 
 into Egypt were threescore and ten, or seventy. To make this num- 
 ber, the family of Joseph, his wife and two sons, are included. To 
 reconcile these two enumerations, the five sons of Manasseh and 
 Ephraim, born in Egypt, omitted by Moses because they were born 
 after Jacob's removal, are included. This was the usual reckoning 
 of the Jews. Thus the Septuagint translation of the Old Testament, 
 which Stephen quoted, renders Gen. xlvi, 27 : " But the sons of Jo- 
 seph, who were with him in Egypt, were nine souls : all the souls of 
 the house of Jacob, which came with Jacob into Egypt, were seventy- 
 Jive souls." 
 
 16. And was carried over into Sychem] That is, the sons of Jacob 
 Avere buried in Sychem ; for it is said in Gen. 1, 13, that Jacob was 
 buried in the cave of the field of Machpelah, that Abraham had 
 bought. It is also stated in Gen. 1, 25, 26, Josh, xxiv, 32, and Exod. 
 xiii, 19, that the bones of Joseph were brought over from Egypt by 
 the Israelites when they went out of captivity, and were buried in 
 Sychem. Nothing is said of the remains of the other patriarchs in 
 the Old Testament, but Stephen mentions the prevailing and probable 
 tradition that they were also buried in the same place ; the tradition 
 stating -that they were earned to Canaan and burted by their children 
 after their death, while the bones of Joseph, according to his com- 
 mandment, were retained and carried up with them when they left 
 Egypt. Shechem was situated in a valley between Mount Ebal and 
 Gevizim, in what was afterward the province of Samaria, where Jacob 
 abode when he came up from Mesopotamia with his family. Here 
 he bought a lot of land, which remained in the possession of his fami- 
 ly. In the days of Christ the place was called Sychar, John iv, 5 ; 
 now it is called Naplous. In the sepulchre that Abraham bought for a 
 sum of money of the sons of Emmor, the father of Sychem} Considerable 
 perplexity has arisen among commentators in reference to the appa- 
 rent discrepancy contained in this verse. Emmor is the same as 
 
120 NOTES ON THE ACTS. 
 
 17 But when the time of the promise drew nigh, which God 
 had sworn to Abraham, the people grew and multiplied in Egypt, 
 
 18 Till another king arose, which knew not Joseph. 
 
 19 The same dealt subtly with our kindred, and evil-entreated 
 our fathers, so that they cast cut their young children, to the 
 end they might not live. 
 
 20 In which time Moses was born, and was exceeding fair, 
 and nourished up in his father's house three months : 
 
 Hamor of the Old Testament, of whom Jacob, and not Abraham, 
 bought a portion of land. Gen. xxxiii, 18, 19. The land that Abra- 
 ham bought was in or near Hebron, and this was purchased from the 
 sons of Heth. Gen. xxiii, 1 7-20. The apparent discrepancy is, how- 
 ever, accounted for by the supposition that the word Abraham is an 
 interpolation, not in the original text, but the work of some tran- 
 scriber. Many of the old MSS. are without it, while some have 
 "our father" in its place, which evidently refers to Jacob; others 
 have no nominative in the verse, which is probably the true version, 
 the verb bought agreeing with Jacob understood, he being the sub- 
 ject of these remarks, and his name being mentioned in the preced- 
 ing verse. Some ignorant transcriber, noticing that the verb bought 
 had no nominative immediately connected with it, and confounding 
 the two accounts of land purchases that of Abraham's, as well as 
 Jacob's inserted, most incorrectly, the name of the former patriarch. 
 
 17. The, time of the promise drew nigh] That is, the time of its ful- 
 fillment, referring, perhaps, to the promises relating to their return to 
 the land of promise, or of their great increase of numbers. Genesis 
 xii, 7; xv, 14, 16; xxii, 16, 17. The people greiv] Increased greatly 
 in numbers. Exod. i, 7-9. 
 
 18. Till another king arose, which knew not Joseph] A king of a dif- 
 ferent race or family. It is generally supposed that there was a 
 change in the reigning family at this time, and another dynasty ob- 
 tained the ascendency. Knew not] Manifested no respect for, was 
 inimical to, Joseph. 
 
 19. Dealt subtly] Craftily, with treachery. Evil-entreated] Cruelly 
 treated afflicted. So that they cast out] Or, to cause them to cast 
 their children out. This was the crafty purpose of the Egyptians, 
 not only commanding them to destroy the male infants, but so 
 grievously oppressing them, that to avoid their children's suffering 
 the horrors they experienced, they should be driven to practice in- 
 fanticide, and thus keep down a population that the Egyptian tyrant 
 feared. That they might not live] " To experience the miserable fate 
 of their parents." 
 
 20. Imvhichtime] During this oppression. Moses ivas born] (See 
 
NOTES ON THE ACTS. 121 
 
 21 And when he was cast out, Pharaoh's daughter took him 
 up, and nourished him for her own son. 
 
 22 And Moses was learned in all the wisdom of the Egyptians, 
 and was mighty in words* and in deeds. 
 
 23 And when he was full forty years old, it came into his 
 heart to visit his brethren the children of Israel. 
 
 the account in Exodus ii.) Exceeding fair] Original, "Eair to God" 
 a Hebraism to express a high state of excellence of any descrip- 
 tion ; he was peculiarly fair. 
 
 21. And when he was cast out] Exposed to death. His parents not 
 being able to obey the tyrannical law, commanding his death, and 
 yet not daring to retain him, launch him out in his little boat of 
 rushes, hoping some good providence may secure his rescue. Pha- 
 raoh's daughter] The kings of Egypt all bore the title Pharaoh, as the 
 Roman emperors were called Caesar, and as the Russian are called 
 Czar. For her own son] Adopted, and educated him as her own. 
 
 22. And Moses was learned in all the wisdom of the Egyptians] Egypt, 
 now a debased and ignorant country, was once esteemed the mother 
 of the arts and sciences. This country was one of the earliest set- 
 tled, and soonest reached a high degree of civilization. The learning 
 of the age, of course, was limited ; but Egypt stood first on the list 
 of nations for her acquaintance with what was known. Philosophy, 
 astrology, geometry, medicine, and kindred sciences, were here at 
 least imperfectly understood and taught. Allusion is made to the 
 learning of the Egyptians in other scriptures, as 1 Kings iv, 30; 
 Isa. xix, 11, 12. In these branches Moses was well instructed. 
 Mighty in words] This may at first seem inconsistent with the state- 
 ment in Exod. iv, 10, of an impediment in his speech, and a want 
 of eloquence. The description here refers rather to the matter than 
 to the manner. He \vas powerful in his doctrine, in his thoughts 
 and writings, as delivered by Aaron, or inscribed by his own pen. 
 Mighty in persuasion and for conviction, though not eloquent in ad- 
 dress. In deeds] Referring to his miracles. Exod. vii. According 
 to Josephus, he was famed as a general in the army of Egypt for 
 his bravery and his victories ; but this account depends upon uncer- 
 tain traditions. 
 
 23. Forty years old] This was the Jewish tradition, not stated in 
 the Scriptures. It came into his heart] A strong sympathy was 
 awakened in his mind in their behalf by witnessing their sufferings, 
 or the Spirit of God excited a strong inclination of his nature there. 
 Exod. ii, 11, 12. To visit his brethren] To confer with them concern- 
 ing some measures for their relief 
 
 6 
 
122 x NOTES ON THE ACTS. 
 
 24 And seeing one of them suffer wrong, he defended him, and 
 avenged him that was oppressed, and smote the Egyptian : 
 
 25 For he supposed his brethren wo^ld have understood how 
 that God by his hand would deliver them: but they under- 
 stood not. 
 
 26 And the next day he showed himself unto them as they 
 strove, and would have set them at one again, saying, Sirs, ye 
 are brethren ; why do ye wrong one to another ? 
 
 27 But he that did his neighbor wrong, thrust him away, say- 
 ing, Who made thee a ruler and a judge over us ? 
 
 28 Wilt thou kill me, as thou didst the Egyptian yesterday ? 
 
 29 Then fled Moses at this saying, and was a stranger in the 
 land of Madian, where he begat two sons. 
 
 24. Suffer wrong] Cruelly, and, without reason, abused. Smote the 
 Egyptian] Slew him. (See the account in Exod. ii.) 
 
 25. For he supposed] As the promised period of their deliverance, 
 handed down by tradition, had arrived, and he, moved by the Spirit 
 of God to this resistance of oppression, had boldly taken the first 
 step, he might have naturally supposed they would have risen at 
 once, concluding that God had appointed him to be their deliverer, 
 or he would not have ventured upon such a course. But they under- 
 stood not] Their minds had become so darkened and broken by long 
 oppression, that hope had given place to despair, and courage to 
 indifference. 
 
 26. He showed himself] Appeared suddenly among them, perhaps 
 to discover the effect of yesterday's transactions. As they strove] 
 Quarreled. And would have set them at one again] Reconciled them 
 to each other, and thus made them one in feeling. 
 
 27. Who made thee, c.] A proverbial expression, as if he had 
 said, " What right have you to interfere ? This is our business ; we 
 settle our quarrel without appealing to you as an umpire." They 
 are the words of a brutal, passionate man, to the peacemaker who 
 dares to interfere with him in the height of his temper. 
 
 29. Then Jled Moses at this saying] Because he was by this assured 
 that his own brethren were treacherous to him, and had circulated 
 the account of his smiting the Egyptian. He feared lest, coming to 
 the ears of Pharaoh, it would oxcite his anger; on this account he 
 fled from Egypt. Was a stranger] A wanderer. The land of Ma- 
 dian] Called, in the Old Testament, Midian : a tract of land situated 
 between the northern gulfs of the Red Sea, extending further west 
 into the desert toward Mount Seir. Where he begat two sons] Gershom 
 : and Eliezer. (See Exod. xviii, 3, 4.) The marriage of Moses is 
 in Exod. ii, i.6-21 s 
 
NOTES ON THE ACTS. 123 
 
 30 And when forty years were expired, there appeared to 
 him in the wilderness of Mount Sina, an angel of the Lord in a 
 flame of fire in a bush. 
 
 31 When Moses saw it, he wondered at the sight; and as he 
 drew near to behold if, the voice of the Lord came unto him, 
 
 32 Saying, I am the God of thy fathers, the God of Abraham, 
 and the God of Isaac, and the God of Jacob. Then Moses 
 trembled, and durst not behold. 
 
 33 Then said the Lord to him, Put off thy shoes from thy feet: 
 for the place where thou stand est is holy ground. 
 
 30. When forty years ivere expired] According to the tradition, and 
 he was thus eighty years old. In the wilderness of Mount Sina] In 
 another place (Exod. iii, 1) Moses calls the mountains Horeb. 
 They are two peaks of the same mountain, and both terms were 
 perfectly proper. This sublime scene occurred in the wilderness, 
 around the base of these isolated heights. An angel of the Lord] The 
 term angel signifies messenger. In Heb. i, 4, they are represented as 
 ministering servants of God, attending upon his commands, and 
 ministering under his direction upon the heirs of salvation ; they are 
 intelligent spirits, created before man, and of a higher order of intel- 
 ligence. (See Longking's Notes, vol. i, p. 42.) It is the general 
 opinion of evangelical commentators that the angel spoken of here 
 was the angel of the covenant, the angel Jehovah, often mentioned in the 
 Old Testament, and believed to have been the Son of God. Thus 
 is Exod. iii, 4, where this event is described, after it is stated, verse 2, 
 " the angel of the Lord appeared to him in a flame of fire," it is said : 
 " GOD called unto him out of the midst of the bush" In aflame of fire in 
 a bush] " In a flame of a bush of fire." The bush appeared to be all 
 in a flame ; in that fire that seemed to be consuming, and yet not 
 injuring the bush, the angel of the Lord appeared. 
 
 SI. He ivondered] He was awe-struck, astonished. 
 
 32. Then Moses trembled, and durst not behold] He trembled because 
 it was the voice of the Almighty, and dared not gaze, lest he should 
 behold his awful presence. 
 
 33. Put off thy shoes] A mark of reverence and respect. ' : To 
 preserve cleanliness in the performances of any of the offices of reli- 
 gion, it was, from the earliest ages, directed that the worshiper should 
 take off his sandals before he entered a temple. And the custom 
 still continues in the East, where it originated." BLOOMFIELD. 7s 
 holy ground] Rendered so by the presence of Jehovah. It is on tliis 
 account that the house of worship is eminently holy ; God's name 
 has been inscribed here, and it has been consecrated to his service : 
 " Holiness becometh thine house, O Lord, for ever." Psa. xciii, 5. 
 
124 NOTES ON THE ACTS. 
 
 34 I have seen, I have seen the affliction of my people which 
 is in Egypt, and I have heard their groaning, and am come 
 down to deliver them. And now come, I will send thee into 
 Egypt. ^ 
 
 35 This Moses, whom they refused, saying, Who made thee a 
 ruler and a judge ? the same did God send to be a ruler and a 
 deliverer by the hand of the angel which appeared to him in 
 the bush. 
 
 36 He brought them out, after that he had showed wonders 
 and signs in the land of Egypt, and in the Red Sea, and in the 
 wilderness forty years. 
 
 A solemn reverence should check all improper levity and careless- 
 ness of conduct as we enter such a place. The language of every 
 heart should be, 
 
 " Lo ! God is here ! let us adore, 
 
 And own how dreadful is this place." 
 
 34. / have seen, I have seen] The sentence is repeated to express 
 intensity, and is in accordance with the practice of Hebrew writers 
 when they would give particular prominence or importance to any 
 matter. The words signify I know; that I have not relieved has not 
 been because I have not seen. I plainly know, and pity the afflic- 
 tions of my people. Am come down} According to human concep- 
 tions. God is everywhere at once; but where he is immediately 
 performing some work of providence or judgment, he is spoken of in 
 the Scriptures, in accordance with our ideas of personal acts, as being 
 peculiarly there : coming from heaven, our idea of God being elevated, 
 as if he were sitting upon some exalted place in the universe. 
 
 35. This Moses] Mr. Eipley remarks upon this portion of Stephen's 
 discourse : He " now proceeds to remind his hearers of the manner 
 in which their forefathers had treated Moses, though he was so evi- 
 dently commissioned by God to be their deliverer and leader. The 
 design of Stephen appears to have been to show his hearers their 
 resemblance to a former generation of their people, and to excite 
 fears of the just displeasure of Heaven on them, as it had fallen on 
 their forefathers." Ruler 'and a deliverer] A governor or leader, and 
 one who rescues from danger ; thus God made Moses a leader and 
 deliverer of the Hebrews from Egyptian bondage. By the hand of the 
 angel] Under the guidance, and with the strength and succor afforded 
 by the angel of the Lord. 
 
 36. Wonders and signs in the land of Egypt] Extraordinary miracles, 
 confirming tokens of his power and presence. Exod. vii. In the Red 
 Sea] This sea lies between Egypt and the Desert of Arabia, in which 
 they wandered. It was in this sea that Pharaoh and his hosts were 
 
NOTES ON THE ACTS. 125 
 
 V 
 
 3 7 This is that Moses, which said unto the children of Israel, 
 A Prophet shall the Lord your God raise up unto you of your 
 brethren, like unto me ; him shall ye hear. 
 
 38 This is he that was in the church in the wilderness with 
 the angel which spake to him in the mount Sina, and toith our 
 fathers : who received the lively oracles to give unto us : 
 
 drowned, while the Hebrews, begirt with a miraculous defense, passed 
 over dry shod and unharmed. (See Exod. xiv, 21-31.) And in the 
 wilderness forty years] During all this time they were wandering to 
 and fro in the desert, fed by miraculously provided food, drinking 
 streams issuing from the living rock, and witnessing the most extra- 
 ordinary events in the vicinity of Mount Sinai. Exod. xvi, xvii, &c. 
 
 37. This is that Moses] This same great prophet whose mission 
 God had so wonderfully confirmed and honored by signs and won- 
 ders, clearly foretold that, in a distant day, the Lord should raise up 
 for them another prophet, in many respects similar to himself, whom 
 they should obey. Stephen thus leaves them to infer that Christ, 
 whom they had put to death, was the prophet Moses referred to, 
 showing there was no opposition between them, and thus opening up 
 before them the peril they must run in thus rejecting a divinely 
 appointed Redeemer. The prophecy is found in Deut. xviii, 18. 
 (See note on Acts iii, 22.) 
 
 38. This is he that icas in the church] That is, Moses is the person 
 who was in the church, &c.. In the church] In the assembly or con- 
 gregation of Israel, as the word is thus translated in Acts xix, 32. 
 
 With the angel which spake to him] The angel of the covenant, the 
 angel Jehovah, the adorable Son of God, who was there in the 
 church of Israel, as well as in the present church, guiding and bless- 
 ing them. In Exod. xix, xx, where we have the account of Moses 
 going up into the mount, and receiving, and afterward proclaiming, 
 the ten commandments, we perceive no reference to angelic adminis- 
 tration. It is said : " And Moses went up unto God, and the Lord 
 called unto him out of the mountain," &c. Exod. xix, 3. It is evi- 
 dent, therefore, that Stephen intended the angel Jehovah, who is the 
 Son of God, and " who, being in the form of God, thought it not 
 robbery to be equal with God." Phil, ii, 6. Moses was mediator 
 between him and the assembly of their fathers. Lively oracles] The 
 commandments and divine instructions " given to Moses were effi- 
 cacious or salutary oracles." " Every period beginning with, ' And the 
 Lord said unto Moses,' is properly an oracle. But the oracles in- 
 tended here are chiefly the ten commandments. These are termed 
 ' living,' because all ' the word of God,' applied by his Spirit, ' is 
 
126 NOTES ON THE ACTS. 
 
 39 To whom our fathers would not obey, but thrust 1dm from 
 them, and in their hearts turned back again into Egypt, 
 
 40 Saying unto Aaron, Make us gods to go before us : for as 
 for this Moses, which brought us out of the land of Egypt, we 
 wot not what is become of him. 
 
 41 And they made a calf in those days, and offered sacrifice 
 unto the idol, and rejoiced in the works of their own hands. 
 
 living and powerful,' (Heb. iv, 12,) enlightening the eyes, rejoicing 
 the heart, converting the soul, raising the dead." WESLEY. 
 
 39. To whom our fatJiers ivould not obey} Stephen thus exhibits the 
 perversity and stubbornness of their nation. Although Moses had 
 thus carried them through the Red Sea, and worked, by the power 
 of God, signs and wonders before them, and was even in communi- 
 cation with the angel Jehovah, and received and delivered the very 
 words of Jehovah to them, still their fathers would not obey, but re- 
 jected his authority, prepared an idol to worship as their God, and 
 set about returning to Egypt. A solemn warning, this, in reference 
 to their rejection of Christ ! Thrust him from them] Rejected, dis- 
 obeyed him, turned away from his instructions. Exod. xvii, 3 ; Num. 
 xiv, 4 ; xxi, 5. And in their hearts turned back] Longed to return. 
 They were determined to return ; their minds dwelt on the subject, 
 while their perverted and idolatrous affections reverted back to the 
 sensual pleasures of Egypt. How many, while they profess godli- 
 ness, have in their hearts turned back again to the world ! 
 
 40. Saying unto Aaron] ( See Exod. xxxii. 1.) Make us gods] That 
 is, images of God, idols objects of worship, such as the heathen 
 Egyptians used. It was customary among Eastern nations to cany 
 the images of their gods before them on journeys and military expe- 
 ditions, fancying that they would thus be protected by them. Our 
 God is everywhere ! We wot not] We know not. Moses was then on 
 Sinai receiving commands from the Lord; and as his return was 
 delayed, they gave up the expectation of seeing him again, over- 
 looked all the divine miracles, and returned to their idolatries. 
 
 41. And they made a calf in those days] (See Exod. xxxii, 4-6.) 
 This was an image of one of the Egyptian deities, with which they 
 were acquainted. They probably intended to worship the true God, 
 although against the express commands of Jehovah, under this form. 
 A bull (apis) was worshiped by the Egyptians as a symbol of Osiris. 
 a former monarch of Egypt, and the introduction of agriculture 
 among them ; an ox, as significant of labor, being chosen as a proper 
 symbol. The calf was selected with great care by the priests, by 
 certain marks which it bore, or which they artfully fixed upon it. 
 This animal was placed in the temple of Osiris, carefully attended 
 
NOTES ON THE ACTS. 127 
 
 42 Then God turned, and gave them up to worship the host 
 of heaven ; as it is written in the book of the prophets, O ye 
 house of Israel, have ye offered to me slain beasts and sacrifices 
 ~by the space of forty years in the wilderness ? 
 
 43 Yea, ye took up the tabernacle of Moloch, and the star of 
 
 and fed, and devoutly worshiped by all this blinded people. When 
 the ox died, or was drowned by the priests, great lamentations were 
 made, and great rejoicings declared the appearance of Osiris again 
 in the form of another. This god, of all the bestial and reptile gods 
 of the Egyptians, the Hebrews chose, as farmers would have been 
 likely to, when they fell into idolatry. Offered sacrifice] " Celebrated 
 sacrificial feastings to the honor of their god." 
 
 42. Then God turned] Averted his approving face ; turned away 
 with disapprobation of their conduct. Gave them up] Suffered, per- 
 mitted them. To icorship the host of heaven] The heavenly bodies ; 
 deifying and worshiping the sun, moon, and the stars. As it is 
 written in the look of the prophets] By this is meant the twelve minor 
 (or shorter) prophets, from Hosea to Malachi, which, in the ancient 
 Jewish division of the Scriptures, formed but one book. (See Amos 
 v, 25-27.) Have ye offered to me slain beasts, &c.] When a question 
 is thus asked, it usually has the force of a denial ; as if the Lord had 
 said, " Ye did not offer to me," &c. But it is evident that they did 
 offer sacrifice to the Lord in that period. The probable meaning of 
 the passage is, that they had indeed externally attended to the wor- 
 ship of God in the forms of the tabernacle service, but in their 
 hearts they had been idolatrous ; they had not alone offered sacrifices 
 to Jehovah, but builded a temple to Moloch, and worshiped him 
 also : so little sincerity and true piety had there been in their offer- 
 ings that they were all accounted as nothing. 
 
 43. Ye took up] Carried about with you, as the tabernacle of the 
 Lord was moved to and fro, from one encampment to another, for 
 idolatrous purposes. The tabernacle of Moloch] The term Moloch 
 signifies sovereign lord, or king. By some it is supposed that the 
 planet Saturn is worshiped under this title ; others, with more pro- 
 bability, the sun, (the king of heaven.) 
 
 Moloch was a horrid idol in appearance; and, in his religious 
 rites, children were often offered to him in sacrifice. Lev. xviii, 21 ; 
 xx, 2, 5. This horrible practice may have arisen from the story in 
 heathen mythology, that Saturn, the eldest of the gods, ate his own 
 children, and it was thought no more acceptable offering could be 
 made to him than the innocent infants. O how abominable and 
 bloody are the rites of heathenism and the requirements o idolatry ! 
 
128 NOTES ON THE ACTS. 
 
 your god Rernphan, figures which ye made to worship them: 
 and I will cany you away beyond Babylon. 
 44 Our fathers had the tabernacle of witness in the wilderness, 
 
 His image was usually of immense size, and hollow, constructed of 
 brass, and gilt; it had the face of a calf or bull, with the hands out- 
 stretched, into which the children were placed, while the image was 
 heated within, and they were thus consumed in unspeakable torments. 
 The Israelites probably had an image of a smaller size, admitting of 
 their bearing it about, and concealing it from the eyes of Moses, and 
 the tabernacle might have been a tent constructed something like the 
 real tabernacle, a kind of case or covering in which they placed the 
 image, and bore it about. And the star of your god Remphan} In the 
 original passage in Amos, from which this is quoted, the name of 
 the idol god in the Hebrew text is C7tztm,but the Jewish translators 
 of the Septuagint have substituted the word Remphan : some per- 
 plexity has arisen from this ; but the probable view of the matter is, 
 that both the terms apply to the same idol-deity ; Moloch being wor- 
 shiped for the sun, and Remphan or Chiun for some planet or star, 
 as Saturn. A star was the idol of this god, and the passage might 
 read, And the image of that god whom ye worship under the symbol 
 of a star. Figures which ye made} Images, representations. They did 
 not profess to worship the images, but the idol divinities represented 
 by them. Thus the Papists make the same distinction ; they pre- 
 tend not to worship the little idols of the Virgin Mary, saints, c., 
 but to worship God in the use of them. But Jehovah has forbidden 
 the use of all such representations and figures in divine worship. 
 Exod. xx, 4, 5. I will carry you away beyond Babylon} In Amos, the 
 word Damascus is used instead of Babylon. ' Some suppose the 
 present reading erroneous, the word being an alteration by the 
 transcriber, and being introduced from the margin, where the place 
 of captivity had been noted down. They were, however, earned 
 captive into Assyria, which was beyond Babylon, as well as Da- 
 mascus, and Stephen might have mentioned the exact place of 
 their captivity to mark the certain fulfillment of the prophecies of 
 God. It would have been a very natural paraphrase upon the pas- 
 sage he was quoting, so many years after it had been fulfilled ; and 
 the captivity was always spoken of in connection with Babylon. 
 The object of Stephen is to give a running history of events illus- 
 trating the character of the Jewish nation, and the dealings of God 
 with them. 
 
 44. Our fathers had the tabernacle of witness] Referring to the costly 
 and sacred tent prepared by the divine command, and according to 
 
NOTES ON THE ACTS. 129 
 
 as he had appointed, speaking unto Moses, that he should make 
 it according to the fashion that he had seen. 
 
 45 Which also our fathers, that came after, brought in with 
 Jesus into the possession of the Gentiles, whom God drave out 
 before the face of our fathers, unto the days of David ; 
 
 46 Who found favor before God, and desired to find a taber- 
 nacle for the God of Jacob. 
 
 his direction, in which were the most holy articles used in the service 
 of God, and where the most solemn rites of divine worship were per- 
 formed. Exocl. xxv, xxvi. It was called the tabernacle of the congre- 
 gation; and Stephen gives it the name he does from its being the 
 place where God gave evidence, or witness, of his glorious presence, 
 or in reference to the tables of testimony contained within. Exod. xxv, 
 40 ; Heb. viii, 5. Stephen, having shown the ingratitude and impiety 
 of the Jewish nation, as one part of the charge against him related to 
 his speaking disrespectfully of the temple, proceeds to speak of the 
 varied places where God had been properly worshiped, showing that 
 the place, of itself, was a small matter, and that its removal or 
 change was not disastrous. God had been worshiped first without 
 temple or tabernacle, afterward he instituted the use of the latter : 
 finally, the piety of David and Solomon oifered to the Lord a more 
 stable place of worship, which was accepted ; but still He might 
 again change the mode and place of his manifestation, if he 
 pleased : God cannot be confined to any building of human con- 
 struction, but fills the universe, and can only be properly worshiped 
 by the spirit, and in spirit and in truth. 
 
 45. Which also] The tabernacle. Our fathers, that came after-] The 
 descendants of those that built the tabernacle. Brought in with Jesus] 
 With Joshua, Jesus being the Greek name for the Hebrew title 
 Joshua. Into the possession of the Gentiles] Of the heathen nations 
 inhabiting the land of Canaan, which, having been promised to the 
 seed of Abraham, they entered upon the possession, driving out the 
 previous occupants, who, by their sins, had exposed themselves to 
 this summary punishment on the part of God. Unto the days of 
 David] That is, the tabernacle remained the divinely authorized 
 place of worship until the time of David, when he set about con- 
 structing a new edifice. 1 Chron. xxii. He did not build, but began 
 the preparations. Or it may refer to the driving out of the Gentiles, 
 which was not accomplished until David's day. 
 
 46. Who found favor] Obtained the special approbation of God, 
 and was greatly prospered. Having abundant means to build, he 
 desired to find a tabernacle] "Asked for himself." Earnestly de ' 
 
130 NOTES ON THE ACTS. 
 
 47 But Solomon built him a house. 
 
 48 Howbeit, the Most High dwelleth not in temples made with 
 hands ; as saith the prophet, 
 
 49 Heaven is my throne, and earth is my footstool : what house 
 will ye build me ? saith the Lord : or what is the place of my 
 rest? 
 
 50 Hath not my hand made all these things ? 
 
 51 Ye stiff-necked, and uncircumcised in heart and ears, ye 
 do always resist the Holy Ghost : as your fathers did, so do ye. 
 
 sired a permanent place or house for the ark of the covenant. 
 2 Sam. vii. 
 
 47. But Solomon built him a house] David was not granted the 
 privilege, because he was a man of war, 1 Chron. xxii, 8, 9 ; but his 
 son Solomon obtained this honor. 
 
 48. Howbeit, the Most High dwelleih not in temples made ivilli hands] 
 Thus very appropriately illustrating his idea by a quotation from the 
 prayer of Solomon at the dedication of the temple. 1 Kings viii, 27. 
 Stephen thus shows the vanity of relying upon the temple itself, however 
 magnificent, or even honored by its age, or the glorious acts that had 
 been performed in it ; God is not confined to it ; it is only sacred 
 because he has honored it with his presence; but he never was 
 limited to it, or confined to its boundaries, for his place of residence 
 or worship. The whole universe is his temple, and eveiy broken 
 heart his altar. As saith the prophet] The prophet Isaiah, whom he 
 proceeds to quote. 
 
 49. Heaven is my throne] (See Isa. Ixvi, 1, 2.) Expressive of the 
 majesty and limitlessness of Deity. The highest heavens are but' 
 his throne, and the whole earth, as vast as it may appear to us, is 
 but, as it were, his footstool ; much less can it be expected that a 
 house made with hands can contain Him. What is the place of my 
 rest ?] Where is my fixed residence ? or do I need rest, that a place 
 should be prepared ? 
 
 51. Stephen seems, with the preceding verse, to have broken off 
 suddenly the train of his argument, without drawing his inferences, 
 or attempting to apply the subject to his hearers. In this verse he 
 commences an entirely different strain, proceeding immediately, in a 
 very solemn- and faithful manner, to charge them with their manifold 
 sins as a nation, and to press upon them their own personal guilt. 
 It is possible that while addressing them, as is described in the pre- 
 vious verses, he noticed the growing uneasiness of his hearers ; and, 
 perhaps, as they saw more plainly the object he had in view, in the 
 facts he Avas stating, their indignation became excited, and they ex- 
 'hibited symptoms of proceeding to immediate violence. On this 
 
NOTES ON THE ACTS. 131 
 
 52 Which of the prophets have not your fathers persecuted? 
 and they have slain them which showed before of the coming 
 of the Just One ; of whom ye have been now the betrayers and 
 murderers ; 
 
 53 AVho have received the law by the disposition of angels, 
 and have not kept it. 
 
 account Stephen leaves his subject ; and in the few moments that he 
 has remaining, proceeds to give them this personal and fearful warn- 
 ing. Ye stiff-necked] Obstinate, perverse, self-willed. Undrcumdsed 
 in heart and ears] This was a very common Jewish expression. Cir- 
 cumcision was the seal of the divine covenant with them, and a type 
 of the holiness and purity of the law of God, and their consecration 
 to him. To say, then, that their hearts were uncircumcised. would 
 be the same as to say that their hearts were impure, disobedient to 
 the law of God, and obstinately set against his will. By their ears 
 being uncircumcised, is meant their unwillingness even to /tear the 
 truth : they were both impatient of rebuke and refused to obey. Ye 
 do always resist the Hdij Ghost] In refusing to hear and obey the 
 words of the inspired teachers and prophets whom God had sent 
 among them, they had resisted the Holy Spirit, by whom they were 
 endowed and commissioned. 
 
 In withstanding now the appeals of the servants of God, it is not 
 man we resist, but the Holy Spirit speaking through man, and reach- 
 ing the heart. 
 
 52. Which of the prophets have not your fathers persecuted?] The 
 question put in this form is equivalent to an affirmative assertion 
 that they bad persecuted, &c. 'The meaning is, not that they had 
 persecuted every particular prophet, but their general treatment of 
 them had been of this character. Nearly every prophet of truth that 
 God had sent among them, from Moses to Jesus Christ, had been 
 evil-entreated and persecuted by them. Our Lord makes the same 
 charge against them. Matt, xxiii, 37 ; Luke xiii, 33. And they have 
 slain them] That is, the prophets. Isaiah was reported among the 
 Jews to have been sawn asunder, by. the order of the bloody Ma- 
 nnsseb. Just One] The Messiah, a common appellation of him who 
 was expected among the Jews. Betrayers and murderers} The San- 
 hedrim had betrayed him by placing him in the hands of the Roman 
 officers as a culprit, under a false accusation, and thus became his 
 murderers in declaring him worthy of death, and clamoring for his 
 blood. Matt, xxvi, 66 ; xxvii, 20, 26. 
 
 53. Who have received the law by the disposition of angels] Different 
 views are taken of this passage. Dr. Doddridge translates it, and 
 
132 NOTES ON THE ACTS. 
 
 54 When they heard these things, they were cut to the heart, 
 and they gnashed on him with their teeth. 
 
 55 But he, being full of the Holy Ghost, looked up steadfastly 
 
 paraphrases the whole verse in this manner : ' : Which is the less to 
 be wondered at, as you have already despised so many advantages, 
 and given such amazing proof of the obstinacy of your hearts ; who 
 Jiave received tlie law, which was delivered from Mount Sinai with such 
 awful pomp, through ranks of angels, that were marshaled in solemn 
 array on that grand occasion, (Deut. xxxiii, 2.) and yet have been so 
 hardened that ye have not kept it." Dr. Clarke holds to the same 
 opinion, esteeming the word, here translated disposition, to mean 
 ranks, hosts, an array. The Psalmist seems to allude to this in Psalm 
 Ixviii, 17. A simpler, and, perhaps, as correct a reading of the pas- 
 sage is : " Ye have received the law at the appointment of angels ; : ' 
 that is, angels being appointed as ministering instruments for its 
 promulgation. Thus St. Paul says, in Gal. iii, 19, speaking of the 
 institution of the law, that it was " ordained by angels" and referring 
 to the same in Heb. ii, 2, styles it the word spoken by angels. This 
 does not militate against what Stephen had said in the preceding 
 verse, (38.) of tJie angel that spake with Moses. The angel of the cove- 
 nant was present, surrounded by these heavenly hosts, who did his 
 bidding, and by whose instrumentality the ceremonies of the law 
 were established. 
 
 54. Stephen's speech here breaks off abruptly, without further in- 
 ference or application. Inflamed by the severe, because truthful, 
 charges of Stephen, the maddened multitudes rush upon him like 
 wild beasts. They were cut to the heart] They were pierced through, 
 with conviction, anger, and bitter revenge. Gnashed with their teeth] 
 So brutal does passion make a man. Such was their rage, they 
 gave all the outward, symptoms of madness, foaming and gnashing 
 their teeth. 
 
 55. Full of the Holy Ghost] (See notes on preceding chapters.) 
 Grace is given as our necessities require; though Stephen was a 
 man ordinarily richly endowed, and full of the Holy Ghost, yet his 
 capacity is now increased, and a larger portion bestowed, preparing 
 him for the painful, but glorious scene to follow. 
 
 How often the triumphant saint, in the dying hour, when the body 
 is torn with pain, and nature is fast dissolving, is enabled, with con- 
 fidence, to sing, 
 
 " And while you hear my heart-strings break, 
 
 How sweet the moments roll, 
 A. mortal paleness on my cheek. 
 But plory in my soul !'' 
 
NOTES ON THE ACTS. 133 
 
 into heaven, and saw the glory of God, and Jesus standing on 
 the right hand of God, 
 
 56 And said, Behold, I see the heavens opened, and the Son 
 of man standing on the right hand of God. 
 
 57 Then they cried out with a loud voice, and stopped their 
 ears, and ran upon him with one accord, 
 
 58 And cast him out of the city, and stoned him : and the wit- 
 nesses laid down their clothes at a young man's feet, whose name 
 was Saul. 
 
 Looked up steadfastly into heaven} Seeing what was coming turning 
 his eye upward in devout prayer and heavenly meditation. Saw the 
 glory of God] A glorious and luminous symbol, like the Shechinah, 
 or pillar of fire, in which God manifested himself in the tabernacle, 
 between the cherubim, over the mercy-seat a glorious visual mani- 
 festation of this nature. Mr. Wesley thus remarks : " Doubtless, he 
 saw such a glorious representation, God miraculously operating on 
 his imagination, as on Ezekiel's, when he ' sat in his house at Baby- 
 lon,' and saw Jerusalem, and seemed to himself to be transported 
 there. Ezck. viii, 1-4. And probably other martyrs, when called to 
 suffer the last extremity, have had extraordinary assistance of some 
 similar kind." And Jesus standing on the right hand of God] Expres- 
 sive of his exalted station, of his office as Mediator, and of his inte- 
 rest in those who were thus suffering in behalf of his gospel. He 
 was thus represented to suggest to the heart of the early martyr the 
 present help and support he might expect from the divine power. 
 
 56. I see tJie heavens opened] Before his eye, it appeared as if the 
 atmosphere above separated, and he looked far away into the upper 
 glories. The Son of man] An appellation often used by our Saviour 
 when speaking of himself, on account of his humanity. Luke xxiv, 69. 
 
 57. Then they cried out with a loud voice] The last saying of Stephen 
 had been a virtual assertion of the Messiahship and divinity of 
 Christ. Their rage rises to its highest pitch, and the people raise a 
 confused and boisterous clamor to drown the voice of Stephen. 
 The council, although they could not convict Stephen, seem to con- 
 nive at the course of the mob. And stopped their ears] As if he were 
 speaking blasphemy, and significant of their abhorrence and detesta- 
 tion of what he said, they closed up their ears, draAving the parts to- 
 gether. And ran upon him ivith one accord] In great tumult, all rush- 
 ing in a mass upon him. 
 
 58. Cast him out of the city] As it was commanded in their law that 
 they should treat a blasphemer. Lev. xxiv, 14. They hurried him, 
 however, out of the cky without a legal decision, not waiting for his 
 Condemnation. And the tcitnessfsl That is, the false witnesses, who 
 
134 NOTES ON THE ACTS. 
 
 59 And they stoned Stephen, calling upon God, and saying, 
 Lord Jesus, receive my spirit. 
 
 60 And he kneeled down and cried with a loud voice, Lord, 
 
 had borne testimony against him. Acts vi, 13. The law required 
 that the witnesses should commence the execution of the penalty, in 
 order that, as they would have to be the executioners, they should be 
 hindered from bearing false witness. Deut. xvii, 7. Laid down their 
 clothes] Their outer garment being a loose mantle, it would greatly 
 impede them in lifting, and render it almost impossible for them to 
 throw the stones. At a young man's feet, whose name was Saul] After- 
 ward the apostle Paul. This is our first introduction, in the New 
 Testament, to this great apostle, whose labors and sufferings for 
 Christ's sake afterward became so abundant and successful in build- 
 ing up the church. This is mentioned to show what Paul was before 
 his conversion, and the power of that grace that opened his eyes. 
 He always speaks of this with the utmost grief and shame. Acts 
 xxii, 20. 
 
 59. Calling upon God, and saying] The word God is not in the 
 original, but has been inserted by translators, and undoubtedly is an 
 erroneous translation, and ought not to be here. The verse would 
 more correctly read, as Mr. Wesley has translated, (with which Dr. 
 Clarke coincides,) "And they stoned Stephen invoking, and saying, 
 Lord Jesus, receive my spirit." Thus this holy martyr, filled with 
 the Spirit, addresses Jesus Christ in prayer, and reposes his soul in 
 his divine keeping, in this way paying to him the highest and most 
 solemn acts of devotion, due only to the one true and living God. 
 This shows the propriety of offering divine worship to the Saviour, 
 and clearly establishes his divinity, as one Avith the Father, into 
 whose hands he committed his spirit when he hung dying upon the 
 cross. Luke xxiii, 46. It was remarked of the early Christians by 
 an enemy, Pliny, the Koman, that they were accustomed to meet 
 and sing praises to Christ as God. Receive my spirit] " Receive my 
 soul to the mansions of the blessed." To prepare such mansions 
 our Lord had left them, and this was to be their comfort and sup- 
 port in all their afflictions and .persecutions. John xiv, 2 ; Luke xvi, 
 22 ; xxiii, 43. 
 
 60. And he kneeled doivn] In devotion. He sought an humble, sub- 
 missive posture, expressive of his resignation to the will of God, and 
 in order to spend his remaining conscious moments in the astonish- 
 ing work of praying for his murderers. Lay not this sin to their charge] 
 Impute it not to them for sin ; let them not suffer the awful conse- 
 quences of their conduct; forgive them. How similar was this to 
 
NOTES ON THE ACTS. 135 
 
 lay not this sin to their charge. And when he had said this, he 
 fell asleep. 
 
 the final prayer of the Saviour : " Father, forgive them ; they know 
 not what they do !" Luke xxiii, 34. It is the genuine spirit of the 
 gospel, which always breathes the purest and most disinterested 
 henevolence. There Avas no malice, no anger, in the heart of the 
 bleeding martyr; but it was filled Avith the sincerest pity for those 
 Avho were doing themselves infinitely more injury than they were 
 inflicting upon him. How blessed to be able to die thus ! The re- 
 ligion of our Saviour, and that only, can enable its possessor to meet 
 death in its most terrible form without trembling, having robbed 
 death of "his sting, the grave of its victory. He fell asleep] Express- 
 ing the composure with Avhich he died, and embracing also the 
 blessed idea of a resurrection. It was a repose not a destruction 
 of the body. This is a common expression in reference to the death 
 of righteous men recorded in the Bible, and it is as beautiful as it is 
 appropriate. Death to the Christian is not an enemy, but a friend ; 
 he embraces it as he does sleep he sweetly prepares himself for a 
 delightful repose from all the ills of life, 
 
 " Where the wicked cease from troubling, 
 
 And where the weary are at rest." 
 John xi, 11 ; 1 Cor. xv, 18, 51 ; 1 Thess. iv, 14. 
 
 CHAPTER VIII. 
 
 1. Persecution of the church. 5. Preaching of Philip in Samaria. 14. Peter 
 and John visit the converts, and bestow upon them the Holy Ghost. 18. The 
 hypocrisy and venality of Simon exposed. 26. Philip instructs and baptizes 
 the eunuch. 
 
 AND Saul Avas consenting unto his death. And at that time 
 there was a great persecution against the church which was 
 
 1. And Saul icas consenting unto his death] The original word has a 
 stronger meaning than to consent, or to permit a thing to be done ; 
 it signifies'rather to approve, to be pleased Avith this murderous treat- 
 ment of Stephen. This clause of the verse properly belongs to the 
 preceding chapter, and should never have been separated from it in 
 the division of the chapters. And at that time] Commencing with the 
 attack upon Stephen, a bloody persecution broke out against the 
 early church. One victim only served to inflame their cruel appe- 
 tite for others ; and, stung by the truth of the terrible accusations of 
 
136 NOTES ON THE ACTS. 
 
 at Jerusalem ; and they were all scattered abroad throughout 
 the regions of Judea and Samaria, except the apostles. 
 
 2 And devout men carried Stephen to his burial, and made 
 great lamentation over him. 
 
 3 As for Saul, he made havoc of the church, entering into 
 
 Stephen, they commence an indiscriminate attack upon all the dis- 
 ciples of Christ, in the vain hope of putting a termination to the 
 spread of the gospel. And they were all scattered abroad] The term 
 all is used here in a limited sense, meaning a very large number; as a 
 church still continued to exist in Jerusalem in spite of all the perse- 
 cution, principally, perhaps, the poorer and more humble members, 
 whose circumstances would not admit of their removal, or whose 
 presence would not -excite so much notice. The rest left the city, 
 and made their residences in other parts of Judea, and in the pro- 
 vince of Samaria, at the north of Judea. Except the apostles] In the 
 midst of this bloody persecution, a divine Providence preserved alive 
 the most marked objects of their vengeance the apostles and lead- 
 ers of the new religion. Like the preservation of the three Hebrew 
 children in the fiery furnace of Nebuchadnezzar is their escape, 
 while they remain preaching in the midst of their enemies. They 
 stay behind, while the others flee, to comfort and build up the little 
 church that remains in the city, to show the sincerity of their teach- 
 ing, and their willingness even to confirm it with their blood, and to 
 strengthen the faith of those who have fled, by their constancy, and 
 by their wonderful preservation. It may not have been cowardice 
 that drove the others from the city. Jesus had commanded them, 
 when persecuted in one city, to flee to another ; and it was in obe- 
 dience to this divine command that they now escaped toother places. 
 
 2. And devout men] Religious men. This may refer either to some 
 of the believers, or to certain pious Jews, who, though they had not 
 openly acknowledged their sympathy with the persecuted church, 
 were far from being unfriendly in their feelings ; at any rate, were 
 indignant at the outrage committed by an infuriated mob. Joseph 
 of Arimathea, a pious Jew, of this description, buried our Saviour ; 
 and very possibly some such may have buried Stephen. Carried 
 Stephen] The word translated carried rather imports that they made 
 all the necessary preparations for his burial, washing, anointing, em- 
 balming, laying out the body, and carrying it to the grave. Made 
 great lamentation over him] This was customary with the Jews at their 
 funerals, and is, with most Oriental nations, at the present day. 
 They pay peculiar respect to Stephen on account of his virtues and 
 constancy. 
 
 3. He made haeoc of the chi,rch] However some may have been 
 
NOTES ON THE ACTS. 137 
 
 every house, and haling men and women, committing them to 
 prison. 
 
 4 Therefore they that were scattered abroad went everywhere 
 preaching the word. 
 
 affected by the martyrdom of Stephen, he felt no remorse of con- 
 science, but verily thought he was doing God's service, so blinded 
 was he at this time by the prejudices of his education. The word 
 translated made havoc, properly signifies, to ravage and destroy like a 
 wild beast. Thus St. Paul says of himself, in Gal. i, 13, .that he 
 <; persecuted the church, and icasted #." What an evidence is this 
 offensive description of the early life of the great apostle of the Gen- 
 tiles, of the sincerity and honesty of the apostles! Luke was the 
 constant companion and bosom friend of St. Paul, and wrote under 
 his direction and inspection, yet his character is not spared, but pre- 
 sented in its darkest traits. The facts are stated in all their sim- 
 plicity, however they may affect the character of the apostle. En- 
 tering into every house] Searching from house to house the suspected 
 residences of Christians. And haling men and women] Dragging them 
 to the tribunals for a summary trial and condemnation, and then 
 hurrying- them to prison. Neither sex is spared: helpless age 
 and infancy ; the tender woman, as well as the strong man, are all 
 made subjects of this persecution. Saul does not act in this upon 
 his own responsibility solely, but is authorized by the chief priests, 
 and given full powers to execute their decree. Acts xxvi, 10. 
 
 4. Went everywhere preaching the word] Went in various directions, 
 not confining themselves to Jewish territory. We find they not only 
 spread through Judea and Samaria, but they were soon found in 
 Antioch, Cyprus, and Phenice. Acts xi, 19. In these places, they 
 were further from the power of the chief priests ; the Jews also, who 
 resided in these parts, would be less likely to be influenced by their 
 persecuting spirit, and among whom, as they did not yet fully un- 
 derstand the gracious purpose of God concerning the Gentiles, they 
 might labor. 
 
 Wherever a Christian man is led, in the providence of God, if he 
 desire to glorify his Master, he will find ample opportunities for 
 labor 5 and he should esteem it his duty and privilege everywhere, 
 by precept and example, to "preach the word." We cannot but 
 notice in the events recorded in these verses, how wonderfully the 
 great purposes of God are secured even by the very opposition which 
 wicked men make to their progress. Until this time, the company 
 of believers was almost entirely limited to the city of Jerusalem ; 
 their love for the Holy City, their lingering Jewish prejudices, the 
 
138 NOTES ON THE ACTS. 
 
 5 Then Philip went down to the city of Samaria, and preached 
 Christ unto them. 
 
 comfort of each other's society all would have served to retain 
 them there had it not been for this persecution. By destroying or 
 scattering this little company, they hoped to crush the whole affair, 
 and put an entire end to the preaching of this doctrine. But what 
 was the result ? The dispersed -Christians went everywhere preaching 
 the word. The gospel, no longer confined to Jerusalem and the 
 Jews, spreads in every direction among both Jews and Gentiles. 
 
 5. Philip] Not the apostle 5 for the apostles remained in Jeru- 
 salem : but one of the seven deacons, whose election to office is re- 
 corded in Acts vi, 5. He is afterward called Philip the evangelist, 
 (Acts xxi, 8,) and resided with his daughters in Cesarea, when St. 
 Paul visited him. The city of Samaria] Samaria was the name of 
 the tract of country lying between Judea and Galilee, and also was 
 the name of its capital. It is probably the city, and not the country, 
 that is referred to here as the scene of Philip's labors. The city of 
 Samaria was founded by Omri, king of Israel, (1 Kings xvi, 24,) and 
 became the seat of government, and the residence of the kings of the 
 ten tribes of Israel, who separated from the tribes of Judah and Ben- 
 jamin, in the reign of Solomon's son. 1 Kings xii, 16, 19. Here was 
 Ahab's ivory palace, and a temple of Baal. 1 Kings xxii, 39. It was 
 here that the prophet Elisha lived when he cured the Syrian Naaman. 
 2 Kings v. When the kingdom of Israel was overthrown, and the 
 tribes were carried into captivity, the city was dismantled, and sunk 
 into insignificance, as the neighboring city of Sychar became the 
 metropolis. When the city, however, afterward came into the hands 
 of Herod the Great, he rebuilt and beautified it, calling its name 
 Sebaste, in honor of the Roman emperor Augustus ; Sebaste being 
 the Greek expression for venerable, which has the signification of august 
 the Latin cognomen of the emperor. The name of the town was 
 still Sebaste, but undoubtedly it was known, and often called, by its 
 old name. Dr. Clarke, and some other commentators, think the city 
 of Sychem in the province of Samaria, and not the city of Samaria, 
 is here intended. Sychem, or Sychar, was at this time the principal 
 city of Samaria, and many of its inhabitants had been converted 
 under the preaching of the Saviour. Preached Christ unto them] 
 Proclaimed that the long-promised Messiah had come and esta- 
 blished his spiritual kingdom. He preached repentance and the 
 remission of sins in the name of Jesus of Nazareth, and announced 
 the offers of salvation through faith in his death. The Samaritans 
 are first visited on account of their Jewish extraction. 
 
NOTES ON THE ACTS. 139 
 
 6 And the people with one accord gave heed unto those things 
 which Philip spake, hearing and seeing the miracles which 
 he did. 
 
 7 For unclean spirits, crying with loud voice, came out of 
 many that were possessed with them: and many taken with 
 palsies, and that were lame, were healed. 
 
 8 And there was great joy in that city. 
 
 9 But there was a certain man, called Simon, which beforetime 
 in the same city used sorcery, and bewitched the people of Sa- 
 uiaria, giving out that himself was some great one : 
 
 6. With one accord] As if by general consent, in large multitudes, 
 without opposition, respectfully attended upon Philip's preaching. 
 
 7. Unclean spirits] Possessed with evil spirits demons. (See 
 Longking's Notes, vol. i, pp. 324, 325.) Crying with loud voice] As it 
 is recorded they did in the days of the Saviour, (Mark i, 23-26,) and 
 thus making it evident that it was something besides disease; in 
 addition to this, all diseases that were healed are also mentioned. 
 Many taken with palsies] Having become paralytics : having lost the 
 use of part or all of their muscles of motion. 
 
 8. There was great joy in that city] Arising from the remarkable 
 cures of friends who had been thought incurable, from the glorious 
 truths Philip proclaimed, and from the effects of the gospel upon their 
 hearts, as they believed on the Lord Jesus Christ. Rom. xiv, 17. 
 
 9. A certain /nan, called Simon] Very many opinions have been ex- 
 pressed in reference to this individual by different commentators. 
 Many doubtful traditions concerning him have been collected from 
 the writings of the early Christian fathers. He has generally been 
 supposed to have been the same Simon of whom Josephus speaks in 
 his Antiquities a Jew, and a native of Cyprus. All that we cer- 
 tainly know of him is, that he practiced magical arts, and, by his 
 skill in working delusions, had produced upon the people an impres- 
 sion that he was a superior personage, even a divine Being. Tra- 
 dition relates that he gave himself out to be the Almighty who gave 
 the law to Moses, appearing also as the Son to the Jews, and as the 
 Comforter to all other nations. He was probably a man of superior 
 education, acquainted with philosophy and. the sciences, familiar 
 with, and an adept in, the arts of jugglery then known, and by these 
 means had obtained a great influence over the ignorant and unob- 
 serving multitude. He, of course, did not receive Christ, but set 
 himself up as a rival. Used sorcery] Used magical arts. The macji 
 were, at first, men learned in philosophy, astrology, &c. ; afterward 
 these sciences, being turned into means of imposition, by false pre- 
 tenders to knowledge as, for instance, the declaring the future by 
 
140 NOTES ON THE ACTS. 
 
 10 To whom they all gave heed, from the least to the greatest, 
 saying, This man is the great power of God. 
 
 1 1 And to him they had regard, because that of long time he 
 had bewitched them with sorceries. 
 
 12 But when they believed Philip, preaching the things con- 
 cerning the kingdom of God, and the name of Jesus Christ, they 
 were baptized, both men and women. 
 
 13 Then Simon himself believed also: and when he was bap- 
 
 the position of the stars, or by lot, or entrails of animals, &c., &c., the 
 term came to signify the same as necromancers, soothsayers, jug- 
 glers, who, by producing ocular illusions, by strange incantations 
 and astonishing feats of agility, affected the multitude with a sense 
 of awe and reverence in their presence, and secured their faith in 
 their incantations. Bewitched the people of Samaria] Amazed, astonish- 
 ed, filled them with wonder their reason and judgment being taken 
 captive by his strange devices and unaccountable legerdemain. 
 Giving out that himself was some great one] Assuming to be something 
 superhuman, boldly publishing his high pretensions, and confirming 
 them by his tricks. 
 
 10. This man is the great power of God] Some extraordinary per- 
 son ; one closely connected Avith Deity, and through whom astonish- 
 ing divfne manifestations were made. 
 
 11. They had regard] Listened to him, and believed in his pre 
 tensions. 
 
 12. When they believed] Receiving Jesus as their Saviour, and trust- 
 ing in him. The things concerning the kingdom of God] Clearly open- 
 ing the plan of salvation, and explaining the character of the king- 
 dom of grace in the soul, through faith in Jesus Christ. And the 
 name of Jesus Christ] That is, concerning the power of that name 
 when used by believers to accomplish real miracles, and to perform 
 substantial cures a power infinitely superior to the tricks and pre- 
 tences of an impostor. Thus says Peter, in Acts iii, 16, " His name, 
 through faith in his name, has made this man strong." 
 
 13. Then Simon himself believed also] That is, he professed to be a 
 sincere believer. He was undoubtedly convinced of the reality of 
 the miracles of Philip, wrought in the name of Jesus, and could not 
 but have been convinced of the Messiahship of Christ, or, at least, that 
 he was infinitely superior to him in power. But his heart remained 
 unchanged. He was the shrewd, artful, money-loving deceiver. 
 Seeing that the popular tide was turning from himself toward Philip, 
 he seeks to attach himself to the evangelist, that he might still retain 
 the favor, and enjoy the opportunity of fleecing the multitude. As 
 he professed faith in Jesus, and it is not the province of man to judge 
 
NOTES ON THE ACTS. 141 
 
 hzed, he continued with Philip, and wondered, beholding the 
 miracles and signs which were done. 
 
 14 Now when the apostles which were at Jerusalem heard 
 that Samaria had received the word of God, they sent unto 
 them Peter and John : 
 
 15 Who, when they were come down, prayed for them, that 
 they might receive the Holy Ghost : 
 
 the heart, he was admitted to the ordinance of baptism. He con- 
 tinued with Philip] Attended upon his instructions as a disciple, cul- 
 tivated a familiar acquaintance with him, and noticed attentively his 
 miracles. Wondered, beholding the miracles and signs which were done] 
 It was now his turn to be amazed : he had bewitched, or astonished 
 the multitude by tricks and deceptions ; here were real performances 
 of the most extraordinary character. Simon knew his were false ; 
 but he could discover no subterfuge here. Having no correct idea 
 of the doctrine of Philip, or the source of his power, he may have 
 hoped, by continuing with him, to have discovered his secret, and 
 obtained the power to perform his supernatural works. 
 
 14. Now ichen the apostles, &c.] (See verse 1.) Sent unto them Peter 
 and John] This shows that Peter's office was not superior to that of his 
 brethren. He goes, as he is directed in the council of the apostles, 
 sharing his labors and honors equally with John. The apostles are 
 sent to assist Philip in his labors, to give proper direction in the 
 establishment of the new church, and to confer the blessing of the 
 Holy Ghost upon the believers. 
 
 15. Prayed far them, that they might receive the Holy Ghost] It was 
 not the work of the Holy Spirit in the conviction and sanctification 
 of the soul that the apostles nq&v prayed for, for this had already been 
 bestowed in connection with tie labors of Philip, but the extraordi- 
 nary gifts of the Spirit, conveying the power of speaking foreign 
 tongues and of working miracles. It evidently was of this extraor- 
 dinary nature, because it was something apparent and visible. Simon 
 perceives an immediate and marked effect, resulting from the laying 
 on of the hands of the apostles ; and if it had not been accompanied 
 with some visible sign, but had only been a work of sanctification 
 upon the heart, he never would have offered to have purchased it 
 with money. As it was, he undoubtedly thought the power of con- 
 veying the remarkable gift would wonderfully assist him in his 
 juggleries. It is a matter of doubt whether this gift was bestowed 
 upon all. It is the opinion of most commentators that it was only 
 given to those who were to be employed publicly in the work of 
 spreading the gospel. We answer the question, why this power was 
 bestowed upon the early Christians, by reference to the events of this 
 
142 NOTES ON THE ACTS. 
 
 16 (For as yet he was fallen upon none of them: only they 
 were baptized in the name of the Lord Jesus.) 
 
 1 7 Then laid they their hands on them, and they received the 
 Holy Ghost. 
 
 18 And when Simon saw that through laying on of the apostles' 
 hands the Holy Ghost was given, he offered them money, 
 
 chapter. There were multitudes, among both Jews and Gentiles, 
 who, like Simon, laid claim to superior deference, and even worship, 
 on account of a pretended divine power. Some gave themselves out 
 to be the Messiah; and many were esteemed among the multitudes 
 " the great power of God." These miraculous powers, conferred upon 
 the early preachers, would impress the multitude with the infinite 
 superiority of these men over all their pretended teachers, break the 
 charms they exercised over them, and unravel all their deceptions. 
 It served to demonstrate the truth and divine origin of Christianity, 
 to produce immediate and deep conviction of its importance, and to 
 prepare the \vay for a speedy and wide-spread diffusion of its hea- 
 venly doctrines. The apostles "only were endowed with this power 
 of conferring itpon the proper subjects these remarkable gifts of the 
 Holy Ghost ; and they do it not directly, and in their own names, 
 lest they should seem to share in the glory of the work. They give 
 themselves to prayer for this object ; and the divine Spirit descends 
 in answer to their petition. 
 
 16. He ivas fallen} Equivalent to, descended from heaven the word 
 used signifying, what falls in abundance, and applied to the de- 
 scent of the Holy Ghost from on high. 
 
 17. Then laid they their hands on them} On those separated for the 
 public work ; not on all, because Simon was not thus endued. The 
 laying on of hands, in connection with prayer, was a common and 
 solemn ceremonial among the Jews, used when a priest or king was 
 installed into office, a blessing sought upon a child, &c., c. Thus 
 old Jacob prayed for, and blessed, the sons of Joseph, placing his 
 hands upon their heads. This custom Jesus Christ and the apostles 
 retained. Matt, xix, 13 ; Acts vi, 6 ; xxviii, 8. 
 
 18. When Simon satv] When he saw the effect of the Spirit's ope- 
 ration, namely, heard them speaking with different tongues. He offered 
 them money] He exercised his skill in legerdemain for no higher pur- 
 pose than this; and his covetoiis heart immediately saw the great 
 pecuniary account to which he might turn this power of conveying 
 at ouce a knowledge of different languages ; and as the apostles ap- 
 peared to be poor men, he foolishly imagined that he might easily 
 induce them to sell their secret. The word simony, signifying the 
 
NOTES ON THE ACTS. 143 
 
 19 Saying, Give me also this power, that on whomsoever I lay 
 hands, he may receive the Holy Ghost. 
 
 20 But Peter said unto him, Thy money perish with thee, be- 
 cause thou hast thought that the gift of God may be purchased 
 with money. 
 
 21 Thou hast neither part nor lot in this matter : for thy heart 
 is not right in the sight of God. 
 
 disposing and buying of spiritual gifts and offices, is derived from 
 this transaction. 
 
 20. Thy money perish with thee] A fearful expression ! Some ex- 
 positors have considered it an imprecation, and that Peter calls down 
 upon him, as well as his money, everlasting perdition ; but this seems 
 hardly to be the spirit of the gospel toward even the worst of men. 
 "Whitby and others esteem it to be a prediction of what should befall 
 him if he did not repent, considering that his sin consisted not so 
 much in his ambition and his avarice as in this, that he struck at the 
 very foundation of the Christian faith, supposing that the apostles 
 and other Christians did their miracles, in confirmation of it, by some 
 higher act of magic than that he had learned, and so they, by the 
 same art, could teach others to do the same works for any other end. 
 Bloomfield gives the following as the most literal signification of the 
 original : " May your money rest with yourself; that is, keep your 
 money to yourself: (I will have nothing to do with it.) Thus it is 
 intended to warn him of the consequences of so employing his money, 
 unless (as he gives him to understand in verse 22) he averts it by 
 timely repentance." It may be considered an expression of the 
 apostle's detestation and horror of such a proposal,, his utter disre- 
 gard for the money, and a solemn denunciation of the certain and 
 fearful consequences of such a state of heart as Simon was then in. 
 That the gift of God may be purchased with money] Peter, in this ex- 
 pression, assures Simon and them all r that this remarkable power 
 was not theirs to bestow, not the result of peculiar skill, not done by 
 subtilty, but by direct gift of God, that it could not be purchased with 
 money, and that they had neither authority nor power to delegate 
 their work or office to another. Who has aught that does not belong 
 to God with which to purchase his rich spiritual gifts ? 
 
 21. Thou hast neither part nor lot in this matter] A proverbial ex- 
 pression in use among the Jews. DeuL x r 9; 2 Samuel xxi; Job 
 xxii, 25. As much as if he had said, Thou hast no personal interest, 
 whatever are thy professions, in this important matter the work of 
 <the Holy Spirit upon the heart, and his extraordinary gifts. Thou 
 hast no part among ihefctithfttl, and no lot in this ministi-y. The word 
 svln'ch we translate lot, is to be understood as implying a spiritual 
 
144 NOTES ON THE ACTS. 
 
 22 Repent therefore of this thy wickedness, and pray God, if 
 perhaps the thought of thy heart rnay be forgiven thee. 
 
 23 For I perceive that thou art in the gall of bitterness, and 
 in the bond of iniquity. 
 
 portion, office, c. Thy heart is not right in the sight of God] Although 
 thou hast professed belief in the gospel, thou hast not been born 
 again of the Spirit ; thy heart is still vile, sensual, and worldly j thy 
 purposes arc not single and pure thou desirest not the Holy Spirit 
 to glorify God, and do good, but for the gratification of thy lusts, 
 ambition, pride, and avarice. God sees the heart. How do ours 
 appear in his sight ? 
 
 22. Repent therefore of this thy -wickedness] Though his act was " ex- 
 ceeding sinful," still Peter commends him to the divine mercy. His 
 case was desperate, but not hopeless. The only open door of escape 
 for him was through repentance, and the mercy of God. The worst 
 of sinners need not despair of his grace, if they do sincerely and im- 
 mediately repent of their evil. And pray God] This was the next 
 step. He was to return to him in brokenness of heart, forsaking his 
 evil ways, and earnestly plead his grace. If perhaps] Expressing, 
 as some have supposed, a doubt in the apostle's mind whether Simon 
 could be forgiven a fear lest he had committed the unpardonable 
 sin, in attributing the work of the Holy Spirit to the skill of magic 
 or Satanic influence. The Saviour had said, referring to the course 
 of his enemies in ascribing his miracles to the agency of Beelzebub, 
 " Whosoever blasphemeth against the Holy Ghost, hath never for- 
 giveness." Mark iii, 29. But the doubt of the apostle seems rather 
 to be, not whether Simon's penitence would secure acceptance and 
 forgiveness, but whether, in his sordid and hypocritical state of 
 heart, he would honestly and truly repent before God. The thought 
 of thy heart] The device, the contrivance. His sin, as yet, existed in 
 his bosom ; he had not in so many words attributed the effects of the 
 apostolic laying on of hands to magic, but his request exposed the 
 opinion he was harboring in his heart. 
 
 23. In the gall of bitterness, and in the bond of iniquity] Sin, and its 
 grievous effects, in the Scriptures, are represented by the bitter herb 
 wormwood, and that exceedingly bitter substance, gall. Thus Moses, 
 in Deut. xxix, 18, expresses his abhorrence of idolatry in the follow- 
 ing language : " Lest there should be among you a root that beareth 
 gall and wormwood." And the apostle Paul, in Heb. xii, 15, thus 
 warns those to whom he is writing, against some heinous sin : " Lest 
 any root of bitterness, springing up, trouble you," &c. The meaning 
 here is, " Thou art immersed in sin of the vilest, bitterest sort, both 
 
NOTES ON THE ACTS. 145 
 
 24 Then answered Simon, and said, Pray ye to the Lord for 
 me, that none of these things which ye have spoken come 
 upon me. 
 
 25 And they, when they had testified and preached the word 
 of the Lord, returned to Jerusalem, and preached the gospel in 
 many villages of the Samaritans. 
 
 in itself and in its consequences." By the terms bonds of iniquity, is 
 expressed the strength and power over him of his sinful habits. He 
 had become confirmed in iniquity by a long course of deceit, and was 
 held by it, as it were, in chains of bondage. An allusion to the 
 mode in which the Eomans secured their prisoners, chaining the 
 right hand of the prisoner to the left hand of the soldier who guarded 
 him; as if the apostle had said, Thou art tied and bound by the 
 chain of thy sin: justice hath laid hold upon thee, and thou hast 
 only a short respite before thy execution, to see if thou wilt repent. 
 
 24. Then answered Simon] The bold impostor and hypocrite is now 
 greatly alarmed by the solemn appearance and more solemn language 
 of the apostles, conscience giving evidence against him, and in favor 
 of the apostle's searching denunciations. Pray ye, c.] Referring to 
 John and other Christians who stood with Peter. We have no evi- 
 dence that he prayed for himself. Sinners often, when convinced of 
 their dangerous situation, call upon Christians to pray for them with- 
 out putting forth any effort themselves. They are not sincere in their 
 desires after forgiveness. They love sin and the world, but tremble 
 in view of the judgment and eternal death. The prayers of Chris- 
 tians avail much when the sinner unites his penitent supplications 
 with them, repenting of sins and trusting in the promise of God ; but 
 all the prayers and tears of pious men will not save a soul that is 
 not truly penitent, and does not pray itself for pardon. We can only 
 infer, from the fact that it is not stated in the account, that Simon did 
 not repent ; that he was only terrified by the solemn denunciations 
 of Peter, but was not melted into tenderness or contrition for his sin, 
 the solemn impression soon wearing off. If the traditions of the early 
 Christian fathers may be relied upon, he continued the same artful, 
 wicked impostor, opposing the religion of Christ, acquiring some re- 
 pute for his bold and successful frauds and tricks, until he came to a 
 sudden and judicial end by the providence of God. 
 
 25. When they had testified returned to Jerusalem} Having confirmed 
 the preaching of Philip, and raised up public teachers endowed with 
 the miraculous gifts of the Spirit, they return again to Jerusalem. 
 It was desirable that the apostles should, at this early stage of the 
 church, be much together for counsel, to direct the work in different 
 places, and stand prepared to enter into any open door. In many vil- 
 
146 NOTES ON THE ACTS. 
 
 26 And the angel of the Lord spake unto Philip, saying, Arise, 
 and go toward the south, unto the way that goeth down from 
 Jerusalem unto Gaza, which is desert. 
 
 lages of the Samaritans] They improve their time as they journey 
 hack, probably on foot, to stop in the different Samaritan villages on 
 their route and preach the gospel. A very good example for travel- 
 ing Christians, whether ministers or laymen ! 
 
 26. And the angd of the Lord] Without doubt a heavenly messen- 
 ger was sent to hold direct intercourse with Philip, and give him these 
 specific directions, although some have aifected to suppose that this 
 information was given him in the form of a dream or a vision. He 
 summons him to leave his present place of labor -marks out a defi- 
 nite and unfrequented course for him to pursue, without specifying 
 the object or the termination of his journey. A midnight dream or 
 a fanciful vision would not have thus easily drawn him away from so 
 interesting a field of labor upon apparently so profitless an excursion ; 
 but God had a divine purpose. An inquiring eunuch is to be in- 
 structed and converted, and the Lord chose this instrumentality as 
 the means. Unto the way that goeth down from Jerusalem unto Gaza^ 
 which is desert] Gaza was an ancient city, situated in the south-western 
 part of Palestine, about sixty miles from Jerusalem. It was one of 
 the six principal cities of the Philistines, and fell to Judah in the 
 division of the land; but the original inhabitants were not sub- 
 dued. It was formerly a large, important, and well-situated city, and 
 was the frontier or boundary city of Canaan on the south, toward 
 Egypt. Josh, xv, 47. This city was the scene of one of Samson's 
 greatest feats the lifting up and carrying off of the gates of the city. 
 Judg. xvi, 2, 3. It was attacked by Alexander the Great after he had 
 taken Tyre, and sacked on account of the bravery of its defenders. 
 It was afterward rebuilt, came into the hands of the Romans, and 
 was given to Herod the Great by the Roman emperor, and upon his 
 death was attached to the government of Syria. It was attacked and 
 destroyed afterward by the Jews, in revenge for the bloody attack 
 made upon them by the Roman soldiers in Cesarea. It is to this the 
 desolated and forsaken state of the city that the Scripture writer 
 here alludes, according to the editor of the Pictorial Bible. Many 
 commentators, however, consider that exposition of this phrase the 
 most consistent which applies it to the icay thither ; the road from 
 Jerusalem to Gaza, passing over a hilly, barren country, meeting no 
 city of any note, being considered desert, or thinly inhabited. They 
 esteem this clause to have been a qualifying phrase added by St. 
 Luke, and not a part of the address of the angel ; St. Luke desiring 
 
NOTES ON THE ACTS. 147 
 
 27 And he arose, and went: and behold, a man of Ethiopia, a 
 eunuch of great authority under Candace queen of the Ethiop- 
 
 tlie more impressively to exhibit the providence of God, as it would 
 seem sti-ange that one so desirous to evangelize as Philip should be 
 sent upon so unfrequented a road as that from Jerusalem to Gaza. 
 
 27. A man of Ethiopia] Ethiopia, termed in the Scriptures Gush, 
 was a name given to several countries of Asia and Africa, the in- 
 habitants of which were either completely black, or of a swarthy 
 complexion. It was sometimes understood by the ancients as com- 
 prehending all Africa south of Egypt, including Nubia and Abyssi- 
 nia ; and at other times they restricted it to the country bounded on 
 the north by Egypt, on the west by Libya, on the east by the Red 
 Sea, and on the south by the unknown and unexplored African re- 
 gions. The term Ethiopia was also applied, in a still more limited 
 sense, to Meroe, situated in the present kingdom of Sennaar, which 
 is sometimes called an island, in consequence of its being comprised 
 within two streams rising in the Mountains of the Moon, and which 
 either form the Nile, or contribute their waters to it. This kingdom, 
 the capital of which was also called Meroe, extended to the source 
 of the Nile, and, in consequence of its proximity to Egypt, a close 
 connection was always maintained between the two countries. The 
 indiscriminate application in the Old Testament of the term Ethiopia 
 to all the countries peopled by the posterity of Cush, and the exclu- 
 sive application of the same term by Greek and Roman writers to 
 the countries of Africa, involves some passages of sacred and profane 
 history in some uncertainty. The family of Cush spread over Ara- 
 bia and India, which thus, from Egypt to the Ganges, became the 
 land of Cush : but the posterity of Abraham, the Ishmaelites and the 
 Midianites, displacing them, they were gradually forced back into 
 Africa, which eventually became almost the sole residence of the race 
 of Cush. 
 
 The term Ethiopia, in the present text, is probably applied to Meroe, 
 above described, or to the province of Abyssinia, just south of it. A 
 eunuch of great authority] The term eunuch was often used in a differ- 
 ent sense from its literal or physical meaning. As at first real eunuchs, 
 who had become noted for their faithfulness, were raised to offices of 
 high trust ; afterward the name came to be applied to the office, and 
 has the same signification as chamberlain, and, in a general way, may 
 be applied to any confidential court office, Thus, this man was a 
 treasurer. Potiphar, who was a married man, was styled a eunuch, 
 probably only from the Office he held. Gen. xxxix, 1. The phrase 
 of great authority, Doddridge and Bloomfield translate as a noun, ren- 
 
148 NOTES ON THE ACTS. 
 
 ians, who had the charge of all her treasure, and had come to 
 Jerusalem for to worship, 
 
 28 Was returning ; and sitting in his chariot, read Esaias the 
 prophet 
 
 29 Then the Spirit said unto Philip, Go near, and join thyself 
 to this chariot. 
 
 tiering it a yi'andee. A eunuch, a grandee under Candace, &c. Candace] 
 This was a common, or family name of the queens of Ethiopia, as 
 was Pharaoh of the kings of Egypt. Profane history fully confirms 
 the fact, that many of their queens bore this title ; but which of these 
 Candaces was the one here alluded to, we cannot now tell with any 
 certainty. Had come to Jerusalem for to worship] He had probably been 
 up to attend the passover, and from this it is evident that he was a 
 Jew by descent, or a Jewish proselyte. The religion of the true God 
 might have been spread through this Ethiopian province, adjoining 
 as it was to Egypt, and open to the traveling Jewish traders, through 
 the means of Jewish emigrants 5 or. as some suppose, through the in- 
 fluence of the noted queen of Sheba, who visited Solomon, and who, 
 tradition asserts, was converted, and introduced the worship of Jeho- 
 vah into her kingdom. 
 
 28. Read Esaias the prophet] It was a commendable custom of the 
 Jews, when on a journey, to employ their time in reading the Scrip- 
 tures. One of their Rabbins enjoined that a Jew, on a journey, when 
 without a companion, should study the law. There can be no better 
 means devised to retain and increase the good impressions received 
 at public worship than by reading the word of God. Much good is 
 dissipated by idle conversation and thoughtlessness after a profitable 
 religious exercise. The eunuch had been benefited at the passover ; 
 he still freshens his spiritual emotions by reading the Scriptures. His 
 simple, studious, and inquiring piety, meets the approbation of God. 
 He never leaves an anxious inquirer for any length of time in the 
 dark, but soon puts into operation a train of events that brings the 
 interested Scripture scholar under the instructions of a suitable 
 teacher. 
 
 29. Then the Spirit said unto Philip] The Holy Spirit is here undoubt- 
 edly intended. The Spirit did not speak vocally, but caused the 
 thought to arise in the heart of Philip, and accompanied it with a 
 strong impulse to execute the purpose, with a consciousness that the 
 suggestion was from a divine source. Join thyself to this chariot] The 
 chariot is here used, by a common figure, for the person in it. Join 
 or attach thyself to the company of this man the person in the 
 chariot. 
 
NOTES ON THE ACTS. 149 
 
 30 And Philip ran thither to him, and heard him read the 
 prophet Esaias, and said, Understandest thou what thou readest? 
 
 30. And Philip ran thither to him] The alacrity with which Philip 
 obeyed the first suggestion of duty, is worthy at once of admiration 
 and imitation. There were peculiar difficulties in the way that would 
 have discouraged a man of weak faith. The occupant of the chariot 
 was an entire stranger 5 a man evidently of note and wealth, and a 
 foreigner. How abrupt, and perhaps offensive, an address to such a 
 one might be ! Philip consulted not the flesh, but duty, and left the 
 consequences in the hand of God. If all Christians watched the 
 movement of the Spirit in their hearts, and obeyed every prompting 
 to duty as faithfully, what an amount of good might be accomplish- 
 ed ! Who could tell the limits of the benefits that would result from 
 a constant personal effort on the part of all Christians to benefit oth- 
 ers ! Very often they might meet with a grateful surprise, as in the 
 case of the eunuch, by discovering, upon inquiry, a thoughtful and 
 even anxious, but uninstructed heart. Heard him read] The eunuch 
 read aloud, as was the Jewish custom. A very profitable way of 
 reading the Scriptures, as it tends to prevent undue haste in passing 
 over most important truths, and serves to call the attention to beau- 
 ties, in both the matter and style, that would otherwise be overlooked, 
 as well as to strengthen and benefit the voice and lungs. Mr. Jowett, 
 in his Christian Researches in Syria, says that it is still customary 
 for persons to read aloud, even when there is no one near, for their 
 own gratification. " They usually go on reading aloud with a kind 
 of singing voice, moving their heads and bodies in tune, and making 
 a monotonous cadence at regular intervals, thus giving emphasis ; 
 although not such an emphasis, pliant to the sense, as would please 
 an English ear. Very often they seem to read without perceiving 
 the sense, and to be pleased with themselves because they can go 
 through the mechanical act of reading in any way." The prophet 
 Esaias] He had undoubtedly heard of Jesus at the passover, and was 
 interested to know what all the late strange occurrences portended. 
 He would be likely to choose for his reading those Scriptures that 
 referred to the promised Messiah. He was now reading the prophe- 
 cies of Isaiah, having a Greek copy, or the Septuagint version of 
 the Scriptures, this language being prevalent in Egypt and the ad- 
 joining provinces. Understandest thou what thou readest ?] Mr. "Wesley 
 here remarks : " He did not begin about the weather, news, or the 
 like. In speaking for God we may frequently come to the point at 
 once, without circumlocution." The question might, at first, seem 
 almost impudent ; but the fact of his being a brother Jew, the grave 
 
150 NOTES ON THE ACTS. 
 
 31 And he said, How can I, except some man should guide 
 me ? And he desired Philip that he would come up, and sit 
 with him. 
 
 32 The place of the Scripture which he read was this, He was 
 led as a sheep to the slaughter ; and like a lamb dumb before 
 his shearer, so opened he not his mouth : 
 
 33 In his humiliation his judgment was taken away : and who 
 shall declare his generation ? for his life is taken from the earth. 
 
 appearance of Philip, his dignified manner, would serve to impress 
 the eunuch with his authority to start such an inquiry ; while the ten- 
 derness of his own feelings, and his earnest desire for instruction, 
 made the question peculiarly acceptable to the eunuch. 
 
 31. How can /, except some man should guide me?] He here candidly, 
 and with great meekness, acknowledges his ignorance, and signifies 
 his desire to be instructed. Some are too proud to acknowledge their 
 deficiencies, and to confess their need of a teacher. One of the first 
 steps in knowledge is an humble acknowledgment of our ignorance. 
 These words contain no proofs that the Scriptures cannot be under- 
 stood without an authorized interpreter. The eunuch did not under- 
 stand the application of the prophecy to Christ, because the gospel 
 had not been preached to him ; but now Jesus has been fully set forth 
 in the Gospels and in the Epistles, and although in the New Testa- 
 ment, as well as in the Old, there may be some difficulties, the greater 
 part, and all relating to life and salvation, is presented so clearly that 
 " he that runneth may read," and the " wayfaring man, though a fool, 
 shall not err therein." 
 
 32. The place of the Scripture] The section, or paragraph. It was 
 what is now the fifty-third chapter of Isaiah, the seventh and eighth 
 verses. The language here quoted from Isaiah, it will be seen, differs 
 in a slight degree, but not materially, from the passage in our trans- 
 lation. Luke gives, with nearly perfect exactness, the words as they 
 are written in the ancient Greek translations of the Hebrew Scrip- 
 tures. There were many of these in use among the Jews at this time, 
 and it was a copy of this that the eunuch was reading. He ivas led 
 as a sheep to the slaughter] So patient so uncomplaining so meek 
 so innocent. The blessed Redeemer, in his final moments, fully ful- 
 filled this prophecy. He patiently submitted, without resistance, and 
 meekly bowed his head upon the cross, and gave up the ghost with- 
 out complaint or murmuring. 
 
 33. In his humiliation his judgment icas taken away\ In the passage 
 in Isaiah, according to the Hebrew version, it is rendered, " He was 
 taken away from prison and from judgment." The word translated 
 prison may be rendered restraint, or oppression. Bloomfield thus ren- 
 
NOTES ON THE ACTS. 151 
 
 34 And the eunuch answered Philip, and said, I pray thee, of 
 whom spea'keth the prophet this ? of himself, or of some other man ? 
 
 ders the passage from the Hebrew : " So he opened not his mouth 
 under his oppression. From judgment was he hurried off (to death)." 
 Lowth renders the clause, "By v an oppressive judgment was he cut 
 off." The translators of the Septuagint may have intended to ex- 
 press the same idea of oppression in the term humiliation; and the 
 meaning of their rendering seems to he, In his low estate, his aston- 
 ishing humiliation and oppression, he was refused a just trial ; right- 
 eous judgment was taken from him ; he was deprived of his most 
 obvious rights. True indeed was this of Christ. He was led bound 
 before his judges, but denied a formal trial, condemned and sentenced 
 without a legal trial or proof of guilt, amidst the most tumultuous 
 proceedings. Who shall declare his generation'?} This Mr. Wesley 
 renders, " Who can number his seed, (Isa. liii, 10,) which he hath 
 purchased by laying down his life ?" Others esteem the passage to 
 convey an idea of death, and the extinction of a family, as of one 
 dying prematurely and leaving no posterity. There is no one to 
 number up, or to recount, his descendants. When he dies, it is the 
 last of him. He leaves none behind to preserve his name and me- 
 mory. Thus, when Jesus was suddenly cut off, this language might 
 be fitly used of him by his enemies, or even his desponding friends ; 
 their hopes and expectations, to all human appearances, being thus 
 prematurely destroyed. Who shall declare his generation ? Who shall 
 number his seed? There is no one left behind. Perhaps the most 
 natural and probable meaning of the passage is that of Bishop Lowth, 
 Drs. Kennicott, Clarke, and others. They render it thu* " And his 
 manner who would declare ?" that is, who would bear witness in his 
 favor. Q. D. No one ; reference being here had to a custom prevalent 
 in the Jewish courts. When they led a condemned criminal from the 
 judgment-seat to execution, it was customary for a crier to proclaim 
 aloud, " Whoever knows anything about his innocence let him come 
 and declare it ;" demanding whether any one, from intimate acquaint- 
 ance with his manner of life, could say anything in his favor. No such 
 favor was shown our Lord. There was no call made for an advocate, 
 and no one volunteered his services. There is still another rendering, 
 followed by a number of noted commentators : " Who shall declare 
 or describe the wickedness of this generation ?" the aggravated nature 
 of their crime being stated in the succeeding clause for his life is 
 taken from the earth} The murder of the Messiah was a crowning act 
 of sin ; it was a height of iniquity that description could not reach. 
 34. Of whom speaketh the prophet this?] A very natural and import- 
 
152 NOTES ON THE ACTS. 
 
 35 Then Philip opened his mouth, and began at the same 
 scripture, and preached unto him Jesus. 
 
 36 And as they went on their way, they came unto a certain 
 water : and the eunuch said, See, here is water ; what doth hin- 
 der me to be baptized ? 
 
 37 And Philip said, If thou believest with all thy heart, thou 
 
 ant question. There was nothing in the text itself to determine its 
 reference to the prophet himself, or to some other person. While at 
 Jerusalem, the eunuch may have heard this passage quoted by some 
 of the disciples as proof of the Messiahship of the crucified Jesus of 
 Nazareth, and may have heard also the answer of the Jewish teacher, 
 who now, to avoid the necessity of receiving Jesus, although the an- 
 cient Rabbins had expressly applied this passage to the Messiah, may 
 have referred it to the prophet himself, or to Jeremiah, as they have 
 done since. Be the cause what it may, his mind had become pecu- 
 liarly interested in the passage, and he desired to know its applica- 
 tion. The question of Philip gave him a good opportunity to open 
 his heart without disguise. 
 
 35. Opened %is mouth] Commenced speaking. Began at the same 
 scripture] Commenced at the passage he had just read, using it as a 
 text, expounding it, and showing its application to Christ, and then 
 branching off upon the general subject of Christ's death and resur- 
 rection, and the great salvation he thus accomplished. Preached unto 
 him Jesus] He exhibited the conformity of Christ's life, character, and 
 death, to the prophecies of the Old Testament: offered him to Philip 
 as a personal Saviour from sin, and illustrated the important direction 
 of repentance toward God and faith in our Lord Jesus Christ, and 
 the necessity of being born again and baptized with water and with 
 the Holy Spirit. 
 
 36. And as they went on their way] That is, as they journeyed on in 
 the direction that the eunuch was traveling. They came unto a certain 
 uxiter] Dr. Bloomfield says : " Probably some fountain or pool formed 
 by a brook either running into the Eshcol rivulet, or formed at a head 
 of the Eshcol itself." What doth hinder me to be baptized ?] The mean- 
 ing of the passage is, Here is a fit opportunity, 'suitable water appears 
 in sight, why is there need of delay ? Why may I not now make a 
 confession of my faith, and attend to the initiatory rite of Christian- 
 ity ? It appears from this that Philip had taught the eunuch both 
 the doctrines of the gospel, and explained to him the simple and 
 beautiful rite by which the believer publicly signifies his faith in Jesus, 
 and unites himself to his church. 
 
 37. If thou believest with all thy heart] Implying that he should not 
 
NOTES ON THE ACTS. 153 
 
 mayest. And he answered and said, I believe that Jesus Christ 
 is the Son of God. 
 
 38 And he commanded the chariot to stand still : and they 
 went down both into the water, both Philip and the eunuch ; 
 and he baptized him. 
 
 only be convinced that Jesus was the promised Messiah, but fully rely 
 upon him with affectionate trust as his Saviour, personally. No faith 
 but that which "ivorks by LOVE and purifies the heart" will save the 
 soul. Thousands now believe that Jesus died for sinners, have an 
 intellectual conviction of the truths of the gospel, who arc still im- 
 penitent, to whom Christ is as a root out of dry ground. The proud, 
 hard heart, must be broken by the Holy Spirit, feel its imminent dan- 
 ger, see its only Saviour, and cleave to him with all the strength of 
 fear and all the tenacity of love, and believe with all the heart, with- 
 out a doubt or misgiving that he will fulfill his word, that he does 
 forgive and cleanse from unrighteousness this is the faith that bring- 
 eth salvation. This verse is not found in very many MSS. of the 
 first authority, and very probably has been introduced by some early 
 transcriber, to show that the eunuch was not too hastily, or without 
 form, admitted to baptism ; and as the doctrine it involves, faith in 
 Christ, is not a new one, but one that is found all throughout the New 
 Testament, tbe passage has been allowed to remain. 
 
 38. And they icent down loth into the icater] They dismounted from 
 the chariot, and went to the water, as many commentators contend, 
 (the preposition having as often this signification as the other,) or, 
 as others contend, into the water. Dr. Clarke tbinks, while Philip 
 was instructing the eunuch, and he professed bis faith in Christ, that 
 the eunuch probably plunged himself under the water, as this was 
 the plan that appears generally to have been followed among the 
 Jews in their baptisms, the baptism being attributed to the person 
 who had received the confession of faith. On the other hand, Bloom- 
 field remarks upon this passage, after observing that, with Lard- 
 ner, it was his opinion that Philip performed this ordinance by 
 sprinkling, and not by immersion : " On both having descended 
 into tbe water, Philip seems to have taken up water with his bands, 
 and poured it copiously upon the eunuch's head. It is, indeed, 
 plain, from various passages of the Gospels, that baptism was then 
 administered by the baptizer, after having placed the person to be 
 baptized in some river or brook; and that plenty of water Avas 
 thought desirable, we learn from John iii, 23. But though this may 
 seem to favor immersion, yet the other method might as 'well be 
 adopted. Water might, indeed, be fetched in a vessel for the purpose 
 
154 NOTES ON THE ACTS. 
 
 39 And when they were come up out of the water, the Spirit 
 of the Lord caught away Philip, that the eunuch saw him no 
 more : and he went on his way rejoicing. 
 
 of pouring it on the head of the person. Yet that it should not, may 
 be accounted for by a reference to the climate, customs, and opinions 
 of the people of Palestine, without rendering it necessary to suppose 
 that nothing but a purpose of immersion could originate the custom 
 for the baptizer and the baptized to both go into water of the same 
 depth." Even admitting that the eunuch was immersed, it does by 
 no means prove that this was the only mode practiced by the apostles, 
 or that this alone was valid baptism; neither does it prove that a 
 mode wluch may be safely, and even with comfort, performed in 
 these sultry climes, is to be the indispensable mode in countries 
 where several seasons of the year render its administration almost 
 impossible, and where its performance always is attended with more 
 or less confusion and danger, and is ever liable to wound a refined 
 and delicate mind. The substitution of baptistries, among our Bap- 
 tist brethren, for the running brooks and pools of the New Testa- 
 ment, is a sad commentary upon their professions of close and 
 absolute imitation of the practice of our Lord and his apostles in 
 administering this rite. The very necessity for the construction of 
 nhese substitutes for the Jordan, felt by themselves, shows the incon- 
 sistency of supposing that our Lord would enjoin such a mode of 
 performing a rite which, in some countries and seasons, would be 
 unsafe, immodest, or perhaps almost impossible, as, in our lantf,' in 
 mid-Avinter. How can our conscientious Baptist brethren be con- 
 sistent with themselves, and yet perform the rite in a tank, in the 
 house of God, in stale, and often offensive water, artificially heated? 
 
 39. The Spirit of the Lord caught away Philip} Some commen- 
 tators, among whom are Mr. Wesley and Dr. Docldridge, think 
 Philip was at this time miraculously removed, being taken up 
 bodily, and carried through the air without any exertion of his own. 
 But the most reasonable view of the subject seems to be that the 
 Spirit of God, operating upon Philip's mind, as lie had before, when 
 directing his steps to the eunuch, commanded his immediate depart- 
 ure in another direction ; and that Philip, in obedience to the divine 
 admonition, hastily left the eunuch to pursue his journey, while he 
 traveled in a contrary direction, the Spirit urging, or hurrying him 
 away. And he ivent on his way rejoicing] No wonder : he bad now :i 
 new book to read; he could now understand the Scriptures. AVlmt 
 was hotter, he had obtained a new heart. The fruits of the Spirit 
 that descended upon him at his baptism, had been love, peace, and joy 
 
NOTES ON THE ACTS. 155 
 
 40 But Philip was found at Azotus : and passing through, he 
 preached in all the cities, till he came to Cesarea. 
 
 in the Holy Ghost. He had received Jesus, and, with him, power to 
 become a Son of God. He had the presence of the Comforter with 
 him in the chariot ; and it was his privilege now to go and carry the 
 news of salvation to his friends and neighbors at home. Well might 
 he go on his way rejoicing. 
 
 40. Bat Philip was found at Azotus] Made his appearance here. 
 Was not observed or noticed before his arrival at this place. Azotus 
 is the same city called Ashdod in the Old Testament. 1 Sam. vi, 17. 
 This town was on the coast of the Mediterranean, about thirty miles 
 north of Gaza, near where he probably separated from the eunuch, 
 the latter traveling south, while Philip went to the north. Preaching 
 in all the cities] Lying along the Mediterranean, between Gaza and 
 Azotus, Joppa, Ashkelon, Arimathea, Jamnia, &c. Cesarea] A noted 
 city of Palestine in New Testament times, situated on the Mediter- 
 ranean, not far, in a southerly direction, from Mount Carmel, some 
 sixty miles north-west of Jerusalem. Its name anciently was Strato's 
 Tower. It was rebuilt and greatly adorned by Herod the Great, 
 and was called by him Csesarea, in honor of Cassar Augustus. A 
 most excellent harbor was constructed here ; and it became the 
 capital of the country upon^the destruction of Jerusalem. 
 
 Here Philip the deacon, and his family, afterward resided. This 
 ancient town is now but a scene of desolation and ruin. This city 
 must be distinguished from Caesarea Philippi, an inland town thirty 
 miles north of the Sea of Galilee a village often visited by our Lord 
 in his travels. 
 
 CHAPTER IX. 
 
 1. Paul, journeying to Damascus, full of rage against the followers of Christ, 
 is stricken down to the earth. 4. lie is addressed by our Lord, submits to his 
 commands, and is called to be an apostle. 10. Cured of his blindness, and 
 baptized in Damascus by Ananias, 18, and preaches Christ boldly. 23. The Jews 
 lay wait to kill him ; he escapes from the city by the wall, and comes to Jeru- 
 salem. 26. Joins the apostles, preaches openly, and the Grecians seek to slay 
 him; 30, but the brethren send him to Tarsus. 31. The churches now rest 
 from persecution, and Peter journeys through the neighboring country. 33. Heals 
 Eneas, in Lydda, and raises Tabitha to life in Joppa, where he afterward tarried. 
 
 WE are now about to enter upon a very interesting portion of the 
 book of Acts the experience and personal labors of St. Paul, and 
 the rapid spread of the gospel among the Gentiles. 
 
 Saul, afterward called Paul, we have already seen under circuin- 
 
156 NOTES ON THE ACTS. 
 
 AND Saul, yet breathing out threatenings and slaughter against 
 the disciples of the Lord, went unto the high priest, 
 2 And desired of him letters to Damascus to the synagogues, 
 
 stances at once painful and greatly to his discredit. We saw him at 
 the murder of Stephen, consenting unto his death, Acts vii, 58 ; and 
 afterward taking active measures to arrest, thrust in prison, and per- 
 secute, even to death, those who had embraced the gospel of Christ. 
 But what a change transpires in this chapter ! And what could have 
 accomplished it but the clearest convictions of the truth of the gos- 
 pel, accompanied with, or produced by, some miraculous confirma- 
 tion of its divine origin ! 
 
 1. And Saul, yet breathing out threatenings and slaughter} Significant 
 of his intense hatred of, and determined purpose against, Christianity. 
 Deep emotion, as anger, for illustration, causes rapid breathing; 
 hence, heavy and rapid breathing jnay serve to express an outbreak- 
 ing passion and rage. His spirit had become perfectly inflamed ; he 
 poured out denunciations and threats of vengeance against them, 
 and burned to be engaged in their destruction. The disciples of the 
 Lord] Christians. Those who professed faith in Jesus Christ. Went 
 unto the high priest] This officer was the highest in authority in all 
 spiritual matters, and also the presiding officer of the Sanhedrim. 
 He signed the credentials of Saul, probably in the name of this 
 council. This body exercised great authority at this time, not only 
 over the Jews in Jerusalem and in Palestine, but all over the world, 
 wherever Jews had emigrated, more especially in matters of religious 
 belief. Its opinions were held in great deference. 
 
 2. Letters to Damascus to the synagogues] He desired written autho- 
 rity to act in behalf of the supreme ecclesiastical court of the nation. 
 Damascus was a large and beautiful city, and one of great antiquity, 
 having acquired note as early as the days of Abraham, Gen. xv, 2 ; 
 and, as the capital of Syria, a province almost always hostile to the 
 Jews, is often mentioned in the Old Testament. It is about one 
 hundred and twenty miles north-east of Jerusalem, fifty from the 
 Mediterranean Sea, the mountains of Lebanon lying between : it is 
 situated in a most delightful region, watered by the rivers Amara 
 (or Abana of the Old Testament) and the Parpha, and abounding in 
 palm and cypress trees. It came into the hands of the Romans 
 about sixty years before Christ, and was under the Roman autho- 
 rity in Paul's time. It has since suffered nearly the same fate as the 
 cities of Palestine ; but is still one of the most inviting and beautiful 
 cities in Syria, although it is now in the hands of the ignorant and 
 brutal followers of Mohammed. 
 
NOTES ON THE ACTS. 157 
 
 that if he found any of this way, whether they were men or 
 women, he might bring them bound unto Jerusalem. 
 
 3 And as he journeyed, he came near Damascus : and sud- 
 denly there shined round about him a light from heaven : 
 
 Multitudes of Jews, drawn thither either by its facilities for busi- 
 ness, or driven away from their native land by the numerous dis- 
 turbances, broils, and civil wars, had settled in Damascus. It is 
 stated by Josephus that ten thousand Jews were, in the reign of 
 Nero, massacred in Damascus, on one occasion, and eighteen thou- 
 sand upon another, with their wives and children. To the syna- 
 gogues] To accommodate the large Jewish population, numerous 
 synagogues must necessarily have been constructed ; to the officers 
 of these, the letters that Paul carried were probably addressed ; and 
 their co-operation with this agent of the Sanhedrim, in extinguishing 
 what they esteemed so grievous a heresy, is commanded. (For an 
 account of the officers and services of the synagogue, see Longking's 
 Notes, vol. ii, p. 225.) If he found any of this way} Of this way of 
 thinking of this sect, namely, Christians. The easy communication 
 between Jerusalem and Damascus, the multitudes of their own 
 countrymen to whom they might pre/ich the gospel, and the favor- 
 able opportunities offered by this city, would have served to induce 
 many of the early Christians, who fled upon the death of Stephen 
 from Jerusalem, to make their abode there. Whether they were men 
 or women] Neither sex was to be spared ; so bitter was the spirit of 
 persecution, and so ready an agent was Saul, he hurries, like a fero- 
 cious wild beast, toward the refuge of the poor wanderers, panting 
 to fall upon them, and tear and devour them. Bound unto Jerusalem] 
 So great was the authority of the Sanhedrim at Jerusalem, that the 
 foreign Jews submitted to all its decrees in spiritual things ; and the 
 civil governments under which they lived rarely interfered in these 
 matters ; especially would there be no obstacle thrown in the way of 
 the execution of these demands in Damascus, as Aretas, king of 
 Arabia, then ruler of Damascus, was either a Jewish proselyte, or, at 
 least, well affected toward them. 2 Cor. xi, 32. 
 
 3. And suddenly tJiere shined round about him] Like a flash of light- 
 ning, without warning at midday, Acts xxii, 6 ; xxvi, 13 ; no storm 
 or clouds foretold its approach a miraculous light shone around the 
 place where Saul stood. So minutely are the particulars of this 
 event described in this place, and in the relation of his own expe- 
 rience before Agrippa, and so evidently unnatural and miraculous in 
 their character are they, that we cannot for a moment admit the 
 opinion of certain commentators that the whole event was a natural 
 
158 NOTES ON THE ACTS. 
 
 4 And he fell to the earth, and heard a voice saying unto him, 
 Saul, Saul, why persecutest thou me ? 
 
 5 And he said, Who art thou, Lord ? And the Lord said, I 
 
 occurrence the bright light, a shock of lightning; and the voice, the 
 rumbling of the thunder, which the guilty conscience of Saul 
 changed into a condemning voice. For, 
 
 1. The light above the brightness of the sun continues shines 
 about, remaining for a certain space, while the light of the electric 
 fluid immediately vanishes. The Greek word used here, translated 
 light, is never used in reference to lightning. 
 
 2. The time of the day when this happened at noon, and its 
 suddenness. 
 
 3. The distinct appearance of Jesus Christ in the midst of the light. 
 Verse 27 ; 1 Cor. ix, 1 ; xv, 8. 
 
 4. The extended conversation between Paul and the Lord. 
 
 5. The fact that the attendants beard not the voice, although they 
 were conscious of hearing a sound, and both the light and the sound 
 seeming to have a peculiar reference to Saul. 
 
 Had it been thunder, why should they have been surprised not to 
 see a person speaking to Saul ? This light, probably, was the glory 
 of the Lord that presented itself to Stephen in the moment of his 
 martyrdom. Acts vii, 55. It was that peculiar luminous cloud called 
 the Shechinah, in which God had been wont to appear to the Israelites. 
 Exod. xiii, 21, 22; Isa. iv, 5, 6; vi, 1-4; Ezra x, 4; xvi, 7. Being 
 the divine symbol, it would serve to impress the mind of Saul, and, in 
 connection with the appearance of our Lord, solemnly assert his divinity, 
 and convince the persecutor of his error and of the truth of the gospel. 
 
 4. And he fell to the earth] Overcome by the sudden and bright light, 
 and awed by the manifest symbol of the divine Being. Thus was 
 Daniel affected in the presence of a heavenly visitant. Dan. viii, 1 7 ; 
 x, 8. Heard a voice saying unto him] In the twenty-sixth chapter, four- 
 teenth verse, we are informed that this voice spake in the Hebrew 
 tongue, in the dialect then spoken by the Jews. The attendants heard 
 the sound of the voice, but it had no distinct utterance to them. 
 They could not understand what was said, the voice addressing itself 
 immediately to Saul. The language is solemn and emphatic, serv- 
 ing to fix his attention and awaken conviction. In persecuting the 
 disciples of our Lord he persecuted the Master also, for Jesus and 
 his true followers arc one. Matt, xxv, 40-45 ; John xv, 1-6. A poor 
 answer to this question could Saul give, but as good a* any one who 
 persecutes for conscience' sake. 
 
 5 And he said, Who art thou, f^ordf] Equivalent to. Who art thou, 
 
NOTES ON THE ACTS. 159 
 
 am Jesus whom thou persecutest. It is hard for thee to kick 
 against the pricks. 
 
 6 And he, trembling and astonished, said, Lord, what wilt thou 
 have me to do ? And the Lord said unto him, Arise, and go 
 into the city, and it shall be told thee what thou must do. 
 
 sir ? He did not yet know who addressed him, although convinced 
 that it was a divine visitant. 7am Jesus whom thou persecutest] What 
 an astounding disclosure to Saul at the present time, and engaged in 
 his present business ! It was not the poor, stricken, Christian men 
 and women that he was hunting and persecuting alone, but Him who 
 was now enveloped in the divine glory. The language is true. He 
 did persecute Jesus. He hated his character his spirit his gospel 
 his followers. It is not the faithful minister, or the praying church, 
 that the impenitent and bold sinner sometimes disturbs and seeks to 
 injure, but Christ and his religion, which his depraved soul hates. It 
 is hard for thee to kick against the pricks} A proverbial expression in 
 common use, and often found also in Greek and Latin writers. The 
 word translated pricks, signifies a goad a sharp-pointed instrument 
 a long stick with a steel point, used in driving cattle. The proverb 
 is derived from the fact, that often a stubborn and ill-tempered ox, 
 when hurried on by the driver, and urged with the point of the goad, 
 will kick against the stick, and thus wound himself the more severe- 
 ly, without in the least injuring the driver..,. The simple meaning of 
 the passage is, That it was utterly futile for Saul to oppose the pro- 
 gress of the gospel, to attempt to resist the providence of God ; and 
 that it must be attended with harm and injury to himself if he per- 
 sisted in his undertaking. 
 
 "We may all learn a lesson from this, how vain and dangerous it is 
 to resist the will and providence of God to go counter to the sug- 
 gestions of his Spirit, and refuse to discharge duty when its perform- 
 ance is attended with some sacrifice. Its neglect will always bring 
 upon us an infinitely greater loss ! 
 
 6. Trembling} With surprise, fear, and guilt. Astonished] To find 
 him whom he had supposed to be an impostor, the Messiah. Said, 
 Lord, what wilt thou have me to do ?] The term Lord, in this verse, is 
 understood in its proper sense ; he now knew who was addressing 
 him. His proud, Pharisaic heart is subdued ; from being a persecu- 
 tor, he now craves to be a servant. His sincerity is evident, from the 
 language used. 1. It is immediate, desiring no time to arrange his 
 plans, but makes a surrender of himself at once. 2. He does not 
 choose his employment, but gives himself up for any divine use. 
 What wilt thou ? 3. He consecrates himself wholly to his Master, 
 giving him the direction of his life What wtlt Thou have me to do ? 
 
160 NOTES ON THE ACTS. 
 
 7 And the men "which journeyed with him stood speechless, 
 hearing a voice, but seeing no man. 
 
 4. He desired to make the only possible recompense for his injury 
 done against Christ and his church, by laboring in his behalf. He 
 was ready now not only to profess the gospel, but labor in its spread 
 What wilt thou have me to do ? Arise, go into the city, &c.] It pleases 
 God, in conveying instruction to men under ordinary circumstances, 
 to employ human instrumentality. It required the divine energy and 
 a miraculous intervention to convict and change the heart of Saul ; 
 but now he could receive further instruction from one of those whose 
 life, but a short time since, he was seeking. The lion is brought to 
 be a lamb, and to lay down at the feet of Ms prey. Dr. Clarke re- 
 marks, he was sent to Ananias, " 1. To show that God will help man 
 by man, and that they may learn to love and respect each other. 
 2. That in the benevolence of Ananias he might see the spirit and 
 tendency of that religion which he was persecuting, and of which lie 
 was shortly to become an apostle." 
 
 7. And the men which journeyed with Mm stood speechless] In mute 
 astonishment dumb with amazement. Great and sudden terror has 
 a tendency to take away, for a moment, the power of utterance. 
 There seems, at first sight, to be a contradiction between Luke's rela- 
 tion of the event, and St. Paul's own account of the occurrence in 
 the twenty-sixth chapter, fourteenth verse. Paul there says of the 
 whole company, " We were all fallen to the earth ;" while here it is said, 
 they stood speechless. The two accounts arc easily reconciled in 
 cither of the following ways : They may all at first, with Saul, have 
 been stricken down to the earth, and while Saul, in the intenseness 
 of his emotions, and while conversing with the Lord, remained pros- 
 trate upon the earth, the attendants may have sufficiently recovered 
 to have stood up in mute awe gazing upon the astonishing scene ; 
 or they may at first, while Saul fell, have stood transfixed with 
 mute astonishment, until, recognizing the evident signs of the pre- 
 sence of a supernatural Being, they all fall upon their faces to the 
 ground, as Saul had done. Hearing a voice, but seeing no man] This 
 all appears to contradict the declaration of Paul in the twenty-second 
 chapter, ninth verse, where he says, " They that were with me heard 
 not the voice of him that spake to me." The simplest, and probably 
 the true, adjustment of the variance is, that the attendants heard a 
 sound, perhaps an articulate utterance, but could not understand it ; 
 this being often, in the^Ncw Testament, the sense of the word trans- 
 lated hear. It might have been a still small voice: it was immediately 
 directed to Saul ; besides, thev were overwhelmed with terror, and 
 
NOTES ON THE ACTS. 161 
 
 8 And Saul arose from the earth ; and when his eyes were 
 opened, he saw no man : but they led him by the hand, and 
 brought him into Damascus. 
 
 9 And he was three days without sight, and neither did eat 
 nor drink. 
 
 God might have purposely disguised the voice to them, intending the 
 words solely for the conviction of Saul. They heard the sound of 
 conversation, but could not distinguish the words, or understand their 
 meaning. A similar occurrence happened to Jesus Christ, as record- 
 ed in John xii, 28, 29. But seeing no man] Hearing the voice, they 
 would naturally expect to see a man conversing with Saul, but no 
 one was to be seen. Dazzled with the light, they saw not the divine 
 Person, manifested in the midst of the glory. 
 
 . 8. And wlien his eyes were opened he saw no man] He had become en- 
 tirely blind. Not only had he been overwhelmed and dazzled by the 
 light, and his sight temporarily lost, as it was with bis attendants, but 
 when they recovered he was still blind. He opened his eyes, but 
 saw nothing. His sight had been supernaturally removed, else 
 why were not his attendants still blind ? An affection of the eye 
 caused by excessive light would have been but of short continuance ; 
 but this lasted three days, was then broken up by a miracle, and 
 proved to be a physical difficulty, unlike an amaurosis, arising from 
 excessive light. Verse 18. Led him into Damascus} As he was blind 
 and helpless to Damascus, whither he was originally going, and 
 where Jesus had also directed him to go, with a better commission in 
 his heart than in his pocket. They probably were all on foot, though 
 almost all paintings of the scene represent them on horseback. They 
 would, as one might suppose, have placed him upon his horse, and 
 thus carried him, if they had been riding. 
 
 9. And he was three days without sight] " To intimate to him," says 
 Mr. "Wesley, " the blindness of the state he had been in, to impress 
 him with a deeper sense of the almighty power of Christ, and to turn 
 his thoughts inward, while he was less capable of conversing with 
 outward objects. This was likewise a manifest token to others of 
 what had happened to him in his journey, and ought to have hum- 
 bled and convinced those bigoted Jews to whom he had been sent 
 from the Sanhedrim." Neither did he eat nor drink] His conviction 
 of guilt was so. intense, his view of Christ so overwhelming, his anx- 
 iety of mind in reference to his pardon and acceptance with God, his 
 sincere remorse as he reviewed his past course, especially toward the 
 church of Christ, all served to abate, and even to entirely destroy, 
 the cravings of nature for food. Great grief always produces this 
 
162 NOTES ON THE ACTS. 
 
 10 And there was a certain disciple at Damascus, named Ana- 
 nias ; and to him said the Lord in a vision, Ananias. And he 
 said, Behold, I am here, Lord. 
 
 11 And the Lord said unto him, Arise, and go into the street 
 which is called Straight, and inquire in the house of Judas for 
 one called Saul of Tarsus : for behold, he prayeth, 
 
 1 2 And hath seen in a vision a man named Ananias, coming 
 
 effect. Many a penitent sinner, though perhaps not for so long a pe- 
 riod, has sympathized with the convicted Saul in this particular. 
 
 10. A certain disciple named Ananias] A Christian, a resident, at 
 this time, in Damascus, of whom we know nothing certain further 
 than what we find here. The Greek church hold a tradition that he 
 was one of the seventy-two disciples. We learn from Acts xxii, 1 2, 
 that he was eminently pious and devout, and in good report among 
 the Jews dwelling in this city. His residence is still pretended to be 
 pointed out, in the street called Straight, in Damascus, and is reve- 
 renced by both Mohammedans and Christians. Said the Lord] The 
 Lord Jesus Christ. In a vision] By a supernatural appearance, either 
 while sleeping or when awake, presented this direction to his mind, 
 leaving no doubt of its divine origin. The -minuteness of the com- 
 mand also attested its source. He was to go into a particular street, 
 to a definite house, &c. 
 
 11. One called Sard of Tarsus] Tarsus, of which city Saul was a 
 native, was the capital of Cilicia, in Asia Minor, situated on the banks 
 of the river Cnidus, six miles from the sea. It is said once to have 
 equaled Athens and Alexandria in polite learning. Julius Caesar, 
 the Roman emperor, bestowed upon it the same privileges that Rome 
 had made it a free city. Hence Paul, from being a native of Tarsus, 
 \v us free born. It has since, in the wars between the Greek emperors 
 and the Saracens, experienced sad reverses of fortune, and is now a 
 town of no importance. For behold, he prayeth] For forgiveness, in- 
 struction, and direction in the path of duty. He did not permit his 
 hours of abstinence, during these memorable three days, to pass in 
 vain regret or despairing sorrow, but continued in earnest, humble 
 petition at the throne of all grace. Penitent prayer will ever find 
 acceptance with, and receive a Blessed answer from, our heavenly 
 Father. 
 
 It was undoubtedly a surprising announcement that he should visit 
 Saul, of whom he had only heard as the inveterate and most ardent 
 persecutor of the Christians ; and this token of an astonishing change 
 of character was given him to assure him of the present unexpected 
 and interesting state of that individual. 
 
 12. And hath seen in a vision] God in his providence graciously pro 
 
NOTES ON THE ACTS. 163 
 
 in, and putting his hand on him, that he might receive his 
 sight. 
 
 13 Then Ananias answered, Lord, I have heard by many of 
 this man, how much evil he hath done to thy saints at Jeru- 
 salem : 
 
 14 And here he hath authority from the chief priests, to bind 
 all lhat call on thy name. 
 
 15 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. 
 
 pares the hearts of those with whom we labor to receive our instruc- 
 tions. By remarkable dreams, by sudden providences, by the appli- 
 cation of passages of Scripture, by tender memories of departed 
 friends, by the preached word, by the direct and mellowing influences 
 of the Spirit, the heart is softened, and made ready to receive our 
 counsels ; and at the same time the Spirit draws us, if we arc atten- 
 tive to its impulses, toward these subjects of gracious impressions. 
 Saul is prepared to receive this Christian stranger with confidence, 
 by this supernatural vision given in answer to his prayer. 
 
 13. Ananias answered, Lord] There is some apology for Ananias 
 thus questioning for a moment the wisdom of God in this commis- 
 sion, in that it all transpired in a dream or trance. But how liable 
 are we, and how improper and wicked it always is, to question the 
 propriety of God's providences concerning us, and to resist for a long 
 time the convictions of duty, because they seem to run counter to the 
 dictates of worldly wisdom. Ananias bad beard from many from 
 the disciples who had fled from Jerusalem, an account of the perse- 
 cution of Saul and others. Saints] Christians. The original word 
 signifies holy persons, separated from earthly things consecrated to 
 God. Christians should all be saints in this respect. 
 
 14. And here he hath authority] The news of Saul's visit to Damas- 
 cus, and his object, had preceded his coming. Those, perhaps, who 
 had lately fled from Jerusalem to escape his hands, brought the intel- 
 ligence. How can it be, reasoned Ananias, that he is so suddenly 
 changed ? He might have suspected some snare, some hypocritical 
 pretension, in order more successfully to get the Christians into his 
 power. 
 
 15. Go thy way] The Lord cuts short the discourse, and sends him 
 upon his office. He is a chosen vessel unto me] lie is a well -adapted, 
 an excellent instrument, which I have selected for a great purpose. It 
 pleases God to choose his own ministers, and place them in the work. 
 Thus this same Saul says, in Heb. v, 4, " No man taketh this honor 
 unto himself, but he that is called of God, as was Aaron." To lean 
 
164 NOTES ON THE ACTS. 
 
 16 For I will show him how great things he must suffer for my 
 name's sake. 
 
 1 7 And Ananias went his way, and entered into the house : 
 and putting his hands on him, said, Brother Saul, the Lord 
 (even Jesus that appeared unto thee in the way as thou earnest) 
 
 my name before the Gentiles} To carry the knowledge of the true God 
 to heathen nations ; to bear the standard of the cross outside the limits 
 of Jewry, and unfurl its banner in the eyes of all people. This Avas 
 the peculiar office of Paul, and so he regarded it. Rom. xi, 13 ; Gal. 
 ii, 85 xv, 16. Kings} Men in authority governors rulers. And 
 Paul, in the discharge of his office, did bear the name of the Lord 
 before rulers and kings before Felix the governor, (Acts xxiv, 10- 
 21,) before Festus and King Agrippa, (Acts xxvi, 2-29.) Through 
 his instrumentality the same truths were heard in the palace of the 
 Roman emperors. And the children of Israel] The Jews, to whom he 
 immediately began to preach, (verses 20-22,) and into whose syna- 
 gogues he always entered and taught whenever he could obtain ad- 
 mission. Acts xiii, 46 ; xxviii, 1 7. 
 
 16. For I will show him now great things he must suffer} This declara- 
 tion is made probably to satisfy Ananias as to the sincerity of the 
 present profession of Saul. He was about, by his OAvn consent, to 
 undergo the greatest temporal and bodily sacrifices and sufferings for 
 the very religion whose subjects he had come to Damascus to destroy. 
 The passage may either signify, I will bring, or introduce, him into a 
 different scene of action, causing the persecutor to become a sufferer 
 for the despised faith, or, as some think, I will make known to him, 
 by revelation or in a vision, the extraordinary trials and difficulties 
 he must endure while he preaches the gospel, and the violent deatli 
 with which his career will end. Dr. Clarke well remarks: "If so, 
 what a most thorough conviction must Saul have had of the truth of 
 Christianity, cheerfully and deliberately to give up all Avorldly honors 
 and profits, and go forward in a Avork Avhich he knew a violent death 
 Avas to terminate !" 
 
 1 7. Putting his hands on him] This had not been commanded directly 
 by the Lord, but had been implied in the relation of the vision that 
 Saul had received. This was the usual Av#y of conveying or impart- 
 ing spiritual blessings. (See Acts viii, 17.) Brother Said \ After what 
 had been communicated to him by the Lord, he Avas prepared to re- 
 ceiA'e him as a " brother beloA r ed," whateA r er his former course had 
 been. Thus the gospel brings us all into a brotherhood, Avith a Avarm 
 fraternal interest in, and regard for, each other. That apjiearcd unto 
 thee in the way] The manner of Saul's arrest and conviction had pro- 
 
NOTES ON THE ACTS. 165 
 
 hath sent me, that thou mightest receive thy sight, and be filled 
 with the Holy Ghost. 
 
 18 And immediately there fell from his eyes as it had been 
 scales: and he received sight forthwith, and arose, and was 
 baptized. 
 
 19 And when he had received meat, he was strengthened. 
 Then was Saul certain days with the disciples which were at 
 Damascus. 
 
 bably been revealed by our Lord to Ananias, and this knowledge of 
 the extraordinary circumstances would serve still more to strengthen 
 Saul's confidence in him. And be filled with the, Holy Ghost] He was 
 probably at this time, under the administration of Ananias, endued 
 richly with both the spiritual and miraculous gifts of the Holy Ghost, 
 as were the disciples on the day of Pentecost, and the converts of 
 Samaria through the instrumentality of Peter. 
 
 How unlike is this to the high pretensions of the Romish Church, 
 and the high church party in the English Church ! Here is a noted 
 apostle endued with the gifts of the Holy Spirit, and prepared to 
 preach the word through the instrumentality of one not an apostle, 
 or noted before or afterward among his brethren, save for his humble 
 piety and great purity of life. 
 
 It was not Ananias, or the putting on of hands, that made Paul an 
 apostle, but the calling of God ; as he says of himself, " Paul, an 
 apostle, (not of men, neither by man, but by Jesus Christ, and God 
 the Father, who raised him from the dead.") 
 
 18. And immediately there fell from his eyes as it had been scales] 
 There had been a crust-like, scaly substance formed upon his eye ; 
 and now this is caused in the same miraculous manner to fall off. 
 There is, it is said, a disease of the eye known in the East, caused or 
 aggravated by excessive light and heat, under the operation of which 
 certain of the humors of the eye become solid and scaly. This, how- 
 ever, is a lingering disease, long in its coming on, and considered in- 
 curable, or exceedingly slow in its recovery. But Saul's was an 
 immediate blindness and sudden cure. If it was caused by this dis- 
 ease, it was miraculously hastened, and, certainly, miraculously cured. 
 And was baptized] Immediately probably at the suggestion of Ana- 
 nias; thus following the example of all the early converts, and 
 making at once a public profession of his faith. What evidence is 
 there tbat be left his room, where he bad been prostrated by agony 
 and blindness, and was now faint with hunger ? 
 
 19. WJien he had received meat] Taken food; as his mental anx- 
 iety left, he was conscious of the claims of nature. The heart was 
 now right, and he could eat with comfort. Certain days] Some days. 
 
166 NOTES ON THE ACTS. 
 
 20 And straightway he preached Christ in the synac^raes 
 that he is the Son of God. 
 
 21 But all that heard Mm were amazed, and said, Is not this 
 he that destroyed them which called on this name in Jerusalem, 
 and came hither for that intent, that he might brino- them bound 
 unto the chief priests ? 
 
 22 But Saul increased the more in strength, and confounded 
 the Jews which dwelt at Damascus, proving that this is very 
 Christ. 
 
 How long, is not known ; it was, undoubtedly, a considerable period. 
 At least three years elapsed before he went to Jerusalem, a part of 
 which time he spent in Arabia. Gal. i, 17. With the disciples which 
 were at Damascus] A church had probably been formed, and regular 
 assemblies were held. Saul, although learned in the Jewish law, 
 was a novice in the gospel. The teacher of others must first be 
 taught himself. He now sits at the feet of these humble, pious men 
 and women, as before he had sat at the feet of Gamaliel, to be in- 
 structed more fully in the plan of salvation by faith in Jesus Christ. 
 
 20. And straightway he preached Christ in the synagogues] His con- 
 version must have been startling to the Jews ; the manner of it 
 astonishing. The new convert desired to make all possible use of 
 any reputation he may have had, in doing good to his own nation, 
 and honoring Christ. He entered the synagogues, to whose officers 
 he had letters and credentials directing them to co-operate with him 
 in exterminating Christianity in Damascus, and, to their utter sur- 
 prise, advocated the same faith. In his own masterly way he demon- 
 strated the truth and divine origin of the gospel, illustrating his 
 arguments by his own unanswerable experience. That he is the Son 
 of God] This was the point of all his addresses, that Jesus was the 
 Messiah ; for this was, and is, the great point in controversy between 
 the Jew and the Christian. 
 
 21. But all that heard him were amazed] Confounded: and no won- 
 der : the change was so sudden and so great. Called on this name] 
 Addressed Jesus as their Lord prayed in his name. For that intent\ 
 With this design ; having this object in view. 
 
 22. But Saul increased the more in strength] By the use of his gifts 
 and talents, they were increased, while his faith and boldness were 
 daily increased by the society, prayers, and exhortations, of the 
 church, by more thorough acquaintance with the gospel, and by 
 richer bcstowments of grace from on high. And confounded the Jars] 
 Overwhelmed them in the argument, taking away the force of all 
 their objections, and presenting and pressing reasons that could not 
 be successfully removed. Proving] Evincing, showing evidently 
 
NOTES ON THE ACTS. 167 
 
 23 And after that many days were fulfilled, the Jews took 
 counsel to kill him. 
 
 24 But their laying wait was known of Saul. And they 
 watched the gates day and night to kill him. 
 
 the word signifies, to put together like carpenter's work; as, in an 
 argument, the various reasonings and facts are all carefully brought 
 together, and placed each in its proper place, until a perfect and well- 
 adjusted whole is formed by the perfection and unity of the parts. 
 Is very Christ] That is, is the Christ, this being the meaning of the 
 original. He proved that he must be the promised Messiah. 
 
 23. And after that many days were fulfilled] Were passed had 
 elapsed. The events described in this, and the succeeding verses, 
 transpired after Saul's return from Arabia. This journey, and what 
 were the engagements of the apostle during this tour, St. Luke has 
 not related. The evangelist has barely stated the fact that con- 
 siderable time ensued before a persecution broke out against Saul. 
 Taking into account the faithfulness of the young apostle, the effect 
 that must have been produced by his remarkable conversion, it 
 would be a matter of wonder that he should have been permitted, 
 for any length of time, to continue his course of public teaching. An 
 incidental remark of the apostle himself, while conducting an argu- 
 ment to prove that he had received his apostleship, not from man, 
 nor even from the other apostles, but from God, explains the pas- 
 sage. He was not persecuted ; for he was not in Damascus. Soon 
 after his conversion, as it appears from his own statement, ( Gal. i, 
 17, 18,) he journeyed into Arabia, probably preaching Christ in the 
 Jewish synagogues, and perfecting his knowledge of the gospel of 
 Christ. The time spent here was three years, after which he re- 
 turned again to Damascus. Thus happily do the different portions 
 of Scripture tally together. In the epistle written by St. Paul, he 
 had no design of filling up what was an intentional omission in the 
 history of St. Luke, because it was an unimportant fact ; but, by his 
 incidental allusion, without intending it, he fills an evident space, and 
 thus confirms the relation of Luke. Took counsel] Formed a design. 
 
 24. But their laying wait] Their plot to kill him. Was known of 
 Saul] By some means was made known to him. And they waiched the 
 gates day and night, &c.] Large cities were formerly surrounded with 
 high walls, to preserve them from the attacks of an invading army, 
 (as are some at the present day Paris, the capital of France, for 
 instance.) These cities can only be entered through their gates, 
 which can be easily guarded ; and thus the ingress or egress of any 
 one into, or from, the city can be easily prevented. 
 
168 NOTES ON THE ACTS. 
 
 25 Then the disciples took him by night, and let him down by 
 the wall in a basket 
 
 26 And when Saul was come to Jerusalem, he assayed to join 
 himself to the disciples : but they were all afraid of him, and 
 believed not that he was a disciple. 
 
 We are told, in 2 Cor. xi, 32, that the governor of Damascus, 
 under King Aretas, kept the city with a garrison to prevent the 
 escape of Saul. The two accounts are easily reconciled by sup- 
 posing that the Jews watched in company with the Arabian soldiers. 
 The governor of the city might have been a Jew, and thus was inte- 
 rested in the matter; at any rate, they were authorized by King 
 Aretas, who was an ally of the Jews, Herod having married his 
 daughter. 
 
 25. Let him down by the wall in a basket] Either through the window 
 of a turret upon the wall, or of a house standing near the wall, the 
 upper windows of which overlooked it. Through such an aperture 
 as this, the disciples, favored by the darkness of the night, lowered 
 the apostle down by the side of the wall. This escape was very similar 
 to that of the spies from Jericho, they being let down by a rope from 
 the house of Rahab, which was built upon the " town wall." Josh, 
 ii, 15. To this day, this method of admitting and sending away 
 persons is practiced, when any danger is apprehended. Thus, at 
 the monastery of Mount Sinai, where the attacks and plunderings 
 of the Bedouins are feared, all persons enter and pass out by being 
 hoisted up and lowered out of a door or window in the outer wall. 
 
 It was proper for Saul to use all suitable means to save his life ; 
 it was not a dictate of cowardice, but obedience to the command of 
 Christ: "When they persecute you in one city, flee ye into an- 
 other." Matt, x, 23. We are required to offer up our lives for 
 Christ's sake, when we cannot save them without denying him, 
 omitting duty, or breaking some command. 
 
 26. And when Saul was come to Jerusalem} He probably went there 
 immediately. It was now three years since his conversion. He 
 assayed to join himself to the disciples] He attempted, endeavored to 
 join their company went to their meetings as a follower of the 
 same Jesus. But they were all afraid of him, and believed not, &c.] 
 Perhaps they had not heard of the fact of his remarkable conversion, 
 and they only knew him as the violent persecutor, breathing out 
 threatenings and slaughter. Or if they had heard of his conversion, 
 his three years' absence from Jerusalem, spent in obscurity in Arabia, 
 would serve to obliterate the freshness of the impressions produced 
 by the event, and to induce them to distrust even its reality. If he 
 had been soundly converted, they might have reasoned, Why has he 
 
NOTES ON THE ACTS. 169 
 
 27 But Barnabas took him, and brought him to the apostles, 
 and declared unto them how he had seen the Lord in the way, 
 and that he had spoken to him, and how he had preached boldly 
 at Damascus in the name of Jesus. 
 
 28 And he was with them coming in and going out at Jeru- 
 salem. 
 
 29 And he spake boldly in the name of the Lord Jesus, and 
 disputed against the Grecians : but they went about to slay him. 
 
 not shown himself before this at Jerusalem ? The next verse seems 
 to convey the impression that they had little or no knowledge either 
 of his conversion or of his faithfulness in preaching the gospel. 
 They, therefore, looked upon him as a spy, and avoided his pre-, 
 sence. 
 
 27. But Barnabas took him] Some suppose that Barnabas was ac- 
 quainted with Saul, being a resident of C}T)rus, an island not far 
 from Tarsus ; it has been even conjectured that he was also a fel- 
 low-student of Gamaliel. Barnabas was a man full of the Holy 
 Ghost, a generous, self-denying man, and a proper one to perform 
 this office of kindness. Acts iv, 36, 37; xi, 24. He had made 
 himself acquainted with the events of the last three years in Saul's 
 life, and become his advocate. He rehearsed this to the disciples. 
 A strong friendship grew up between them, smd they were com- 
 panions and fellow-laborers during the first missionary tour in Asia 
 Minor. Acts xi, 25, 26, 30; xii, 25; xiii, 2, 50. Took him, and 
 brought him to the apostles] As we sometimes say when we assist a 
 person, we take him by the hand undertake his cause ; this is the sig- 
 nification of the passage here. He gave him his countenance and 
 society, took upon him to advocate his cause, and introduced him to 
 the apostles ; that is, to Peter and James, for the others, it seems, 
 were not then in Jerusalem. Gal. i, 19. Declared unto them] De- 
 scribed, related the marvelous events connected with his conversion, 
 and his faithfulness in Damascus. 
 
 28. And he was with them coming in and going out] Upon terms of 
 familiarity and perfect equality, conversing freely, giving and re- 
 ceiving views upon the gospel, of which they were alike apostles. 
 The time he spent was but fifteen days. Gal. i, 18. 
 
 29. Spake boldly] Openly, perhaps in their synagogues. The Gre- 
 cians] That is, Jews who had been born in Grecian cities, and those 
 who had been proselytes, who spake the Greek language, and for 
 whom the Greek, or Septuagint translation of the Scriptures had 
 been made. Many of them preferring to spend their last days, and 
 die in the precincts of the Holy City, had obtained a permanent 
 residence, while others, perhaps, were sojourners for a limited time. 
 
 8 
 
170 NOTES ON THE ACTS. 
 
 80 Which when the brethren knew, they brought him down 
 to Cesarea, and sent him forth to Tarsus. 
 
 31 Then had the churches rest throughout all Judea, and Gali- 
 lee, and Samaria, and were edified: and walking in the fear of 
 the Lord, and in the comfort of the Holy Ghost, were multi- 
 plied. 
 
 32 And it came to pass, as Peter passed throughout all quar- 
 ters, he came down also to the saints which dwelt at Lydda. 
 
 They had, it appears, synagogues by themselves. (See Acts vi, 1.) 
 They went about] Formed their plans. 
 
 30. Cesarea] (See Acts viii, 40.) Cesarea of Palestine, (and not 
 Cesarea Philippi,) situated on the seacoast, from whence Saul 
 would be likely to secure a passage in some vessel sailing for Tarsus 
 or the adjoining ports, as probably he thus sailed from port to port, 
 preaching on the way. And sent him forth to Tarsus] His native city, 
 verse 1 1 ; where he would be beyond the power of the Jews, and be 
 able to do greater good among his immediate neighbors and fellow- 
 citizens. 
 
 31. Then had the churches rest] As some say, because Saul, who was 
 one of the chief instigators and most active agents in the first perse- 
 cution, being converted, the arm of the enemies of the Christians was 
 weakened, and there being no other leader to take his place, and 
 carry on the bloody strife, it subsided. Another reason might have 
 been, the removal of so many Christians to distant places, out of 
 Palestine, on account of the persecutions 5 but the most probable 
 reason is, the serious civil commotions that disturbed at this time 
 the whole Jewish nation. A movement of the Roman emperor, 
 Caligula, threatened to involve the nation in war with the Romans ; 
 and so occupied were they with their own concerns, that the pro- 
 gress of the Christian church was unnoticed, and the sword of per- 
 secution sheathed. Were edified] Were built up in knowledge, faith, 
 and holiness, and also increased in numbers. Walking in the fear of 
 the Lord} Living and discharging the duties of life with a filial fear 
 of God, as a constant element in the soul. Acting, speaking, and 
 thinking as under the eye of God, and fearing to do aught that would 
 meet his disapprobation. Comfort of the Holy Ghost] Enjoyed the 
 presence, the Avitness, and all the heavenly offices of the Holy Spirit 
 in their hearts and lives. Were multiplied] Increased in numbers. 
 A holy, humble walk, on the part of Christians, and the presence of 
 the Holy Ghost, will always secure prosperity and increase in the 
 church. 
 
 32. And it came to pass, as Peter passed throughout all quarters] The 
 nacred writer introduces here a short summary of the labors of Telei 
 
NOTES ON THE ACTS. 171 
 
 33 And there he found a certain man named Eneas, which 
 had kept his bed eight years, and was sick of the palsy. 
 
 34 And Peter said unto him, Eneas, Jesus Christ maketh 
 thee whole : arise, and make thy bed. And he arose imme- 
 diately. 
 
 out of Jerusalem. With the exception of a short visit to Samaria, 
 (Acts viii, 14,) he had confined his labors to Jerusalem; in the cri- 
 tical and perseciited state of the church in that city, and on account 
 of the opportunity of reaching distant places through the conversion 
 of foreign Jews 'who might come up to Jerusalem, he, with the other 
 apostles, had remained in the Jewish metropolis. The period of 
 persecution being now, for the time being, passed, and the church 
 being tranquil and settled, he takes this opportunity of journeying to 
 the neighboring churches to confirm and strengthen them, and to 
 secure, through the preaching of the gospel, an addition to their 
 numbers. Throughout all quarters} Visited the various places where 
 the gospel had been preached, and a church gathered. Lydda} This 
 was an ancient town, situated about fifteen miles south-east of Joppa. 
 It is mentioned by Nehemiah (vii, 37) under the name of Lod ; and, 
 in New Testament times, had .reached the size and appearance of a 
 city. It was noted as the birthplace and residence of several of 
 their famous rabbins ; and, after the destruction of Jerusalem, be- 
 came the seat of one of the rabbinical schools. It afterward became 
 the seat of a Christian bishopric, and Avas noted for its church, re- 
 puted to have been built in honor of St. George, of Cappadocia, who 
 was said to have been martyred and buried at Lydda. It is now a 
 heap of ruins. 
 
 33. Eneas} A Greek name. He wa.s probably what was called a 
 Hellenistic or Grecian Jew. Which had kept his bed eigJtt years} Under 
 a severe, and, to all human means, incurable attack of the palsy ; he 
 had become bed-ridden, as we say, that is, confined almost all the 
 time, for eight years, to his bed. 
 
 34. Jesus Christ maketh thee whole} Or. literally, Jesus, the Messiah, 
 heakth thee. It may be on account of the humility and piety of this 
 man that God permitted this miracle to be wrought upon him, but 
 chiefly to call the attention of the inhabitants of this vicinity to the 
 preaching of Peter, and to serve as a confirmation of the truths he 
 uttered. Observe the care with which Peter guards against the 
 miraculous power being attributed to himself Jesus Christ maketh 
 thee whole. Peter was only the instrument. Arise, and make thy 
 bed} To exhibit and confirm the truth of the miracle. For eight 
 years he had been helpless, not rising without aid, his couch being 
 
172 NOTES ON THE ACTS. 
 
 35 And all that dwelt in Lydda and Saron saw him, and 
 turned to the Lord. 
 
 36 Now there was at Joppa a certain disciple named Tabitha, 
 whicli by interpretation is called Dorcas ; this woman was full 
 of good works and alms-deeds which she did. 
 
 arranged and prepared by others ; but now, at once, he rises from his 
 couch alone, and smooths his bed. 
 
 35. And all that dwelt in Lydda] That is, a great multitude of 
 the inhabitants of these towns turned to the Lord. The effect of 
 this cure was so general, that it seemed as if the whole town was 
 moved. /Saron] Called, in the Old Testament, Sharon. It was a 
 highly fertile plain, stretching from Cesarea to Joppa ; bounded on 
 the east by the mountainous range that runs south-eastward from 
 Mount Carmel, and on the west by the Mediterranean shore. Its 
 great beauty and richness made it, in early times, celebrated in 
 Hebrew poetry. Continued allusions are made to it in the Old Tes- 
 tament : " I am the rose of Sharon, and the lily of the valleys." Song 
 of Solomon i, 1. " The glory of Lebanon shall be given unto it, 
 the excellency of Carmel and Sharon." Isa. xxxv, 1,2. It abounded 
 in olive orchards and clustering vines, but is now a scene of desola- 
 tion, only exhibiting the evidences of former fertility, and a capacity 
 for the same again under proper cultivation. Saw him, and turned to 
 the Lord] Came, and beheld the manifest miracle, probably having 
 been previously acquainted, many of them, with his long, incurable 
 infirmity, and were so convinced of the divine presence with Peter 
 that they gave heed to his word, received, and believed in Jesus 
 Christ, and were converted to God. 
 
 36. Now there was at Joppa] This was a seaport town on the Medi- 
 terranean, about thirty miles south of Cesarea and forty-five north- 
 west of Jerusalem. It was one of the earliest seaports in the world ; 
 aiid although its harbor was very poor, being choked with sand, yet as 
 it was so near Jerusalem, and the only port in Palestine proper, it 
 acquired no small importance. In the days of Solomon it was the 
 grand depot of all the immense preparations received from a distance 
 for the temple. 2 Chron. ii, 16. Erom this place Jonah took his pas- 
 sage when flying from the command of the Lord. Jonah i, 3. Mo- 
 dern Jaffa or Yaffa, as Joppa is now called, stands on a promontory 
 which rises about one hundred and fifty feet above the level of the 
 sea, offering on all sides picturesque views. Its streets are very nar- 
 row, uneven, and dirty, and the houses are crowded closely together, 
 altogether having a mean, dull, and gloomy aspect. The inhabitants 
 are four or five thousand, the greater part Turks and Arabs. The 
 house of the British vice-consul, in 1831, was reputed to stand on the 
 
NOTES ON THE ACTS. 173 
 
 37 And it came to pass in those days, that she was sick, and 
 died : whom when they had washed, they laid her ia an upper 
 chamber. 
 
 38 And forasmuch as Lydda was nigh to Joppa, and the dis- 
 ciples had heard that Peter was there, they sent unto him two 
 men, desiring him that he would not delay to come to them. 
 
 39 Then Peter arose, and went with them. When he was 
 come, they brought him into the upper chamber : and all the 
 widows stood by him weeping, and showing the coats and gar- 
 ments which Dorcas made while she was Avith them. 
 
 40 But Peter put them all forth, and kneeled down, and pray- 
 
 site of the house which had belonged to Simon the tanner. Tabitha] 
 A Syriac word, having the same meaning as Dorcas, a Greek term 
 signifying a gazelle, or antelope. It has been, and still is, customary in 
 the East to give the name of beautiful and mild-tempered animals to 
 young women. Full of good works and alms-deeds] Abounding in, dis- 
 tinguished for her benevolent acts. Her life was filled up with chari- 
 table labors, and marked with generous gifts. 
 
 37. In those days} While Peter was at Lydda. When they had waslied] 
 The common custom before embalming. Laid her in an upper cham- 
 ber} This was either upon, or connected with, the roof of the house, 
 and was a room used, not for common purposes, but for prayer, for 
 the reception of friends, or for the present solemn purpose. (See 
 Acts i, 13.) 
 
 38. Lydda was nigh to Joppa} About six miles. They sent unto him} 
 Perhaps to comfort them in their loss, and it may be, as they had 
 heard of the miracle performed on Eneas, they might have harbored 
 the hope of his raising her to life. The last clause seems to favor 
 this supposition they desire that he would not delay in coming. It 
 was an exhibition of great faith on the part of the disciples, as no 
 apostle had yet raised the dead. If any might have been raised, they 
 might have reasoned that Stephen would have been. 
 
 39. And all the icidows stood by him weeping} Persons who had been 
 benefited by her bounty. Touching, indeed, must the scene have 
 been. Sincere are the tears shed by the relieved and blessed over the 
 tomb of their benefactors, and far more desirable are they than the 
 proudest monuments or loudest eulogiums to the dead. Showing the 
 coats and garments, &c.] Exhibiting such articles outer and inner 
 garments as Dorcas made while living. 
 
 40. Peter put them all forth} It may be to avoid ostentation and dis- 
 play; or, as some have supposed, as Peter himself did not know 
 whether God would raise up Tabitha, he desired to enter into earnest 
 supplication that he might discover 'the will of God, and wished to 
 
174 NOTES ON THE ACTS. 
 
 ed ; and turning 1dm to the body, said, Tabitba, arise. And she 
 opened her eyes : and when she saw Peter, she sat up. 
 
 41 And he gave her Ids hand, and lifted her up; and when he 
 had called the saints and widows, he presented her alive. 
 
 42 And it was known throughout all Joppa: and many be- 
 lieved in the Lord. 
 
 43 And it canie to pass, that he tarried many days in Joppa 
 with one Simon, a tanner. 
 
 engage in prayer without distraction, or the disturbance caused by 
 the presence of a multitude. Tabitha, arise] Having probably received, 
 in answer to his prayer, the assurance that God would accomplish this 
 miracle through his instrumentality, he turned to the dead body and 
 thus addressed it. And she opened lier eyes, &c.] Upon this Dr. Dod- 
 dridge well remarks : " Who can imagine the surprise of Dorcas when 
 called back again to life ? For the sake of themselves, and of the 
 poor, there was cause of rejoicing ; and much more for such a con- 
 firmation of the gospel. Yet to herself it was a matter of resigna- 
 tion, and of submission rather than of exiiltation, that she was called 
 back to these scenes of vanity, which surely would hardly have been 
 tolerable, had not a veil of oblivion been drawn over those glories 
 which her separate spirit enjoyed. But doubtless her remaining days 
 were still more zealously spent in the service of her Saviour and her 
 God. Thus was a richer treasure laid up for her in heaven, and she 
 afterward returned to a more exceeding weight of glory than that 
 from which so astonishing a providence had recalled her for a season." 
 
 41. Saints and icidoics] The believers, and the widows who had 
 been in the room previously. In the early Christian church widows 
 formed a distinct and separate class. Presented her alive] Showed her 
 alive introduced them to their friend unexpectedly returned from so 
 solemn a journey. 
 
 42. Many believed in the Lord] In Jesus Christ, in whose name the 
 miracle had been wrought. They therefore became his disciples. 
 
 43. Simon a tanner} " The trade of a tanner was so contemptible," 
 says Dr. Townsend, " that all those who followed it were required to 
 mention it before an engagement of marriage, or the nuptials were 
 declared void." It is recorded in the Mishnu, that after the death of 
 a man whose brother was a tanner, the widow was permitted to de- 
 cline marriage Avith that brother, as the Jewish law commanded under 
 such circumstances. This custom is thought to explain the introduc- 
 tion of what might seem a trivial circumstance the lodgings of the 
 apostle, and the trade of the person whose guest he was. Such a vic- 
 tory had St. Peter obtained over his prejudices and Jewish scruples, 
 that, apostle as he was, and with the whole town moved in his favor, 
 
NOTES ON THE ACTS. 175 
 
 and multitudes convicted and undoubtedly willing to open then- doors 
 for his accommodation, he chooses to abide with an humble country- 
 man, of a mean and despicable trade, in their estimation. It was 
 from their superstitious regard for ceremonial cleanness and unclean- 
 ness that they were led to such a mean estimation of a valuable and 
 honorable employment. No honest business is despicable. 
 
 CHAPTER X. 
 
 1. The vision of Cornelius, the devout centurion. 5. He is commanded to 
 send to Joppa for Simon Peter for further instruction. 9. Peter, by a vision, is 
 made to give up his Jewish scruples, and is prepared to go to the Gentile Cor- 
 nelius. 17. At this time the servants of the centurion are at his gate, and he 
 goes with them to Cesarea, and preaches the gospel to them. 44. The Holy 
 Ghost falls, and Peter baptizes them in the name of the Lord. 
 
 was a certain man in Cesarea, called Cornelius, a 
 J- centurion of the band called the Italian band, 
 _ ___ 
 
 Up to the present time the labors of the apostles and disciples had 
 been wholly confined to the Jewish nation and Jewish proselytes. 
 They undoubtedly believed that the gospel was to be eventually spread 
 among all nations ; but they supposed that the Gentiles must first be- 
 come Jewish proselytes, be circumcised, and conform to the Mosaic 
 discipline, before they could become proper followers of the Messiah. 
 It was necessary that this misconception should be removed, and that 
 it should be understood that God had placed no difference between 
 them in his dispensation of grace 5 that in Christ Jesus there was 
 neither Jew nor Greek, but all stood on the same footing, subject only 
 to the same simple requirements. In the present chapter the account 
 of the first entrance into the Gentile world of the gospel of Christ is 
 recorded. Peter is the honored instrument of first opening the door 
 of grace. His own eyes are enlightened and his prejudices broken 
 up, and through him the scruples of the others are also removed, and 
 a wider and effectual door into the Gentile world is thrown open. 
 
 1. Cesarea] Cesarea of Palestine, before described. Acts viii, 40. 
 Cornelius] A Roman name. He was doubtless a Roman. A centu- 
 rion] A Roman officer commanding a hundred men. Cesarea being 
 the usual residence of the Roman governors of Palestine, many offi- 
 cers and an efficient guard would be likely to be concentrated here. 
 The band called the Italian band] The term band had nearly the same 
 signification in the Roman army as our military word company, or 
 rather regiment. It numbered between five and six hundred men. It 
 
176 NOTES ON THE ACTS. 
 
 2 A devout man, and one that feared God with all his house, 
 which gave much alms to the people, and prayed to God always. 
 
 3 He saw in a vision evidently, about the ninth hour of the 
 day, an angel of God coming in to him, and saying unto him, 
 Cornelius. 
 
 was called the Italian band, because the soldiers of this regiment were 
 chiefly natives of Italy. Most of the soldiers employed in overawing 
 the provinces were probably levied from among the inhabitants of 
 these provinces ; but there were perhaps veterans, who, in the unset- 
 tled and greatly disturbed state of Palestine, and for the purpose of 
 being a body-guard for the governor, had been summoned from Italy. 
 
 2. A devout man] A pious man. He was a proselyte in belief and 
 religion, although not by circumcision and profession. He appears 
 to have been a proselyte of the gate, as they were termed by the Jews, 
 to distinguish them from those who were called proselytes of righteous- 
 ness, who were circumcised, kept the whole law, and were incorporated 
 with the nation. Proselytes of the gate were still Gentiles in the esti- 
 mation of the Jews, although they acknowledged and worshiped the 
 God of Israel ; and there was the same objection to intimate associa- 
 tion with them, on account of ceremonial defilement, as with any 
 Gentiles. He had become acquainted with the true God, probably, 
 by being brought in contact with pious Jews, and witnessing their 
 worship in some one of his military stations. Feared God with all his 
 house] Acknowledged the true God, and reverenced his laws. Like 
 Abraham, although a Gentile, he had, it appears, cai-efully instructed 
 his family, and brought them up in the " nurture and admonition of 
 the Lord." Gave much alms to the people] His faith in God worked by 
 love. He exhibits the sincerity of his profession by his practice. His 
 gifts to the poor, especially to the poor Jews, were large. And prayed 
 to God ahvays] That is, he prayed with great frequency, or at all the 
 stated hours for prayers among the Jews ; namely, morning, noon, 
 and evening nine, twelve, and three o'clock. 
 
 3. He saw in a vision evidently] That is, not in a dream, or state 
 of ecstasy, but clearly, with his organs of vision in proper exercise, 
 there was presented before his sight this illustrious guest. ^About 
 the ninth hour of the day] About three o'clock in the afternoon, the 
 hour of public evening prayer, in which exercise he was then pro- 
 bably engaged, after a day spent in fasting and prayer. Verse 30. 
 An angel of God] A supernatural being, a heavenly messenger, 
 such a one as appeared to Daniel (Dan. ix, 20-23) and to Zacha- 
 riah. Luke i, 11. God will not leave an inquiring, anxious mind, 
 long in doubt. He may have been seeking to know the will of God 
 
NOTES ON THE ACTS. 177 
 
 4 And when he looked on him, he was afraid, and said, What 
 is it, Lord ? And he said unto him, Thy prayers and thine 
 alms are come up for a memorial before God. 
 
 5 And now send men to Joppa, and call for one Simon, whose 
 surname is Peter : 
 
 6 He lodgeth with one Simon, a tanner, whose house is by the 
 sea-side : he shall tell thee what thou oughtest to do. 
 
 more fully, and a providential door is immediately opened before 
 him for acquiring this spiritual information. "A ministering ser- 
 vant 1 ' is sent forth " to minister to this heir of salvation." The intro- 
 duction of the gospel to the Gentile world was an event of sufficient 
 moment to be marked by an illustrious miracle, and perhaps nothing 
 but this would have overcome the invincible Jewish prejudices of 
 the apostles. 
 
 4. He was afraid] The suddenness of his appearance, the super- 
 natural majesty of his form and bearing, with a consciousness of 
 weakness and sinfulness, caused him, in the first moments of recog- 
 nition, to be agitated and alarmed. What is it, Lord ?] A very natu- 
 ral expression of surprise and fear. What is it, Lord 1 What is the 
 cause, sir, of this visit ? What wishest thou ? Respect and surprise 
 being exhibited at once in the expression. Thy prayers and thine alms 
 are come up for a memorial before God] A figurative way of expressing 
 that they were acceptable. The figure is taken from the sacrificial 
 system of the Jews. As the incense was burned in the holy place 
 symbolical of prayer, a perfumed cloud would ascend toward heaven. 
 So the prayers of Cornelius are represented as rising like clouds of 
 sweet incense, and acceptable to the divine Being. Thy continued 
 prayers, humanly speaking, are thy constant remembrancers before 
 God, directing his approving attention toward thee. As Diodati re- 
 marks here : " These works of piety in Cornelius had, as we should 
 say, kept his memory alive before God, and had, as it were, excited 
 the Lord to remember him, to confer his full knowledge and grace 
 upon him by his gospel after he had prepared him by those secret and 
 initial operations of his Spirit." 
 
 5. Call for one Simon] It is worthy of remark, that although an an- 
 gel is sent from heaven to open the way, he does not interfere with 
 the instrumentality Christ had appointed for preaching the gospel. 
 Simon must now be called to teach the way of life and salvation. 
 How vain the fancy of some impenitents, who think an angel would 
 be a more impressive preacher ! 
 
 6. Whose house is by the sea-side] That is, his tannery was situated 
 outside of the walls of the city, by the sea-side, both for convenience 
 to be near the water, and from necessity, as they were forbidden by 
 
 8* 
 
178 NOTES ON THE ACTS. 
 
 7 And when the angel which spake unto Cornelius was de- 
 parted, he called two of his household servants, and a devout 
 soldier of them that waited on him continually ; 
 
 8 And when he had declared all these things unto them, he 
 sent them to Joppa* 
 
 9 On the morrow, as they went on their journey, and drew 
 nigh unto the city, Peter went up upon the house-top to pray, 
 about the sixth hour : 
 
 10 And he became very hungry, and would have eaten : but 
 while they made ready, he fell into a trance, 
 
 law to exercise this trade nearer than fifty cubits from the walls ; the 
 trade being considered detestable, the odor offensive, and as the tan- 
 ners probably slaughtered the animals whose skins they prepared, 
 their precincts would be liable to be unhealthy. What thou oughtcst 
 to do] Some matter of solemn moment rested upon the heart of Cor- 
 nelius. He may have heard certain reports concerning Jesus Christ 
 and the preaching of the apostles, and been under an anxiety of mind 
 to understand the truth in reference to this matter. This he is now 
 assured Peter will fully disclose. 
 
 7. And a devout soldier] A soldier who served as one of his body- 
 guard, and also as a domestic attendant. It appears that the efforts 
 of Cornelius to do good were not limited to his family, but were ex- 
 tended to the members of his company. 
 
 9. On the morrow, as they drew nigh unto the city] Joppa was about 
 thirty miles from Cesarea, so that by twelve o'clock the next day, 
 starting soon after three, they could easily have reached there. Peter 
 ivent up upon the house-top} Upon the flat roofs of the houses these 
 chambers for retirement and prayer were usually constructed: a 
 most desirable retreat it afforded from business, for conversation, or 
 to hold secret communion with God. The house-top itself was suit- 
 able for the same purpose when no such chamber was made. About 
 the sixth hour] About noon twelve o'clock, this being a stated hour 
 of prayer. 
 
 10. And he became very hungry} This appears to have been their din- 
 ner hour, as the food was then being prepared for the family. The 
 HcbrcAvs, Greeks, and Romans, had but two meals in a day :' the first 
 a slight meal, consisting of fruit, milk, and cheese, about ten or eleven ; 
 the most important and principal meal was at about six in the after- 
 noon, at which time they received their friends. He fdl into a trance] 
 The English word ecstasy is derived from the Greek word signifying 
 trance. It expresses a state of mind in which a person is so much 
 engaged with a particular subject, that the exercise of his senses is 
 suspended, and he is insensible to everything that is passing around 
 
NOTES ON THE ACTS. 179 
 
 ^ 
 
 11 And saw heaven opened, and a certain vessel descending 
 unto him, as it had been a great sheet knit at the four corners, 
 and let down to the earth : 
 
 12 Wherein were all manner of four-footed beasts of the 
 earth, and wild beasts, and creeping things, and fowls of 
 the air. 
 
 13 And there came a voice to him, Rise, Peter; kill, and eat. 
 
 him. In the case of Peter this was undoubtedly supernaturally in- 
 duced, and the scene that transpired was not the result of imagina- 
 tion, but a divine impression produced upon his mind by the power 
 of God. 
 
 11. And saiv heaven opened] That is, in appearance, the sky above 
 him seemed to separate, the clouds opening, as if the heavens were 
 rent asunder. A certain vessel] The original standing for any article 
 of furniture adapted to contain anything. As it had been a great sJieet] 
 Spread out like a great sail. Knit at the four corners] Fastened or tied 
 up at the four corners, held by invisible hands, and thus lowered down 
 and raised up. 
 
 12. Wherein were all manner of four-footed beasts, &c.] All kinds of 
 unclean animals, according to the Jewish law, or Peter could have 
 chosen a clean one from the number, and have killed that ; " the 
 whole object of the vision being to impress on the mind of the apos- 
 tle a new doctrine, referring to the Gentiles only, and not to the Jews 
 and Gentiles together." " The sheet," says Duysing, c: was a type of 
 the Christian church separated from the world, which included every 
 kind of people. It was bound at the four corners, (having reference to 
 the four corners, or cardinal points, of the earth,) to signify that the whole 
 world should be received into the universal church of God. It de- 
 scended from heaven in the same manner as the New Jerusalem is re- 
 presented in the Apocalypse : and the drawing back of the sheet to 
 heaven was meant to teach us that the church, which has its origin 
 from heaven, will return victorious to heaven." The distinction be- 
 tween four-footed beasts and wild beasts here is probably that by the 
 former tame animals are meant. 
 
 13. Rise, Peter; kill, and eat] These animal were all forbidden by 
 a positive statute in the ceremonial law. As it bad been first insti 
 tuted by the divine Being, he had a sovereign right to abrogate it, 
 and be now signifies to Peter that it is no longer to be binding upon 
 the consciences of the Christian .church ; that this ceremonial law, 
 which was one of the great walls of partition between Jew and Gen- 
 tile, is to be broken down, and that all nations henceforth should share 
 equally in the covenant mercies of Jehovab. " Rise, Peter, and satisfy 
 thy hunger from the animals before thce ; it is no longer unlawful." 
 
180 NOTES ON THE ACTS. 
 
 14 But Peter said, Not so, Lord ; for I have never eaten any- 
 thing that is common or unclean. 
 
 15 And the voice spake unto him again the second time, What 
 God hath cleansed, thai call not thou common. 
 
 16 This was done thrice: and the vessel was received up 
 again into heaven. 
 
 1 7 Now, while Peter doubted in himself what this vision which 
 he had seen should mean, behold, the men which were sent 
 
 14. Not so, Lord, &c.] He did not mean to refuse a divine command. 
 He may not have been confident from what source the voice came. 
 He may have considered it a temptation a trial of his faith while his 
 appetite was craving food ; he therefore immediately repels the offer. 
 " Not so, sir. However hungry, I cannot eat from these, for it is di- 
 rectly contrary to a divine statute." Common] Profane, not holy in 
 common use by the Gentiles, but forbidden to the Jews. Unclean] 
 Ceremonially unclean, the eating of which would make them unclean 
 legally, in the sense of their law. Read the eleventh* chapter of Le- 
 viticus, and the character of this law will be seen and understood. 
 As before said, it was to keep the Jew separate from all other nations 
 that was a chief reason of these peculiar enactments. Lev. xx, 25, 26. 
 The Gentile was considered unclean by them, because he used such 
 food, and omitted those purifications that determined legal purity, 
 and on that account they did not admit him to their religious rites ; 
 but now these external discriminations are to be removed. 
 
 1 5. What God hath cleansed] Declared pure, or made so by remov- 
 ing the law rendering it unclean. The second annunciation was more 
 clear and decided. The source from whence the voice came is made 
 known. A greater than Moses, who wrote the law, even the divine 
 Giver himself, speaks, and explains the reason of the command. It 
 was because He now removed the yoke of bondage, and annuled the 
 previous law, that the present counter command was given. " All 
 this," as Bishop Warburton has shown, " was equivalent to saying 
 that the distinction between meats was abolished, and consequently 
 that the Gentiles were to be admitted into the church of Christ." 
 BLOOMFIELD. 
 
 1 6. This loos done thrice] Three times ; for greater certainty, and to 
 impress Peter with its importance, and give him time to consider it. 
 fSee Gen. xli, 32.) 
 
 17. Now, ivhile Peter doubted in himself] While he considered the 
 matter, and was somewhat at loss for its full signification. Not 
 doubting whether the distinction of meats was abolished, but whe- 
 ther it implied also a removal of the distinction between Jews and 
 Gentiles. Behold, the men] Here the divine hand and providence are 
 
NOTES ON THE ACTS. 181 
 
 from Cornelius had made inquiry for Simon's house, and stood 
 before the gate, 
 
 18 And called, and asked whether Simon, which was surnamed 
 Peter, were lodged there. 
 
 19 While Peter thought on the vision, the Spirit said unto 
 him, Behold, three men seek thee. 
 
 20 Arise therefore, and get thee down, and go with them, 
 doubting nothing : for I have sent them. 
 
 21 Then Peter went down to the men which were sent unto 
 him from Cornelius ; and said, Behold, I am he whom ye seek : 
 what is the cause wherefore ye are come ? 
 
 22 And they said, Cornelius the centurion, a just man, and 
 one that feareth God, and of good report among all the nation 
 of the Jews, was warned from God by a holy angel to send for 
 thee into his house, and to hear words of thee. 
 
 23 Then called he them in, and lodged them. And on the 
 
 seen. An angel had visited Cornelius, and directed him to send for 
 Peter ; but the apostle was totally unprepared at that moment for 
 such an interview. His Jewish scruples would not have permitted 
 him to visit the centurion. But just in time, while the messengers 
 are on their way, the mind of Peter is enlightened, and the path of 
 duty clearly opened before him. Just at this moment, before the 
 impression has in the least abated, the servants of the Gentile Cor- 
 nelius call for him. It is an interesting and profitable study to dis- 
 cover, along the line of our histories, the operations of this same 
 gracious and overruling Providence. Stood before the gate] Before the 
 porch or outer door. 
 
 18. And called} It was the custom to knock, or call aloud, and re- 
 main at the door until the master of the house, or one directed by 
 him, came out to wait upon them. 
 
 19. The Spirit said unto him] The Spirit of God conveyed this 
 strong impression, with a consciousness of its divine origin, to Peter's 
 mind. It is not necessary to suppose that an audible voice was 
 heard. 
 
 20. Arise therefore, &c.] Thus Peter's doubts were soon ended, and 
 the full signification of the vision was explained. The Gentiles, as 
 a people, were cleansed from ceremonial defilement by the repeal of 
 this law ; and he might now, and must, as sent by the Spirit, convey 
 to them the tidings of salvation. Doubting nothing] Making no scruple 
 because they are heathen. For I have sent them] That is, the Lord 
 had commanded Cornelius to send them; he had. directed the affair, 
 and caused it to be done. 
 
 22. To hear words of thee] To receive instruction from thee. 
 
 23. And lodged them] Having traveled for that day, they were not 
 
182 NOTES ON THE ACTS. 
 
 morrow Peter went away with them, and certain brethren from 
 Joppa accompanied him. 
 
 24 And the morrow after they entered into Cesarea. And 
 Cornelius waited for them, and had called together his kinsmen 
 and near friends. 
 
 25 And as Peter was coming in, Cornelius met him, and fell 
 down at his feet, and worshiped him. 
 
 in a situation to commence their journey before the morrow ; and 
 Peter now, Avithout distrust, familiarly associates with the Gentile 
 attendants of Cornelius. Certain brethren from Joppa] Six of these 
 accompanied Peter, as we learn from Acts xi, 12. It seems to have 
 been customary for certain of the disciples to accompany the apostles 
 in their journeys. Rom. xv, 24 ; Acts xv, 3 ; 3 John 6. But this was 
 a most important journey. Peter has had no opportunity of consult- 
 ing the other apostles all the occurrences will be reviewed again in 
 their presence. He is about entering upon a new field. His eyes 
 have been opened; but as yet, in the council of the apostles, he 
 stands alone. ' It is desirable that he should have suitable witnesses, 
 who should at once be able to bear testimony to such signal inter- 
 positions of Providence and evidences of the divine will, as might be 
 witnessed, as well as serve as companions and counselors to him. 
 Peter alludes to their presence in the defense of his proceedings in 
 the apostolic council at Jerusalem. Acts xi, 12. 
 
 24. And Cornelius waited for them] He seems to have omitted all 
 unnecessary duties, and to have given himself up to prayer and pre- 
 paration for this interesting meeting. There are times when it is 
 proper to lay our ordinary callings aside, and to devote ourselves 
 wholly to the interests of the soul. His kinsmen, &c.] A good ex- 
 ample ; he wished to have as many profited as possible. 
 
 25. Fell down at his feet, and worshiped htm] Prostrated his body to 
 the earth. This was a mark of profound respect, which, in the 
 East, is paid not only to their deities, but to monarchs, and other 
 personages of high dignity. Among the Romans, however, this was 
 only rendered to their gods. As a worshiper of the true God, Cor- 
 nelius could not have intended to pay him divine worship. He pro- 
 bably regarded Peter, from the fact of the angel's commanding him 
 to send for him, and to receive his instructions, as a divine messenger 
 and ambassador from God, and worthy of exalted respect ; and the 
 fact that the same deference in Palestine was paid to men of emi- 
 nence, justified, in his judgment, the profound deference which he 
 offered to Peter. Probably the act was almost involuntary : and we 
 can easily imagine his feelings by placing ourselves in his circum- 
 stances. 
 
NOTES ON THE ACTS. 183 
 
 26 But Peter took him up, saying, Stand up : I myself also 
 am a man. 
 
 27 And as lie talked with him, he went in, and found many 
 that were come together. 
 
 28 And he said unto them, Ye know how that it is an unlaw- 
 ful thing for a man that is a Jew to keep company, or come unto 
 one of another nation ; but God hath showed me that I should 
 not call any man common or unclean. 
 
 26. But Peter took him up, saying, c.j With unaffected humility, 
 Peter shrank from such a tribute of respect to himself, whether 
 offered as a mark of exalted regard, or whether lie conceived that 
 the Roman centurion's respect partook too much of religious adora- 
 tion. As much as if he had said, " I am not a supernatural being, 
 nor even the angel ; I am but an ordinary man ; I am, with you, a 
 worshiper of the great God alone 5 let me receive no respect due only to 
 himself: stand up, and let us converse familiarly together." Dr. Dick 
 expresses the following, among other highly appropriate sentiments, 
 upon this passage: "Advantages they [the apostles] undoubtedly 
 enjoyed, in the admiration and zealous attachment of their followers, for 
 personal aggrandizement ; but they never yielded to the solicitations 
 of ambition. The glory of then- Master, and the salvation of souls, 
 were the great objects which they steadily pursued. They were con- 
 tent to be overlooked and forgotten : and if they sometimes magni- 
 fied their office, their sole purpose was to promote the ends of their 
 ministry. Instead of encouraging, they immediately checked, a dis- 
 position in others to fix upon them that admiration which was due 
 Jesus Christ, from whom their miraculous powers, and all their 
 talents, were derived. How marked is the difference between them 
 and their pretended successors at Rome, who, by a long train of 
 artifice and hypocrisy, rose to a proud domination over the Christina 
 world; or Mohammed, whose imposture rewarded him with an 
 empire ! Their disinterestedness is an evidence that they were 
 sincerely persuaded of the truth of the gospel, and the gospel must 
 therefore be true ; for as the circumstances in which they are placed 
 rendered it impossible that they should themselves have been deceived, 
 so it is manifest that they could have no intention to deceive others." 
 
 27. He went in] He probably met him at the door, or a short dis- 
 tance from it. 
 
 28. Unlawful thing] Contrary to the ceremonial and traditionary 
 law. Keep company, or come unto one of another nation] With a fo- 
 reigner one not a Jew either by birth or by religion. Through 
 their spiritual pride, and abhorrence of the Gentiles, these scruples 
 concerning associating with foreigners had arisen to a great height, 
 
184 NOTES ON THE ACTS. 
 
 29 Therefore came I unto you without gainsaying, as soon as 
 I was sent for: I ask therefore for what intent ye have sent 
 for me ? 
 
 30 And Cornelius said, Four days ago, I was fasting until this 
 hour ; and at the ninth hour I prayed in my house, and behold, 
 a man stood before me in bright clothing, 
 
 31 And said, Cornelius, thy prayer is heard, and thine amis 
 are had in remembrance in the sight of God. 
 
 32 Send therefore to Joppa, and call hither Simon, whose 
 
 far beyond what was requii*cd by Moses in the ceremonial law. They 
 might not intermarry with the heathen 5 they might not eat with 
 them, nor enter into then* houses, nor walk with them in the street ; 
 in short, although they might talk and traffic with them, after the 
 manner of those who have no personal acquaintance, they might do 
 nothing which tended to, or indicated a closer and more enduring 
 intimacy. Hence, the Jews became obnoxious to the heathen for 
 their unsocial character ; their practice, however, in this matter, if 
 not their principle, was, as St. Peter intimates, well known to the 
 heathen among whom they lived in foreign lands, as well as to 
 those who were their masters in their own country. God hath showed 
 me] By the vision two days since. Any man common or unclean} That 
 is, these distinctions between the Jews and other nations were ended. 
 They were no longer to be kept separate, as the preservers of the 
 divine oracles, but the Gentile was to share equally with them the 
 benefits of the new dispensation. There was now no legal or cere- 
 monial defilement necessarily attaching to a Gentile, making him an 
 impi'oper associate. 
 
 29. Without gainsaying] Without questioning the propriety, or 
 hesitating in the performance of the duty. What intent] For what 
 purpose or reason. The servants of Cornelius had related the 
 principal occurrences 5 but it was proper to seek a relation and 
 confirmation of them from the master of the house before offering 
 any instructions in reference to them. 
 
 30. Four days ago] This was the fourth day since the angel ap- 
 peared to Cornelius. His servants started on the afternoon of the 
 vision, and reached Joppa about twelve ; started on their return the 
 next day, and reached Cesarea the succeeding morning. I zvas fast- 
 ing until this hour] That is, on the fourth day preceding this he had 
 fasted until the hour he was now conversing Avith Peter. At the ninth 
 hour] Three o'clock, P. M. Behold, a man, &c.] Called an angel in 
 verse 3. The angel assumed the appearance of man. In bright cloth- 
 ing] Shining white. 
 
 31. 32. (See verses 4-6.) 
 
NOTES ON THE ACTS. 185 
 
 surname is Peter; he is lodged in the house of one Simon, a 
 tanner, by the sea-side : who, when he conieth, shall speak 
 unto thee. 
 
 33 Immediately therefore I sent to thee ; and thou hast well 
 done that thou art come. Now therefore are we all here present 
 before God, to hear all things that are commanded thee of God. 
 
 34 Then Peter opened his mouth, and said, Of a truth I per- 
 ceive that God is no respecter of persons : 
 
 35 But in every nation, he that feareth him, and worketh 
 righteousness, is accepted with him. 
 
 33. We are all present before God] That is, they recognized the 
 pervading presence of God, and had assembled in his name and 
 fear ; and were prepared with solemnity to hear and obey whatever 
 his messenger said as from the Lord. These feelings should cha- 
 racterize our hearts when we assemble in the house of God to Avor- 
 ship and hear the preaching of the word. 
 
 34. Opened his mouth] Began to speak. Of a truth] Truly. I per- 
 ceive] I see, am convinced, by the evidence that I now have. God is 
 no respecter of persons] He is not one who is partial in his attentions, 
 and shows his favors with preference to rank, dignity, or other 
 grounds of external superiority, to the neglect of those who are des- 
 titute of these advantages. He had formerly supposed, with his 
 nation, that God loved and conferred his blessings upon the Jew, 
 because he was a Jew, and withheld them from the Gentile because 
 he was a Gentile, and that salvation was not extended to him. 
 Peter had now learned that personal and national peculiarities neither 
 recommended to, nor excluded a person from, the approbation of 
 God ; that the barrier between Jews and Gentiles had been broken 
 down, and that now the gospel was to be offered to all ; and every 
 nation and individual have the opportunity of obtaining and retain- 
 ing the approval of God. It is the character and state of heart, and 
 not the nation or rank, that God regards. 
 
 35. But in every nation] Whether Jew or Gentile. He that feareth 
 him] With a filial regard fears to break his commands. It is 
 synonymous in the Bible with true piety lie that is truly pious. 
 (Compare Psa. xv, 4; cxi, 10; Acts ix, 31.) Worketh righteousness] 
 Practicing holiness. Habitually does what is right in respect to God 
 and man. The principle on which God accepts a person is, his 
 having a state of heart conformed to the divine requisition, irre- 
 spectively of the circumstances of his birth and civil connections. 
 This principle by no means implies that the kind of religious 
 system under which a person has been brought up is a matter of no 
 consequence; for observation, as well as the nature of the case, 
 
186 NOTES ON THE ACTS. 
 
 shows that the false religions which prevail where the gospel is not 
 known, really cherish and strengthen the wicked propensities of 
 men, and^make them more unrighteous and unfit for God's approval, 
 and that, with very rare exceptions, it is only those who enjoy a 
 religion from heaven, as revealed in the Holy Scriptures, that do 
 fear God and work righteousness. Should the case exist, however, 
 of a person in a heathen land, ignorant of the gospel, yet becoming 
 convinced of his need of pardon, and turning to God with a penitent 
 heart, sincerely seeking to discover and to do his will such a person 
 would find acceptance with God ; and, on the other hand, no one is 
 accepted merely because he lives in a land enlightened by a revela- 
 tion from heaven. He must receive the religion into his heart, and, 
 under its influence, habitually fear God and live righteously, in order 
 to be accepted. Upon this passage, which some have perverted to a 
 most unscriptural meaning, Dr. Clarke makes the following re- 
 marks : " Let it be observed, further, that no man can be accepted 
 with this just God who does not live up to the advantages of the state in 
 which Providence lias placed him. Why was Cornelius accepted with 
 God, while thousands of his countrymen were passed by ? Because 
 he did not receive the grace of God in vain ; he watched, fasted, prayed, 
 and gave alms, which they did not. Had he not done so, would he 
 have been accepted I Certainly not ; because it would then appear 
 that he had received the grace of God in vain. Many irreligious 
 men, in order to get rid of the duties and obligations of Christianity, 
 quote this verse in their own favor, while they reject all the gospel 
 besides ; and roundly assert, as they think on the authority of this 
 text, that they need neither believe in Jesus Cln-ist, attend to his 
 gospel, nor use his ordinances 5 for, if they fear God and work right- 
 eousness, they shall be infallibly accepted with him. Let such know, 
 that if they had been born, and still were living, in a land where the 
 light of the gospel had never shone, and were there following the 
 glimmering ray of celestial light which God had granted, they might, 
 with some show of reason, speak in this way ; but as they are born 
 and live under the gospel of Jesus Christ, God, the just Judge, will 
 require that they fear him, and work righteousness, according to the 
 liglit afforded by that very gospel. The sincerity, watching, praying, 
 fasting, and alms-giving of Cornelius, will not be sufficient for those 
 who, as it may be justly said, live in the splendors of Christianity. 
 In such a state, God will require that a man love him with all his 
 heart, soul, mind, and strength, and his neighbor as himself. And 
 if God requires all this, will not man need all the grace that has 
 been brought to light by the revelation of Jesus Christ, to enable 
 him to do it ? 
 
NOTES ON THE ACTS. 187 
 
 36 The word which God sent unto the children of Israel, 
 preaching peace by Jesus Christ : (he is Lord of all :) 
 
 37 That word, I say, ye know, which was published through- 
 out all Judea, and began from Galilee, after the baptism which 
 John preached ; 
 
 38 How God anointed Jesus of Nazareth with the Holy Ghost 
 
 36. The word which God sent] The doctrine of Christ the gospel 
 of salvation, which was first sent to the Jews. Preaching peace by 
 Jesus Christ] That is, a gospel of peace. Jesus came to bring peace 
 on the earth, and good-will among men. The effects of his gospel 
 are peace with ourselves and the world, and reconciliation with God, 
 Justification by faith, and peace with God through our Lord Jesus 
 Christ; destroy prejudices and unkindness between men and nations 
 as between Jews and Gentiles. He is Lord of all] Both of Jews 
 and Gentiles. By this title, the exalted dignity of the Redeemer's 
 character is expressed. 
 
 37. Ye know] The labors, miracles, and death of our Lord had 
 not transpired in a corner ^ they had been publicly wrought, and the 
 fame of them had spread in every direction. The Jews of Cesarca 
 had often seen and heard him when attending the feast ; and the 
 city being in the province of Samaria, some knowledge of him must 
 have been received, although indefinite, and of a doubtful character. 
 The preceding verse, and the first clause of the present, have given 
 much trouble to critical commentators to determine precisely the 
 grammatical construction. The passage has been thus rendered by 
 Professor Scholefield, as quoted by Bloomfield : " The word which 
 he sent to the children of Israel, preaching peace by Jesus Christ, 
 (he is the Lord of all,) ye know; even the matter which took place 
 throughout all Judea, beginning from Galilee, after the baptism 
 which John preached concerning Jesus of Nazareth, how God anoint- 
 ed him," c. Began from Galilee] In Nazareth of Galilee our Lord 
 resided; and here, and in Capernaum, and the neighboring towns, 
 commenced preaching his gospel. After the baptism which John 
 preached} John was the promised forerunner of Christ; he preached 
 repentance, the coming of the Messiah, and the necessity of a holy 
 life baptizing the sincerely penitent, and thus preparing the 
 way for the preaching of the remission of sins by Jesus Christ. 
 Our Lord did not preach until after his baptism by John. Matthew 
 iii, 1, 2, 6, 11. 
 
 38. How God anointed Jesus, &c.] The term Messiah signifies, the 
 anointed one, and thus, by his divine anointing, the apostle sets forth 
 his Messiahship. This transpired at his baptism. As those who 
 assumed the priestly oflice, and the Jewish kings, when they ascended 
 
188 NOTES ON THE ACTS. 
 
 and with power : who went about doing good, and healing all 
 that were oppressed of the devil ; for God was with him. 
 
 39 And we are witnesses of all things which he did, both in 
 the land of the Jews, and in Jerusalem ; whom they slew and 
 hanged on a tree : 
 
 40 Him God raised up the third day, and showed him openly; 
 
 41 Not to all the people, but unto witnesses chosen before of 
 
 the throne, were anointed with holy oil, so our great High Priest, 
 the royal son of David, when he entered upon his public duties as a 
 priest, was anointed, not with the consecrated oil, but with the Holy 
 Ghost. Thus it was foretold of the Messiah by the prophet Isaiah : 
 " The Spirit of the Lord God is upon me ; because the Lord hath 
 anointed me to preach good tidings to the meek," &c. ; and this pas- 
 sage our Lord publicly applied to himself. Luke iv, 18-21. (See 
 Luke iii, 21, 22.) With power] The Holy Ghost was abundantly 
 poured out upon him. In John iii, 34, it is said, " God giveth not 
 the Spirit by measure unto him :" he was endued with " the poAverful 
 influence of the Holy Spirit," conveying power to work miracles, 
 heal the sick, raise the dead, &c. Who ivent about doing good] Beauti- 
 ful and sublime is this short epitome of the life of Jesus Christ, and 
 how true it is in its fullest sense ! His sole business, after he en- 
 tered upon the duties of his office, was incessantly, and in all places, 
 to do good to the souls and bodies of men. He did not wait for 
 opportunities of relieving distress, but sought them out : he " went about." 
 How worthy of imitation ! Oppressed of the devil] Demoniacs, pos- 
 sessed persons. Particularly mentioned, as considered the most 
 dreaded, and most incurable affection, and therefore the healing of 
 such the most evident token of the divine power of the Messiah. 
 God was witfi him] None but the power of God could have accom- 
 plished the deeds he performed. Nicodcmus, in his spiritual blind- 
 ness, was forced to confess, " No man can do these miracles which 
 thou doest, except God be with him." John iii, 2. 
 
 39. We] The apostles ; for this they were appointed. Luke 
 xxiv, 48. In the land of the Jews] In the provinces especially in- 
 habited by Jews Judea, Samaria, Galilee. Whom they slew, and 
 hanged on a tree] " Whom they slew by hanging on a gibbet." 
 Verse 30. 
 
 41. Not to all the people, but unto witnesses chosen before} Appointed 
 by God set apart by the Saviour. The question why Christ did not 
 show himself indiscriminately to all the people, and thus remove every 
 lingering possibility of infidelity about his resurrection, has been 
 thus answered: 1. Because it was impossible that such a thing 
 could be done without a mob or tumult. Let it only be announced, 
 
NOTES ON THE ACTS. 189 
 
 God, even to us, who did eat and drink with him after fie rose 
 from the dead. 
 
 42 And he commanded us to preach unto the people, and to 
 testify that it is he which was ordained of God to be the Judge 
 of quick and dead. 
 
 " Here is the man who was dead three clays, and who is risen from 
 the dead ;" what confusion must have been the consequence of such 
 a proclamation ! Some would say, " This is He ;" others, " He is 
 like him/' and so on ; and the valid testimony must be lost in the 
 confusion and multitude. 2. God chose such witnesses, whose testi- 
 mony should be unimpeachable ; the men who knew him best, and 
 who, by their depositions in proof of the fact, should evidently risk 
 their lives ; and, 3. As multitudes are never called to witness any 
 fact, but a few selected from the rest, whose knowledge is most ac- 
 curate, and whose veracity is unquestionable ; therefore, God showed 
 Christ risen from the dead not to all the people, but to witnesses 
 chosen by himself; and they were such as perfectly knew him before, 
 and who all ate and drank with him after his resurrection, and, con- 
 sequently, had the fullest proof and conviction of the truth of this 
 fact. Did eat and drink with him] (See Luke xxiv, 42, 43; John 
 xxi, 12, 13.) This is stated to show the favorable opportunities that 
 tbose constituted witnesses enjoyed of perfectly assuring themselves 
 of the fact of his resurrection. They associated familiarly with him 
 as before, being near his person, hearing him converse, eating and 
 drinking with him, after he had left the tomb. What evidence could 
 be more satisfactory 1 Can we doubt the testimony of Peter ? What 
 could he gain by falsehood ? What did he not suffer in confirma- 
 tion of his integrity ? 
 
 42. And he commanded us to preach unto the people] ( See Matt, xxviii, 
 19, 20.) It may be that the apostle now began to see and feel the 
 full force of the Saviour's commission, to " teach all nations" Or- 
 dained of God to be the Judge of quick and dead] Constituted of God to 
 be tbe Judge of all that were living, and all the dead ; all that should 
 be living at the last day, and the innumerable dead. Here the great 
 and solemn fact of the final judgment, and the assembling of all the 
 human race, before the Son of God, to be judged according to the 
 deeds done in the body, is introduced to give full expression to the 
 dignity of the character of Christ, and to awaken conviction in the 
 heart of the hearers. This doctrine, Peter, and all ministers, were 
 commissioned to preach. What shall be the condemnation of the 
 minister in the great day of accounts who has concealed or dis- 
 guised this portion of the office of Christ, (John v, 22, 27,) and 
 failed to warn his people of the " wrath to come," and to prepare to 
 
190 NOTES ON THE ACTS. 
 
 43 To him give all the prophets witness, that through his name 
 whosoever believeth in him shall receive remission of sins. 
 
 44 While Peter yet spake these words, the Holy Ghost fell on 
 all them which heard the word. 
 
 45 And they of the circumcision which believed, were astonish- 
 ed, as many as came with Peter, because that on the Gentiles 
 also was poured out the gift of the Holy Ghost. 
 
 meet the Son of God when he shall descend in the clouds of heaven 
 to judge the world, and to reward men according to their doings 
 here ? 
 
 43. To him give all the prophets witness] That is, the writers of the 
 Old Testament Scriptures evidently testify of Christ ; and by 
 symbols, ceremonials, and direct prophecies, the great object of his 
 coming into the world is presented. (See Luke xxiv, 27, 44.) That 
 through his name] Throughout the Old Testament the doctrine of 
 salvation through faith in Christ is not taught in so many words, but 
 is implied on almost every page. Their acceptance with God, in 
 Old Testament times, turned upon their faithful attention to rites 
 that they viewed to be symbolical, and to have reference to a future 
 personage, and to receive and rely upon the promise of a future and 
 glorious Redeemer. " Their religion." says Barnes. " consisted 
 mainly in believing in a Messiah to come." In the prosperity 
 foretold by the prophets, the spiritual work of Christ in the redemp- 
 tion and cleansing of their souls, is often clearly manifest. ( See Isa/ 
 ix, 6; lii, 7; liii, 5, 6; lix, 20; Jer. xxxi, 34; Dan. ix, 24.) Re- 
 mission of sins] Implying not only their pardon, but power over the 
 dominion and reign of sin. 
 
 44. The Holy Ghost fell on all them ivhich Jieard the ivord} That is, 
 the miraculous influences of the Holy Ghost were poured out upon 
 them, as on the day of Pentecost. Whether it was accompanied 
 witli visible signs, as on that memorable occasion, is not stated ; but 
 it is probable, as Doddridge supposes, that the luminous appearance 
 of flaming tongues accompanied the gift of the Holy Spirit, taking 
 away all ground of unbelief in the reality of the Spirit's descent upon 
 the uncircumcised. 
 
 45. They of the circumcision 'which believed} The converted Jews 
 who came with Peter from Joppa. Because that on the Gentiles also] 
 They were astonished, because they had supposed that the Gentiles 
 could only receive the gospel by becoming Jewish proselytes : but 
 here the Holy Ghost anticipates such a work, and, without their being 
 circumcised, endows them with the same grace that the Christian 
 Jew enjoyed. Dr. Clarke says that it was a maxim with them, that 
 the Shechinah, or divine influences, could not be revealed to anj 
 
NOTES ON THE ACTS. 191 
 
 46 For they heard them speak with tongues, and magnify God. 
 Then answered Peter, 
 
 47 Can any man forbid water, that these should not be bap- 
 tized, which have received the Holy Ghost as well as we ? 
 
 person who dwelt beyond the limits of the promised land. It was a 
 matter of great amazement, therefore, to witness such a baptism in 
 this Gentile city. 
 
 46. Speak with tongues} That is, in languages differing from their 
 native tongue, as on the day of Pentecost. Acts ii, 4, 7, 8. These 
 extraordinary signs of the descent of the Holy Ghost were given to 
 prevent hypocrisy and false profession, on the part of the early mem- 
 bers of the church, and to produce on the minds of the unconverted 
 a solemn conviction of the divine origin and power of the gospel of 
 Christ. (See Acts ii, 4, 7, 8.) And magnify God] Glorifying, 
 praising him for the wonderful grace he had shown them in thus 
 sending them the gospel, with the power and demonstration of 
 the Spirit. 
 
 47. Can any man forbid water, &c.] Upon this miraculous baptism 
 of the Holy Ghost, significant of their sincere belief in Jesus and 
 their acceptance with God, Peter suggested their immediately re- 
 ceiving the initiatory rite into the Christian church. Can any man, 
 after what has transpired, question the right of these Gentile con- 
 verts to water baptism ? As thus God has evidently prepared them 
 himself, and set his seal upon them, who shall dare make objection, 
 though they be uncircumcised, to their entrance into his church? 
 Which have received the Holy Ghost] There was a difference in their 
 conversion from any that had preceded it. Heretofore, the extraor- 
 dinary influences of the Holy Spirit had followed baptism by Avater, 
 and usually upon the laying on of hands by the apostles or disciples, 
 Acts ii, 38; viii, 15-17; but in this case, Avithout having received 
 this ordinance, or the imposition of the apostle's hands, the divine 
 baptism is bestoAved. The reason for this is found in the peculiarity 
 of the circumstances. These were the first Gentile conversions, the 
 first instances in which the gospel Avas presented to them ; the most 
 satisfactory evidence of the sincerity of their faith, and the soundness 
 of their com'ersion, Avas necessary to rcmoA'e any lingering doubts 
 in the mind of Peter and those that were AA'ith him, and especially to 
 satisfy the apostles and disciples at Jerusalem, Avho had not been 
 favored with the miraculous vision that Peter enjoyed. It was 
 necessary, too, that they should be convinced of the propriety of 
 their being baptized and admitted into the church, as Avell as to be 
 assured of their conversion. This Avas all accomplished by the 
 
192 NOTES ON THE ACTS. 
 
 48 And he commanded them to be baptized in the name of 
 the Lord. Then prayed they him to tarry certain days. 
 
 descent of the Spirit. Without prayer, or intervention on the part 
 of Peter, the Spirit publicly and significantly indicated their accept- 
 ance with God, and set upon them the distinguishing seal of dis- 
 cipleship. There could be no doubt now of their genuine conversion ; 
 and, as they had received the divine badge of church membership, 
 there could be no propriety in withholding the lesser ordinance of 
 baptism, or in refusing formally to receive them into the church, 
 whom God had already signally owned as his children. 
 
 Mr. Kipley (a Baptist) makes the following appropriate remarks 
 upon this verse : " Though this instance of the Spirit's being granted 
 before baptism is the only one On record in the Scriptures, and was, 
 therefore, a departure from the ordinary manner in which God be- 
 stowed his special favors ; yet it is a clear proof that the external 
 ordinance of baptism is not a necessary preliminary to the reception 
 of God's special favor, or to the manifestation of his pardoning love. 
 Cornelius was evidently in favor with God before he had been made 
 fully acquainted with the gospel though he had not in his own 
 mind a satisfactory view of this and after having been instructed 
 in its leading facts by the apostle, the miraculous influences of the 
 Holy Spirit, which were then the outward manifestations of the 
 divine acceptance, were before his baptism freely shed upon him. 
 While, then, we conscientiously observe our Lord's command to be 
 baptized, as well as to believe in him, let us not place reliance on an 
 external rite, as securing for us the divine favor; but regard the 
 external rite as the divinely appointed token of our believing in 
 Christ." It may be well, also, to remark to those who overlook the 
 significance and importance of this office, that although these per- 
 sons had actually become members of the spiritual church of Christ 
 though they were pardoned, filled with the Holy Ghost, and en- 
 dowed with the miraculous gift of tongues, still they were required 
 by the apostle to receive baptism by water, in order to become mem- 
 bers of the Christian church. " So we find that Jesus Christ had his 
 water baptism as well as John ; and that even He who gave the bap- 
 tism of the Hdy Ghost required the administration of water baptism 
 also. Therefore, the baptism of the Spirit did not supersede the baptism 
 by ivater ; nor indeed can it ; as baptism, as well as the supper of our 
 Lord, were intended not only to be means of grace, but standing, 
 irrefragible proofs of the truth of Christianity." CLARKE. 
 
 48. And he commanded] It appears that the apostles themselves rare- 
 ly baptized, but gave this office to some of the disciples. (See John 
 
NOTES ON THE ACTS. 193 
 
 iv, 2 ; 1 Cor. i, 14.) It may he in this case, to avoid caviling, to 
 commit, and to obtain the co-operation of these Jewish brethren in 
 the new work of discipling the Gentiles, and to prevent any spiritual 
 pride in the hearts of those who had been baptized by an apostle, in 
 contradistinction to others who had been baptized by evangelists or 
 disciples. In the name of the Lord} In the faith of the gospel, in the 
 belief of the Messiah and redemption of our Lord Jesus Christ, ac- 
 knowledging him to be their Lord and Master. Then prayed they 
 him] They were newly converted, and, like babes, they " desired the 
 sincere milk of the word." They wished to be further instructed in 
 the doctrines of the gospel and the duties of Christians. Young 
 converts, too, feel a strong affection for the servants of God who are 
 instrumental in their conversion, and are greatly pained when, in the 
 providence of God, they must necessarily be separated from them. 
 
 CHAPTER XL 
 
 1. Peter accused of going to the Gentiles, makes his defense in the council at 
 Jerusalem. 18. Peter's address is favorably received. 19. The gospel spreads 
 into Phenic.e, Cyprus, and Antioch, and Barnabas is sent to confirm them. 
 26. The disciples first called Christians here. 27. Relief sent to the brethren 
 in Judea in time of famine. 
 
 AND the apostles and brethren that were in Judea, heard that 
 the Gentiles had also received the word of God. 
 2 And when Peter was come up to Jerusalem, they that were 
 of the circumcision contended with him, 
 
 1. And the apostles and brethren that were in Judea] The disciples 
 who were in Jerusalem, and in the different parts of Judea. Heard 
 that the Gentiles had also received the word of God] Before Peter's re- 
 turn, the tidings of this extraordinary circumstance reached the ears 
 of the Judean Christians. They had not yet discovered the intention 
 of God toward the Gentiles, but esteemed them still unclean, and 
 beyond the offers of salvation, until they became proselytes. They 
 were, therefore, greatly shocked to find that Peter had visited fa- 
 miliarly in a Gentile family, preached Christ to them, and admitted 
 them to the rite of baptism, significant of their reception into the 
 church of God. 
 
 2. They that were of the circumcision contended with him] That is, the 
 Jewish Christians, who had been circumcised, and still held as bind- 
 ing the ceremonial law of Moses, entered into controversy, expostu- 
 lated with Peter. This shows, evidently, that the primitive church 
 
 9 
 
194 NOTES ON THE ACTS. 
 
 3 Saying, Thou wentest in to men uncircumcised, and didst 
 eat with them. 
 
 4 But Peter rehearsed the matter from the beginning, and ex- 
 pounded it by order unto them, saying, 
 
 5 I was in the city of Joppa praying : and in a trance I saw a 
 vision, A certain vessel descending, as it had been a great sheet, 
 let down from heaven by four corners ; and it came even to me : 
 
 6 Upon the which when I had fastened mine eyes, I con- 
 sidered, and saw four-footed beasts of the earth, and wild 
 beasts, and creeping tilings, and fowls of the air. 
 
 7 And I heard a voice saying unto me, Arise, Peter; slay, 
 and eat. 
 
 8 But I said, Not so, Lord : for nothing common or unclean 
 hath at any time entered into my mouth. 
 
 9 But the voice answered me again from heaven, What God 
 hath cleansed, that call not thou common. 
 
 10 And this was done three times: and all were drawn up 
 again into heaven. 
 
 11 And behold, immediately there were three men already 
 come unto the house where I was, sent from Cesarea unto me. 
 
 12 'And the Spirit bade me go with them, nothing doubting. 
 Moreover, these six brethren accompanied me, and we entered 
 into the man's house : 
 
 accorded no superiority to St. Peter, neither considered him in any 
 manner as being the infallible head of the church, whose decisions 
 must be positively obeyed. Far different was his authority from 
 that of him who styles himself the successor of St. Peter, arid is so 
 esteemed by the Roman Catholics. 
 
 3. Thou wentest in to men uncircwncised] (See preceding chapter, 
 verses 10-28.) 
 
 4. Peter rehearsed] Related, went over the facts, stating all the 
 remarkable incidents, providences, and divine intimations, that had 
 occurred. From the beginning] From the vision which he saw, which 
 had produced the first impression upon his mind of the will of God 
 to the Gentiles. And expounded it by order] That is, explaining the 
 different facts in their connection with each other, and exhibiting 
 them in the order in which they occurred. From this peculiar 
 mildness and cheerfulness in explanation, a most profitable lesson 
 may be learned as to the proper way of treating religious contro- 
 versy. A short period spent in mutual explanations, in the re- 
 hearsal of providential facts and personal experience, would often 
 become a happy substitute for months and years of unprofitable con- 
 flicts and bickerings. 
 
 5-11. (See Acts ix, 33.) 
 
 12. These six brethren of Cesarea had come up with him to Jem- 
 
NOTES ON THE ACTS. 195 
 
 13 And he showed us how he had seen an angel in his house, 
 which stood and said unto him, Send men to Joppa, and call 
 for Simon, whose surname is Peter; 
 
 14 Who shall tell thee words, whereby thou and all thy house 
 shall be saved. 
 
 15 And as I began to speak, the Holy Ghost fell on them, as 
 on us at the beginning. 
 
 16 Then remembered I the word of the Lord, how that he 
 said, John indeed baptized with water; but ye shall be bap- 
 tized with the Holy Ghost. f 
 
 1 7 Forasmuch then as God gave them the like gift as lie did 
 unto us, who believed on the Lord Jesus Christ, what was I, 
 that I could withstand God ? 
 
 salem, probably by the request of Peter, who anticipated, if he had 
 not already heard, the reports of the affair that had been received by 
 the disciples there. 
 
 14. Whereby thou and all thy house shall be saved] This is implied, 
 riot directly stated, in the language recorded in the tenth chapter, as 
 the words of the angel, " He shall tell thee what thou oughtest to 
 do ;" that is, He shall point out the way of salvation by faith in Jesus 
 Christ ; teach thee how thou shalt still further obtain the favor of the 
 God whom thou worshipest, and how thyself and thy whole house- 
 hold may secure everlasting salvation. 
 
 15. And as I began to speak] While I was speaking; before I had 
 finished ; not long after I began. The descent of the Holy Spirit 
 was sudden and unexpected to Peter himself. He had but just 
 opened the subject of Christ's messiahship, his death and resurrec- 
 tion, and the object of his coming, which the believing and penitent 
 hearts present at once received as truth, and relied upon it, when the 
 Holy Spirit cut short the work, and sealed them visibly as the dis- 
 ciples of Christ. As on us at the beginning] As the Holy Spirit fell 
 on the apostles and disciples at its first miraculous outpouring on the 
 day of Pentecost, accompanied by a visible symbol of its presence. , 
 
 16. Then remembered 1, &c.] This promise they had called to mind 
 before, when the church was small, soon after the resurrection of our 
 Lord, (Acts i, 5,) and it had been fulfilled. Peter had discovered 
 that it had a wider meaning, and recognized the presence and ful- 
 filled promise of his Master, wherever the baptism of the Holy Ghost 
 was poured out. 
 
 17. What -was I, that I coidd withstand God?] If God, who esta- 
 blished the ceremonial law, and who prepared and sent into the 
 world the gospel of salvation, abrogated his own law, took away the 
 uncleanness from the Gentile world, and commanded that the gospel 
 
196 NOTES ON THE ACTS. 
 
 18 When they heard these things, they held their peace, and 
 glorified God, saying, Then hath God also to the Gentiles 
 granted repentance unto life. 
 
 19 Now they which were scattered abroad upon the persecu- 
 tion that arose about Stephen, traveled as far as Phenice, and 
 
 should be preached to them also, who am I, what is my authority, 
 that I should resist the will of God, and refuse to receive those whom 
 he has before received ? 
 
 1 8. They held their peace} The facts were so convincing, the divine 
 attestation so unmistakable, that they could not find any argument to 
 oppose the explanation of the apostle. And glorified God, saying, &c.] 
 Convinced by the testimony of Peter that the grace of God was evi- 
 dently extended to the Gentile also, their opposition was now turned 
 into joy, and they magnified or praised God for his great grace be- 
 stowed upon the' Gentile, as well as upon the Jew. Repentance unto 
 life] The grace of repentance, which, when accompanied with faith, 
 secures a present spiritual and an eternal life. The word means, a 
 change of mind, and, consequently, of life, and may refer to the change 
 in their religious views, from idolatry to the worship of the true 
 God, or a change from their contempt for the Messiah to a love 
 for him. 
 
 19. Now they ivhich were scattered abroad] A new subject is now 
 introduced. The first part of the book of Acts is taken up prin- 
 cipally with the preaching of the gospel among the Jews ; but now 
 the field is greatly enlarged, and the wonderful operations of divine 
 grace, in connection with the faithful labors of the early Christians, 
 are here related? Scattered abroad] In Acts viii, 1, we are informed 
 that, in the persecution that arose immediately upon the death of 
 Stephen, in which Saul was a noted actor, the church in Jerusalem 
 was scattered in every direction, some remaining in Judea and the 
 adjoining provinces, but many removing beyond the Jewish terri- 
 tory, into foreign lands. Phenice] By this, the country of Phoenicia 
 is supposed to be meant, a province of Syria, north of Galilee, and 
 bordering upon the Mediterranean, in which were the noted cities of 
 Tyre and Sidon ; but the editor of the Pictorial Bible remarks : 
 " This was so near being, as it were, a part of Palestine when under 
 the same government that we are more inclined to agree with Dr. 
 Wells, and a few others, who think that the seaport of this name, in 
 the Island of Crete, is denoted." Cyprus] A large island in the 
 Mediterranean, off the coast of Asia Minor, north-west of Palestine, 
 formei-ly noted for its exceeding fertility and the luxury of its in- 
 habitants. It was the residence, and probably the native city, of the 
 
NOTES ON THE ACTS. 197 
 
 Cyprus, and Antioch, preaching the word to none- but unto the 
 Jews only. 
 
 apostle Barnabas. It enjoyed the labors of both Paul and Barnabas 
 in preaching the gospel ; two of the cities, Salamis and Paphos, are 
 mentioned in the Acts, (xiii, 5, 6.) Many Jews settled upon this 
 island, and had synagogues in its cities. Antioch] There were two 
 cities of the same name both referred to in this book; one was 
 situated in Pisidia, a small province of Asia Minor, of which it was 
 the capital, Acts xiii, 14 ; the other was the capital of Syria. The 
 latter, which is referred to in this passage, was a very large and 
 celebrated city of antiquity. It was situated on the River Orontes, 
 and was built some three hundred years before Christ. It was the 
 third great city in the Roman provinces, only inferior in size and 
 opulence to Alexandria and Seleucia, and not inferior to these in 
 luxury, effeminacy, and licentiousness. It was well knoAvn among, 
 and largely popiilated by, the Jews on account of the civil and reli- 
 gious freedom they were permitted by Seleucus, its founder, to enjoy 
 therein. Probably the early Christians were permitted to enjoy the 
 same license to worship without disturbance on the part of the civil 
 authorities, and on this account a large number collected here. 
 Antioch was the birthplace of St. Luke. St. Paul and Barnabas 
 remained in this city preaching the gospel successfully for a con- 
 siderable time. St. Ignatius, the friend and disciple of St. John the 
 apostle, and a martyr for the Christian faith, resided here, and was, 
 if not the first, one of the first of its bishops ; and here, at the end of 
 the fourth century, flourished and preached St. John Chrysostom, 
 also its bishop. This city continued for years to be the see of the 
 chief patriarch of Asia. It has suffered more severely than any 
 other city from fire, famine, war, earthquakes, and a continual 
 change of masters. In 524 and 526 it was almost entirely ruined 
 by successive shocks of earthquake : and in 540, and again in 574, it 
 was captured by Chosroes, the Persian. In 638 it fell into the hands 
 of the Saracens, and remained in their possession till 966, when it 
 was recovered by the Greek emperor ; but it was in 970 again taken 
 by the Saracens, and remained in their possession till 1098, when, at 
 the expense of immense bloodshed, it was captured by Godfrey of 
 Bouillon, at the head of the Crusaders, who established there a 
 principality, which long survived their kingdom of Jerusalem. In 
 1268 it was wrested from them by Bibans, the Mamaluke sultan of 
 Egypt, when forty thousand Christians were put to death, and twice 
 that number made captives. Since that period it has remained in 
 the hands of the Mohammedans, though frequently changing masters 
 
198 NOTES ON THE ACTS. 
 
 20 And some of them were men of Cyprus and Cyrene, which, 
 when they were come to Antioch, spake unto the Grecians, 
 preaching the Lord Jesus. 
 
 among them, and has now nothing left but its ruins to bear witness 
 to its ancient prosperity. Preaching the word to none but unto the Jews 
 only} These Christian Jews who were so early scattered had not yet 
 been enlightened as to the full object of the gospel, but supposed, as 
 did all the apostles until the vision of Peter, that the gospel, like the 
 Mosaic economy, was limited solely to the Jews, and, therefore, they 
 felt no liberty to offer it to the Gentiles. 
 
 20. Cyrene] This was the principal city of the province of Libya, 
 in Africa, a part of what is now the kingdom of Barca; the province 
 is sometimes called Cyrenaica, and by Luke is called Libya about 
 Cyrene. Acts ii, 10. This city was inhabited by many Jews. It 
 was a Greek colony, and the Greek language was generally spoken 
 here. These men of Cyprus and Cyrene were present at the Pente- 
 cost, and were there converted. In the persecution, they left Jeru- 
 salem, and, coming to the city of Antioch, abode there awhile, 
 preaching the gospel. Spake unto the Grecians, preaching the Lord 
 Jesus] There is not a little controversy among commentators as to 
 who were intended by the term here translated Grecians. In all but 
 two manuscripts in the original, the word is Hellenistas, which always 
 refers, in the New Testament, to those Jews who, residing in foreign 
 cities, spoke the Greek language. The meaning of the text, then, 
 would be, that these converted Grecian Jews from Cyprus and 
 Cyrene addressed the Hellenistic or Grecian Jews in Antioch, and 
 preached to them the gospel. For this rendering, Bloomfield very 
 strenuously contends, showing, as he thinks conclusively, that this is 
 the true version, and that none but this can make the text consistent 
 with other assertions in the sacred book. We are told, in the pre- 
 ceding verse, that the word was preached unto the Jews only ; and by 
 him it is supposed that the present preaching of the Cyrenians and 
 Cyprians was immediately after the martyrdom of Stephen, and 
 before the vision of Peter showed the propriety of preaching to the 
 Gentiles as well as to the Jews. On the other hand, the majority 
 of commentators receive the reading of the two manuscripts, Hel- 
 lenes Greeks, referring to the Gentile Grecians who inhabited An- 
 tioch. They suppose these men preached to Gentiles as well a^ 
 Jews ; and they reconcile this with the statement of the preceding 
 verse, by supposing that some time may have elapsed between the 
 time when this was stated and the occurrences contained in this 
 verse, and that their preaching to the Grecians probably transpired 
 
NOTES ON THE ACTS. 199 
 
 21 And the hand of the Lord was with them: and a great 
 number believed, and turned unto the Lord. 
 
 2.2 Then tidings of these things came unto the ears of the 
 church which was in Jerusalem : and they sent forth Barnabas, 
 that he should go as far as Antioch. 
 
 23 Who, when he came, and had seen the grace of God, was 
 glad, and exhorted them all, that with purpose of heart they 
 would cleave unto the Lord. 
 
 after they had heard the account of the vision of St. Peter ; for, they 
 reason, these persons may not have been those who fled immediately 
 upon the death of Stephen, or they may not have at once gone to 
 Antioch, or, if there, may not have addressed the Grecians until after 
 Peter's visit to Cesarea. 
 
 21. By the Itand of the Lord, is meant in Scripture any display of 
 his power. Psa. Ixxx, 17. The blessing of the Lord was upon their 
 labors, and his strength confirmed their weakness, and secured the 
 success that attended their labors ; so that a great number believed 
 Jesus to be the Messiah, and turned unto him with full purpose of 
 heart ; became his disciples, and kept his commandments. 
 
 22. 'Came unto the ears] When they heard. They sent forth Barna- 
 bas] This seems to have been the practice of the church in Jeru- 
 salem, where, at first, the apostles principally tarried, and where were 
 congregated many of the first disciples. When they heard of a re- 
 vival in any of the provinces around, they would collectively (for 
 there was no one supreme head or director) commission one^or more 
 of their number to go to such a place to carry succor, and assist in 
 spreading still more widely the knowledge of Christ in that vicinity. 
 Thus Peter and John were sent down to Samaria when a good work 
 had commenced under the labors of Philip, Acts viii, 14; and now 
 Barnabas, a converted Grecian Jew, is sent down to confirm and 
 assist in carrying on the work among the Grecians of Antioch. 
 
 23. Had seen the grace of God] " The favor and kindness of God " 
 in its effects the admission of the Gentiles to the benefits of the 
 gospel. That with purpose of heart they ivould cleave unto the Lord] 
 With determination of heart, with a fixed and settled purpose of 
 mind, they should remain with the Lord, hold fast the good profession 
 they had made. As they had received the Lord, so they were to 
 walk in him. Dr. Clarke remarks upon this passage : " To be a 
 Christian, is to be united to Christ, to be of one spirit with him ; to 
 continue to be a Christian is to continue in that union. It is absurd 
 to talk of being children of God, and of absolute, final perseverance, 
 when the soul has lost its spiritual union. There is no perseverance 
 but in cleaving to the Lord: he who in his works denies him, does not 
 
200 . NOTES ON THE ACTS. 
 
 24 For he was a good man, and full of the Holy Ghost, and 
 of faith : and much people was added unto the Lord. 
 
 25 Then departed Barnabas to Tarsus, for to seek Saul : 
 
 26 And when he had found him, he brought him unto Antioch. 
 And it came to pass, that a whole year they assembled them- 
 
 cleave to him. Such a one is not of God ; if he ever had the salva- 
 tion of God, he has lost it ; he is fallen from grace ; nor is there a 
 word in the book of God, fairly and honestly understood, that says 
 such a person shall absolutely and unavoidably arise from his fall." 
 
 24. For lie was a good man] This short, but comprehensive and 
 most enviable description of this pious minister, may have been in- 
 troduced here to show the secret of his success. It was not because 
 he was a great, learned, or eloquent man, that he secured the addition 
 of so many converts to the church, but. because he was goodfidl of 
 the Holy Ghost, and of faith. The appellation good expresses a com- 
 bination of such amiable graces as integrity, pious simplicity, amia- 
 bility, and gentleness. Full of the Holy Ghost] Richly endowed with 
 divine influences, giving him wisdom and power, and securing the suc- 
 cess of his word. Faith] In God, in the gospel, in the instrumen- 
 talities established for its progress, and in its sure success. What an 
 eminent model for ministers and Christians who would be successful 
 in doing good ! Was added unto the Lord] Were converted, became 
 disciples of Christ, and were, therefore, united to him by faith. 
 
 25. Then departed Barnabas] The work increasing upon his hands, 
 be bethought himself of Saul, whom, to avoid persecution, the dis- 
 ciples had sent away to his native city. Acts ix, 30. Barnabas had 
 become acquainted with him among the first, and formed for him a 
 strong and sincere attachment. Acts ix, 27. He had discovered his 
 eminent qualifications as a preacher and defender of the gospel ; and 
 he being now in the vicinity, Barnabas hastened to obtain his aid. 
 Tarsus] The chief city of Cilicia, bordering upon Syria, and not very 
 far distant from Antioch. Acts ix, 11. 
 
 26. A. whole year] Because it was a large and important city. 
 While they made rapid tours from town to town, through the dif- 
 ferent provinces, the apostles were accustomed to tarry longer in the 
 important cities, as several remained principally in Jerusalem. Paul 
 remained three years in Ephesus, (Acts xx, 31.) and a year and a 
 half in Corinth, (Acts xviii, 11.) because in such places they had 
 access to a large number, and these cities were centres of influence ; 
 strangers passing and repassing, drawn* to such places by business, 
 would receive the truths they beard, and carry them to the most distant 
 countries. They were itinerants in the fullest sense of the word, 
 
NOTES ON THE ACTS. 201 
 
 selves with the church, and taught much people. And the dis- 
 ciples were called Christians first in Antioch. 
 
 27 And in these days came prophets from Jerusalem unto 
 Antioch. 
 
 28 And there stood up one of them named Agabus, and signi- 
 
 moving continually, and in every direction, to give the word as wide 
 a circle as their sanctified efforts could secure. Assembled themselves 
 with the church] Came together for divine worship, the apostles lead- 
 ing the exercises. And the disciples were called Christians first in An- 
 tioch} By whom this name was given to them, whether as a term 
 of reproach, or simply to designate them as a religious sect, we can- 
 not now tell. Commentators hold different and contradictory opi- 
 nions. Some suppose Saul and Barnabas gave them this name; 
 others, that it was bestowed by divine appointment ; others, by Jews ; 
 and still others, by the Gentiles of Antioch. The latter seems to be 
 the most probable opinion. If they had themselves assumed the 
 name, or it had been of divine appointment, we should find the word 
 oftener used in the remainder of this book and in the epistles : they 
 speak of each other as disciples, brethren, &c. The Jews would not 
 be likely to apply a name of the same meaning to them as to their 
 Messiah, for this would be calling them the followers of Messiah, and 
 thus tacitly allow that Jesus was the Messiah. They would rather 
 apply the demeaning epithets Galileans or Nazarenes. Probably the 
 Gentile inhabitants of Antioch originated the use of the term. They 
 had been accustomed to call the follower of a distinguished teacher 
 in 'religion or science by the title of the founder or teacher. Thus 
 the Platonists and Pythagorians derived their appellations from Plato 
 and Pythagoras. To distinguish the new sect, they called them, from 
 the name of their founder, Christians. Blessed name ! It probably was 
 not intended to be a term of reproach, but of designation ; although, 
 as being the name of a reproached people, it came to be despised. 
 It is the most honorable appellation, when it can be sincerely applied, 
 in the world no title can be compared with it. It will live and 
 outlive every earthly name and honor, and be resplendent with 
 divine beauty when the kingdoms of this world are no more. 
 
 27. And in these days] While Barnabas and Saul were in Antioch. 
 Came prophets] The term prophets has a variety of significations in 
 the New Testament ; most generally it means preachers of the gos- 
 pel, teachers, or exhorters, persons unordained who have a talent tp 
 instruct ; but here it undoubtedly means persons endowed with the 
 miraculous gifts of the Holy Ghost, and who were granted a foresight 
 of future events. 
 
 28. Agabus] This person is mentioned but once again in the sacred 
 
 9* 
 
202 NOTES ON THE ACTS. 
 
 fied by the Spirit, that there should be great dearth throughout 
 all the world : which came to pass in the days of Claudius 
 Caesar. 
 
 29 Then the disciples, every man according to his ability, de- 
 termined to send relief unto the brethren which dwelt in Judea. 
 
 record, (Acts xxi, 10, 11,) where he foretells what will soon befall 
 Paul. And signified by the Spirit] Announced, declared, under the 
 influence of the divine Spirit. TJiat tJiere should be great deartJi] A 
 great famine. Tluroughout all the world] The word translated world 
 is often used in a common and popular sense to distinguish the 
 generalness of any event, or to distinguish the whole of a province 
 from any portion. (See" Luke xi, 1.) Thus it sometimes refers to 
 the whole Roman empire ; at other times it refers to all Palestine, 
 but here, evidently, to the country of the Jews, for the disciples in 
 Autioch take measures to relieve the wants of their Judean brethren, 
 as if the famine would not extend to themselves, or the weight of it 
 fall upon the land of Judea. Which came to pass in the days of Clau- 
 dius Caisar] He was a Koman emperor, the fifth that had ruled the 
 empire. He commenced his reign in the year of our Lord 41, and it 
 closed in 54. History still preserves the record of four distinct 
 famines which afflicted different portions of the Roman empire during 
 his reign. The second, which occurred in the fourth year of his reign, 
 and which was more particularly felt in Judea than in the other pro- 
 vinces, was probably the one foretold by Agabus, five or six years 
 before. Of this famine, Josephus, the Jewish historian, makes men- 
 tion. He describes it as " a very great famine, in which many died 
 for want of food that Helena, queen of Adiabenc, who had embraced 
 the Jewish religion, sent some of her servants to Alexandria to buy 
 a great quantity of corn ; and others of them to Cyprus to buy a 
 cargo of dried figs, which she distributed to those who were in 
 want." 
 
 29. Every man according to his ability] Charity and brotherly kind- 
 ness are the first promptings of a converted heart ; thus, when the 
 Spirit was poured out on the day of Pentecost, the result was, the 
 rich divided with the poor, and the wants of all were relieved. Acts 
 iv, 34. The Christians in Jerusalem, that city not being a commercial 
 city, or place of extensive business, or even surrounded by a fertile 
 country, would be likely to be poor in their temporal circumstances, 
 and could not endure, without great suffering, a famine ; while Anti- 
 och was a city of great wealth and business. These Christians were 
 most of them Gentiles, who owed a debt of gratitude to the Jews for 
 their spiritual labors, while the Jewish Christians would be moved 
 
NOTES ON THE ACTS. 203 
 
 30 Which also they did, and sent it to the elders by the hands 
 of Barnabas and Saul. 
 
 by strong natural, as well as fraternal motives, to contribute to the 
 relief of their wants. The gifts were noble ; they were in proportion 
 to their wealth ; e&chjust as much as he teas able. Did each Christian 
 in the church of Christ thus graduate his amount of charity, none of 
 the institutions that a divine Providence has called out and established 
 for blessing the world would languish; but the missionary, Bible, 
 tract, sabbath -school societies all would nourish and extend their 
 influences, until the whole earth should be covered with the know- 
 ledge and glory of the Saviour. How much suffering is there in the 
 world that might easily be relieved if all who have the ability were 
 willing to use i^! 
 
 30. And sent it to the elders] This may refer simply to the officers 
 of the church, who would hand it to the appointed deacons for dis- 
 tribution. Dr. Clarke says : " These probably mean those who first 
 believed on Christ crucified, either of the seventy disciples mentioned 
 Luke, chap, x, or the one hundred and twenty mentioned chap, i, 1 5, or 
 the seven deacons, chap, vi, 5." It certainly is most probable that 
 the latter attended to the distribution. It may be that the apostles, 
 being now liable to leave Jerusalem, or most of them having left, 
 they ordained elders or presbyters to administer the ordinances in the 
 church, and to take charge of its discipline and temporalities. 
 
 CHAPTEE XII. 
 
 1. Herod persecutes the church, kills James, and imprisons Peter, who is de- 
 livered by an angel in answer to the prayers of the church. 20. Herod visits 
 Cesarea, and, in the pride of his heart, receives divine honors, and is struck by 
 an angel with a miserable disease. 21. The word of God prospereth after 
 his death. 
 
 TVTOW, about that time, Herod the king stretched forth his 
 J-* hands to vex certain of the church. 
 
 1. Now. about that time] About the time of the famine, or when 
 Barnabas and Saul were in Antioch, about eleven years from the 
 time of our Lord's crucifixion, about 44 of the Christian era. Herod 
 the king] His proper name was Agrippa ; but when he became king, 
 he took the name of Herod, which seems to have been considered in 
 the Herodian family as a sort of title of sovereign distinction like 
 Csesar to the Roman emperors; the one originated by Herod the 
 Great, the other by Julius Ca?sar. The father of the present Herod 
 
204 NOTES ON THE. ACTS. 
 
 was Aristobulus, a son of Herod the Great by the Jewish Mariamne, 
 his favorite wife, whom, in a fit of jealousy, he caused to be put to 
 death, and Aristobulus also suffered the same fate, together with lu's 
 own brother Alexander ; upon which, it was said, the Roman em- 
 peror remarked, " It were better to be Hei'od's hog than his son." 
 The noted Herodias was one of the sisters of Agrippa, who became 
 the wife of Herod Philip, and afterward of his brother Antipas, 
 tetrarch of Galilee. Agrippa was born three years before the birth 
 of Christ, and was two years old when his father was put to death. 
 His grandfather, who had murdered his father, sent him to Rome to 
 be brought up and educated with the children of the emperor. He 
 obtained the good- will of the emperor Tiberias and his wife as he 
 grew up : but having become attached to Caius Caligula, the grand- 
 son of Antonia, the wife of Tiberias, he once, while* with him, was 
 overheard to wish that the emperor Tiberias might soon die, in order 
 that Caius might receive the empire. For this he was arrested : but 
 just at this time Tiberias died, and Caius Caligula ascended the throne. 
 Of course Agrippa was immediately released, and raised to high 
 office and favor. His patron immediately presented him with a 
 royal diadem, and constituted him king of Gaulonitis, Batanea, Tra- 
 chonitis, and the tetrarchy of Lysanias ; he also bestowed upon him a 
 chain of gold equal in weight to the iron one by which he had been 
 fastened to the soldier who held him in custody. He soon after 
 received Galilee, his uncle Antipas being deposed from his govern- 
 ment through the intrigues and ambition of his wife Herodias, whom 
 he had wantonly taken from his brother Philip. Upon the death of 
 Caligula, and the ascension of Claudius, Agrippa, having taken a 
 large share in the elevation of the latter to the throne, was presented, in 
 return for his efforts, with the government of Samaria, Judea, Aila of 
 Lysanias, and a part of Libanus. Thus the entire kingdom of Herod 
 the Great, which had been divided among three of his sons, Antipas, 
 Archelaus, and Philip, had come again entire into the hands of his 
 grandson Agrippa. Having Jewish blood in his veins, and having 
 been educated in the religion of Moses, he is represented by Josephus 
 as having been so zealous for the law as to permit scarcely a day to 
 pass without a sacrifice. Being also descended, on the mother's side, 
 from the greatly beloved Asmonean, or Maccabean princes, he was 
 much esteemed by the Jews, and ruled for three years in a style of 
 great magnificence, much to their satisfaction. Prompted by his 
 own bigotry, and incited by the malignant priests and rulers that 
 frequented his court, he would be likely to recommence the persecu- 
 tions against the followers of Jesus, which, since the death of Saul, 
 and during the civil convulsions in Palestine, had in a measure sub- 
 
NOTES ON THE ACTS. 205 
 
 2 And he killed James, the brother of John, with the sword. 
 
 3 And because he saw it pleased the Jews, he proceeded fur- 
 sided. Stretched forth his hands] A figurative expression, signifying 
 that he took in hand, or set about, this persecution. To vex certain 
 of the church] To injure, to persecute some of the more noted of the 
 little company in Jerusalem. 
 
 2. And he killed James with the sword] As a king, Herod had the 
 pOAver of life and death in his hands. " Under the rule of a native 
 prince, we cease to read of crucifixions, and find such forms of capital 
 punishment as the Jews were accustomed to employ. Slaying with 
 the sword was accounted the most ignominious of the four forms of 
 capital punishment which were in use among them." Pic. Bible. 
 The brother of John] James is thus styled to distinguish him from 
 another James, the son of Cleophas, called also Alpheus, who is 
 styled the brother of our Lord, because his mother was the sister of 
 Mary, the mother of Jesus. Matt, x, 3; Mark iii, 18; Luke vi, 15; 
 John xix, 25 ; Acts i, 13. The latter James is styled the Less the 
 former, which is the one referred to here, was called the Greater, and 
 was the son of Zebedee. James the Less was put to death by Ana- 
 nias the high priest, in the reign of Nero. The mother of James the 
 Greater and John had sought of the Saviour that they might sit, the 
 one on his right hand, and the other on his left, in his expected 
 kingdom. Matt, xx, 23. Our Lord then prophesied of them : " Ye 
 shall indeed drink of my cup, and be baptized with the baptism that 
 I am baptized with." This prediction was now fulfilled ia the case 
 of James, one of these sons. Thus was the number of the apostles 
 diminished again ; but we hear of no successors being chosen. " The 
 apostles never had any successors: God has continued their doctrine, 
 but not their order." CLARKE. 
 
 3. And because he saiv it pleased the Jews] Both the rulers and the 
 people. He was prompted, in part, by his own sympathy with the 
 Jewish religion ; but the great moving principle was not so much a 
 conscientious regard for the law, as to secure popular applause. Al- 
 though of Jewish descent, still, as deriving his government from the 
 Roman power, it would be likely to be offensive to the Jews. It was 
 a prime object with him, therefore, to secure the favor of the nation ; 
 and in no way, at this time, could it have been better obtained than 
 by persecuting the hated sect of Christians. He found his course 
 succeeded, in the gratification produced by the death of James ; and, 
 like his grandfather, without the least compunction at the idea of 
 shedding blood, when his own purposes could be furthered by it, he 
 took measures to continue the work of death. He proceeded further 
 
206 NOTES ON THE ACTS. 
 
 ther to take Peter also. Then were the days of unleavened 
 bread. 
 
 4 And when he had apprehended him, he put Mm in prison, 
 and delivered him to four quaternions of soldiers to keep him ; 
 intending after Easter to bring him forth to the people. 
 
 to take Peter also] His object was to secure the prominent leaders, 
 hoping, by their removal, to disconcert the church, and throw them 
 into confusion, like sheep without a shepherd, not knowing that they 
 had one greater than Peter or James for a guide and defender, against 
 whom no human arts could avail. Then were the days of unleavened 
 bread] Just at this period, when Peter was arrested, the passover was 
 being celebrated ; during the seven days of the continuance of which 
 the Jews were required to have no leaven in their houses, Exod. xii, 
 15-18; on which account it was called the feast of unleavened bread. 
 It came on in the Jewish month corresponding to our April, from 
 the fifteenth to the twenty-first day of the month. It was instituted 
 to commemorate the passing of the angel of death over the dwell- 
 ings of the Jews, while the first-born of the Egyptians were cut off. 
 Exod. xii, 12, 13, 29, 30. They ate unleavened bread in memory of 
 their hasty departure from Egypt not giving them time to prepare 
 bread. 
 
 4. He put him in prison] To retain him until after the days of the 
 feast had transpired, and then to put him to death ; for though he 
 had no scruple about shedding innocent blood, still he affects to be 
 unwilling to break the solemnity of the passover with a public exe- 
 cution. Four quaternions of soldiers to keep him] A quaternion was a 
 company of four ; there were, then, sixteen soldiers, divided into four 
 bands, four soldiers each to keep watch at a time, each company 
 serving as a guard for three hours, and then being succeeded by 
 another. Of the company on guard, two watched at the door of the 
 prison, and two were in the prison with Peter. Intending after Easter] 
 After the passover, for this is the exact meaning of the words, the 
 present translation being, in the language of Dr. Clarke, " most un- 
 happy, not to say absurd." The term Easter is used to denote a 
 festival, observed by the English Episcopal Church, in memory of 
 our Saviour's resurrection. As this festival transpired on the same 
 month of the Jewish passover, some of the early translators, who 
 were members of the English Church, in order to "signify the season 
 of the year in which the passover was celebrated, used this term. 
 Easter, therefore, had no reference to the Jewish passover, and was 
 not celebrated by early Christians, neither did it transpire exactly at 
 the date of the passover. Indeed, the Christians seem to have in- 
 
NOTES ON THE ACTS. 207 
 
 5 Peter therefore was kept in prison : but prayer was made 
 without ceasing of the church unto God for him. 
 
 6 And when Herod would have brought him forth, the same 
 night Peter was sleeping between two soldiers, bound with two 
 chains ; and the keepers before the door kept the prison. 
 
 tentionally avoided conformity with the Jews in this matter. The Jew- 
 ish passover was always held on the fourteenth day of the first vernal 
 full moon, but the Easter of the Christians not until the next sabbath 
 after this full moon ; and should the fourteenth day of the first vernal 
 full moon happen to fall upon a sabbath, then the festival of Easter 
 is deferred till the sabbath following. " The term," says Dr. Clarke, 
 "is derived from the old Anglo-Saxon service books; it was first 
 the name of a pagan festival that was celebrated in April, and after- 
 ward came to be applied to the Christian festival, celebrated nearly 
 at the same time, in honor of the resurrection. In these service 
 books, and in some of the very ancient English versions of the Gos- 
 pels, this word is used to translate the term passover. Tyndal and 
 Coverdale, following this custom, introduced the term into their 
 edition of the Bible ; and it has very improperly been permitted to 
 remain in this place in all the successive English versions and 
 editions." To bring him forth to the people} Undoubtedly for a public 
 mock trial before the Sanhedrim, such as our Lord passed through, 
 and for execution in the sight of all the people. 
 
 5. But prayer was made without ceasing, &c.] In every calamity that 
 seemed to threaten the church, the early Christians betook themselves 
 to prayer. The life of one of the most zealous of the apostles is now 
 at stake ; already James had fallen ; Peter had been like a strong 
 tower to the church in Jerusalem. He had made their public de- 
 fenses before the Sanhedrim ; and most successfully and powerfully 
 proved Christ to be the Messiah in the heart of the city, and within 
 the walls of the temple. His loss must be severely felt. They do 
 not apply to the king or to the Jewish rulers for his rescue, for this 
 would be hopeless ; but they immediately supplicate a higher power, 
 who is able to disappoint the malicious and murderous purposes of 
 the mightiest earthly potentates and their prayer is heard. The 
 fervent, effectual prayer of the righteous availeth much. The term 
 translated without ceasing, signifies also, " intense, fervent." 
 
 6. When Herod ivould have brought him forth] When the feast of 
 unleavened bread had passed, and Herod was intending the next 
 day to bring him forth for trial. Between two soldiers, bound ivith two 
 cJiains] This was the Roman custom, excepting that additional and 
 unnecessary severity Avas used in Peter's case; ordinarily, when 
 
208 NOTES ON THE ACTS. 
 
 7 And behold, the angel of the Lord came upon him, and a 
 light shined in the prison ; and he smote Peter on the side, and 
 raised him up, saying, Arise up quickly. And his chains fell 
 off from his hands. 
 
 8 And the angel said unto him, Gird thyself, and bind on thy 
 sandals : and so he did. And he saith unto him, Cast thy gar- 
 ment about thee, and follow me. 
 
 prisoners were thus carefully guarded, they Avere secured with a 
 single chain, one end of which was attached to the right hand of the 
 prisoner, and the other to the left hand of the person who guarded, 
 him. In the present instance, the left hand of Peter was also 
 attached by a chain to the right hand of another soldier, Peter 
 being thus placed between them. Was sleeping} Although on the 
 eve of a hopeless trial and a painful execution, and chained in a 
 most uncomfortable situation. Such was the peace of his heart, his 
 confidence in God, and the sustaining power of the Holy Ghost, that 
 he drops into his usual slumber. What an astonishing power over 
 death, and the natural shrinking from physical pain, does the gospel 
 of Christ afford ! The church were praying in agony ; but the sub- 
 ject of their prayers was soundly sleeping, unconscious of fear, not 
 less sweetly than Herod in his palace. The keepers before the door} 
 The other two soldiers, who guarded the prison gate. 
 
 7. And behold, the angel of the Lord came upon him] (See Acts v, 19.) 
 "Without doubt, a supernatural being one of those ministering spirits 
 sent forth to minister unto the heirs of salvation, who, in performing 
 their mission, assume often a visible and human appearance. Came 
 upon him] Stood near him, appeared before him. And a light shined 
 in the prison] As light, or a luminous cloud, usually attended the 
 presence of these heavenly visitants when they manifested themselves 
 on the earth. Luke xi, 9 ; xxiv, 4. This shining light Avould assure 
 Peter, upon waking from his sleep, of the character of the person 
 thus unexpectedly present with him. He smote Peter on the side] Not 
 severely, but with sufficient force to awaken him. And his chains fell 
 off"] Signifying the ease and quickness with which the divine power 
 can overcome every obstacle. They were not wrenched off, but 
 slipped from his hand as if broken or unlocked, without disturbing 
 the guard, who had been thrown into a deep sleep, or who were 
 overpowered by the presence of the angel. With God nothing is 
 'impossible. 
 
 8. Gird thyself, and bind on thy sandals] Peter might have started 
 up in haste, astonished by the singular occurrence. The angel, by 
 this command, assures him of perfect security; that there was no 
 necessity of undue haste. He is to make all the necessary prepara- 
 
NOTES ON THE ACTS. 209 
 
 9 And he went out, and followed him, and wist not that it 
 was true which was done by the angel ; but thought he saw a 
 vision. 
 
 10 When they were past the first and the second ward, they 
 came unto the iron gate that leadeth unto the city; .which 
 opened to them of his own accord : and they went out, and 
 passed on through one street; and forthwith the angel de- 
 parted from him. 
 
 11 And when Peter was come to himself, he said, Now I know 
 of a surety, that the Lord hath sent his angel, and hath delivered 
 me out of the hand of Herod, and from all the expectation of 
 the people of the Jews. 
 
 tion. He had, for comfort, thrown off the flowing robes that the 
 orientals wear, and which are fastened to the body by a girdle, or it 
 might have been his only bed. This the angel commands him to 
 put on, as it would be needed when he left the prison. The sandals 
 were wood or leather, covering the sole of the foot, and bound round 
 with a strap. The mantle, or outside garment, was a large, square 
 piece of cloth, thrown loosely over the shoulders. 
 
 9. Wist not that it -was true, &c.] He knew not; so suddenly had it 
 all transpired, that it still seemed almost a dream. Thought he saw a 
 vision] That is, thought he might be in a trance or dream, and that 
 these events seemed to him to occur, but did not in reality. 
 
 10. When they ivere past the first and the second ward] The word 
 translated ward, also means guard ; they passed the two guards, con- 
 sisting of two each : the inner, to whom Peter was bound : and the 
 outer, standing before the gate. The iron gate which opened to them 
 of his own accord] The outer gate a massive, iron-fastened door, 
 also probably guarded. This, without a human hand, opened spon- 
 taneously as they approached, giving a most convincing evidence of 
 miraculous energy. That leadeth unto the city]* Jerusalem was sur- 
 rounded by three walls, and this prison is supposed to have been in 
 one of the towers of the innermost walls ; and the iron gate is sup- 
 posed to have been the entrance to this tower. And forthwith the 
 angel departed from him] When no longer miraculous agency was 
 necessary, it immediately ceased ; now Peter could find security by 
 human means. 
 
 11. And when Peter was come to himself] Until this moment he had 
 seemed to himself more asleep than awake ; and he stood, as the 
 angel left, in silent amazement at what had occurred. Being now 
 left alone, in the open air, he recovers his self-possession, and attri- 
 butes his wonderful deliverance, with a grateful heart, to the time 
 source. Of a surety] Truly. All the expectation of the Jeivs] They 
 
210 NOTES ON THE ACTS. 
 
 12 And when he had considered the thing, he came to the 
 house of Mary the mother of John, whose surname was Mark ; 
 where many were gathered together, praying. 
 
 13 And as Peter knocked at the door of the gate, a damsel 
 came to hearken, named Rhoda. 
 
 14 And when she knew Peter's voice, she opened not the gate 
 for gladness, but ran in, and told how Peter stood before the 
 gate. 
 
 fully expected, as well as earnestly desired, to witness the execution 
 of this noted and, courageous apostle of our Lord, with something of 
 the same appetite with which they cried out for the blood of his 
 Master. 
 
 12. When he had considered the thing] When he had reflected upon 
 what was the best course for him to pursue under the circumstances. 
 Came to the house of Mary] Where, very probably, Peter abode while 
 in the city, and where he thought his friends might be gathered. 
 He determined to go thither at once to relieve their anxieties. 
 Mother of John] Probably this was the John Mark who wrote 
 the Gospel bearing his name, the companion of Saul and Bar- 
 nabas in their tour through Asia Minor. Acts xiii, 5, 13; xv, 39. 
 John was the Hebrew, and Mark his Greek surname, it being 
 common thus to affix two names. Where many were gathered 
 together, praying] There were no churches then, and they held their 
 meeting in private houses. As on the morrow Peter was to be 
 brought forth, they dedicated the night to intense prayer, not even 
 yet despairing of success with an all-powerful Saviour. How soon 
 and how extraordinarily is the prayer answered ! 
 
 13. As Peter knocked at the door of the gate] He rapped at the porch 
 door, or outer gate, as opposed to the inner door, which led imme- 
 diately to the court around which the apartments were built. The 
 gates were lai-ge, to admit animals and burdens ; and a smaller door 
 was constructed in them for the convenience of foot passengers. A 
 damsel came to hearken] A maid-servant, or simply a girl connected 
 with the family. She came to hearken. Through fear of the Jews 
 they were forced to use much precaution ; and this hour of the night 
 more care than usual would be likely to be used. Rhoda] The name 
 is a Greek word, signifying rose ; it being common among the Jews 
 to give their daughters the names of flowers, &c. as, for instance, 
 Susanna, a lily; Tamor, a palm-tree. (See Grotius.) 
 
 14. When she knew Peter's voice} For she had undoubtedly often 
 heard him speak, and she now, at once, recognizes his well-known 
 accents. She opened not the gate for gladness} How natural this 
 thoughtlessness! She was so overwhelmed with pleasure at the 
 
NOTES ON THE ACTS. 211 
 
 15 And they said unto her, Thou art mad. But she con- 
 stantly affirmed that it was even so. Then said they, It is his 
 angel. 
 
 16 But Peter continued knocking. And when they had opened 
 the door, and saw him, they were astonished. 
 
 1 7 But he, beckoning unto them with the hand to hold their 
 peace, declared unto them how the Lord had brought him out 
 of the prison. And he said, Go, show these things unto James, 
 and to the brethren. And he departed, and went into another 
 place. 
 
 fact of his escape, and is so anxious to give the intelligence of it, 
 that she forgets to open the gate, and that he is still standing in the 
 street excluded from the house. 
 
 15. Thou art mad] Beside thyself ; a common expression used in 
 reference to those who assert what appears to be an impossibility. 
 Although they had been earnestly praying for this, the answer was 
 so sudden, miraculous, and incredible, they could scarcely believe it. 
 She constantly affirmed] Positively asserted. It is his angel] The Jews 
 believed that each person, or, at least, every good person, had a 
 guardian angel appointed to watch particularly over him. When 
 angels appeared to men they assumed the human form, and they 
 therefore believed that these angels did sometimes assume the very 
 forms, and impersonate those over whom they watched, when they 
 had something of especial importance to convey concerning them, to 
 their friends, as the fact of their danger or death. Now it seemed 
 to them impossible that Peter could have escaped from the prison : 
 and immediately the opinion, in which they had been educated, came 
 to their minds as affording the only explanation of the circumstances 
 it must be his guardian spirit which has appeared in the exact 
 form of Peter, and speaks in the same voice he is accustomed to use. 
 They may have suspected he brought some intelligence of the ap- 
 proaching death of the apostle, or that he came to tell them that 
 he had already died, or was put to death, within the prison walls. 
 
 16. Were astonished] Being now convinced that it was really Peter, 
 and not a spirit. 
 
 17. Beckoning unto them, c.] Waving his hand, significant of a 
 desire for silence, lest their clamorous joy might attract observation, as 
 well as immediately to call their attention to the great work of God, 
 who should receive all the praise. Go, show these things unto James, 
 and to the brethren] Who undoubtedly were also praying and greatly 
 interested in the matter of his release.. The James mentioned here 
 is James the Less, the other having been recently put to death by 
 Herod. Verse 2. The Christians were collected together in different 
 
 
212 NOTES ON THE ACTS. 
 
 18 Now as soon as it was day, there was no small stir among 
 the soldiers, what was become of -Peter. 
 
 19 And when Herod had sought for him, and found him not, 
 he examined the keepers, and commanded that they should be 
 put to death. And he went down from Judea to Cesarea, and 
 there abode. 
 
 places to watch and pray. Peter de'sires to have their anxieties re- 
 lieved ; to let them know that God has heard prayer, and to secure 
 their thanksgivings to the Almighty. He departed, and went into an- 
 other place} He left the city ; but where he went is not stated. It was 
 necessary that he should leave the city, as he had reason to expect 
 that every effort would be made to discover him. He had been 
 miraculously relieved from prison, and be well judged that it Avas 
 the divine will that he should use measures to save himself from 
 another arrest at this time: Some have supposed he went to 
 Cesarea; others, with more probability, to Antioch. (See Gal. ii, 11.) 
 But the Papists insist that he went to Home, where he, as they say, 
 established a church, and became its first bishop. We need not say 
 that they have not the least Scriptural evidence by which to sustain 
 this opinion. 
 
 18. There ivas no small stir among the soldiers] They were thrown 
 into consternation, and made anxious inquiries among each other 
 concerning the astonishing absence of the prisoner. They probably 
 examined the precincts of the prison ; found everything in its usual 
 order the gates were closed and barred ; yet still the fact was not 
 to be questioned, Peter was gone. 
 
 19. He examined the keepers, &c.] After examining the keepers, c. 
 The keepers, probably, that had the especial charge of him at the 
 prison during the watch in which he was found missing, are intended. 
 These he closely interrogated, and finding they could give no account 
 of the matter, he affects to believe they had slept at their post, and 
 permitted the prisoner to escape. The penalty for such an act, on 
 the part of a Koman sentinel, was death, or the same punishment 
 that the culprit was to suffer; and though, undoubtedly, they in- 
 sisted upon their innocence, yet the king, disappointed and enraged 
 at the escape of his victim, and in no way averse to shedding blood, 
 commanded that they should be put to death. He went down from 
 Judea to Cesarea} The latter city was now fast rising into importance 
 and wealth, and was the chief residence of the Roman governors. 
 Josephus describes this journey, and states the cause to have been, 
 that he might preside over tne solemnities and games which were 
 celebrated in that city every Olympiad, a period of about four years, 
 
NOTES ON THE ACTS. 213 
 
 20 And Herod was highly displeased with them of Tyre and 
 Sidon. But they came with one accord to him, and having 
 made Blastus the king's chamberlain their friend, desired peace, 
 because their country was nourished by the king's country. 
 
 21 And upon a set day Herod, arrayed in royal apparel, sat 
 upon his throne, and made an oration unto them. 
 
 in honor of Caesar, whose name this city bore. Great numbers 
 of persons of rank and distinction resorted to Cesarea on these 
 occasions. 
 
 20. Herod icas higUy displeased with them of Tyre and Sidon] He was 
 greatly incensed and enraged against the inhabitants of these two 
 commercial cities of Phoenice, north of Cesarea. The reason of this 
 is not given, but it is conjectured that it was caused by commercial 
 rivalry. Herod the Great had spent immense sums of money upon 
 the port of Cesarea, and his successors probably forwarded his de- 
 signs, and lavished money upon its harbor, making it a most admi- 
 rable and commodious port and commercial city. There may have 
 been some rivalry between this port and the older seaports, Tyre 
 and Sidon. However, this is all conjecture ; this fact only is known, 
 they had incurred the royal displeasure. They came with one accord 
 to him] That is, the Tyrians and Sidonians, conjointly, came to him 
 in the persons of their ambassadors, taking the opportunity, when he 
 was at Cesarea, nearer to Phoenice than Jerusalem. The king's 
 cJiamberlain] The officer having charge of the king's bed-chamber; 
 an honorable office, and usually filled by one in high esteem with 
 the king. Blastus thus enjoying favorable opportunities of making 
 such representations as were necessary, they secure his interest in 
 their business, and make him their advocate. Desired peace] Desired 
 reconciliation, the removal of the difficulty ; not that war was really 
 existing, but there was a painful misunderstanding that might result 
 in his stopping their supplies of food. Because their country was 
 nourished by the king's country] The inhabitants of these cities being 
 almost entirely devoted to commerce, paid little attention to agri- 
 culture, and were thus almost entirely dependent upon the neighbor- 
 ing agricultural districts for grain. Of this, the rich hills and valleys 
 of Galilee and the neighboring provinces, all belonging to Herod, 
 supplied the greater part, as they did in Solomon's days. 1 Kings v, 1 1. 
 These cities were, therefore, quite dependent for food upon the king's 
 territory ; and prohibition of trade with them laid upon his dominion, 
 would be no small grievance to them ; they had every reason, there- 
 fore, to desire peace. 
 
 21. And upon a set day] Upon an appointed day of audience, per- 
 haps when the ambassadors alluded to were to be publicly received 
 
214 NOTES ON THE ACTS. 
 
 22 And the people gave a shout, saying. It is the voice of a 
 god, and not of a man. 
 
 23 And immediately the angel of the Lord smote him, because 
 
 It appears from Josephus, who strikingly corroborates the Scripture 
 narrative in his history, to have been the second day of the games. 
 The ceremonial took place in the theatre, where his throne was set. 
 Arrayed in royal apparel] In garments of unusual magnificence in 
 his kingly robes of purple, adorned with gold and precious stones. 
 Made an oration\ Probably to the ambassadors, to whom he now 
 gave audience in the presence of the multitude, and made a speech 
 to them. 
 
 22. And the people gave a shout] Loud applause. The multitude, 
 composed of the inhabitants of the city and foreigners, chiefly, not 
 Gentiles and Jews, for the Jews would not have ascribed divine 
 honor to any man. They were probably incited by the courtiers 
 and favorites of the king to give this extravagant expression of their 
 foolish and idolatrous adulations. It is the voice of a god] This term, 
 the Greeks and Romans were wont to apply to their great and noble 
 men after death, and sometimes, as in this case, before their decease. 
 It was in this qualified, but still idolatrous and blasphemous, sense, 
 that it was used at this time. It fell as sweet music upon the ear of 
 this proud and inflated monarch ; and he was far from Avishing to 
 prohibit it, or to restrain the multitude, though his Jewish education 
 had taught him its blasphemy. 
 
 23. The angel of the Lord smote him] The disease was evidently a direct 
 judgment from the hand of God. It was not the result of sickness, 
 but a sudden, peculiar, and awful stroke, caused by the direct inter- 
 position of divine Providence. An angel had been sent to rescue 
 Peter, the servant of God, and is now sent to punish his persecutor. 
 He gave not God the glory] He permitted honors to be paid to him- 
 self that could only properly be offered, and that rightly belonged, to 
 God. And he was eaten of worms] A horrid, inflammatory disease in 
 his bowels, breeding worms, and most excruciating in its torments, was 
 made the instrument of his death. Its loathsomeness, its directness, 
 and strangeness, were all adapted to produce a deep and wholesome 
 impression upon the minds of those present engaged in paying idola- 
 trous honor to a man like to themselves. His glory w r as at once 
 destroyed ; his beauty defaced ; his strength made weakness ; and the 
 vile worm, even before death, commenced preying upon his corrupt- 
 ing body ; all ending in a death painful beyond description. " Who- 
 soever exalteth himself shall be abased." Matt, xxiii, 12. The 
 account that Josephus gives, entirely corroborates the account of 
 
NOTES ON THE ACTS. 215 
 
 he gave not God the glory : and he was eaten of worms, and 
 gave up the ghost. 
 
 St. Luke ; he has embellished and added to his recital certain puerile 
 reports, and connected with it the common superstitions of his nation, 
 but in the main particulars there is a perfect coincidence : " When 
 Agrippa (Herod) had reigned three years over all Judea, he came to 
 the city of Cesarea, which was formerly called Strato's Tower ; and 
 there he exhibited shows in honor of Caesar, upon his being informed 
 that there was a certain festival celebrated to make vows for his 
 safety. At which festival a great multitude was gotten together of 
 the principal persons, and such as were of dignity through his pro- 
 vince. On the second day of which show, he put on a garment 
 made wholly of silver, and of a contexture truly wonderful, and 
 came into the theatre early in the morning ; at which time the silver 
 of his garment, being illuminated by the fresh reflection of the sun's 
 rays upon it, shone out after a surprising manner, and was so re- 
 splendent as to spread a horror over those that looked intently upon 
 him ; and presently his flatterers cried out, one from one place, and 
 another from another, (though not for his good,) that 'he was a 
 god;' and they added, 'Be thou merciful to us; for although we 
 have hitherto reverenced thee only as a man, yet shall we henceforth 
 own thee as superior to mortal nature.' Upon this the king did neither 
 rebuke them, nor reject their impious flattery. But as he presently 
 afterward looked up, he saw an owl sitting on a certain rope over 
 his head, and immediately understood that this bird was the mes- 
 senger of ill tidings, as it had once been the messenger of good 
 "tidings to him; and fell into the deepest sorrow. A severe pain 
 also arose in his belly, and began in a most violent manner. He 
 therefore looked upon his friends, and said, ' I, whom ye call a god, 
 am commanded presently to depart this life ; while Providence thus 
 reproves the lying words you just now said to me ; and I, who was 
 by you called immortal, am immediately to be hurried away by death. 
 But I am bound to accept of what Providence allots, as it pleases 
 God ; for we have by no means lived ill, but in a splendid and happy 
 manner.' When he had said this, his pain became violent. Accord- 
 ingly, he was carried into the palace, and the rumor went abroad 
 everywhere, that he would certainly die in a little time. But the 
 multitude presently sat in sackcloth, with their wives and children, 
 after the law of their country, and besought God for the king's re- 
 covery. All places were, also full of mourning and lamentation. 
 Now the king rested in a high chamber, and as he saw them below 
 lying prostrate on the ground, he could not himself forbear weeping. 
 
216 NOTES ON THE ACTS. 
 
 24 But the word of God grew and multiplied. 
 
 25 And Barnabas and Saul returned from Jerusalem, when 
 they had fulfilled their ministry, and took with them John, 
 whose surname was Mark. 
 
 And when he had been quite worn out by the pain in his belly for 
 five days, he departed this life, being in the fifty-fourth year of his 
 age, and in the seventh year of his reign." Jos. Antiq. Jews, book 
 xix, chap, viii, 2. Upon this, Kitto well remarks : " The omission 
 of this absurd incident of the owl, by which Josephus manages to 
 make a very sad narrative ludicrous, is certainly not a circumstance 
 which detracts from the superior authority of Luke as an historian. 
 There is no real difference between them as to the malady of which 
 he died. Josephus does not mention the disease, but merely the 
 effect, agonizing pains in the bowels ; but Luke, who was a phy- 
 sician, goes higher, giving the cause of those pains ' he was eaten of 
 worms, and gave up the ghost.'" (See Pictorial Bible, in loc.) The 
 fact of Herod's being popular among the Jews, and of Jewish de- 
 scent, will account for the palliating manner in which he is pre- 
 sented in the above description by the Jewish historian. 
 
 24. But the word of God grew and multiplied] In spite of all oppo- 
 sition and persecution the gospel spread in every direction, and the 
 number of its converts was greatly multiplied. The king, their 
 great persecutor, was thus awfully stopped in his career of oppo- 
 sition, and Peter was miraculously set free to preach all this would 
 greatly conduce to the production of a strong, favorable impression 
 in favor of the truth and divine authority of the gospel. Thus the 
 Lord makes the wrath of man to praise him. Psa. Ixxvi, 10. 
 
 25. 'And Barnabas and Saul returned from Jerusalem] Whither they 
 had been to carry the offering from the Christians of Antioch to the 
 poor disciples in Jerusalem. Acts xi, 29, 30. Fulfilled their ministry] 
 Having performed this service, and accomplished the object of their 
 journey. John, whose surname was Mark] (See note on verse 12.) 
 
NOTES ON THE ACTS. 217 
 
 CHAPTER XIII. 
 
 1. Paul and Barnabas sent by the church, being commissioned by the Holy 
 Ghost, upon an extensive missionary tour. 5. Preach in the Island of Cyprus. 
 6. They meet and rebuke Elymas, the sorcerer, at Paphos, who is struck with 
 blindness. 12. Sergius Paulus, the deputy, is converted. 14. Paul preaches 
 in Antioch. 45. Opposition of the Jews. 46. They turn to the Gentiles, 
 many of whom believe. 50. The apostles, expelled from Antioch, come to 
 Iconium. 
 
 TVTOW there were in the church that was at Antioch certain 
 -J-M prophets and teachers ; as Barnabas, and Simeon that was 
 called Niger, and Lucius of Cyrene, and Manaen, which had 
 been brought up with Herod the tetrarch, and Saul. 
 
 1. In the church that icas at Antioch] Antioch had become a second 
 Jerusalem to the early Christians. Driven from the holy city by per- 
 secution, many of them found a home in Antioch, and preaching the 
 gospel to the Jews at first, many of them were converted : after this, 
 under the labors of Paul and Barnabas, a large number of Jews and 
 Gentiles were added to the church. And now, as Jerusalem had be- 
 fore this sent forth laborers in different directions, so the missionary 
 church at Antioch was blessed with a sufficient number of ministers 
 to enable them to send forth into the surrounding provinces those who 
 could preach the everlasting gospel to those who had not yet heard 
 the glad tidings. Certain prophets and teachers] Some of whom had 
 come from Jerusalem, and some were natives of Antioch. " The pre- 
 cise distinction between these two classes of ministers is not obvious ; 
 and probably, in this passage, a precise distinction was not meant to 
 be observed. The prophets, among the early Christians, appear, in 
 general, to have been those who foretold future events under divine 
 inspiration, and who, in their religious instructions and exhortations, 
 were under a peculiar- divine influence. The teachers were probably, 
 when spoken of distinctively, those not endued with a spirit of pro- 
 phecy, but who were able to instruct in religion, to unfold and vindi- 
 cate the principles of the Christian dispensation. The words seem, 
 however, to be here used in a general sense, as meaning preachers of 
 the gospel." RIPLEY. Simeon that was called Niger] Of whom we 
 know nothing more than his name. Niger is a Latin word signi- 
 fying black: whether it was given him from the color of his skin 
 or hair, or why he bore it, we know not. Lucius of Cyrene] The same 
 supposed to be mentioned in Eom. xvi, 21 ; a native of Cyrene in 
 Africa. (See Acts xi, 20.) Manaen, which had been brought up with 
 Herod the tetrarch] This was Herod Antipas, tetrarch of Galilee, and 
 not Herod Agrippa, mentioned in the preceding chapter. The word 
 
 10 
 
218 NOTES ON THE ACTS. 
 
 2 As they ministered to the Lord, and fasted, the Holy Ghost 
 said, Separate me Barnabas and Saul, for the work whereunto 
 I have called them. 
 
 3 And when they had fasted and prayed, and laid their hands 
 on them, they sent them away. 
 
 translated brought up signifies, 1. A foster brother: so the Ethiopia 
 version renders this, " the son of Herod's nurse." 2. One who takes 
 food ivith another. 3. One who is educated with another a school-fel- 
 loiv; and this is probably the meaning here. "There is an account 
 in Josephus, of one Manaen," says Dr. Briscoe, as quoted by Town- 
 send, " an Essene, who foretold concerning Herod the Great, that he 
 should be a king, while he was yet a boy at school ; and when it 
 actually came to pass that he was king, being sent for by Herod, 
 and asked how long he should reign, whether ten years ? he an- 
 swered, Yes. Twenty years ? Yes, thirty years. Upon which Herod 
 gave him his right hand ; and from that time held in great esteem 
 such as were of the sect of the Essenes." " It is very probable," says 
 Townsend, " that a son of this Manaen, or some nephew, or other 
 kinsman, to whom he gave his name, was educated in the family of 
 Herod the Great. The young Manaen might be of the same age, 
 and have the same preceptors and tutors as had Herod Antipas, one 
 of the sons of Herod the Great, and for that reason be said to be 
 brought up with him in particular. This Herod Antipas was, after 
 his father's death, tetrarch of Galilee, and is the person who put John 
 the Baptist to death." 
 
 2. As they ministered to the Lord, and fasted] As they were engaged 
 in public religious services. While thus engaged, as it was an occa- 
 sion of great solemnity, fasting was added to their other exercises. 
 V r ery probably they were seeking direction in prayer from on high 
 concerning the further spread of the gospel, and a blessing upon 
 their labors. What immediately followed may be considered an 
 answer to their prayer. The Holy Ghost said] Signified by direct 
 revelation to some one of the brethren present. Here the personality 
 and deity of the Holy Spirit are evidently implied. Separate me Bar- 
 nabas and Saul] The word means, to separate, to destine, to appoint; 
 which is the signification here. Separate unto me, &c., is the force 
 of the original expression. Whereunto I have called them] They re- 
 ceived their call, not from the church, but previously had been 
 chosen by the Holy Ghost expressly for this work. Still, they 
 wrought in connection with the church, according to the will of 
 the divine Spirit. 
 
 3. And when they had fasted and prayed] They were thus engaged 
 
NOTES ON THE ACTS. 219 
 
 4 So they being sent forth by the Holy Ghost, departed unto 
 Seleucia ; and from thence they sailed to Cyprus. 
 
 when the divine Spirit signified this will ; and probably another day 
 was appointed to be devoted to this solemn office. This day they 
 spent also in fasting and prayer, and proceeded to the simple, but im- 
 pressive ceremony of setting them apart for their office and ministry. 
 And laid their hands on them] That is, the persons mentioned in the 
 first verse of this chapter. There is no command recorded in Scrip- 
 ture that they should thus ordain them for their mission, neither was 
 it a Jewish custom thus to ordain the elders of the synagogues ; but, 
 on the contrary, the imposition of hands among the Jews was forbid- 
 den : but these prophets and teachers undoubtedly were conscious of 
 meeting the will of the Spirit, in some manner expressed to them, 
 by this act. Here, then, is the simple, beautiful, apostolic practice of 
 setting apart holy men for their work. The men were evidently called 
 of God ; a day was set apart for their public recognition ; all the church 
 joined in -solemn prayer and fasting, and then the prophets and 
 ministers proceeded to lay hands upon their heads, and to rehearse 
 their commission. 
 
 4. Being sent forth by the Holy Ghost] In the last clause of the pre- 
 ceding verse it is said, " They (the church) sent them away." There 
 is no contradiction. They were sent forth by the express direction 
 of the Holy Spirit, and were guided and supported in their journeys 
 by the continued presence and gracious influences of the Holy Spirit. 
 Seleucia] It was a seaport, s^uated at the mouth of the river Orontes, 
 upon which, about fifteen miles distant, Antioch was also situated. 
 It received its name from Seleucus Nicanor, one of the generals of 
 Alexander, who, upon the death of this king, received Syria as his 
 portion of the empire, which was divided among Alexander's 
 generals. Seleucia became a city of great importance and wealth. 
 Cyprus] This was a large island in the Mediterranean, two hundred 
 miles in length, fifty in breadth, and about one hundred miles distant 
 from the coast of Syria. Barnabas, being a native of this island, 
 would feel an especial interest in its spiritual welfare ; and probably 
 on this account they turn their feet first in this direction. " This 
 beautiful island," says Kitto, " was eminently fertile in all kinds of 
 productions suited to its climate : and its wines were held in very 
 high estimation. It has always been noted for its redundant pro- 
 duction of corn, with which it was enabled to supply other countries. 
 At present, Cyprus exhibits but the ruin of its former glory and 
 beauty. The spontaneous fertility of its soil cannot be suppressed 
 even by desolation and neglect ; its olives, oranges, and vines, still 
 
220 NOTES ON THE ACTS. 
 
 5 And when they were at Salamis, they preached the word 
 of God in the synagogues of the Jews. And they had also John 
 to their minister. 
 
 6 And when they had gone through the isle unto Paphos, they 
 found a certain sorcerer, a false prophet, a Jew, whose name was 
 Bar-jesus : 
 
 7 Which was with the deputy of the country, Sergius Paulus, 
 
 groAV combined even with the sugar-cane : but now not more than 
 thirty thousand are found in this large and rich island, which once 
 sustained a population of two millions." 
 
 5. Salamis] The most important city of Cyprus. It is a seaport, 
 situated on the south-eastern part of the island. In the synagogues of 
 the Jews] Paul and Barnabas both being Jews, could have* access to 
 the synagogues. It seems to have been their custom, where there 
 were Jews, to make the first offer of salvation to them. And they had 
 also John to their minister] John Mark. Acts xii, 25. He was the 
 attendant, companion, and assistant, of Paul and Barnabas, taking 
 charge of all necessaiy temporal duties, that they might give them- 
 selves up solely to the work of the ministry. 
 
 6. Paphos] This was the next city in importance to Salamis, and 
 was at this time the residence of the Roman proconsul. It was 
 situated on the western coast, so that passing from Salamis, on the 
 east, (as the island extended from east to west,) to Paphos, one 
 would travel through the island. The city Avas noted for its temple to 
 Venus, and the impure rites instituted in honor of this heathen goddess 
 of love. A certain sorcerer, a false propfiet^ In the original, a magician, 
 one who practiced magical arts claimed to foretell future events by 
 a supernatural inspiration a fortune-teller. Bar-jesus] The term 
 bar in the original language signified son. He Avas, therefore, the 
 son of Jesus, or Joshua, a name not uncommon among the Jews. 
 
 7. The deputy of the country, Sergius Paulus] The original word 
 used to describe the office of Sergius, is properly translated proconsul,- 
 and it has been objected to by infidels as a mistake, as the governor 
 of Cyprus did not bear so honorable a title, and serves, in their esti- 
 mation, to discredit Luke's claims to belief as an historian ; but the 
 consideration of the objection only serves to confirm the peculiar 
 accuracy of the Scripture statement : for not only has a quotation 
 been found in an ancient historian, Dion Cassius, in which this very 
 title is given to the governor of Cyprus, but a Cyprian medal, or 
 coin, has been found, struck in the reign of Claudius Caesar, the very 
 period that Sergius Paulus Avas in that island, and in Avhose reign 
 Paul visited Cyprus ; and this medal bears the name of Proclus, 
 who succeeded Sergius, and he receives, on the coin, the exact title 
 
NOTES ON THE ACTS. 221 
 
 a prudent man ; who called for Barnabas and Saul, and desired 
 to hear the word of God. 
 
 8 But Elymas the sorcerer (for so is his name by interpreta- 
 tion) withstood them, seeking to turn away the deputy from 
 the faith. 
 
 9 Then Saul, (who also is called Paul,) filled with the Holy 
 Ghost, set his eyes on him, 
 
 here given by Luke to Sergius proconsul of Cyprus. A prudent 
 man] A man of ability. He was probably Avell educated for the 
 times. He might have been learning something of philosophy 
 and natural religion, if not of the Jewish religion, from the Jew 
 Elymas, and he was thus prepared to hear with some interest the 
 discourses of the apostles. Who called for Barnabas and Saul] Of 
 whose preaching he had perhaps heard in different parts of the 
 island, and whose presence in Paphos was known to him. He de- 
 sired to hear for himself the new religion they preached, probably to 
 gratify curiosity, being of an inquiring mind, rather than from any 
 conviction of his need of the gospel or from any particular inte- 
 rest in it. 
 
 8. But Elymas the sorcerer (for so is Jus name,) c.] Elymas is an 
 Arabic word, of which the Greek word magus, which we translate 
 sorcerer, is its meaning as near as it could be expressed in another 
 language. The Arabic word signifies wise, learned, or magician; and 
 is applied in either a good or a bad sense, to 'signify an intelligent, 
 " wise man ;" or, in a popular sense, one who pretends to discern the 
 future by magical arts a fortune-teller. Of the same nature is the 
 word ' : wizard," (wise-ard,) having the same equivocal meaning. He 
 probably had become acquainted with the sciences of the day, and by 
 this means imposed upon the vulgar somewhat similar to Simon 
 of Samaria. Acts viii, 9. Seeking to turn away the deputy from the 
 faith] The force of the original is, to pervert, or turn from the faith 
 by misrepresenting it. Seeing that the exposition of the gospel by 
 the apostles was finding a ready ear, and a candid reception on the 
 part of the deputy, Elymas began to fear for himself and his hold 
 upon the mind of this officer ; he therefore began to prejudice, if pos- 
 sible, his mind against the doctrine he was hearing, to prevent his 
 embracing the faith. 
 
 9. Then Said, who also is called Paul] And ever after by Luke; 
 and when speaking of himself, or referred to by other apostles, he is 
 thus styled. Why his name was now changed, or the present one 
 assumed, is not certainly known ; but has been a matter of many 
 conjectures among commentators. Paul, in the Latin tongue, signi- 
 fies small, weak, and may have been given him at his birth from his 
 
222 NOTES ON THE ACTS. 
 
 10 And said, O full of all subtilty, and all mischief, ihou child 
 of the devil, tliou enemy of all righteousness, wilt thou not cease 
 to pervert the right ways of the Lord ? 
 
 small size: thus he says of himself, 2 Cor. x, 10: "For his bodily 
 presence is weak, and his speech contemptible." As the name occurs 
 just here, it is thought by some that he took the Latin name of Paul 
 out of deference to the proconsul, his first illustrious convert. But 
 in this we should discover nothing of the apostle's usual character ; 
 and, besides, Luke gives him this name before the conversion of the 
 proconsul is noticed. We incline to think, that being a native of 
 Asia Minor, he always had two names, one among the Jews, and 
 the other among the Gentiles. That Saul was his Jewish name, we 
 know; and that Paul was his other name, is probable, because any 
 Greek name he might have borne would have passed well enough 
 among the Romans without the necessity of his taking a third Latin 
 name. That his original Gentile name was the Roman one of Paul, 
 is also the more probable from his being born a Roman citizen, which 
 privilege was likely to be indicated by his bearing a Roman name. 
 The reasons for his now resuming it would be the same as those which 
 would have led him to assume it, had it not been previously borne by 
 him; and they are thus stated in supposition by Doddridgc: "I 
 think Beza's account of the matter most easy and probable that 
 having conversed hitherto chiefly with Jews and Syrians, to whom 
 Saul was familiar, and now coming among Romans and Greeks, 
 they would naturally pronounce his name Paul ; as one Avhose He- 
 brew name was Jochanan, would be called by the Greeks and Latins 
 Johannes ; by the French, Jean ; by the Dutch, Hans ; and by the 
 English, John. Beza thinks the family of the proconsul might be 
 the first who addressed or spoke to him by the name of Paul. This 
 conjecture of Beza's is exceedingly probable. It is clear, however, 
 that the reasons here stated must, according to the views we have 
 taken, equally have operated in procuring the name Paul before he 
 left his native Tarsus, that city being chiefly inhabited by Greeks." 
 Filled ivith the Holy Ghost] Under the immediate inspiration of the 
 Holy Spirit; so that the scorching condemnation he pronounced 
 against Elymas was not his own, but the immediate direction of the 
 Spirit, who understood the real character of Elymas. Set his eyes on 
 him] Looked intently at him. 
 
 10. Full of all subtilty, and all mischief ] Deceit and knavery, trick- 
 ery ; the word here translated mischief, denotes facility of action, levity, 
 villany, and has reference to his arts of imposition, his legerdemain, 
 &c. Thou child of the devil] Under his influence ; practicing devilish 
 
NOTES ON THE ACTS. 223 
 
 11 And now behold, the hand of the Lord is upon thee, and 
 thou shalt be blind, not seeing the sun for a season. And im- 
 mediately there fell on him a mist and a darkness ; and he went 
 about seeking some to lead him by the hand. 
 
 12 Then the deputy, when he saw what was done, believed, 
 being astonished at the doctrine of the Lord. 
 
 1 3 Now when Paul and his company loosed from Paphos, they 
 
 arts ; like him. a deceiver and a liar. So our Lord calls the Jews, 
 on account of their hypocrisies, their perversions of his doctrine, and 
 deceptions, the children of the devil, (John viii, 44,) because they re- 
 sembled him in opposing the truth ; his works they did. Thou enemy 
 of all righteousness] Opposed to all truth, because his very livelihood 
 depended upon deceit and fraud. The truth must destroy at once 
 his influence and means of support. A man who lives by fraud, ex- 
 action, or deceit, will always be an enemy to righteousness, loving dark- 
 ness rather than light, because his deeds are evil. Wilt thou not cease 
 to pervert the right ways of the Lord ?] " And to misrepresent the upright 
 counsels and purposes of the Lord (for the salvation of men ?") The 
 ways of the Lord, the doctrines of the gospel, are plain and straight; 
 Elymas's ways were crooked, perverse, and perplexed. He exhorts 
 him to cease to turn the minds of men from divine truth, which, as a 
 Jew, he must have understood sufficiently to condemn his present 
 course. 
 
 11. Behold] Take notice. The hand of the Lord is upon thee] A 
 Hebrew phrase denoting impending judgment. " A divine judgment 
 now falls upon thee." God is about to afflict thee. An almighty 
 Hand hinders thy further progress in these deceptions, by closing 
 thine eyes. Thou shalt be blind, not seeing the sun for a season] That is, 
 thy blindness shall be total, as some can barely distinguish the rays 
 of the sun, though otherwise blind stone blind, as we say. It was 
 for a season ; how long is not specified ; perhaps until he truly re- 
 pented of his former sins. Immediately there fell on him a mist and a 
 darkness] Blindness commenced at once, but increased gradually; 
 first came a cloudy mist, in which things were indistinctly seen, then 
 the total eclipse. Went about seeking some one to lead him by the hand] 
 So complete was the miracle. He could not guide himself; but, per- 
 fectly helpless, he sought some one to lead him. 
 
 12. Believed] The doctrine of Paul, attested by such an unques- 
 tionable miracle. Being astonished] Amazed at this miraculous con- 
 firmation of the gospel ; the phrase, doctrine of the Lord, referring to 
 kis manner or mode of presenting or teaching his faith namely, by 
 - iracles. 
 
 13. Paid and his company] Barnabas, John Mark, and perhaps 
 
224 NOTES ON THE ACTS. 
 
 came to Perga in Pamphylia : and John departing from them, 
 returned to Jerusalem. 
 
 14 But when they departed from Perga, they came to Antioch 
 in Pisidia, and went into the synagogue on the sabbath-day, and 
 sat down. 
 
 15 And after the reading of the law and the prophets, the 
 
 some of the converts of Cyprus, accompanied them. Loosed from 
 Paphos] Set sail. Came to Perga in Pamphylia] Pamphylia was a 
 province of Asia Minor, opposite the western extremity of Cyprus, 
 where Paul embarked. It occupied a central portion of the southern 
 coast of Asia Minor, having, on the east, Paul's native province of 
 Cilicia, and Lycia on the west. Perga was the chief town of this 
 province, and was noted anciently for a famous temple dedicated to 
 Diana. It was situated some distance from the seacoast on the 
 river Cestrus. John departing from them, returned to Jerusalem] Why 
 John Mark left at this time is not stated. It may be the labors of 
 the journeys were considered as too severe for him to bear, or the 
 danger too great, or his desire to return home may have become irre- 
 sistible. From whatever cause he left, the reasons did not satisfy 
 Paul, as it appears from Acts xv, 38, where he expresses his unwill- 
 ingness to take him again on a preaching tour. He was afterward 
 restored to his confidence, and received his warmest affection. Col. 
 iv, 10; Philemon 24; 2 Tim. iv, 11. 
 
 14. They came to Antiodi in Pisidia] This province lay immediately 
 north of Pamphylia. Antioch, which was actually in the province 
 of Phrygia, was its capital, and was called Antioch in Pisidia to dis- 
 tinguish it from Antioch in Syria, on the Orontes, from whence the 
 apostle had come, and fifteen other places of the same name within 
 the limits of Syria. Went into the synagogue on the sabbath-day] When- 
 ever a sufficient company of Jews in a foreign land were collected, a 
 synagogue was constructed, that they might engage in the reading 
 and exposition of the Jewish Scriptures, though deprived of the 
 temple services. These, as we have before stated, were never over- 
 looked by the apostles; but though especially the apostle of the 
 Gentiles, yet Paul improves every opportunity to seek the lost sheep 
 of the house of Israel, to preach the gospel to those who were the 
 children of the covenant after the flesh. This was on Saturday, or 
 the seventh day the Jewish sabbath. Sat down] Took their seats, 
 no doubt in the place where the doctors or teachers usually sat, as 
 was the practice of those who were used to teach or preach. 
 
 15. And after the reading of the law and the prophets] A portion se- 
 lected from the law, and another from the prophets, which was the 
 
NOTES ON THE ACTS. 225 
 
 rulers of the synagogue sent unto them, saying^ Ye men and 
 brethren, if ye have any word of exhortation for the people, 
 say on. 
 
 16 Then Paul stood up, and beckoning with his hand, said, 
 Men of Israel, and ye that fear God, give audience. 
 
 custom among the Jews. The law, or the five books of Moses, Avere 
 divided into sections of such length that by reading one every sab- 
 bath the whole of the books of the law would be read through every 
 year. The rulers of the synagogue sent unto them] These rulers were 
 men of age and repute in the Jewish community, to whom was com- 
 mitted the general care and direction of the synagogue, and who saw 
 that the exercises Avere properly performed. They selected the read- 
 ers of the appointed Scriptures, and also some person to explain and 
 enforce the truths read, or to address the people at the close of the 
 reading. They also exercised the office of judges in minor offenses. 
 One of their number bore the title of chief ruler of the synagogue. 
 Seeing these JeAvish brethren Paul and Barnabas present, they 
 send Avord to them by the servant of the synagogue, that they could 
 have an opportunity, if they desired it, to speak to the people. If ye 
 have any word, c.] The meaning of the original is : " If either of you 
 have any word (of exhortation) to address to the people, speak it, 
 this being the proper time." These addresses Avere usually founded 
 upon the Scriptures read just before. " Being strangers," says the 
 editor of the Pictorial Bible, " they AA-ere not asked to read, as our 
 Saviour did in the synagogue of Nazareth. It Avas not usual for any 
 one to read in a synagogue of Avhich he Avas not a member; and 
 hence, although our Saviour taught in many synagogues, it does not 
 appear that he ever read in any but that to Avhich he belonged. The 
 ' word of exhortation ' or sermon, must not be confounded Avith such 
 an exposition of Scripture as our Lord declared on the occasion to 
 Avhich Ave have referred. It Avas a distinct matter after the regular 
 service had been finished. There Avas then almost always a dis- 
 course delivered by some competent person. There \vas no regular 
 officer for the purpose ; but any properly qualified teacher, Avho hap- 
 pened to be present, was asked, or offered himself, to address the 
 congregation. As the JCAVS residing in foreign parts had less abund- 
 ant opportunities of obtaining instruction in this Avay than those in 
 Judea, they were probably all the more anxious to avail themselves 
 of such opportunities as offered of hearing such strangers as visited 
 their synagogues. This Avill explain the character of the present 
 application " 
 
 16. Thm Paul said] Of this address to his own brethren after 
 10* 
 
226 NOTES ON THE ACTS. 
 
 1 7 The God of this people of Israel chose our fathers, and 
 exalted the people when they dwelt as strangers in the land of 
 Egypt, and with a high arm brought he them out of it. 
 
 18 And about the time of forty years suffered he their man- 
 ners in the wilderness. 
 
 the flesh, Townsend remarks in his Notes : " Nothing can be added 
 to the arguments which the apostles have addressed in their reported 
 sermons, and their invaluable epistles, to their beloved countrymen ; 
 and their doctrines seem to be all comprised in this address of St. 
 Paul. He reminds them of the former mercies of God to the family 
 of Abraham, and the prediction that their Messiah should be de- 
 scended from David; and asserts that this Messiah was Jesus of 
 Nazareth. He appeals to the well-known fact of the resurrection of 
 Christ from the dead as the principal evidence of the truth of his 
 declaration, and concludes with enforcing that one important truth, 
 in which the whole human race are so immediately interested, that 
 forgiveness of sins is to be proclaimed through Him alone ; and that 
 Christ alone can justify the Christian, not only from those offenses 
 from which they were typically purified by the ceremonial law, but 
 from those sins also for which that law had made no provision." Men 
 of Israel, and ye that fear God} Two classes are here addressed, both 
 classes being present the native Jew and the Jewish proselyte. 
 There were two kinds of the latter class, as we have before observed, 
 those who received the law, and were circumcised, and those who 
 renounced idolatry, and embraced the Jewish religion, but did not 
 submit to circumcision. Give audience} Hear. 
 
 17. Chose our fathers} Selected our forefathers Abraham, Isaac, 
 &c., the patriarchs to be objects of his especial regard, the founders 
 of a peculiar race, and the depositaries of his gracious promises 
 keeping them distinct from all other nations. Exalted the people} 
 When oppressed in the land of Egyyt. God raised them in the re- 
 spect and fear of their enemies by their astonishing increase, and by 
 his notable miracles in their behalf or, as Doddridge renders it, " he 
 raised them out of a calamitous state." With a high arm} By the 
 exertion of mighty power. " A literal translation of the Hebrew 
 phrase bezerod ramah, with a lifted up arm, to protect them, and de- 
 stroy their enemies. The meaning of the phrase is, a manifest display 
 of the divine power? CLARKE. 
 
 18. About the time of forty years] That is, from the time of their 
 going out of Egypt until they reached Canaan. Suffered he their 
 manners] Endured their perverseness and frequent disobedience was 
 long-suffering toward them. The reading of several of the best 
 
NOTES ON THE ACTS. 227 
 
 19 And when he had destroyed seven nations in the land of 
 Chanaan, he divided their land to them by lot. 
 
 20 And after that he gave unto them judges, about the space 
 of four hundred and fifty years, until Samuel the prophet. 
 
 editions of the New Testament here is probably the correct one: 
 "He carried them in his arms, in the wilderness, as a nurse;" the 
 apostle having reference, perhaps, to the passage in Deut. i, 31, 
 " Thou hast seen how that the Lord thy God bare thee, as a man 
 doth bear his son, in all the way that ye went, until ye came into this 
 place." The meaning of the passage is, that his dealings toward 
 them were marked with the tenderness of a nurse for her infant 
 child; he bore them, as it were, in his bosom, over the difficulties of 
 the way. 
 
 1 9. When he had destroyed seven nations in the land of Chanaan} That is, 
 when he had destroyed them as nations, subdued, humbled, and brought 
 them into subjection, not exterminated them. These nations were 
 the Hittitites, Canaanites, Girgashites. Amorites, Perizzites, Hivites, 
 and the Jebusites. He divided their land by lot] Thus had Joshua 
 done under the direction of the Almighty. ( See Joshua xi, 23 ; 
 xii, 6-8.) 
 
 20. He gave unto them judges] From the death of Joshua to the 
 choice of Saul as king, men were raised up in the providence of God, 
 not in a regular line of descent, who were made the instruments of 
 relieving them from the oppressions into which they had fallen, and 
 who exercised the chief authority in the tribes, bearing the title of 
 judges, from one of their most important offices. About the space of 
 four hundred and Jiffy years] This is a passage of no small difficulty 
 with commentators, because its chronology conflicts with that of 
 1 Kings vi, which reads thus : " And it came to pass in the four hun- 
 dred and eightieth year after the children of Israel were come out of 
 the land of Egypt, in the fourth year of Solomon's reign over Israel, 
 in the month of Zif, which is the second month, that he began to 
 build the house of the Lord." Taking away from this forty years 
 for the wandering in the wilderness, and then the reign of David and 
 Saul forty years each, there will be then but four hundred years left 
 between their coming into Canaan and the reign of Saul. The 
 Jewish historian, Josephus, agrees with the apostle in his chronology 
 of the event, and differs from that of 1 Kings, in that he makes the 
 period there mentioned from the departure out of Egypt to the 
 building of the temple to be five hundred and ninety-two years. If 
 from this sum the forty years in the wilderness be subtracted, seven- 
 teen for Joshua, eighty for Saul and David, four for the reign of 
 
228 NOTES ON THE ACTS. 
 
 21 And afterward they desired a king: and God gave unto 
 them Saul the son of Cis, a man of the tribe of Benjamin, by 
 the space of forty years. 
 
 22 And when he had removed him, he raised up unto them 
 David to be their king ; to whom also he gave testimony, and 
 
 Solomon, until the building of the temple, there remain four hundred 
 and fifty-one years for the judges, the time specified by the apostle. 
 From this it appears that the reckoning of Josephus was the com- 
 monly received chronology of events, and the apostle uses it as best 
 known to his hearers, the length of the period not being important, 
 and only incidentally introduced. 
 
 Admitting that there is a disagreement in dates, it is a matter of 
 small importance, and easily accounted for: numbers being anciently 
 signified by letters, a little variation in the copying of succeeding 
 manuscripts would materially alter the original amount; but the 
 probability is that there is no discrepancy here, and that the diifer- 
 cnce arises from the different dates from which. the two series com- 
 mence. The passages have been reconciled by taking the meaning 
 of the words in the passage in Acts to be, " And after these things, 
 which lasted about the space of four hundred and fifty years, he gave 
 them judges until Samuel the prophet," that is, from the time that 
 God chose the fathers (which some fix to the birth of Isaac) to the 
 time the land was divided to them by lot, was nearly four hundred 
 and fifty years, and then God appointed judges in Israel. " Or we 
 may suppose," says Bloomfield, " that in this number are reckoned 
 the years of the reigns of the tyrants who occasionally held Israel in 
 subjection during the dynasty of the judges ; and which, when added, 
 make up exactly four hundred and fifty. Thus no error will attach 
 to either passage, and only different modes of computation be sup- 
 posed to be adopted." 
 
 21. Said the son of Cis] The same as Kish of the Old Testament, 
 and which would have been the most proper translation of the name 
 here. 1 Sam. ix, x. By the space of forty years] This period is not 
 stated in the Old Testament, but was an old and probably correct 
 tradition among the Jews ; Josephus gives the same period. This 
 period embraces the time from his anointing by Samuel to his death, 
 during a part of which David also reigned; and some think this 
 period also includes the time in which Samuel judged Israel ; this 
 supposition would not conflict with the pi-esent text. 
 
 22. And wlyn he had removed him] From his office, for this was 
 done some time before his death, on account of his disobedience. 
 1 Sam. xv, 23, 26, 28. To whom also he gave testimony] He bore wit- 
 
NOTES ON THE ACTS. 229 
 
 said, I have found David the son of Jesse, a man after mine own 
 heart, which shall fulfill all my will. 
 
 23 Of this man's seed hath God, according to his promise, 
 raised unto Israel a Saviour, Jesus : 
 
 24 When John had first preached before his coming the bap- 
 tism of repentance to all the people of Israel. 
 
 ness ; giving a manifest expression of his approbation in the follow- 
 ing language : / have found a man after mine own heart, which shall 
 fulfill all my will] This is not a literal quotation of any one divine 
 commendation of David recorded in the Scriptures, but is a kind 
 of summary of several passages. (See Psa. Ixxxix, 20; 1 Sam. 
 xiii, 14.) The meaning of the latter clause is, that David was one 
 who would, contrary to Saul, obey the Lord in the government of 
 his kingdom, ordering it according to his will. Upon this Mr. Ben- 
 son remarks : " When it is said that David was a man after God's 
 own heart, it should be understood not of his private, but of his public 
 character. He was a man after God's own heart, because he ruled 
 the people according to the divine will. He did not allow of idolatry ; 
 he did not set up for absolute powers. He was guided in the govern- 
 ment of the nation by the laio of Moses, as the standing rule of govern- 
 ment, and by the prophet, or the divine oracle, whereby God gave 
 directions upon particular emergencies. Whatever Saul's private 
 character was, lie was not a good king to Israel. He did not follow 
 the law, the oracle, and the prophet ; but attempted to be absolute, and 
 thereby to subvert the constitution of the kingdom. That this was 
 the meaning of David's being a man after God's own heart will easily 
 appear by comparing 1 Sam. xv, 28, with xxviii, 17, 18 ; 1 Chron. x, 
 13, 14 ; Psa. Ixxviii, 70." 
 
 23. This mans seed] David's descendants. According to his pro- 
 mise] ( See Matt, xxii, 42 ; John vii, 42. Compare Psalm Ixxxix, 
 29, 36; 2 Sam. vii, 16.) Raised unto Israel a Saviour] To Israel was 
 the Saviour especially promised, though he came as the Saviour of 
 all men. He was to be of Jewish descent after the flesh ; and to the 
 lost children of the house of Israel was his gospel first to be preach- 
 ed : and as Paul was now addressing a Jewish audience, he alludes 
 to the peculiar relation they held as a nation to the Redeemer of 
 mankind ; and the burden of the argument is to prove that Jesus is 
 the Saviour of Israel, for whom they have been waiting. 
 
 24. When John had first preached before his coming] John the Bap- 
 tist, who presented himself as the forerunner of Christ, saying, ' : The 
 voice of one crying in the wilderness, Prepare ye the way of the 
 Lord, make his paths straight," Matt, iii, 1, 2, 11 ; John i, 23, 26, 27. 
 The baptism of repentance] Those who presented themselves for bap- 
 
230 NOTES ON THE ACTS. 
 
 25 And as John fulfilled his course, he said, Whom think ye 
 that I am ? I am not he : but, behold, there cometh one after 
 me, whose shoes of his feet I am not worthy to loose. 
 
 26 Men and brethren, children of the stock of Abraham, and 
 whosoever among you feareth God, to you is the word of this 
 salvation sent. 
 
 2 7 For they that dwell at Jerusalem, and their rulers, because 
 they knew him not, nor yet the voices of the prophets which 
 
 tism to John took upon themselves vows to live new and righteous 
 lives, breaking off from their sinful courses, and living in expectation 
 of the coming Messiah, whose disciples they were to become upon 
 his advent. 
 
 25. And as John fulfilled his course] While he was engaged in pur- 
 suing his appointed work, fulfilling his ministry, likened to a course 
 or race, from its short duration, and the ardent zeal with which John 
 nrosecuted it. He said, &c.] These are not the exact words found in 
 the evangelists, but they express the same sense. ( See Mark i, 7 ; Luke 
 iii, 16; John i, 20, 26, 27.) / am not HE] I am not the expected 
 Messiah. Whose shoes / am not worthy to loose] Their sandals, made 
 of wood and leather, and strapped upon the bottom of the feet, were 
 unloosed by servants as a guest entered the house, and the feet, 
 having been exposed to the dust, were washed. The meaning of 
 John was, I am not even worthy to be the servant of the Messiah, so 
 exalted is his character. The apostle alludes to the office and minis- 
 try of John to show that he fulfilled those prophecies referring to the 
 forerunner of the Messiah, and thus established and confirmed the 
 Messiahship of Christ. Isa. xl, 3 ; Mai. iv, 5. 
 
 26. Children of the stocJc of Abraham] Descendants of Abraham, 
 natural born Israelites. Whosoever among you feareth God] Prose- 
 lytes. Verse 16. 7s the ivord of this salvation] The message, the 
 tidings of this salvation that is, the doctrine of repentance and for- 
 giveness through faith in the Redeemer. 
 
 27. Because they knew him not] In setting forth and proving his 
 resurrection, the apostle must necessarily describe his death. This 
 he does, speaking with all possible gentleness of the conduct of the 
 Jews in his crucifixion, so as not to exasperate his brethren to whom 
 he was speaking, attributing their conduct to ignorance and blind- 
 ness. They did not know him as the Messiah. They did not recog- 
 nize, or were not convinced by the miraculous tokens of his office 
 and mission. They did not crucify him as the Redeemer of Israel, but 
 as a supposed deceiver. Nor yet the voices of the prophets] They did 
 not understand the meaning of the prophecies read eveiy sabbath in 
 their hearing. They overlooked the true character of the Messiah 
 
NOTES ON THE ACTS. 231 
 
 are read every sabbath-day, they have fulfilled them in con- 
 demning him. 
 
 28 And though they found no cause of death in him, yet de- 
 sired they Pilate that he should be slain. 
 
 29 And when they had fulfilled all that was written of him, 
 they took him down from the tree, and laid him in a sepulchre. 
 
 30 Bat God raised him from the dead : 
 
 31 And he was seen many days of them which came up with 
 him from Galilee to Jerusalem, who are his witnesses unto the 
 people. 
 
 32 And we declare unto you glad tidings, how that the pro- 
 mise which was made unto the fathers, 
 
 and of his kingdom, expecting a temporal prince and a worldly 
 Kingdom. They hive, fulfilled them in condemning him] Although con- 
 tinually hearing these prophecies, still they had been so perversely 
 blind, as that, by their rejection of Christ, and by the death to which 
 they subjected him, they unconsciously fulfilled the very words of 
 their prophets. Psa. xxii, 16-18; Isa. liii, 3, 7-9; Dan. ix, 26. 
 
 28. They found no cause of death in him] This was the testimony of 
 the Roman governor after repeated examinations, and after listening 
 to the clamorous accusations of the Jewish rulers. " After all their 
 efforts ; after the treason of Judas ; after their employing false wit- 
 nesses ; still no crime was laid to his charge. The Sanhedrim con- 
 demned him for blasphemy ; and yet they knew that they could not 
 substantiate this charge before Pilate, and they therefore endeavored 
 to procure his condemnation on the ground of sedition." Luke xxii, 
 70, 71 ; xxiii, 1, 2. 
 
 29. Had fulfilled all that was written] That is, with reference to his 
 death. . They took him down from the tree] This does not mean that 
 his persecutors and murderers also took him down : for this was not 
 the fact. Joseph of Arimathea, a disciple, begged his body of 
 Pilate, and his request was granted. It is a general expression 
 meaning simply, that he was taken down from the cross ; or they the 
 Jews as Joseph and Nicodemus, who requested him, wei*e Jews. 
 
 31. He was seen many days] For forty days, at different times and 
 places, was Jesus manifested to his disciples. Of them which came up 
 ivith him from Galilee] Of the apostles and disciples, who were espe- 
 cially appointed to bear witness of his resurrection. (See Acts x, 
 40, 41.) 
 
 32. And we] Paul and Barnabas. Declare unto you glad tidings] 
 Especially joyful tidings to the Jews, that the long-promised Mes- 
 siah had actually come. The promise which was made unto the fathers] 
 Of a Messiah ; spread all over the Scriptures of the Old Testament. 
 
232 NOTES ON THE ACTS. 
 
 33 God hath fulfilled the same unto us their children, in that 
 he hath raised up Jesus again ; as it is also written in the second 
 Psalm, Thou art my Son, this day have I begotten thee. 
 
 34 And as concerning that he raised him up from the dead, 
 now no more to return to corruption, he said on this wise, I will 
 give you the sure mercies of David. 
 
 33. Hath fulfilled in tliat he hath raised up Jesus again] That is, 
 completed and confirmed all the other promises relating to the Mes- 
 siah by this most convincing and crowning one. " Thou art my Son, 
 this day have I begotten thec." Psa. ii, 7. Not that by raising up 
 Jesus he was then begotten to the relation of Son, but by this resur- 
 rection his Sonship was declared or confirmed, according to the pro- 
 phetic promise in the second Psalm. " It is true," says Mr. Wesley, 
 " he was the Son of God from eternity. The meaning, therefore, is, 
 I have this day declared thee to be my Son. As St. Paul, elsewhere, 
 ' Declared to be the Son of God with power, by the resurrection from 
 the dead.' Rom. i, 4. And it is with peculiar propriety and beauty 
 that God is said to ' have begotten him ' on the day when he raised 
 him from the dead, as he seemed then to be born out of the earth 
 anew." 
 
 34. And as concerning} And in further proof of this that is, the 
 fulfillment of the promise and the consequent Messiahship of Christ. 
 Now no more to return to corruption] This distinguished the resurrec- 
 tion of Christ from all others. Lazarus had been raised, but was 
 again liable to disease, death, and bodily corruption. The reasoning 
 of the apostle here seems to be, that Christ is additionally proved to 
 be the Messiah, in that his resurrection was final, and not temporary, 
 according to what had been prophesied of him ; which prophecies 
 the apostle now recites. On this wise] In this manner. / will f/ice 
 you the sure mercies of David] I will give to you; that is, to you Jews, 
 the fulfillment of the merciful promises made to David. The 
 apostle here quotes from Isa. Iv, 3, where the people are exhorted to 
 obedience, with the assurance that the blessing promised to David 
 shall be bestowed upon them : " I will make an everlasting covenant 
 with you, even the sure mercies of David." These promises re- 
 ferred to the reign and blessings attending the kingdom of the 
 Messiah the promised Son and successor of David, whose kingdom 
 should be perpetual. " The apostle argues that these merciful pro- 
 mises have been proved to be sure and true by their fulfillment in the 
 resurrection of Jesus; which resurrection (so accomplished as that, 
 agreeable to the prophecy at Psa. xvi, 10, his body did not experience 
 that corruption which results from permanent death) proved him to 
 be the Messiah promised to the fathers:' BLOOJVIFIELD. 
 
NOTES ON THE ACTS. 233 
 
 35 Wherefore he saith also in another Psalm, Thou shalt not 
 suffer thine Holy One to see corruption. 
 
 36 For David, after he had served his own generation by the 
 will of God, fell on sleep, and was laid unto his fathers, and saw 
 corruption : 
 
 37 But he, whom God raised again, saw no corruption. 
 
 38 Be it known unto you therefore, men and brethren, that 
 through this man is preached unto you the forgiveness of sins : 
 
 39 And by him all that believe are justified from all things, 
 from which ye could not be justified by the law of Moses. 
 
 35. In another Psalm] (See Psa. xvi, 10.) Peter made use of this 
 passage for the same purpose, when arguing before the Jews in Jeru- 
 salem the Messiahship of Christ, alledging that in his resurrection 
 this passage was fulfilled, and could have applied to no other. ( See 
 Actsii, 27,31.) 
 
 36. For David fell on sleep] Here the apostle shows that the pro- 
 mise could not have referred to David himself, as he did see corrup- 
 tion, hut to his more glorious Son, after the flesh. The marginal 
 reading of the sentence, after he had served his own generation by the will 
 of God, is, after he had in his own age served (or obeyed) the will of God, 
 which is probably the most correct, fell on sleep] Died sweetly and 
 willingly, as one sleeps when wearied. Was laid unto his fathers] In 
 the large, deep sepulchres hewed from the rock, where laid the bodies 
 of his family which preceded him. Saw corruption] Decayed, as had 
 all the dead before him. 
 
 37. But he, lohom God raised again] Jesus, the lineal descendant of 
 David, according to the promise just quoted. Saw no corruption] Did 
 not experience the effects of this universal law ; his body not suffer- 
 ing decay after death. (Sec Acts ii, 31, 34.) 
 
 38. Be it known unto you] The apostle now commences the appli- 
 cation of his discourse, having proved that Jesus was the Messiah, 
 as confirmed by the fulfillment of prophecy, he begins to present the 
 spiritual benefits resulting from his coming, and offers him to them 
 as the object of their faith and love. Through this man] By his in- 
 strumentality : that is, through the sacrificial death of Jesus. The 
 forgiveness of sins] In which is implied all the blessings of the gospel, 
 the first of which must be the forgiveness of past transgressions in 
 those who penitently believe in Him. 
 
 39. And by him all that believe are justified from all things] Here the 
 apostle Paul announces the blessed doctrine of justification by faith, 
 which is the great theme of nearly all of his epistles All that be- 
 lieve fully relying upon him for forgiveness, and are penitent in 
 view of their sins, are absolved from the penalty attached to their 
 
234 NOTES ON THE ACTS. 
 
 40 Beware therefore, lest that come upon you which is spoken 
 of in the prophets : 
 
 41 Behold, ye despisers, and wonder, and perish : for I work 
 a work in your days, a work which ye shall in nowise believe, 
 though a man declare it unto you. 
 
 disobedience accounted before God as if they had not sinned, and 
 through the sacrifice of Christ, who honored thereby the broken law, 
 we stand acquitted from the fearful consequences of sin, and uncon- 
 demned before God, being justified in his divine mind from our past 
 transgressions. As says the apostle, in Rom. v, 1 : " Therefore being 
 justified by faith, we have peace with God through our Lord Jesus 
 Christ." From which ye could not be justified by the law of Moses] The 
 Mosaic system was chiefly civil, and related principally to the order- 
 ing of the life, and the management of the civil polity of the Jews ; 
 so far as it was spiritual, it referred symbolically to Christ and the 
 new dispensation. The systems of sacrifices and ceremonies, in them- 
 selves, were unavailing to purge the conscience from guilt, and even 
 to forgive sin, as the apostle clearly shows, Heb. ix, 9-14 5 and be- 
 sides, there were many crimes for Avhich the Mosaic code had no 
 pardon, and could offer no atonement. As Mr. Scott remarks : 
 " The only effect of the sacrifices and purgations of the Mosaic law 
 was admission into the congregation again, whence the breach of 
 some positive ceremony had excluded a man: and some offenses 
 punishable with death admitted no sacrifice at all. Whereas, this 
 atonement of Christ reaches to the perfect and eternal forgiveness 
 of every kind and degree of transgression in them that sincerely be- 
 lieve and obey him." 
 
 40. Beware therefore] Having offered the encouraging promises of 
 the gospel to those who were willing to believe in Jesus as the Mes- 
 siah, he adds the succeeding prophetic warning against the obstinate 
 and unbelieving. In the prophets] In the book of the prophets ; the 
 twelve minor prophets, from Hosea to Malachi, forming but one 
 book in the Jewish canon. The particular passage cited by the 
 apostle is found in Hab. i, 5 ; its sense is given, although it is not 
 quoted verbatim. 
 
 41. Behold, ye despisers] The solemn address of the prophet, when 
 first spoken, referred to those who disbelieved the divine threatening, 
 that God would deliver them into the hands of the Chaldeans. It 
 was, however, peculiarly applicable to those who should reject Christ, 
 and lay themselves liable to the dreadful consequences that must 
 follow. And perish] Doddridge and others render this, " and disap- 
 pear;" as those that shall perish at once, and vanish, as it were, out 
 
NOTES ON THE ACTS. 235 
 
 42 And when the Jews were gone out of the synagogue, the 
 Gentiles besought that these words might be preached to them 
 the next sabbath. 
 
 43 Now, when the congregation was broken up, many of the 
 Jews and religious proselytes followed. Paul and Barnabas ; who, 
 speaking to them, persuaded them to continue in the grace 
 of God. 
 
 44 And the next sabbath-day came almost the whole city to- 
 gether to hear the word of God. 
 
 45 But when the Jews saw the multitudes, they were filled 
 with envy, and spake against those things which were spoken 
 by Paul, contradicting and blaspheming. 
 
 of sight. Bloomfield renders it, " and be exceedingly amazed " at the 
 impending judgments of God. Work a work] Perform a work of 
 retribution, referring to the terrible judgments God will bring upon 
 those who despise the gospel. Ye shall in nowise believe} " Which you 
 will not believe." So fearful were these judgments to be that they 
 would not believe them if told beforehand a figurative expression, 
 showing the awful character of the punishment to be visited upon 
 the despisers. This language was applicable to the terrible temporal 
 calamities that befell the Jewish nation soon after this, and to tho 
 more awful doom of finally impenitent Jews and Gentiles in an 
 other world. 
 
 42. And wlien the Jews ivere gone out of the synagogue} A different 
 version of this verse, found in the best copies of the New Testament, 
 gives to it the following, and probably the true reading : " And when 
 they, that is, the apostles, were going out of the synagogue of the 
 JCAVS, the Gentiles (that is, the Gentile proselytes) besought," &c. 
 That these words might be preached to them} These doctrines. They 
 desired further explanations and instructions concerning the gospel 
 of Christ which had been preached by the apostles. The next sab- 
 bath] That is, the next seventh day, answering to our Saturday, that 
 being the Jewish sabbath. 
 
 43. Now, when the congregation ivas broken up} As they dispersed to 
 their homes, the services having closed before. Venee 42. Persuaded 
 them to continue in the grace of God} In the gospel of Christ, which, it 
 seems, some had embraced during the discourse this is called the 
 grace of God, because, in the gospel, grace is eminently seen in its 
 origin, in its operation, and in its heavenly reward. (See Acts xiv, 
 3; xx, 24; Rom. v, 2; Gal. v, 4; Col. i, 6*; Heb. xii, 15.) 
 
 44. Almost the whole city together] Gentiles as Avell as JGAVS 5 a great 
 multitude, attracted by the reports of the apostle's discourse. 
 
 45. Filled ivith envy} At the success of the apostles in securing the 
 
236 NOTES ON THE ACTS. 
 
 46 Then Paul and Barnabas waxed bold, and said, It was 
 necessary that the word of God should first have been spoken 
 to you : but seeing ye put it from you, and judge yourselves 
 unworthy of everlasting life, lo, we turn to the Gentiles : 
 
 47 For so hath the Lord commanded us, saying, I have set 
 thee to be a light of the Gentiles, that thou shouldest be for sal- 
 vation unto the ends of the earth. 
 
 48 And when the Gentiles heard this, they were glad, and 
 glorified the word of the Lord : and as many as were ordained 
 to eternal life believed. 
 
 attention of the multitudes, and. in obtaining so many disciples from 
 among them. Blaspheming] " Reviling ;" denying what they said, 
 and adding insult to their injury by slandering the apostles. 
 
 46. Waxed bold] " Speaking boldly." Increased in Christian bold- 
 ness, as the persecution they began to experience called for firmness. 
 As their day, so was their strength. It icas necessary] It was in ac- 
 cordance with the instructions of Christ. Verse 26; Acts-iii, 26; 
 Matt, x, 6, &c. This great favor having been bestowed upon them 
 for " their fathers' sakes," that the Saviour should arise in their na- 
 tion, and the gospel be first offered for their faith, a peculiar obliga- 
 tion rested upon them, and a severe penalty must follow their neglect. 
 Ye put it from you] Reject it. Judge yourselves] Discern, discover, 
 make known. Unworthy of everlasting life} By your opposition and re- 
 viling, you act as if you Avere unworthy of eternal life ; you do, in fact, 
 judge and condemn yourselves, or show yourselves to be unworthy 
 of that eternal life which only can be obtained by faith in the de- 
 spised Jesus. Lo, we turn to the Gentiles] Not from the Jews every 
 where, because he afterward preaches to them in other places, in 
 every Jewish synagogue, (Acts xrii, 2,) but from the Jews of An- 
 tioch. He had given them the first opportunity, preached the good 
 news of the gospel first in their synagogue ; but as they had gene- 
 rally rejected and reviled it, lie now turns from them to the Gentile 
 inhabitants of Antioch. 
 
 47. For so hath the Lord commanded] (See Isa. xlix, 6.) The 
 apostle here show^ from a Scripture prediction the propriety of his 
 offering the gospel to the Gentiles. In the chapter from which the 
 quotation is taken, the character and office of the Messiah are pre- 
 sented; and, in this verse, the extent of his commission to be not 
 only the Redeemer of Israel, but a " light to the Gentiles, and for 
 salvation unto the ends of the earth." 
 
 48. They were glad] " Rejoiced greatly " to hear that to the Gentiles, 
 as well as to the Jews, this great salvation was to be offered. Glori- 
 fied Hie word of the Lord] Saw its excellence, and spoke in its praise ; 
 
NOTES ON THE ACTS. 237 
 
 49 And the word of the Lord was published throughout all the 
 region. 
 
 50 But the Jews stirred up the devout and honorable women, 
 and the chief men of the city, and raised persecution against 
 Paul and Barnabas, and expelled them out of their coasts.' 
 
 expressed aloud their admiration of its universal benevolence, " as 
 worthy of the impartiality of the God of the whole universe." And 
 as many as were ordained to eternal life] The original word, translated 
 ordained, signifies disposed or prepared, determined, resolved. There is 
 nothing in this passage relating to an absolute decree, or any pre- 
 destination to salvation, irrespective of the voluntary consent of the 
 subjects, but reference is had entirely to such a disposition of heart 
 as fitted one for the attainment of eternal life. " Such as were so 
 disposed and prepared, believed through divine grace, and embraced 
 the gosgel, in opposition to those who, by rejecting the gospel, 
 'judged themselves unworthy of everlasting life.' " Upon this pas- 
 sage Mr. Wesley makes the following comment : " St. Luke does 
 not say ' foreordained.' He is not speaking of what was done from 
 eternity, but what was done through the preaching of the gospel. 
 He is describing that ordination, and that only, which was at the 
 very time of hearing it. During this sermon those believed, says the 
 apostle, to whom God then gave power to believe. It is as if he had 
 said, They believed, ' whose hearts the Lord opened ;' as he expresses 
 it in a clearly parallel place, speaking of the same kind of ordina- 
 tion. Acts xvi, 14, &c. It is observable, the original word is not 
 once used in Scripture to express eternal predestination of any kind. 
 The sum is, All those, and those only, who were now ordained, now 
 believed. Not that God rejected the rest: it was his will that they 
 also should be saved; but they thrust salvation from them. Nor 
 were they who then believed constrained to believe. But grace was 
 there first copiously offered them. And they did not thrust it away, 
 so that a great multitude even of the Gentiles were converted. In a 
 word, the expression properly implies a present operation of divine 
 grace working faith in the hearers." 
 
 49. The word of the Lord] The gospel. Throughout all the region] 
 The country around Antioch. 
 
 50. TJie devoid and honorable ivomen] Gentile ladies of high rank, 
 united to husbands who had influence in the city, and who had been 
 converted to Judaism, and were even now considered devout, ac- 
 cording to the Jewish estimation, for their faithful attention to the 
 ceremonies of their law. Chief men of the city] The magistrates of 
 the city. They may have represented the apostles to them as se- 
 
238 NOTES ON THE ACTS. 
 
 51 But they shook off the dust of their feet against them, and 
 came unto Iconium. 
 
 52 And the disciples were filled with joy and with the Holy 
 Ghost. 
 
 ditious men, and setters forth of new religions, opposed to the tran- 
 quillity and safety of the city, and to their heathen worship. Expelled 
 them out of their coasts] Probably not using force, but ordering them 
 to leave the limits of their territories; to which command the 
 apostles, not resisting the arm of the law, submit, and leave. 
 
 51. But they shook off' the dust of their feet against them] For thus our 
 Saviour had commanded them to do, as they departed from any house 
 or city that did not receive them, (Matt, x, 44,) as a testimony against 
 them of their having been offered Christ and rejecting him as their 
 Saviour. " The act of shaking off the dust of their feet showed very 
 significantly their abhorrence of the guilt which was involved in 
 rejecting the gospel. It showed that they dreaded to have any part 
 or lot with a people that arrayed themselves so strenuously against 
 God. And as they acted not in their private capacity, but as am- 
 bassadors and ministers of God, they thus gave warning of the re- 
 jection from God which awaited opposers, if they continued to de- 
 spise the gospel." RIPLEY. Came into Iconium] A populous city, 
 east of Antioch, in the province of Lyconia. 
 
 52. And the disciples were filled with joy] They were filled with spi- 
 ritual joy the natural effect of the religion they had lately embraced. 
 Though their beloved teachers were drawn away, and they them- 
 selves probably persecuted, still, in the midst of all afflictions, they 
 were filled with unspeakable and unalloyed joy. And with the Holy 
 Ghost] They were richly endowed with the gifts and graces of the 
 Holy Spirit, in his office as sanctifier. reference, probably, not being 
 had here to the power of working miracles, as there is no mention 
 of the bestowment of this upon them through the instrumentality of 
 the apostles. 
 
NOTES ON THE ACTS. 239 
 
 CHAPTER XIV. 
 
 1. Paul and Barnabas driven by persecution from Iconium. 8. Paul heals 
 the cripple at Lystra ; he and Barnabas worshiped as gods. 19. Paul stoned. 
 21. They pass through the different churches confirming the disciples. 26. Re- 
 turn to Antioch, and report success. 
 
 AND it came to pass in Iconium, that they went both together 
 into the synagogue of the Jews, and so spake, that a great 
 multitude, both of the Jews, and also of the Greeks, believed. 
 
 2 But the unbelieving Jews stirred up the Gentiles, and made 
 their minds evil-affected against the brethren. 
 
 3 Long time therefore abode they speaking boldly in the Lord, 
 which gave testimony unto the word of his grace, and granted 
 signs and wonders to be done by their hands. 
 
 4 But the multitude of the city was divided : and part held 
 with the Jews, and part with the apostles. 
 
 1. /So spake] So conclusively, so powerfully, and with so much of 
 the influence of the Holy Ghost. Of the Greeks] Probably prose- 
 lytes who spoke the Greek language ; although some suppose them 
 to have been Gentiles drawn to the Jewish synagogue by the fame 
 of the apostles. 
 
 2. But the unbelieving Jews] Those who refused to acknowledge 
 Jesus as their Messiah, and rejected the doctrines of the apostles. 
 Stirred up the Gentiles] Instigated, set on the heathens, against the 
 brethren Paul and Barnabas and those who had embraced Christ. 
 Evil-affected] Imbittered, prejudiced against. 
 
 3. Long time therefore abode they] In order to build up and confirm 
 the faith of the numerous converts, and to overcome the opposition 
 and prejudice against them, by their humble, pious lives, and public 
 instructions. Speaking boldly in the Lord] These words may either 
 mean that they boldly preached Jesus, that is, his doctrines and re- 
 ligion, or, as many commentators render them, " speaking freely in 
 reliance upon the Lord." Gave testimony] That is, the Lord gave 
 assurance or evidence of the truth of their doctrine by giving them 
 power to work miracles. Word of his grace] The gospel. Granted 
 signs and wonders] Miracles ; which were signs of the presence and 
 power of God, and wonderful for their extraordinary character. 
 
 4. Was divided] Held different opinions of the doctrines of the 
 apostles the one party approving, the other rejecting. Part held 
 with the Jews] Joined with them in their enmity against the brethren, 
 as apostates from their religion. Part with the apostles] Espoused 
 their cause, probably from sympathy. 
 
240 NOTES Ofr THE ACTS. 
 
 5 And when there was an assault made both of the Gentiles, 
 and also of the Jews, with their rulers, to use them despitefully, 
 and to stone them, 
 
 6^ They were ware of if, and fled unto Lystra and Derbe, 
 cities of Lycaonia, and unto the region that lieth round 
 about : 
 
 7 And there they preached the gospel. 
 
 8 And there sat a certain man at Lystra, impotent in his 
 feet, being a cripple from his mother's womb, who never had 
 walked. 
 
 9 The same heard Paul speak : who steadfastly beholding him, 
 and perceiving that he had faith to be healed, 
 
 5. When there was an assault made] When there was a full purpose, 
 a set design, to make an attack upon them, for they did not wait for 
 its execution. To use them despitefully] With violence and abuse. 
 To stone them] As blasphemers against the law. Deut. xiii, 6. So 
 they stoned Stephen, as speaking " blasphemous words against the 
 law and the temple," Acts vi, 13 ; and so also they attempted to stone 
 Christ for supposed blasphemy. John x, 33. 
 
 6. They were ware of it] By some means the plot came to their 
 knowledge. The original rather means, " Having taken considera- 
 tion respecting the matter, what was best to be done." Lystra and 
 Derbe, cities of Lycaonia] Lycaonia was another province of Asia 
 Minor ; adjoining Pisidia on the north-east. These two cities were in 
 a southerly direction from Iconium. 
 
 8. Impotent in his feet] Having no strength in his feet, they being 
 entirely incapable of bearing the weight of his body. He sat, em- 
 phatically expressing his helplessness, not having the power of 
 walking. A ciipple from his mother's womb] His weakness was not a 
 late or sudden affection, but had been of long continuance, even from 
 his birth, so that he had never been able to walk ; thus making him 
 a most suitable subject for the display of divine power in his cure. 
 The derivation of the word cripple, Mr. Bloomfield remarks, is sug- 
 gested by the old spelling of the word creeple, one who can only creep, 
 and not walk upright. 
 
 9. Perceiving that he Jiad faith to be healed] Seeing manifested in his 
 countenance, as he gazed upon him, that look of confidence in his 
 truth, and power to do him good, that fitted him to become a subject 
 of miraculous energy ; or the divine power now bestowed upon him, 
 enabled him to discern this state of heart in the impotent man. This 
 cripple may have heard of the miracles performed by the apostles in 
 Iconium, and on this account had great faith in their ability to 
 cure him. 
 
NOTES ON THE ACTS. 241 
 
 10 Said with a loud voice, Stand upright on thy feet. And 
 he leaped and walked. 
 
 11 And when the people saw what Paul had done, they lifted 
 up their voices, saying in the speech of Lycaonia, The gods are 
 come down to us in the likeness of men. 
 
 12 And they called Barnabas, Jupiter; and Paul, Mercurius, 
 because he was the chief speaker. 
 
 10. Stand upright} The more evidently to exhibit the miraculous 
 power. He leaped and walked] Placing the miracle beyond a doubt 
 of its reality, and expressing the most natural course of one for the 
 first time able to use his feet. (Sec Acts iii, 6, 7.) 
 
 11. In the speech of Lycaonia] What this was, cannot be certainly 
 known. The original language of these provinces was Syriac ; but 
 having been conquered by the Greeks, the latter language gained 
 the ascendency. The present dialect probably was a mixture of 
 corrupt Greek and Syriac. " St. Paul evidently did not understand 
 what was spoken, otherwise he would have prevented the preparation 
 for sacrifice." BLOOMFIELD. The gods are come down to us in the 
 likeness of men] Heathen mythology is full of traditions of their 
 divinities, whom they supposed to superintend human affairs, visit- 
 ing the earth, especially cities consecrated to their honor, in human 
 shape. And, witnessing this astonishing and merciful miracle, ex- 
 hibiting evidently superhuman power, they immediately concluded 
 that their city was honored with the presence of their gods incarnate. 
 
 12. They called Barnabas, Jupiter ; and Paul, J\fercurius] " Mercury 
 was esteemed the god of letters and eloquence, and was usually re- 
 presented as an active young man : having, therefore, determined to 
 consider that Paul and Barnabas were gods, it was natural enough 
 that they should regard Paul, he being the younger, and more elo- 
 quent of the two, as Mercury. The appearance of Barnabas may 
 probably, in like manner, have reminded the Lystrians of the appear- 
 ance in which Jupiter was represented to them by painters and 
 sculptors. This was a venerable, full-bearded personage, in the 
 advanced prime of life, of grave countenance, and majestic presence 
 not looking as one prone to speak, but as one whose mind was 
 deeply concentrated on thoughts and purposes within ; and yet not 
 so deeply as to be entirely unobservant of the outer world and its 
 concerns." Pic. Bible. Jupiter was the chief of the heathen gods, 
 and was usually represented as attended by Mercury, who was his 
 messenger. There appears to have been a temple of Jupiter in 
 Lystra. Mr. Harrington remarks : " The persuasion of their being 
 Jupiter and Mercury might gain the more easily upon the minds of 
 the Lycaonians on account of the well-known fable of Jupiter and 
 
 11 
 
242 NOTES ON THE ACTS. 
 
 13 Then the priest of Jupiter, which was before their city, 
 brought oxen and garlands unto the gates, and would have 
 done sacrifice with the people. 
 
 14 Which when the apostles, Barnabas and Paul, heard of, 
 they rent their clothes, and ran in among the people, crying out, 
 
 15 And saying, Sirs, why do ye these things? We also are 
 men of like passions with you, and preach unto you, that ye 
 should turn from these vanities unto the living God, which 
 
 Mercury, who were said to have descended from heaven in human 
 shape, and to have been entertained by Lycaon, from whom the 
 Lycaonians received their name." 
 
 13. Then the priest of Jupiter} The chief of the priests; "the 
 chief priest of the temple of Jupiter." The name of the deity is 
 here used for his temple. Which ivas before their city] It was cus- 
 tomary among the ancients to erect a temple to the tutelary or 
 guardian divinity of their cities, near their walls. In front of Lystra 
 there was a temple to Jupiter, who was considered the especial pro- 
 tector of their city. Brought oxen and garlands unto the gates] Brought 
 chaplets of flowers to place around the horns of the victim, according 
 to their idolatrous custom, when an animal was offered in sacrifice. 
 It is not certain whether these sacrifices were brought to the gates 
 of the city, or to the portals of the temple, or to the doors of the 
 house where the apostles were at this time. And ivould have done 
 sacrifice with the people] Joining with the people in their belief in the 
 presence of deities, he would have offered the same sacrifices and 
 prayers to them that he offered to Jupiter. 
 
 14. They rent their clothes] Significant of their surprise and utter 
 abhorrence of this act. By this expressive symbol, the Jews exhi- 
 bited their grief at the death of friends, or in a public calamity. 
 They were also accustomed to rend their garments when they heard 
 blasphemy, or witnessed any great transgression of their law, ex- 
 pressing at once their grief and abhorrence. Matt, xxvi, 65 ; Gen. 
 xxxvii, 29, 34 ; xliv, 13 ; Josh, vii, 6. 
 
 15. We also are men of like passions ivith you] As if he had said, "We 
 are men only, not gods ; the Greek term denoting the being subject 
 to those infirmities natural to mortality passions, affections, wants, 
 weakness, diseases, death. We are frail mortals like yourselves, far 
 from being gods. Ye should turn from these vanities] These vain cere- 
 monies, or the worship of these vain idol gods. By this term, as 
 expressive of their utter inability to help their worshipers, the folly 
 of their ceremonies, and the irrational character of all idolatries, 
 
 ..heathen gods and idol worship are known in the Old Testament. Isa. 
 xlv, 9 ; Jer. xiv, 22 ; 1 Cor, viii, 4. Unto the living. God] As distin- 
 
NOTES ON THE ACTS. 243 
 
 made heaven, and earth, and the sea, arid all things that are 
 therein : 
 
 16 Who in times past suffered all nations to walk in their own 
 ways. 
 
 1 7 Nevertheless he left not himself without witness, in that he 
 did good, and gave us rain from heaven, and fruitful seasons, 
 filling our hearts with food and gladness. 
 
 18 And with these sayings scarce restrained they the people, 
 that they had not done sacrifice unto them. 
 
 guished from these dead idols. Which made heaven and earth] The 
 apostle, as ever, seizes this happy opportunity of preaching the true 
 God, while he forbade their idol worship to himself and Barnabas. 
 Probably for the first time, in reference to many of them, this great 
 fact was announced. Many idolatrous Gentiles, it may be, for the 
 first time heard this great truth, and learned the origin of the uni- 
 verse, concerning which the best-educated heathens had but the most 
 vague and idle notions. 
 
 16. Who suffered all nations to walk in their own ways] That is, 
 the Gentile nations ; for the Jews were an exception. God is said 
 to have suffered them to do thus, not that he gave them no light or 
 direction, so that they might discover a better way ; for we learn that 
 even among them " he left not himself without a witness," so as to 
 take away every excuse for not worshiping him as God ; nor that he 
 suffered them to go on in sin with impunity : but on account of their 
 willful wickedness, he left them, in his infinite wisdom, to their own 
 voluntarily perverted reasons not having raised up for them a 
 prophet or religious instructor, or sent to them a written reve- 
 lation. 
 
 1 7. Nevertheless he left not himself ivithout ivitness] Although he had 
 not given a written revelation, still he had given continual exhi- 
 bitions of his presence, power, and providence ; so that the heathen 
 themselves had always been conscious of a higher power, although, 
 in their sinful folly, their minds had become darkened as to the true 
 God. The goodness of God as exhibited in all his works and pro- 
 vidences, the gracious and plentiful seasons, were all calculated to 
 reveal his character, and call forth the warmest sentiments of grati- 
 tude toward him, and in not yielding this to him all that he re- 
 quired of them he left them without excuse. Filling our hearts with 
 food and gladness] That is, satisfying our bodies with food, and filling 
 our hearts with gladness. Dr. Hales remarks, that " the apostle leaves 
 them to draw the conclusion from these premises, that it would be the 
 height of ingratitude (and impiety) to transfer to the creature the 
 worship due only to the Creator." 
 
244 NOTES ON THE ACTS. 
 
 19 And there caine' thither certain Jews from Antioch and 
 Iconium, who persuaded the people, and having stoned Paul, 
 drew him out of the city, supposing he had been dead. 
 
 20 Howbeit, as the disciples stood round about him, he rose 
 up, and came into the city : and the next day he departed with 
 Barnabas to Derbe. 
 
 21 And when they had preached the gospel to that city, and 
 had taught many, they returned again to Lystra, and to Iconium, 
 and to Antioch, 
 
 19. Jews from Antioch] Antioch in Pisidia, where a persecution 
 had been excited against Paul, and from whence he had been for- 
 cibly driven. Not satisfied with their previous cruelties, they now 
 follow him to Lystra. Acts xiii, 14, 50, 51. "Men will often travel 
 further to do evil than they will to do good ; and many men show 
 more zeal in opposing the gospel than professed Christians do in 
 advancing it." Iconium] (See Acts xiii, 51.) Who persuaded the 
 peopk] That they were enemies to their gods, and seeking to over- 
 throw their worship, and introduce another religion, and, therefore, 
 should be put to death. Having stoned Paul] Whom just now they 
 had worshiped as a god. What a striking exhibition of the fickle- 
 ness of human popularity ! 
 
 To this stoning Paul refers when alluding to his suiferings for the 
 sake of Christ and the gospel. 2 Cor. xi, 25. The verse may either 
 mean that these Jews persuaded the multitude to permit them to 
 stone Paul, or to stone him themselves. Drew him out of the city] 
 With such insults the dead bodies of malefactors were treated ; they 
 being dragged by the heels out of the city gate, (according to the 
 law which enjoined their removal;) and, if not interred, were cast 
 forth as food for the dogs and birds of prey. Supposing he had been 
 dead] Not that Paul feigned death, as some have idly surmised, or 
 that he actually died, and was miraculously restored to life, but he 
 was at the point of death, had swooned away, and was entirely sense- 
 less. Paul, as the chief speaker, seems to have been the principal 
 object of persecution. 
 
 20. Stood round about him] Anxiously watching the result, fearing 
 the worst, and probably earnestly praying for his recovery. He rose 
 up] It would seem that miraculous aid must have been given the 
 apostle, or he would not so soon have recovered from the effect of 
 his stoning, and been able the next day to return to Derbe. 
 
 21. Had taught many] Literally, "made many disciples." This 
 city was the most distant place which they had visited in their tour ; 
 and now they commence their return, visiting the churches they had 
 formed, comforting and strengthening them. 
 
NOTES ON THE ACTS. 245 
 
 22 Confirming the souls of the disciples, and exhorting them 
 to continue in the faith, and that we must through much tribu- 
 lation enter into the kingdom of God. 
 
 23 And when they had ordained them elders in every church, 
 
 22. Confirming, the souls of the disciples] Strengthening and esta- 
 blishing them in the truths of the gospel. There is evidently no 
 allusion here to the episcopal rite of confirmation, by which peni- 
 tents are admitted to the full privileges of the church, no ceremony 
 being performed; but the souls of these young converts were en- 
 couraged by the " hopes set before them " to endure the great fight 
 of affliction and persecution to which they were now exposed. Ex- 
 horting] Presenting and urging motives. And that we must through 
 much tribulation] That is, this was one topic of the apostles' exhorta- 
 tion that, in the economy of grace, tribulation and persecution were 
 to be made instruments for sanctifying and preparing them for the 
 kingdom of heaven. Thus our Saviour taught: "If any man will 
 come after me, let him deny himself, and take up his cross, and 
 follow me. For whosoever will save his life, shall lose it ; and who- 
 soever will lose his life for my sake, shall find it." Matt, xvi, 24, 25. 
 
 " The persecutions and various troubles to which pious persons are 
 at any time subjected in this life, are designed, in the providence of 
 God, to test their faith, to confirm their patience and love, to with- 
 draw their affections from the world, and excite their aspirations for 
 that holy state of bliss where the righteous will be for ever with the 
 Lord. Troubles are an almost essential part of the Lord's dis- 
 cipline in training up his children on earth for heaven." ( See Heb. 
 xii, 5, 6.) 
 
 23. And whan they had ordained them elders in every church] From 
 among these converts, the most suitable persons, as to age and 
 ability, were selected to be ministers and pastors, very probably at 
 first exercising their trades and professions in connection with their 
 spiritual labors. These were solemnly set apart by the apostles to 
 be presbyters or elders ; here equivalent, perhaps, to the general term 
 officers. The word rendered ordained, signifies to appoint or constitute. 
 The original term expresses usually the act of raising the hand by 
 way of approving a person or resolution in a public assembly, or the 
 act of placing the hands upon the head of a person set apart for the 
 ministerial office. Both of these acts may have been performed at 
 the ordination of these elders ; the choice of the apostles may have 
 been approved by the congregation, by the raising of their hands, 
 and the hands of Paul and Barnabas were laid upon their heads, 
 accompanied with prayer and fasting when they constituted them to 
 
246 NOTES ON THE ACTS. 
 
 and had prayed with fasting, they commended them to the Lord, 
 on whom they believed. 
 
 24 And after they had passed throughout Pisidia, they came 
 to Pamphylia. 
 
 25 And when they had preached the word in Perga, they went 
 down into Attalia : 
 
 26 And thence sailed to Antioch, from whence they had been 
 recommended to the grace of -God, for the work which they 
 fulfilled. 
 
 27 And when they were come, and had gathered the church 
 
 be presbyters, spiritual pastors of the churches. The appointment 
 of officers in the churches was made a matter of solemn moment by 
 the apostles. They spent a season in earnest prayer for the blessing 
 of God upon them, accompanying the whole with devotional fasting. 
 Commended them to tlie Lord] Committed them into the Saviour's 
 hands, whose ministers they were, and there left them. How blessed 
 thus to place our friends in the arms of Christ, when, in his provi- 
 dence, we are called to leave them for a time ! 
 
 24. Passed through Pisidia] On their way back to Syria and Judea. 
 
 25. Went down into Attalia] This town was a seaport in Pamphylia, 
 not far west from Perga. 
 
 26. And thence sailed to Antioch] Antioch in Syria, from whence 
 they had set out on their itinerancy. Probably coming by ship from 
 Attalia to Seleucia, (Acts xiii, 4,) on the coast of Syria, and then 
 crossing the country to Antioch. From whence they Jiad been recom- 
 mended] In Antioch, as we have seen, (Acts xiii, 1, 2,) they had been 
 set apart by a special call of the Holy Ghost to preach the gospel to 
 the Jews and heathen in Asia Minor, and had been commended to 
 the protection and blessing of God, while engaged in their laborious 
 and exposed calling. Which they fulfilled] God had been with them, 
 and, in the face of a thousand obstacles and imminent clangers, they 
 had now accomplished it. 
 
 27. And when they were come, &c.] This was the first foreign mis- 
 sion under the Christian dispensation. The apostles had been sent 
 out by the church in Antioch, accompanied with their sincere pray- 
 ers ; and now all are interested upon their return to listen to the 
 report of their successes, and are therefore called together by the 
 apostles. They rehearsed] Related. All that God had done with them] 
 Making them the honored instruments. They take none of the 
 glory of their success to themselves ; God had accomplished it all. 
 How he had opened the door of faith unto the Gentiles] That is, given 
 the Gentiles an opportunity of believing in the gospel, opening the 
 way by his own divine providence. 
 
NOTES ON THE ACTS. 247 
 
 together, they rehearsed all that God had done with them, and 
 how he had opened the door of faith unto the Gentiles. 
 28 And there they abode long time with the disciples. 
 
 28. And there they abode long time with the disciples} How long they 
 remained in Antioch is not certainly known. If, as is generally be- 
 lieved, the tour just described took place about A. D. 45, or 46, and 
 the council held at Jerusalem, recorded in the next chapter, occurred 
 in A. D. 51 or 53, then an interval of from five to eight years inter- 
 vened, concerning which the sacred historian is silent. It is certain, 
 however, that Paul made several journeys of which we have no 
 record in the New Testament; possibly some of these journeys 
 occurred at this time. It is very probable that all this time Paul 
 and Barnabas were engaged in extending the work of God in the 
 surrounding provinces. Thus Paul tells us that he preached the 
 gospel as far as Illy'ria, on the Adriatic Gulf. Rom. xv, 19. " Many 
 of the tribulations and perils through which the apostle Paul passed, 
 are not mentioned by St. Luke, particularly those of which he him- 
 self speaks. 2 Cor. xi, 23-27. He had been five times scourged by 
 the Jews ; thrice beaten by the Romans ; thrice ship-wrecked ; a 
 whole night and a day in the deep, probably saving his life upon a 
 plank; besides frequent journeyings, and perils from his country- 
 men, from the heathen, from robbers in the city, in the wilderness, 
 in the sea, among false brethren, &c. Of none of these have we any 
 circumstantial account. Probably most of these happened in the 
 five years which elapsed between the apostles' return to Antioch, and 
 the council of Jerusalem." CLARKE. 
 
 CHAPTER XV. 
 
 1. Judaizing teachers from Jerusalem sow dissensions in the church concern- 
 ing circumcision. 2. Paul and Barnabas are sent to Jerusalem, and place the 
 matter before the apostles and elders. 6. A council is called. 22. The decision 
 sent by letters to the churches. 36. Strife between Paul and Barnabas. 
 
 AND certain men which came down from Judea, taught the 
 brethren, and said, Except ye be circumcised after the 
 manner of Moses, ye cannot be saved. 
 
 1. And certain men] The majority of the Jewish converts, perhaps, 
 still believed that the gospel had not superseded the Mosaic law, and 
 that all the heathen must become Jews become circumcised, which 
 was the prime distinctive rite in the Mosaic ritual before they could 
 become Christians, and that, in connection with the gospel, the cere 
 
248 NOTES ON THE ACTS. 
 
 2 When therefore Paul and Barnabas had no small dissension 
 and disputation with them, they determined that Paul and Bar- 
 nabas, and certain other of them, should go up to Jerusalem unto 
 the apostles and elders about this question. 
 
 3 And being brought on their way by the church, they passed 
 through Phenice and Samaria, declaring the conversion of the 
 Gentiles : and they caused great joy unto all the brethren. 
 
 monial requirements of the law were to be attended to. In Antioch, 
 the church was composed of both Jews and Gentiles, and this ques- 
 tion early became a source of unhappy dissension. It appears, also, 
 that certain persons, who were also Pharisees, upon their own respon- 
 sibility, came down from Jerusalem, where the church was wholly 
 composed of Jews, and where they clung with the most tenacity to 
 their national prejudices, and instigated the Jewish portion of the 
 Antiochan church against the Gentile, involving them in a contro- 
 versy upon this subject. Taught the brethren] The brethren in An- 
 tioch the converted Gentiles. After the manner of Moses] According 
 to the institution of Moses. Circumcision being the most important, 
 and the initiatory rite, is put for the whole, ceremonial law of Moses. 
 Ye cannot be saved] Thus making the gospel utterly powerless as the 
 only means of salvation. 
 
 2. No small dissension and disputation with them] The minds of the 
 apostles were united and clear on this subject. They at once re- 
 sisted these intermeddling Jews ; disputed their doctrines, and held 
 not a few discussions with them. The term dissension here denotes a 
 warm, a zealous discussion and controversy, not implying any impro- 
 per heat or temper on the part of the apostles. They determined] All 
 appear to have united in this determination. Should go up to Jerusalem 
 unto the apostles and elders] For at Jerusalem the church had been first 
 formed ; here were the majority of the apostles and the elders, the older 
 and most experienced disciples, who had been in the church from the 
 beginning to these the question is now to be committed ; the apostles 
 being inspired meu, and the representatives of Christ upon the earth, it 
 was but right that their decision should be obtained. And by gaining 
 their opinion, the question would not only be settled for Antioch, 
 but throughout all the churches of the Gentiles. 
 
 3. And being brought on their icay by the church] That is, a portion 
 of the church, as was usual, went, out of respect, a part of the way 
 with them "being sent forward, or accompanied on their way, by 
 the representatives of the church." It may also mean, that the church 
 provided them with the necessary means for prosecuting this journey. 
 Passed through Phenice] Traveled down the Phenician coast, forming 
 the north-west boundary of Palestine ; of which province Tyre and 
 
NOTES ON THE ACTS. 249 
 
 4 And when they were come to Jerusalem, they were received 
 of the church, and of the apostles and elders, and they declared 
 all things that God had done with them. 
 
 5 But there rose up certain of the sect of the Pharisees, which 
 believed, saying, That it was needful to circumcise them, and 
 to command them to keep the law of Moses. 
 
 Siclon were the principal cities. Samaria] The central division of 
 the Holy Land ; they would cross from the Phenician coast through 
 Samaria in their direct route from Antioch to Jerusalem. Declaring 
 the conversion of the Gentiles] Over all these countries Christianity had 
 spread; and these faithful men of God, knowing the comfort and 
 inspiration that such intelligence must impart to them, spread the 
 glad tidings of the work of God in the upper provinces as they go, 
 relating Avhat God had wrought among the Gentiles. Caused great 
 joy] As this exceeded the first expectations of Jewish believers, that 
 the Gentiles also should be called to this great salvation ; they rejoiced 
 in the triumphs of their Master, and in the benefits that must accrue 
 to the happy souls that had believed. The true Christian always 
 rejoices in a revival of religion wherever it may take place, because 
 precious souls are saved, and Jesus honored. 
 
 4. They were received of the church, &c.] This was probably a private 
 meeting, collected together to receive them, and not the public 
 assembly soon after called to discuss the important question of their 
 mission. This was designed to be of a more social character, to re- 
 ceive intelligence of the spread of the work under the labors of Paul 
 and Barnabas, and for offering them fraternal greetings and religious 
 exercises. " It is pleasing to notice here the mention of the church, 
 as well as of its officers and of the apostles. All felt an interest in 
 the prosperity of the Christian cause, and were united, as in a com- 
 mon concern. A good pattern for Christians in every age. Between 
 the officers and the body of the church, heartfelt union and mutual 
 interest ought ever to be cherished." 
 
 5. But there rose up certain, &c.] In relating the success of the gospel 
 in the different cities where they had preached, and the peculiar ob- 
 stacles they had met, they could not well avoid alluding to the dis- 
 sensions caused by the question of circumcision in churches composed 
 of both Jewish and Gentile converts. Immediately upon the intro- 
 duction of the topic, certain of the church, who belonged to the sect 
 of the Pharisees, and were educated to be peculiarly superstitious in 
 their attention to the ceremonial law, and who had not yet so far 
 learned of Christ, that this law was done away, being fulfilled by his 
 death ; ' : started up." as the original forcibly expresses it, and as- 
 
 11* 
 
250 NOTES ON THE ACTS. 
 
 6 And the apostles and elders came together for to consider 
 of this matter. 
 
 7 And when there had been much disputing, Peter rose up 
 and said unto them, Men and brethren, ye know how that a 
 good while ago, God made choice among us, that the .Gentiles, 
 by my mouth, should hear the word of the gospel, and believe. 
 
 sorted their confident opinion that Gentile Christians should be cir- 
 cumcised. Which believed} Maintained, taught. 
 
 6. And the apostles and elders came together] The public assembly, 
 where the multitude were gathered together, was no place to discuss 
 calmly, and with proper deliberation, so weighty a question ; so the 
 apostles do not enter into the argument, but seem to listen in silence 
 to the hasty judgment of die Pharisees. The apostles and presby- 
 ters of the church into whose hands the Lord had committed his 
 gospel, and who were responsible to him for its purity, and whose 
 decisions would be final, not only for Jerusalem, but also for the 
 whole company of disciples everywhere, are summoned together. 
 This authority Christ gave to them. Matt, xviii, 18-20. This is 
 what is called the first council at Jerusalem. The members of the 
 church, it would seem from verses 12, 22, 23, came in during the 
 discussion; but the consultation was confined to the apostles and 
 elders, and they signified their concurrence in the result of their 
 deliberations. 
 
 7. And when there had been much disputing} Not implying anger or 
 unfriendly rebuke, but warm discussion, and strong contrary opinions. 
 Those who held to the necessity of the ceremonial law, not having 
 personally witnessed the divine tokens of God's approbation of the 
 uncircumciscd Gentiles, held with great tenacity to what they erro- 
 neously believed to be the truth of God. We may innocently en- 
 tertain different opinions from our brethren, and urge them with 
 decision, without being ruffled in temper, or disposed unjustly to 
 censure our antagonists, who may be alike conscientious. The 
 apostles withheld their opinions until the subject had been fully dis- 
 cussed by the brethren present, and all the different views fairly pre- 
 sented, that, in their decision, they might meet all the objections 
 urged against the view they were unanimously led to take under 
 the guidance of the Holy Spirit. Peter rose up} With great pro- 
 priety, as he had received, by personal revelation, a commission in 
 particular to the Gentiles, and had been the first to preach the gospel 
 to them. A good while ago} An indefinite period. According to the 
 common reckoning, it had been from ten to twelve years since Peter 
 bad preached to the household of Cornelius. God made choice among 
 MS, that by my mouth, &c.] ^ : God hath made choice of me ;" the plural 
 
NOTES ON THE ACTS. 251 
 
 8 And God, which knoweth the hearts, bare them witness, 
 giving them the Holy Ghost, even as he did unto us : 
 
 9 And put no difference between us and them, purifying their 
 hearts by faith. 
 
 10 Now therefore why tempt ye God, to put a yoke upon the 
 neck of the disciples, which neither our fathers nor we were 
 able to bear ? 
 
 being used for the singular, " that the Gentiles should hear the gos- 
 pel by my mouth, and believe : that is, that I should be the first in- 
 strument of the conversion of the Gentiles." (See Acts x.) 
 
 8. And God, ivhich knoiueth the hearts] And therefore could, be 
 deceived by no professions of faith and penitence; and who saw 
 their spiritual fitness to become members of his church. Bare 
 them witness] By bestowing upon them the Holy Ghost in both his 
 enlightening and cleansing offices, and in his miraculous gifts, in the 
 same manner that he had witnessed to the conversion of Jewish con- 
 verts on the day of Pentecost. Acts x, 44-46. 
 
 9. And put no difference between us and them] That is, receiving them 
 to his approbation, both circumcised and uncircumcised upon the 
 same terms, and bestowing upon them the same blessings. Purify- 
 ing their hearts by faith] Cleansing them from sin, of which circum- 
 cision was the symbol, through faith in the same Redeemer. " The 
 argument here is plainly to this effect, That God, by pouring his 
 Holy Spirit on the uncircumcised Gentiles, as he had done upon the 
 circumcised JeWs, had plainly demonstrated that he had received 
 them to his favor, and made no discrimination, as to his choicest 
 gifts, between them and the Jews; and that legal purification, which 
 seemed wanting to them on account of their noncircumcision, he had 
 fully and abundantly supplied in ' purifying their hearts by faith ;' 
 and therefore, saith he, ypur endeavor to impose upon them these 
 legal observances, to render them acceptable to God, after so signal 
 an evidence that he accepteth them without them, must be a ' tempt- 
 ing God,' as that phrase constantly imports a distrusting or disbe- 
 lieving him after sufficient evidence vouchsafed of his good-will and 
 pleasure." WHITBY. 
 
 10. Why tempt ye God] " Try the forbearance of God, by perversely 
 resisting his will;" or, Why demand of him further proof or test, 
 after such convincing testimonies of his will and approbation 1 To 
 put a yoke upon the neck of the disciples] Under the figure of a yoke, 
 the burdensome ceremonial rites, and legal observances of the Mo- 
 saic law are signified. By thus imposing all these oppressive require- 
 ments upon the Gentile converts, they placed them in the same 
 position that they were before the gospel was preached ; the Gentiles 
 
252 NOTES ON THE ACTS. 
 
 11 But we believe, that through the grace of the Lord Jesus 
 Christ, we shall be saved, even as they. 
 
 12 Then all the multitude kept silence, and gave audience to 
 Barnabas and Paul, declaring what miracles and wonders God 
 had wrought among the Gentiles by them. 
 
 13 And after they had held their peace, James answered, say- 
 ing, Men and brethren, hearken unto me. 
 
 becoming then members of the Jewish church by submitting to its 
 ceremonial law. This Mosaic law the apostle also styles a yoke of 
 bondage, in contrast with the spiritual liberty which characterizes the 
 gospel. Which neither our fatfiers nor we -were able to bear?] The cere- 
 monial law was burdened with such a multitude of requirements, 
 that transgression was almost unavoidable, and therefore caused 
 those who were conscientious, continual uneasiness. It could not 
 cleanse the heart from guilt; and thus continual reference was 
 necessarily had to the atoning sacrifice offered as a propitiation for 
 sin. Its heavy tithes and numerous sacrifices were exceedingly 
 burdensome to the Jewish people ; and had not God, by a special 
 providence, rendered both their fields and their flocks very fruitful, 
 they could not possibly have borne so painful a ritual. 
 
 11. But we believe] We, Jewish apostles. That through the grace of 
 the Lord, &c.] " This," says Dr. Clarke, " seems to be an answer to 
 an objection, ' Has not God designed to save its, the Jews, by an 
 observance of the law ; and them, the Gentiles, by the faith of the gos- 
 pel ?' N6 : for we Jews can be saved no other way than through 
 the grace of the Lord Jesus Christ: and this is the way in which 
 the Gentiles in question have been saved. There is but one way of 
 salvation for Jews and Gentiles, the grace, mercy, or favor, coming 
 by and through the Lord Jesus, the Christ ; this is now fully opened 
 to the Gentiles ; and we believe we shall be saved in the same way." 
 
 12. Then all the multitude kept silence] The whole assembly, moved 
 by the solemn and convincing words of Peter, waited in silence to 
 hear a confirmation of what the apostle had asserted from the lips 
 of those who had been laboring among the Gentiles. It was the 
 silence of conviction, for the arguments of the apostle could not be 
 gainsayed. This favorable silence Paul and Barnabas improved, in 
 relating the events of their recent tours, the numerous conversions, 
 the evidences of the Holy Spirit's presence, the miracles they were 
 permitted to work in confirmation of the correctness of their course, 
 and the approbation of God upon their labors. 
 
 13. James answered] This was the son of Alpheus, surnamed the 
 Less, to distinguish him from the James whom Herod the king had 
 
NOTES ON THE ACTS. 253 
 
 14 Simeon hath declared how God at the first did visit the 
 Gentiles, to take out of them a people for his name. 
 
 15 And to this agree the words of the prophets; as it is 
 written, 
 
 16 After this I will return, and will build again the tabernacle 
 of David which is fallen down ; and I will build again the ruins 
 thereof, and I will set it up : 
 
 1 7 That the residue of men might seek after the Lord, and all 
 
 put to death. Acts xii, 17. James evidently presided here, which is 
 a proof that no supremacy was given to St. Peter. 
 
 14. Simeon] Another form pf the name Simon : Simon Peter being 
 intended, who had just now spoken. How God at the first} In what 
 manner God first signified his will that the Gentiles should receive 
 the gospel. Did visit the Gentiles] Show favor to them, visit them in 
 mercy. To take out of them a people for his name] To secure, by the 
 preaching of the gospel among the Gentiles, as he had among the 
 Jews, a people called by his name, and devoted to his honor a pecu- 
 liar people, the people of God. 
 
 15. And to this agree the icords of the prophets} That is, tho conver- 
 sion of the Gentiles was agreeable to the predictions of several of the 
 prophets; a specimen of which James proceeds to quote. (Compare 
 Isa. ii, 2-4; xlix, 6; Micah iv, 1-4.) As it is written] The quotation 
 is taken from Amos ix, 11, 12; and the meaning of the passage is 
 given, although not in the precise language of our version of it. 
 
 16. After this I ivill return, and will build again the tabernacle of David 
 ivhich is fallen down] The prophet had been predicting the overthrow 
 of the Jews, but after this after their desolation the word of God 
 foretells a recovery, and a restoration to prosperity, to be enjoyed 
 not only by the Jews, but by the " remnant of Edom," " the heathen 
 upon whom" his "name would be called." This passage the an- 
 cient Jews applied to the times of the Messiah, as one appellation of 
 him was'Tfar Naphli, (fallen down;) the name being derived from 
 this very quotation from Amos. / will build again] Will re-establish. 
 The tabernacle of David] A figurative expression for the house or 
 kingdom of David. The most ancient habitations being tents and 
 tabernacles booths a man's house is usually, in the Hebrew lan- 
 guage, called his tabernacle. Which is fallen down\ Depressed, in 
 ruins, as the house of David had been since the captivity. 
 
 17. That the residue of men] That is, others besides the Jews. 
 The passage may be rendered, " That the remainder of men may 
 seek the Lord, even all the Gentiles upon whom my name is 
 called." According to the idiom of the Hebrew, the sentence, upon 
 whom my va.me is callc-d, signifies those who arc consecrated to me, 
 
254 NOTES ON THE ACTS. 
 
 the Gentiles, upon whom my name is called, saith the Lord, 
 who doeth all these things. 
 
 18 Known unto God are all his works from the beginning of 
 the world. 
 
 19 Wherefore my sentence is, that we trouble not them, which 
 from among the Gentiles are turned to God : 
 
 20 But that we write unto them that they abstain from pol- 
 
 who worship me. " The original Hebrew is, ' that they may possess 
 the remnant of Edom,' which many critics think is corrupted; but 
 the Edomites being great enemies of the church of Israel, the calling 
 of them may mean, that all the residue of men, even tke very ene- 
 mies of the Jews, should be converted ; and so both the Hebrew and 
 the apostle's words will agree in sense." HOLDEN. Who doeth all 
 these things] That is, in his providence secures the fulfillment of all 
 these prophecies. 
 
 16. Known unto God are all his works] As if he had said, This intro- 
 duction of the Gentiles unto his favor and kingdom is no new and 
 unforeseen event on the part of God ; but this prophecy proves it 
 ever to have been his intention in the fullness of days to bring in the 
 outcasts, through the gospel of his Son. From the beginning of the 
 world] Literally, from eternity. This knowledge of all future events 
 by the divine Being is styled his prescience or foreknowledge. What 
 a comforting thought to the Christian, amid all the confusion and 
 surprising changes continually exhibited on the face of the earth, 
 that none of these are unforeseen or unprovided for in the infinite 
 knowledge and wisdom of God ! It may seem to man impossible to 
 bring order out of this confusion ; to secure, by the apparently slow 
 operation of the principles of Christianity, the promised spiritual 
 subjugation of all the nations and kingdoms of the earth to Christ ; 
 but with God nothing is impossible ! 
 
 "Blind unbelief is sure to err. 
 And scan his work in vain ; 
 God is his own interpreter, 
 And he will make it plain." 
 
 19. My sentence] My opinion my judgment. In this, he expresses 
 the corresponding sentiment of all the apostles, they not dissenting 
 his sentence also having the force of inspiration. That we trouble not 
 them] That we do not molest them with unnecessary disputations 
 upon unimportant subjects that we do not burden them with irk- 
 some, heavy, and unnecessary rites. 
 
 20. But that we write unto them] While the Gentile Christians were 
 thus publicly relieved from the burdens of the ceremonial law, there 
 
NOTES ON THE ACTS. 255 
 
 lutions of idols, and from fornication, and from things strangled, 
 and from blood. 
 
 were certain practices common among the heathen into which the 
 converts would be liable to run, which would be at once peculiarly 
 offensive to the Jew, and abhorrent to the principles of Christianity. 
 Tfiot they abstain from pollutions of idols] That is, from meats offered 
 to idols, as explained in verse 29. Among the Gentiles, after the 
 victim had been offered in the temple, and a portion had been given 
 to the priests, and sometimes another eaten by the offerer himself and 
 his friends upon the spot, the remainder was taken home by the 
 priests for domestic uses, and sometimes was sent to the public 
 shambles to be sold. The Gentiles believed that, in partaking of 
 sacrifices and other consecrated meats, they had fellowship with the 
 gods. Meats of this kind, the Jews were taught, by their religion, to 
 hold in abomination; and considered all who partook of them as 
 subjecting themselves to the pollution of idolatry. On this account, 
 therefore, though, in fact, as the idols were nothing, the food itself 
 could not be affected, the apostle recommends the Gentile converts, 
 out of respect to the feelings and sentiments of Jewish Christians, to 
 abstain from all meats offered to idols. (See 1 Cor. viii; x, 19-33.) 
 And from fornication] A special injunction to avoid this transgression 
 of the moral as well as ceremonial law, is given here, from the fact 
 of its prevalence among the Gentiles, the little disapprobation with 
 which it was regarded, and also because it was connected with 
 their festivals, forming even one of their religious rites. In the mind 
 of a Jew, idolatry and fornication were inseparably connected. 
 (Compare 1 Cor. v, 5; x, 7, 8; Col. iii, 5; Rev. ii, 14, 20.) The 
 apostle, therefore, after giving his opinion, that Gentile converts 
 ought to obstain from meats consecrated to idols, naturally recom- 
 mends the abstaining from that prostitution which was the usual 
 consequence of partaking of such meats. From things strangled, and 
 from blood] Referring to the flesh of animals killed by strangling or 
 by suffocation, by which means the blood of the animal was retained 
 within its body. This was a prevalent custom among the ancient 
 heathen nations. " They used to inclose the carcass of the animal (so 
 killed, that the blood of the animal should remain in it) in an oven, 
 or deep stewing vessel, and thus cook it in its own vapor or steam. 
 As to the blood the heathens, when butchering an animal, carefully 
 preserved this ; and mixing it up with flour and unguents, formed 
 various sorts of dishes. Now as both the foregoing sorts of food were 
 strictly forbidden by the Mosaic law, there was ample reason to forbid 
 them to the Gentile Christians in order to avoid giving offense to 
 
256 NOTES ON THE ACTS. 
 
 21 For Moses of old time hath in every city them that preach 
 him, being read in the synagogues every sabbath-day. 
 
 their Jewish brethren." BLOOMFIELD. Some maintain that this 
 prohibition of blood was not founded in any temporary cause, but 
 has the same authority under the gospel dispensation which it had 
 under the law, and even from the time of the deluge, when the com- 
 mand to abstain from blood was given to Noah and his sons. To 
 this it is answered, that no argument can be drawn in favor of this 
 opinion, from its being introduced in the same decree with fornica- 
 tion, which is always unlawful, because duties ceremonial and moral 
 are often mingled in the same general precept without any distinction 
 of their nature. It is not a proof of the perpetuity of the prohibition, 
 that it was not peculiar to the Mosaic covenant, but was in force from 
 the period of the flood. That there were ceremonial ordinances before 
 the law was given from Sinai, is evident from the institution of sacri- 
 fices and circumcision, and from the distinction of animals into clean 
 and unclean, which already existed when Noah entered into the ark. 
 As these rites, some of which were of a still more ancient date, are 
 confessedly abolished, the antiquity of the precept concerning blood 
 can throw no light upon the question concerning its duration. It is 
 a groundless fancy, that there is a moral reason for abstinence from 
 blood, or that it was originally enjoined in order to restrain men from 
 shedding the blood of their brethren. Between these two things there 
 is no conceivable connection. It is not from literal thirst for blood 
 that murder is committed ; and they who most plentifully use the 
 blood of animals, are conscious of no greater propensity to kill their 
 neighbors than those who abhor it. Had men been forbidden to take 
 away the lives of the inferior animals, it might have been asserted 
 with more plausibility, that the design of the Creator was to guard 
 human life against violence. Under the law, blood was forbidden, 
 because it made atonement for sin. It was then sacred ; it was appro- 
 priated to the service of God. But now, when the consecration is at 
 an end, and the legal sacrifices have ceased, blood is not more sacred 
 than water, and may be used with as little risk of profanation. With 
 all this, however, there is probably no food more unwholesome than 
 blood ; and it is true that all civilized, and most heathen men, natu- 
 rally revolt from using it as an article of food. 
 
 21. For Moses, &c.] The apostle now proceeds to show the reason 
 of these prohibitions ; the connection between this and the preceding 
 verse being as follows : The customs mentioned are forbidden in 
 the law of Moses, (the five books of Moses, or the Pentateuch,) which 
 has been, and is, constantly read in the synagogues, and which is 
 
NOTES ON THE ACTS. 257 
 
 22 Then pleased it the apostles and elders, with the whole 
 church, to send chosen men of their own company to Antioch, 
 with Paul and Barnabas ; namely, Judas surnamed Barsabas, 
 and Silas, chief men among the brethren : 
 
 23 And they wrote letters by them after this manner; The 
 apostles, and elders, and brethren, send greeting unto the bre- 
 thren which are of the Gentiles in Antioch, and Syria, and 
 Cilicia. 
 
 regarded as binding, both in its ceremonial and moral precepts, and 
 consequently received with the utmost reverence. If, then, the Gen- 
 tile Christians indulge in these courses, it must necessarily give great 
 offense to the Jewish Christians, and by this means occasion discord 
 in the church. Of old time] These sentiments of respect for Moses 
 are not of recent origin, but of long standing, and therefore the more 
 invincible. Them that preach him] Publicly proclaim him, by reading 
 his books in the synagogues. 
 
 22. Then pleased it the apostles and elders] It seemed proper, ad- 
 visable to them. With the whole church] The whole assembly signi- 
 fying their approbation of the apostolical decree. Chosen men of their 
 own company] To give greater weight and authority to the epistle. 
 The Judaizing teachers had come from Jerusalem, and their opinions 
 had obtained more weight on this account, as the church in that city, 
 being under the direction of the apostles, was regarded with great 
 respect by all the other churches. To counteract their influence, two 
 of the chief brethren of the church are sent with the apostolical mes- 
 sage to assure the Gentile Christians that the views of Paul and Bar- 
 nabas were correct that neither the church in Jerusalem, nor their 
 inspired pastors, held to the opinions of these false teachers, or con- 
 sidered the ceremonial law binding upon them. Judas, surnamed 
 Barsabas] Some think this was the same person who was nominated 
 to the vacant apostleship, Acts i, 23 ; others, that it was his brother. 
 And Silas] Who is called Silvanus in the epistles, the former being 
 a contraction of the latter. (See 2 Cor. i, 19.) He afterward became 
 the traveling companion of Paul. Verse 40. Chief men] Men of in- 
 fluence. They are called prophets in verse 32, being preachers and 
 rulers in the church at Jerusalem. 
 
 23. Send greeting] The original word signifies to be ivell, to be safe; 
 a usual form in Greek epistles, another word being understood, and 
 the whole signifying, I wish thee to be ivdL Which are of the Gentiles] 
 It is not addressed to the Jews in these churches, because these cus- 
 toms were an abomination to them, and therefore it was unnecessary 
 to warn them against such practices. The decree could only apply 
 to Gentile converts residing among Jewish Christians. "In the 
 
258 NOTES ON THE ACTS. 
 
 24 Forasmuch as we have heard, that certain which went out 
 from us have troubled you with words, subverting your souls, 
 saying, Ye must be circumcised, and keep the law ;"to whom we 
 gave no such commandment : . 
 
 25 It seemed good unto us, being assembled with one accord, 
 to send chosen men unto you, with our beloved Barnabas and 
 Paul: 
 
 26 Men that have hazarded their lives for the name of our 
 Lord Jesus Christ. 
 
 27 We have sent therefore Judas and Silas, who shall also tell 
 you the same things by mouth. 
 
 28 For it seemed good to the Holy Ghost, and to us, to lay 
 upon you no greater burden than these necessary things ; 
 
 
 
 apostolical council, the Mosaic law was pronounced not to be bind- 
 ing upon Christian believers ; yet, for the sake of peace and harmony, 
 they so far respected the feelings and prejudices of the Jewish bre- 
 thren as to enjoin the Gentile converts to abstain from certain things 
 prohibited by the law, which things tlie Gentiles accounted either 
 lawful, or, at least, indifferent; and in which, consequently, they 
 would be apt to indulge to the great scandal and offense of their 
 Jewish brethren," HOLDEN. In Antioch, and Syria, and Cilicia] 
 Antioch was the capital of the province of Syria ; Cilicia was another 
 province of Asia Minor, lying west of Syria. Through both of these 
 provinces Paul and Barnabas had traveled ; and here the difficulties 
 had been most aggravated. 
 
 24. Certain ivhich icent out from us] (See verse 1.) Thus showing 
 that their pretence to have been sent out by the church at Jerusalem, 
 or to express the sentiments of the apostles, was false. Have troubled 
 you with words] With their discourses. Subverting your souls] The 
 original word signifies, to pack up anything for removal; hence, to 
 remove, to carry off to plunder. The sense seems to be here, "re- 
 moving and perverting your minds (from the truth") by erroneous 
 doctrines. 
 
 26. Men that have hazarded their lives] A high encomium was this 
 upon the characters of Paul and Barnabas, and the more noble testi- 
 mony from the fact of its being literally true. ( See Acts xiii, 50 ; 
 xiv, 19.) The apostles thus speak of them to disapprove the asser- 
 tion of their enemies, and to confirm the confidence that. the churches 
 had in them. 
 
 28. For it seemed good to the Holy Ghost] This is a direct assertion 
 of their inspiration on the part of the apostles and elders in their 
 decision. This had been promised them by our Lord. Matt, xviii, 
 20; John xvi, 13. Than these necessary things] Necessary, in part, 
 
NOTES ON THE ACTS. 259 
 
 29 That ye abstain from meats offered to idols, and from blood, 
 and from things strangled, and from fornication : from which if 
 ye keep yourselves, ye shall do well. Fare ye well. 
 
 30 So when they were dismissed, they came to Antioch : and 
 when they had gathered the multitude together, they delivered 
 the epistle. 
 
 31 Which when they had read, they rejoiced for the con- 
 solation. 
 
 32 And Judas and Silas, being prophets also themselves, 
 exhorted the brethren with many words, and confirmed 
 them. 
 
 33 And after they had tarried there a space, they were let go 
 in peace from the brethren unto the apostles. 
 
 34 Notwithstanding, it pleased Silas to abide there still. 
 
 from the character of the requirements themselves, as in the prohi- 
 bition of fornication ; and necessary, besides, from the peculiar cir- 
 cumstances under which they were situated, to avoid exciting the 
 prejudice of the Jewish Christians, and placing a stumbling-block in 
 their way, and thus breaking up the union and harmony of the 
 church. 
 
 29. Ye shall do well] The original imports, " It will be happy for 
 you" it will tend to your salvation. It will secure comfort and 
 union, avoid suspicion, evil speaking, and bitterness. 
 
 30. Had gathered the multitude] That is, assembled the church. 
 
 31. They rejoiced for the. consolation] Which this epistle afforded 
 them by the assurance that they were delivered from the yoke of the 
 Mosaic law, and that this unhappy controversy was settled. 
 
 32. Exhorted tlie brethren with many words] Having made the neces- 
 sary verbal explanations of the decree, they took the opportunity 
 afforded them by the large concourse present, to exhort them at 
 length to faithfulness in Christian doctrine and practice. The early 
 preachers omitted no occasion for preaching the gospel, and exhort- 
 ing believers to be faithful unto death. And confirmed them] Strength- 
 ened their faith in the gospel, and in the truths they had receive'd 
 from Paul and Barnabas. 
 
 33. They were let go in peace] That is, " they departed with peace," 
 with the good wishes and prayers of the church. In taking leave of 
 a person, the customary form of expression was, "Peace be with 
 you." The passage may mean, both were thus dismissed from the 
 assembly, or had liberty to depart, having fulfilled their mission ; but 
 Silas chose to stay a little longer with the brethren. 
 
 34. Notwithstanding, &c.] Silas probably intending to return to 
 Jerusalem, concluded to tarry awhile behind ; but becoming strongly 
 
260 NOTES ON THE ACTS. 
 
 35 Paul also and Barnabas continued in Antioch, teaching and 
 preaching the word of the Lord, with many others also. 
 
 36 And some days after, Paul said unto^ Barnabas, Let us go 
 again and visit our brethren, in every city where we have 
 preached the word of the Lord, and see how they do. 
 
 3 7 And Barnabas determined to take with them John, whose 
 surname was Mark. 
 
 38 But Paul thought not good to take him with them, who 
 departed from them from Pamphylia, and went not with them 
 to the work. ^ 
 
 39 And the contention was so sharp between them, that they 
 
 attached to St. Paul, he from this date became his most faithful com- 
 panion and friend. ( See ver. 40 ; also Acts xvi ; 2 Cor. i, 19 ; 1 Thess. 
 i, 1; 2 Thess. i, 1.) 
 
 36. And see how they do] In regard to their spiritual state. The 
 active piety of Paul would not permit him to remain quiet. There 
 being many other teachers, he proposes to his beloved Barnabas 
 another tour over the same broad circuit, where they had previously 
 traveled and founded churches, to comfort and build up their spirit- 
 ual children. The sacrifices and sufferings they had experienced in 
 a former journey formed no obstacle to their repeating it at the call 
 of God. 
 
 37. And Barnabas determined to take with them John] This was John 
 surnamed Mark, author of the Gospel bearing his name, and nephew 
 of Barnabas. Mark xii, 12, 25; Col. iv, 10. Probably on account of 
 this relationship Barnabas insisted upon his being a companion of 
 their journey contrary to the judgment of Paul. In the work of 
 God it becomes us to know no man after the flesh. 
 
 38. But Paid thought not good to take him] As he had left them on 
 the former tour, at Perga, to return to Jerusalem, without a sufficient 
 cause, in the estimation of Paul, he preferred not to take him again, 
 possibly lacking confidence in his fortitude and perseverance in the 
 perilous scenes through which lie expected to pass. It seems, how- 
 ever, that his unfavorable impression toward Mark was afterward 
 removed, and he " became satisfied as to his being a truly pious and 
 valuable man, and gladly welcomed him to his renewed confidence, 
 and took occasion to speak favorably of him to others." Col. iv, 10 ; 
 2 Tim. iv, 11. 
 
 39. And the contention was so sharp between them] The language is 
 very strong, signifying literally, a paroxysm, or fit of a fever, im- 
 plying much excitement and opposition of views. Mr. Wesley sup- 
 poses the sharpness to have been on the part of Barnabas, and not 
 with St. Paul, " who had the right on his side, and maintained it 
 
NOTES ON THE ACTS. 261 
 
 departed asunder one from the other : and so Barnabas took 
 Mark, and sailed unto Cyprus. 
 
 40 And Paul chose Silas, and departed, being recommended 
 by the brethren unto the grace of God. 
 
 with love." Dr. Clarke thinks the language does not imply anger or 
 wrong temper, but a strong decision of purpose upon a subject in 
 controversy, concerning which each considered himself in the right, 
 and therefore strenuously insisted upon it; but, at the same time, 
 preserving the same Christian estimation for each other, and feeling 
 no anger toward each other. The most commentators, however, 
 agree in what seems to appear upon the face of the passage, that there 
 was improper heat and impetuosity upon the occasion; that their 
 dispute is a proof of human frailty and infirmity " which cannot be 
 justified, though it admits of extenuation. There was some breach 
 of charity between them ; on one side, it may be said that Paul's zeal 
 earned him too far; and, on the other, that Barnabas was too in- 
 dulgent to his kinsman. This rupture, however, did not end in 
 hatred, as appears from the manner in which Barnabas is mentioned 
 by Paul in his epistles." " The occurrence was overruled for good by 
 divine Providence, in setting on foot two evangelical tours instead 
 of one. Paul and Barnabas, doubtless, amicably agreed to go dif- 
 ferent ways, and take different companions. They loved one another, 
 and the cause of "their common Master, too well to indulge in bicker- 
 ings, and to try to weaken each other's hands. ' Not ignorant of the 
 devices of Satan,' (2 Cor. ii, 11,) they closed their hearts against a 
 spirit of alienation ; and if the ' sharp contention ' made an approach 
 to anger, they doubtless did not ' let the sun go down upon their 
 wrath.' Eph. iv, 26. Thus the providence of God overruled the 
 frailties of two such eminent instruments for saving souls to the 
 benefit of the church, since both of them henceforward employed 
 their extraordinary industry and zeal singly and apart, which, until 
 then, had been united and confined to the same place." Sailed unto 
 Cyprus] Which was his birthplace, (Acts xiii, 4.) or former residence 
 of Barnabas. The sacred historian takes no further notice of him. 
 According, however, to the statements of ecclesiastical writers, he 
 traveled widely, preaching the gospel. He is reported to have suf- 
 fered martyrdom in Salamis, the chief city of the Island of Cyprus, 
 at the hand of some Syrian Jews. 
 
 40. Recommended by the brethren unto the grace of God] Being com- 
 mended in prayer to the especial blessing and protection of God. A 
 good way to send forth missionaries. Let us still commend those 
 who are now at their posts fo the grace of God. 
 
262 NOTES ON THE ACTS. 
 
 41 And he went through Syria and Cilicia, confirming the 
 churches. 
 
 41. Through Syria] Over his former route. Confirming the churches] 
 Building them up in their most holy faith assuring them of the 
 apostolical decree at Jerusalem, and thus relieving them from the 
 disputes and douhtful controversies introduced by the Judaizing 
 teachers. 
 
 CHAPTER XVI. 
 
 1. Paul circumcises Timothy. 4. Journeys throughout the churches, declar- 
 ing the decrees of the apostles. 9. Called by a vision to Macedonia. 14. The 
 conversion of Lydia. 16. Casts out the spirit of divination. 19. For this the 
 apostles are arraigned, scourged, and imprisoned. 26. The apostles are mira- 
 culously released. 31. Jailer and family converted. 
 
 came he to Derbe and Lystra: and behold, a certain 
 J- disciple was there, named Timotheus, the son of a certain 
 woman which was a Jewess, and believed, but his father was a 
 Greek : 
 
 2 Which was well reported of by the brethren that were at 
 Lystra and Iconium. 
 
 1. Then came he] That is, Paul, having Silas as his companion,. 
 The inspired historian does not give the history of the tour of Bar- 
 nabas and John Mark, but relates the circumstances attending Paul's 
 journey. Derbe and Lystra] These were cities of the province of 
 Lycaonia, where Paul and Barnabas had. preached on a former mis- 
 sionary tour. (See Acts xiv, 6.) Timotheus] Also called Timothy ; 
 a native of one of these cities; an early convert to Christianity 
 through the preaching of Paul, who therefore styles him his son in 
 the gospel ; and who directs to him the two epistles which bear his 
 name. A certain woman] Her name was Eunice, aa we learn from 
 the Epistle to Timothy. 2 Tim. i, 5. She was a most excellent 
 mother. Which was a Jewess, and believed] A Jewess by birth, but 
 had become a Christian, believing on the Lord Jesus. But his father 
 was a Greek] He was a Gentile, at most, a proselyte of the gate, 
 having never submitted to circumcision, and therefore had not per- 
 mitted his son to receive this Jewish ordinance. It seems to have 
 been customary for Jewish females to marry Gentile men, as in the 
 case of Queen Esther, and the Persian king, Ahasuerus ; but it was 
 forbidden by their law for Jewish men to intermarry with unbelieving 
 women. 
 
 2. Which ivas iveJl reported] This is said of Timothy ; he was highly 
 
NOTES ON THE ACTS. 263 
 
 3 Him would Paul have to go forth with him ; and took and 
 circumcised him, because of the Jews which were in those quar- 
 ters : for they knew all that his father was a Greek : 
 
 4 And as they went through the cities, they delivered them 
 the decrees for to keep, that were ordained of the apostles and 
 elders which were at Jerusalem. 
 
 esteemed, well spoken of. Though quite young, such had been the 
 success of a pious mother's instructions and example, that he had 
 already acquired the respect and favorable regard of all who 
 knew him. 
 
 3. Have to go forth ivith him] Travel with him as a companion and 
 assistant. Took and circumcised him, because of the Jews] The mother, 
 according to the rabbins, had no right to circumcise a child without 
 the father's consent ; on this account Timothy had not received this 
 rite, although a Jew on his mother's side. It was no transgression 
 of the decree of the council, or contradiction of the apostle's doctrine 
 in Antioch, to administer this rite to Timothy. The position of the 
 Pharisaic teachers in Antioch and Jerusalem was, that Gentiles must 
 necessarily become circumcised in order to be saved ; while the apostles 
 held that it was unnecessary, a burden not to be imposed upon them. 
 If any man, however, had been willing to submit to conciliate the 
 Jews, there would be no sin in such a course. But, further than this, 
 Timothy Avas by birth a Jew through his mother; he was now to 
 become a traveling preacher among churches where Jews as well as 
 Gentiles wei'e gathered : and, while among the latter, his circumcision 
 would be no offense ; with the former, the want of this might hinder 
 the success of the word, and excite their prejudices. Thus says 
 Holden: "The reason (for this act) is added by the historian, 
 namely, that he might not offend the Jews, who concluded that 
 Timothy was uncircumcised because his father was a Greek, and 
 who would not listen to the doctrine of any uncircumcised person. 
 The decree in the preceding chapter only pronounced circumcision 
 not to be necessary to the Gentile converts, but it might occasionally 
 be expedient; and though Christians are freed from the yoke of the 
 Mosaic law, St. Paul conformed to it here, and Acts xxi, 20-26, in 
 order to conciliate the Jews, and to promote the success of his 
 preaching, agreeably to the principle laid down in 1 Cor. ix, 19, 
 &c." On the other hand, he did not permit Titus, who was of Gen- 
 tile birth by both parents, to be circumcised, because it was demanded 
 to be done by the false teachers as necessary to salvation. ( See Gal. 
 ii, 1-5.) 
 
 4. And as they went through the cities] The cities of Syria and Cilicia. 
 They delivered them the decrees] That is, the decisions of the apostles 
 
264 NOTES ON THE ACTS. 
 
 5 And so were the churches established in the faith, and in- 
 creased in number daily. 
 
 6 Now, when they had gone throughout Phrygia, and the re- 
 gion of Galatia, and were forbidden of the Holy Ghost to preach 
 the word in Asia ; 
 
 7 After they were come to Mysia, they assayed to go into 
 Bithynia; but the Spirit suffered them not. 
 
 8 Arid they, passing by Mysia, came down to Troas. 
 
 concerning the ceremonial law, and particularly the precepts enjoined 
 upon Gentile Christians concerning meats offered to idols, fornica- 
 tion, blood, &c. For to keep] To observe, obey. Were ordained] 
 Were determined, decided upon. 
 
 5. So were the churches established] Confirmed in the truth relieved 
 from perplexing contentions, and built up in holiness. The conse- 
 quence was, they " increased in number daily." 
 
 6. Phrygia Galatia] Provinces of Asia Minor; in the latter pro- 
 vince were many Jews, and, of course, frequent controversies; to 
 assuage these the Epistle to the Galatians was written. Forbidden 
 of the Holy Ghost to preach the word in Asia] In Avhat way the will of 
 the Spirit was made known is not stated ; it may have been by direct 
 revelation, in a dream, or in -answer to prayer. They had exten- 
 sively labored in Asia Minor, and it was now time that the gospel 
 should be preached in more distant places, among a people where 
 the ability and education of Paul fitted him to be eminently useful. 
 In Asia] This term denotes that portion of Asia Minor which was 
 called Proconsular Asia, of which Ephesus was the capital. It was 
 so called from its being under the government of a Roman procon- 
 sul. It was only for the present that Paul was forbidden Asia, as he 
 preached there afterward. Acts xviii, 18; xix, 10. 
 
 7. Mijsia Bithynia] Adjoining provinces of the same region. 
 Assayed to go] Endeavored, attempted. But the Spirit suffered them 
 not] Hindered them by some supernatural or providential expression 
 of his will. 
 
 8. Came down to Troas] This was a small country lying on the 
 west of Mysia, upon the Hellespont, now called the JEgean Sea. It 
 took its name from its principal city, which Avas a seaport, about four 
 miles from the situation of old Troy, so celebrated in ancient history. 
 It was built by one of the captains of Alexander the Great, and was 
 called by him Alexandria or Troas Alexandria, in honor of his master. 
 The JEgean Sea (the ancient Hellespont) is now called the Archi- 
 pelago, and separates the part of Asia where Paul then was, from 
 the south of Europe. 
 
NOTES ON THE ACTS, 265 
 
 9 And a vision appeared to Paul in the night : There stood a 
 man of Macedonia, and prayed him, saying, Come over into 
 Macedonia, and help us. 
 
 10 And after he had seen the vision, immediately we endea- 
 vored to go into Macedonia, assuredly gathering, that the Lord 
 had called us for to preach the gospel unto them. 
 
 11 Therefore loosing from Troas, we came with a straight 
 course to Samothracia, and the next day to Neapolis ; 
 
 9. And a vision appeared to Paul in the night] Probably in a dream, 
 or in a representation made to the senses of the apostle. A Mace- 
 donian man appeared before him with a simple and touching re- 
 quest upon his lips, Come over into Macedonia, and help us. This 
 vision was accompanied with an undoubted assurance that it was 
 from the Lord. Macedonia] This was a large province in the north- 
 ern part of Greece, having the JEgean Sea upon the east, and the 
 Adriatic and Ionian Seas upon the west. It became renowned in 
 Grecian history through the fame of Philip, one of its kings ; and 
 much more so under the arm of Alexander the Great, Philip's son, 
 by whom it became the seat of the third great universal empire. It 
 eventually became a Roman province, in which state it was in the 
 time of the apostles. Thessalonica was at this time its chief capital. 
 Come over into Macedonia] Paul must necessarily pass over the -ZEgean 
 Sea, to reach Macedonia, from Troas, where he then was. Help us] 
 How touching the language! They were blind, weak perishing 
 for the light and support of the gospel ; and the servant of God was 
 in possession of means to remedy their miseries. Thus cry to us now 
 the heathen world, Come over, and help us! Come teach us the way 
 of life ! Can we resist this appeal ? 
 
 10. WE endeavored] This is the first time St. Luke mentions him- 
 self in his history: before this, he speaks of the actors in all the 
 events narrated in the third person they did thus but now he pre- 
 sents himself as one of the company we endeavored made ar- 
 rangements, and started for Macedonia. St. Luke probably joined 
 St. Paul about the same time with Timothy, and became their com- 
 panion in this journey. Assuredly gathering] Confidently judging 
 from these providential events that it was the will of the Lord that 
 they should preach in Macedonia. 
 
 11. Samothracia] A small island in the JSgean Sea, between Troas 
 and Macedonia; being contiguous to the province of Thrace, it was 
 called Samothracia, or Samos of Thrace, to distinguish it from an- 
 other Samos in the Ionian Sea. It is now called Samandrachi, and 
 is held by the Turks. Neapolis] A seaport of Macedonia, near the 
 borders of Thrace, a few miles west of Philippi. 
 
 12 
 
266 NOTES ON THE ACTS. 
 
 12 And from thence to Philippi, which is the chief city of that 
 part of Macedonia, and a colony : and we were in that city 
 abiding certain days. 
 
 13 And on the sabbath we went out of the city by a river side, 
 where prayer was wont to be made ; and we sat down, and 
 spake unto the women which resorted thither. 
 
 12. Thence to Philippi} This was a small city of Macedonia, " not 
 far from the borders of Thrace. It was formerly called Crenides, 
 from its numerous springs, from which arises a small stream, 
 mentioned in verse 13, though it is commonly omitted in the 
 maps. The name of Philippi it received from Philip, father 
 of Alexander, who enlarged and fortified it as a frontier town 
 against the Thracians. Julius Csesar sent hither a Roman colony. 
 Which is the chief city of that part of Macedonia} Macedonia had 
 
 been divided into four parts by Emilius Paulus, after it became 
 a Roman province ; in the first of these Philippi belonged. And 
 a colony] That is, it was a Roman colony. A colony was a 
 district or city either established, and inhabited by Roman citizens, 
 or whither tbey were sent to reside, and enjoying the rights and 
 protection of Roman citizens. Augustus Ca?sar settled here a 
 company of Romans, (the city having been previously made a 
 colony by Julius.) confirming and increasing their privileges. The 
 city was on this account a place of celebrity. It was also distin- 
 guished in Roman history ; two very important battles having been 
 fought there. 
 
 13. On the sabbath] The Jewish sabbath. By a river side, where 
 prayer ivas wont to be made] The original may be rendered, with as 
 much propriety, "Avhere, according to (the Jewish) custom, there 
 was a proseucha, or oratory." The proseucha was a Jewish place 
 of worship used where there was no synagogue. It was usually a 
 large uncovered building, the seats being arranged in a semicircle, 
 and rising one above another ; sometimes a grove or a shady tree 
 afforded such a place for prayer. These buildings Avere constructed 
 on the seaside, and by the banks of rivers, for the convenience of 
 tbe purifications and washings, which were customary among the 
 Jews. Sat down, and spake\ They sat, as did Jewish teachers, and 
 discoursed or preached to the women. Unto the women ichich resorted 
 thither] In the synagogue tbe men and women sat apart in different 
 portions of tbe building; but as this could not be done in the 
 open proseucha, they probably had different hours for their devo- 
 tions ; and the apostles reached the place at the hour the women 
 usually met. 
 
NOTES ON THE ACTS. 267 
 
 14 And a certain woman named Lydia, a seller of purple, of 
 the city of Thyatira, which worshiped God, heard us: whose 
 heart the Lord opened, that she attended unto the things which 
 were spoken of Paul. 
 
 15 And when she was baptized, and her household, she be- 
 sought us, saying, If ye have judged me to be faithful to the 
 Lord, come into my house, and abide there : And she con- 
 strained us. 
 
 1 6 And it came to pass as we went to prayer, a certain dam- 
 sel possessed with a spirit of divination, met us, which brought 
 her masters much gain by soothsaying : 
 
 14. Lydia, a seller of purple, of the city of Thyatira} She seems to 
 have been a resident of Thyatira, a noted city of Lydia, a province 
 of Asia Minor, which was celebrated for the art of purple dyeing, and 
 for the manufacture of purple vests. It was probably not of purple 
 dye that Lydia was a seller, but of purple vests. Having manufac- 
 tured a supply of these in her own city, she seems to have been, at 
 this time, sojourning in Philippi, to secure and attend the sale of 
 them. Which ivorshiped God] She was a devout Gentile, worshiping 
 the true God, being probably a proselyte of the gate. Whose heart 
 the Lord opened] By his Spirit, the Lord disposed and prepared the 
 willing and candid heart of Lydia to hear attentively the preaching 
 of Paul. She had already followed the light she had received, and 
 was eager in her inquiries after the will of God. Such persons the 
 Spirit will " guide into all truth." God's Spirit opens and disposes 
 hearts that are not willfully closed and obstinate. ( Compare Luke 
 xxiv, 45; 1 Cor. iii, 6,7; Ezek. xxxvi, 26,27.) Attended unto] Gave 
 careful heed listened thoughtfully. The things] The important 
 truths the facts relating to Christ and his gospel. 
 
 15. And ivhen she was baptized} Probably at once upon her pro- 
 fessing faith in Christ. This seems to have been the apostolical 
 custom. (See Acts ii, 41 ; viii, 38.) And her household} Her family, 
 implying her husband, her children, and those employed by her. 
 How great an influence, in her family circle, may a pious woman 
 exert, if faithful to her Christian responsibility ! If ye have judged 
 me to be faithful] " If ye have esteemed me a true believer," and, as 
 such, worthy of baptism. She constrained us] Urged us ; brought us 
 there by pressing entreaties. 
 
 16. As we went to prayer] As we went to the proseucha, or oratory. 
 A certain damsel] A female servant, or slave. Possessed with a spirit 
 of divination] The original of the word, translated divination, is 
 PytJion, (having a spirit of Python.) which is one of the heathen 
 appellations of Apollo, one of their divinities the god of divination, 
 
268 NOTES ON THE ACTS. 
 
 17 The same followed Paul and us, and cried, saying, These 
 men are the servants of the most high God, which show unto us 
 the way of salvation. 
 
 18 And this did she many days. But Paul, being grieved, 
 
 soothsaying, &c. It came, therefore, to be applied to conjurers, 
 soothsayers, and those who pretended to evoke spirits, or to foretell 
 future events, it being accomplished, as they believed, by an inspira- 
 tion from Apollo. This woman was regarded as such a person by the 
 inhabitants of Philippi. Some of these Pythonesses were ventriloquists, 
 and by their arts imposed upon the credulity of their believers. A 
 few commentators have supposed this girl an impostor of this class ; 
 others have esteemed her a lunatic, who fancied, like Joanna 
 Southcote, that she was inspired to foretell future events ; but it is 
 evidently the import of the sacred historian, as it is the opinion 
 of most Scripture writers, that she was sincere, and was actually 
 possessed of an evil spirit, by whose power she was enabled at times 
 to foretell future events. (See verse 18.) Her masters] Possession 
 of a slave in partnership, especially when exercising a gainful trade, 
 was of frequent occurrence. By sootJisaying] By uttering predictions 
 telling fortunes. 
 
 17. These men are the servants of the most high God\ This was the 
 truth ; but how did she know it ? and why was St. Paul grieved at 
 such a testimony ? She might have heard Paul or Timothy declare 
 their mission, or have gathered it from the reports of others ; but the 
 most probable idea is, that this was the forced testimony of the evil 
 spirit to the truth of the Christian religion as preached by Paul and 
 his companions, as demoniacs had before acknowledged Christ. 
 
 18. Paul, being grieved] It may be that he feared that her testimony 
 would lead the Jews, who abhorred all magical rites and possessed 
 persons, to believe that the apostles were in compact with demons, 
 and that their miracles were performed through the agency of these 
 evil spirits; while the Gentiles would esteem the apostles to be 
 under the influence of one of their divinities, and, therefore, that 
 there was nothing new or important in their religious teachings. 
 Thus the Saviour forbade the testimony of the evil spirits. Matt, xii, 
 24 ; Mark i, 25, 34. Mr. Barnes thus sums up the causes of Paul's 
 grief, and of his subsequent rebuke of the demon: " 1. Because her 
 presence was troublesome to him : 2. Because it might be said that 
 he was in alliance with her. and that his pretensions were just like 
 hers 5 3. Because what she did was for the sake of gain, and was a 
 base imposition ; 4. Because her state was one of bondage and delu- 
 sion, and it was proper to free her from this demoniacal possession ; 
 
NOTES ON THE ACTS. 269 
 
 turned and said to the spirit, I command thee in the name of 
 Jesus Christ to come out of her. And he came out the same 
 hour. 
 
 19 And when her masters saw that the hope of their gains 
 was gone, they caught Paul and Silas, and drew them into the 
 market-place unto the rulers, 
 
 20 And brought them to the magistrates, saying, These men, 
 being Jews, do exceedingly trouble our city, 
 
 and, 5. Because the system under which she was acting was a part 
 of a vast scheme of delusion and imposture, which had spread over 
 a large portion of the pagan world. This was a favorable opportunity 
 to expose the delusion, and to show the power of the Christian reli- 
 gion over all the arts and powers of imposture. The expulsion of 
 the evil spirit would also afford a signal proof of the fact that the 
 apostles were really from God." In the name of Jesus Christ] By the 
 authority, &c. Note the difference again between the language of 
 Christ and his apostles ; the one says, " Come out of the man, thou 
 unclean spirit," Mark v, 8; the other, "In the name of Jesus," &c. 
 The one is Emanuel God with us ; the other, one of like passions 
 with ourselves a man. 
 
 19. The hope of their gains was gone] Being thus dispossessed of the 
 unclean spirit, by whose power she predicted certain events, and 
 established her character as a soothsayer, she could no longer hold 
 her influence over the populace, and, of course, no longer be profit- 
 able to her masters. This enraged them. How base thus to prefer 
 gain, even at the expense of the temporal and eternal well-being of 
 another! And are there not some, even at the present day, who 
 forbid their brethren, according to the flesh, the joys of life, and even 
 the hopes of immortality, the more effectually to secure gain from 
 their labors ? Caught Paul and Silas] Seized upon them. Into the 
 market-place unto the rulers] This was a place of public resort, thronged 
 by the multitude, among whom these men might have hoped to ex- 
 cite a tumult against the apostles. Here, too, were the magistrates, 
 and the place where public trials were held. 
 
 20. These men, being Jews] The wbole nation of the Jews were well- 
 known opposers of the idolatry of the heathen, which rendered them 
 odious among all the pagan nations where they resided or trafficked. 
 They thus artfully call out all the prejudice of tbe people against the 
 Jews to inflame their minds against Paul and his companions. Do 
 exceedingly trouble our city] Cause disturbance, excite commotion. 
 The preaching of Paul may have excited inquiry and discussion ; 
 but these masters wholly exaggerate the matter. The disturbance 
 had not been so much caused in the public mind as among them- 
 
270 NOTES ON THE ACTS. 
 
 21 And teacli customs which are not lawful for us to receive, 
 neither to observe, being Romans. 
 
 22 And the multitude rose up together against them : and 
 the magistrates rent off their clothes, and commanded to beat 
 them. 
 
 23 And when they had laid many stripes upon them, they 
 cast them into prison, charging the jailer to keep them safely. 
 
 24 Who having received such a charge, thrust them into the 
 inner prison, and made their feet fast in the stocks. 
 
 selves ; it was a personal interest that was involved. The apostle 
 had exceedingly troubled their masters in depriving them of their 
 gains. 
 
 21. Teach customs] Religious duties and practices. Which are not 
 lawful for us to receive, &c.] Every man was permitted by the Roman 
 law to Avorship as he pleased ; but to introduce a new religion, and 
 seek to obtain proselytes to it, without public authority, was strictly 
 forbidden. They therefore accuse the apostles of proselyting 
 teaching unlawful customs, c. 
 
 22. The multitude rose up together against them] The trial was public, 
 in the open forum, whither the people had rushed, and they are at 
 once inflamed by this unsustained accusation ; the bare fact of their 
 being Jews, being enough to rouse their passions and persecutions. 
 The magistrates rent off their clothes] Even the officers of justice, par- 
 taking of the excitement of the multitude, commanded the attend- 
 ants, or inferior officers, to strip off their garments, that they might 
 be scourged upon their naked backs.* This was probably one in- 
 stance referred to by the apostle when he said, " Thrice was I beaten 
 with rods." 2 Cor. xi, 25. 
 
 23. Cast them into prison] The scourging was but a temporary 
 punishment, ordered to satisfy the tumultuous cries of the populace ; 
 they were sent to prison to afford the magistrates an opportunity for 
 further examination and more summary punishment. 
 
 24. Thrust them into the inner prison] The outer apartments of the 
 jail would not be as safe as the interior, to which access could only 
 be obtained by several gates; subterranean dungeons were often 
 added for further security. Into the securest recess were Paul and 
 Silas thrust. Made their feet fast in the stocks] This was a wooden 
 machine, bound with iron, in which the arms and head were some- 
 times confined; but more frequently, as in this case, the legs and 
 
 * It was usual for the Roman magistrates to command the lictors to rend 
 open the clothes of the criminal that he might the more easily be beaten with 
 rods. No care was taken of the garments on these occasions ; but they were 
 suddenly, and with violence, rent open. 
 
NOTES ON THE ACTS. 271 
 
 25 And at midnight Paul and Silas prayed, and sang praises 
 unto God : and the prisoners heard them. 
 
 26 And suddenly there was a great earthquake, so that the 
 foundations of the prison were shaken : and immediately all the 
 doors were opened, and every one's bands were loosed. 
 
 feet, the latter being severely bruised by it. Sometimes it distended 
 the legs painfully, so that the situation of Paul and Silas must have 
 been truly excruciating, especially if (as it is very possible) they lay 
 with their bare backs, so lately scourged, on the hard or dusty 
 ground, thus rendering their joyful frame of mind the more re- 
 markable. 
 
 25. Paid and Silas prayed, and sang praises unto God] " Prayer is the 
 natural language of the pious soul, imploring, in its distress, divine 
 assistance and consolation. It was, therefore, an exercise suited to 
 the present situation of these good men, to whom the grace of God 
 was necessary, that they might bear the present trial with patience, 
 and be prepared for the issue of it. But why did they also sing 
 praises to God ? Is there anything calculated to inspire cheerfulness 
 in the condition of men whose backs have been torn with a scourge, 
 and whose feet are made fast in the stocks ? Do songs accord with 
 the gloom of a prison ? A Christian has causes of joy and gratitude 
 independent of external circumstances. Paul and Silas gave thanks 
 to God for the high honor of being called ' to suffer shame for the 
 name of Christ;' for the peace of mind which they enjoyed amid their 
 outward troubles ; for the certain knowledge of the love and care of 
 their Redeemer ; and for the hope of immortality which raised them 
 above the fear of death. ' God their Maker gave them songs in the 
 night,' which they sung, with such devout fervor and animation, that 
 the other prisoners heard them." DICK. The fact of the other 
 prisoners hearing them is recorded to intimate that they prayed 
 aloud, doubtless in order to testify their consciences to be void of 
 offense, and their joy in the Holy Ghost. 
 
 26. There mas a great earthquake] An entirely miraculous occur- 
 rence, caused by the Almighty to testify his approbation of his ser- 
 vants. All the doors were opened, and every one's bands were loosed] The 
 barred prison-gates swing open, and the chains are loosened from 
 the hands of the prisoners, yet, through terror, or by the miraculous 
 agency of God, not one of the prisoners attempts an escape. All 
 these attending circumstances, in connection with the earthquake, 
 seem designed to show the special presence of God, and the divine 
 confirmation of the preaching of Paul. These things evidently 
 affected the magistrates, and induced them to pursue a different 
 course toward them. 
 
272 NOTES ON THE ACTS. 
 
 27 And the keeper of the prison awaking out of his sleep, 
 and seeing the prison-doors open, he drew out his sword, and 
 would have killed himself, supposing that the prisoners had been 
 fled. 
 
 28 But Paul cried with a loud voice, saying, Do thyself no 
 harm : for we are all here. 
 
 29 Then he called for a light, and sprang in, and came trem- 
 bling, and fell down before Paul and Silas ; 
 
 30 And brought them out, and said, Sirs, what must I do to 
 be saved ? 
 
 27. Would have killed himself] "Every jailer," says Dr. Clarke, 
 " was made responsible for his prisoner, under the same penalty to 
 which the prisoner himself was exposed. The jailer, awakening, 
 and finding the prison-doors open, taking it for granted that all the 
 prisoners had made their escape, and that he must lose his life on 
 that account, chose rather to die by his own hand than by that of 
 others. It was customary among the heathen, when they found 
 death inevitable, to take away their own lives. This custom was 
 applauded by their philosophers, and sanctioned by some of their 
 greatest men." 
 
 28. But Paul cried, &c.] As it was midnight, Paul knew the in- 
 tention of the jailer to commit suicide, either by his outcries, or, what 
 is more probable, by a direct suggestion from the Spirit of God, and 
 therefore cried to him to desist. 
 
 29. He called for a light] Literally, for light; that is, for a torch or 
 torches. Came trembling] Awed at once by the terrible, natural convul- 
 sion ; the evident presence of the divine Being, shown by the con- 
 tinuance of the unshackled prisoners in the jail, and by the commanding 
 serenity and dignity of the bleeding and chained religious teachers. 
 The evident attestation of their divine mission awakened his convic- 
 tions, and a sense of his spiritual danger was gathering increasing 
 weight in his bosom. Trembling with fear, awe, and anxiety, he 
 fell down before Paul and Silas. 
 
 30. And brought them out] Out of the inner prison. Sirs] A title 
 of respect : " the original word not being used indiscriminately in 
 reference to superiors and to inferiors, but was always indicative of 
 respect." What must I do to be saved?] That is, in order to obtain 
 eternal salvation. The jailer had doubtless heard something of the 
 doctrines of Paul and Silas, the Pythoness women having asserted that 
 they were " servants of the Most High, showing the way of salvation." 
 The extraordinary circumstances that had just now occurred had 
 convinced him that these men were divine messengers, and he n ow 
 
NOTES ON THE ACTS. 273 
 
 31 And they said, Believe on the Lord Jesus Christ, and thou 
 shalt be saved, and thy house. 
 
 32 And they spake unto him the word of the Lord, and to all 
 that were in his house. 
 
 33 And he took them the same hour of the night, and washed 
 their stripes ; and was baptized, he and all his, straightway. 
 
 therefore asks them what he must do to obtain the salvation they 
 preached. 
 
 31. Believe on the Lord" Jesus Christ] Embrace the Christian reli 
 gion believe in Jesus, so as to obey him, become his disciple, rely 
 upon him for your salvation, whom we preach, the Lamb of God 
 that taketh away the sins of the world. Thou shalt be saved] Thou 
 shalt thus attain to eternal life. And thy house] Supposing, of course, 
 that his family became the disciples of Christ as well as himself, and 
 continued faithful to the end: the meaning being, salvation was 
 offered to his family as well as himself. The faith of a pious fathe^ 
 however, goes far to secure the salvation of his family instrumentally. 
 
 32. They spake unto him the icord of the Lord] That is, explained to 
 him the doctrines of the gospel, showing him more fully how God 
 could be just and yet justify the sinner that believed in Jesus, and 
 explaining the obligations, duties, and rewards, of the disciples of 
 Jesus. 
 
 33. Washed their stripes] Upon which the blood and the dust had 
 collected, irritating still further their cruel wounds. The apostles 
 exercised miraculous power to heal others, but meekly submitted 
 themselves to the patient endurance of bodily pain for Christ's sake. 
 And was baptized, he and all his, straightway^ Dr. Clarke suggests here, 
 " that if he and all his were baptized straightway, immediately, instantly, 
 at that very time, it is by no means likely that there was any immer- 
 sion in the case ; indeed all the circumstances of the case, the dead 
 of the night, the general agitation, the necessity of dispatch, and the 
 words of the text, all disprove it. The apostles, therefore, had 
 another method of administering baptism besides immersion, which, 
 if practiced according to the Jewish formalities, must have required 
 considerable time, and not a little publicity. As the Jews were 
 accustomed to receive whole families of heathens, young and old, 
 as proselytes, by baptism, so here the apostles received whole families, 
 those of Lydia and the jailer, by the same rite. It is, therefore, 
 pretty evident that we have in this chapter presumptive proofs: 
 1. That baptism was administered without immersion, as in the case 
 of the jailer and his family ; and, 2. That children were also received 
 into the church in this way ; for we can scarcely suppose that the 
 
 12* 
 
274 NOTES ON THE ACTS. 
 
 34 And when he had brought them into his house, he set meat 
 before them, and rejoiced, believing in God with all his house. 
 
 35 And when it was day, the magistrates sent the sergeants, 
 saying, Let those men go. 
 
 36 And the keeper of the prison told this saying to Paul, The 
 magistrates have sent to let you go : now therefore depart, and 
 go in peace. 
 
 37 But Paul said unto them, They have beaten us openly un- 
 condemned, being Romans, and have cast us into prison ; and 
 
 whole families of Lydia and the jailer had po children in them ; and, 
 if they had, it is not likely that they should be omitted; for the 
 Jewish practice was invariably to receive the heathen children with 
 their proselyted parents." 
 
 34. Brought them into his house] From the prison, into that portion 
 which he occupied as his dwelling. He set meat before them] Provided 
 them food. What a change had transpired in the mind of the jailer! 
 A short time before he had thrust them, all bleeding and exhausted, 
 into the dungeon and into stocks, now he affectionately bathes their 
 torn and begrimed backs, and offers them the best his house affords. 
 And rejoiced, believing in God toith all his house] " How happy was this 
 family ! The new convert rejoiced, and so did all his house. ' The 
 voice of rejoicing and salvation is in the tabernacles of the righteous.' 
 There is no joy like that which flows from the belief of the gospel. 
 It purifies while it refreshes the soul ; it gives a more elevated tone 
 to the feelings than worldly pleasures can give; it contains no 
 poisonous mixture, which afterward corrodes the heart : it sheds a 
 lustre upon every object, and cheers even the dark hours of adver- 
 sity ; and, in a word, it is permanent, going with us whithersoever we 
 go, accompanying us to death, and springing up within us as ' a well 
 of living water,' in the world to come." DICK. 
 
 35. The magistrates sent the sergeants] It may be that the earthquake 
 in the night had some influence upon the magistrates, or information 
 from the jailer, or after the excitement of the moment, upon cool re- 
 flection, they became conscious of their most unjust treatment of 
 these men. Without trial, contrary to the Roman law, at the insti- 
 gation of a riotous multitude, they had scourged and imprisoned 
 them. They therefore send the lictors, inferior officers, whose badge 
 of office was a bundle of rods, with an ax in the centre, and who 
 attended upon the magistrates, to secure secretly their release from 
 prison, as the best way to rid themselves of further responsibility 
 about the matter. 
 
 37. Said unto them] That is, sent this word to the magistrates. 
 Being Romans] Being Roman citizens, or enjoying the privileges of 
 
NOTES ON THE ACTS. 275 
 
 now do they thrust us out privily? nay, verily; but let them 
 come themselves and fetch us out 
 
 38 And the sergeants told these words unto the magistrates : 
 and they feared when they heard that they were Romans. 
 
 39 And they came and besought them, and brought them out, 
 and desired them to depart out of the city. 
 
 40 And they went out of the prison, and entered into the 
 
 citizenship. Paul, either from having derived this right from his 
 ancestors, or from his residence in the free city of Tarsus, was by 
 birth endowed with these privileges ; and the sacred penman implies 
 the same to have been the case of Silas. Paul knew the Roman 
 law, and he now properly, and with dignity, makes complaint against 
 the indignities which they had unlawfully received. To scourge a 
 Roman citizen was a crime which subjected the offender to severe 
 punishment ; but this had been aggravated by not allowing them a 
 trial, and thrusting them into prison without conviction, both of 
 which were sternly forbidden by the Roman law. By this example 
 we. may learn that it is right to appeal to the protection of the laws, 
 and to vindicate our characters with becoming firmness ; but having 
 done so, we are to forgive our oppressors, and so far from demand- 
 ing strict reparation, we ought rather to abate something of our 
 privileges for the sake of peace. Let iliem come themselves and fetch us 
 out] In this way the magistrates would publicly acknowledge the 
 rashness and illegality of their conduct, and vindicate the innocence 
 of Paul and Silas, and the whole community would see that wrong 
 had been done them. " It was, among the Macedonians particularly, 
 a testimony to the innocence of prisoners, if the magistrates should 
 publicly release them from prison." 
 
 38. They feared when they heard] An insult offered to a Roman 
 citizen was considered an outrage against the whole Roman people, 
 and was, therefore, punished with great severity. The penalty for 
 such an offense was death and confiscation of goods. 
 
 39. Came and besought them] They were now thoroughly humbled. 
 They acknowledge the impropriety of their course, and beseech them 
 to overlook it. To depart out of the city] Not commanding, but re- 
 questing them to leave the place, to prevent further tumult, and to 
 save the character of the magistrates themselves. 
 
 40. When tJiey had seen the brethren] Timotheus and Luke. Lydia's 
 residence in Philippi had, by her request, become their home, and 
 these two brethren were doubtless remaining there in great suspense, 
 awaiting the fate of Paul and Silas. Comforted them] By their pre- 
 sence, exhortations, and counsels. And departed] Paul' and Silas 
 left, but Luke and Timothy seem to have remained behind ; they, 
 
276 NOTES ON THE ACTS. 
 
 house of Lydia : and when they had seen the brethren, they 
 comforted them, and departed. 
 
 not having become obnoxious to the populace or authorities, could 
 safely and profitably remain behind to confirm the faith of the little 
 church, and strengthen the new converts within the prison walls. 
 "By a comparison of passages, it appears probable that Luke re- 
 mained in Philippi until Paul returned to this city, on his way to 
 Asia Minor and to Jerusalem. Mention is again made of Timothy 
 in Acts xvii, 14; and from that passage we learn that he was after- 
 ward at Berea with Paul and Silas ; for Paul left him there with 
 Silas, when he himself preceded to Athens. Perhaps Timothy was 
 left with Luke at Philippi, while Paul and Silas went through 
 Amphipolis and Apollonia to Thessalonica, (Acts xvii, 1,) and then 
 rejoined them at Berea." 
 
 CHAPTER XVII. 
 
 1. Paul preaches in Thessalonica. 5. Persecuted by unbelieving Jews. 
 10. Paul and Silas sent to Berea. 15. Paul sent to Athens. 18. Paul's de- 
 fense upon Mars Hill. 
 
 TVTOW when they had passed through Amphipolis, and Apol- 
 -Li Ionia, they came to Thessalonica, where was a synagogue 
 of the Jews. 
 
 1. Amphipolis] This was the chief city of the first division of 
 Macedonia or Thrace, (now European Turkey.) It was built by 
 Cimon, an Athenian general, four hundred and seventy years before 
 the Christian era ; and in the middle ages bore the name of Chryso- 
 polis, or golden city. It stood on the banks of the river Strymon, 
 which nearly surrounded it, making it a peninsula. From this cir- 
 cumstance its name was derived, Amphipolis being compounded of 
 two Greek words, signifying around and city. There is now a mise- 
 rable Turkish village situated nearly upon the site of this formerly 
 large and opulent city, called Embole. Apollonia] Another city of 
 this part of Macedonia, situated between Amphipolis and Thessa- 
 lonica. It received its name from the heathen deity, Apollo, to 
 whom a splendid temple was here erected. It is at present called 
 Erisso. Thessalonica] A large and populous city and seaport of 
 Macedonia. It was situated on the Thermian Bay, and was an- 
 ciently called Thermse; but being rebuilt by Philip, the father of 
 
NOTES ON THE ACTS. 277 
 
 2 And Paul, as his manner was, went in unto them, and three 
 sabbath-days reasoned with them out of the Scriptures, 
 
 3 Opening and alledging, that Christ must needs have suf- 
 fered, and risen again from the dead ; and that this Jesus, whom 
 I preach unto you, is Christ. 
 
 Alexander, after his victory over the Thessalians, he gave it this name. 
 At the time Paul visited this city it was the residence of the Roman 
 proconsul, who governed the province of Macedonia. Besides being 
 the seat of government, this city earned on an extensive commerce, 
 which caused a great influx of strangers from all quarters, and the 
 city became celebrated for the number, learning, and wealth of its 
 inhabitants. The Jews were especially numerous here. The modern 
 name of the place is Salonichi; it is the chief port of modern Greece, 
 having a population of some sixty thousand, twelve thousand of 
 whom are Jews. Where ivas a synagogue of the Jews] This fact may 
 have been stated here, as the Jews might not have had synagogues 
 in the surrounding cities, but simply proseuchas, or places for prayer, 
 as in Philippi, Acts xvi, 13 ; but here, the number and the wealth of 
 the Jews secured for them a regular house of worship. 
 
 2. As his manner was] A Jew himself, and a teacher also, he found 
 ready admission into the synagogues, now scattered throughout all 
 the Roman empire. This gave the early Christian missionary a 
 great advantage in his work. 
 
 He first unfolds and expounds the salvation of the gospel to his 
 brethren according to the flesh, and watches his opportunities for 
 conveying tbe same important information to the Gentiles, assisted 
 by those of the Jewish synagogue who believed. Three sabbath-days] 
 Paul undoubtedly remained longer in the city; but lectured no 
 longer in the synagogue. Reasoned loiih them out of the Scriptures] 
 That is, he founded all his arguments in favor of the Messiahship of 
 Jesus upon the Scriptures of the Old Testament, which they held to 
 be divine. He discoursed to them from the sacred Scriptures, of Jesus 
 and his gospel. 
 
 3. Opening] Bringing out to tbe light, clearly and truly illustrating. 
 Alledging} That is, affirming, from the considerations already pre- 
 sented. That Christ must needs have suffered, &c.] For this, as we 
 have before seen, (Acts ii, iii,) was 'a great objection in the minds of 
 tbe Jews to Jesus, they believing that when the Messiah came, he 
 would conquer all his enemies ; and the idea of suffering and death 
 was repugnant to all their conceptions of his glorious and kingly 
 character. This became, therefore, a main point in the argument of 
 the apostles to prove that, according to the Scriptures which they 
 
278 NOTES ON THE ACTS. 
 
 4 And some of them believed, and consorted with Paul and 
 Silas : and of the devout Greeks a great multitude, and of the 
 chief women not a few. 
 
 5 But the Jews which believed not, moved with envy, took 
 unto them certain lewd fellows of the baser sort, and gathered 
 a company, and set all the city on an uproar, and assaulted the 
 house of Jason, and sought to bring them out to the people. 
 
 6 And when they found them not, they drew Jason and certain 
 brethren unto the rulers of the city, crying, These that have 
 turned the world upside down, are come hither also ; 
 
 received as inspired, the Messiah, when he came, must suffer all 
 these indignities, even the cruel death which lie experienced, but 
 then be gloriously raised from the tomb again. This they affirmed 
 to have been true of Jesus whom they preached. 
 
 4. Some of them] The Jews members of the synagogue. Con- 
 sorted with Paid and Silas] " Joined themselves to," " took their lot 
 with," became their adherents. Devout Greeks] That is, inhabitants 
 of Thessalonica, who had become, in part at least, already proselytes 
 to the Jewish religion, and had renounced their idolatry. Chief 
 women] Women of high standing in society in the city, who, having 
 embraced Judaism, now embraced Christianity. 
 
 5. Moved with envy} Jealous of the success of Paul and Silas in 
 obtaining converts to the gospel. Certain lewd felloivs of the baser sort] 
 Vile, ill-disposed persons. The original term for lewd fellows denotes 
 men who wickedly idled away their time in public places, similar to 
 those now meant by the term loafers. By the baser sort were meant 
 the very dregs of society a mob of the vagrant, vicious, and idle 
 frequenters of the market-place. Gathered a company] Collected a 
 mob. Set all the city on an uproar] By their tumult and outrageous 
 proceedings. Assaulted the house of Jason] Here probably Paul 
 stopped. From Rom. xvi, 21, it appears that Jason was a relative 
 of Paul. Sought to bring them out to the people] That is, to a popular 
 assembly for examination. The word people does not refer to the 
 mob that Whs filling the city with confusion, but to a regular assembly 
 of the citizens, before whom the accusations of the unbelieving Jews 
 might be laid. 
 
 6. When they found them not] Probably having escaped privately 
 to another house. Unto the rulers of the city] The Roman magistrates 
 of the city. These that have turned the world upside down, are come 
 hither also] This is the language of exaggerated passion. The term 
 world is used in the popular sense, and the sum of the charge is, 
 These mischievous men, who have excited commotion wherever 
 they have been, have now come to disturb and trouble us also. 
 
NOTES ON THE ACTS. 279 
 
 7 Whom Jason hath received : and these all do contrary to the 
 decrees of Caesar, saying, that there is another king, one Jesus. 
 
 8 And they troubled the people, and the rulers of the city, 
 when they heard these things. 
 
 9 And when they had taken security of Jason and of the other, 
 they let them go. 
 
 10 And the brethren immediately sent away Paul and Silas 
 Dy night unto Berea : who coming thither, went into the syna- 
 gogue of the Jews. 
 
 7. Wltam Jason hath received] Permitted to lodge in his house, en- 
 tertained them cordially. As Paul and Silas have escaped, they 
 attempt to visit upon Jason the persecution intended for them. 
 They make him accountable for their sin, because he harbored 
 them. These all do contrary to the decrees of Cozsar] They infringe 
 upon a law of the Roman emperor. Saying, that there is another king, 
 one Jesus] The Roman emperors suffered none in the provinces 
 under their government to assume the title of king without their 
 permission. These persons confounded the spiritual office and 
 kingdom of Christ with a temporal dominion. The apostles had 
 presented Jesus as the royal descendant of David, now establishing 
 a universal empire; but these Jews understood their meaning, for 
 this same Jesus had been crucified, and was no longer upon the 
 earth. They seek to impose by this specious charge upon the igno- 
 rant multitude, and the loyal magistrates, as the Jews in Jerusalem 
 had attempted to secure the condemnation of Jesus himself, by such 
 a charge before Pilate accusing him of being a king, and thus a 
 rebel against Caesar. 
 
 8. And they troubled the people, &c.] There seems to have been no 
 particular opposition on the part of the magistrates and people to 
 the apostles; but these open accusations of their own nation, of 
 seditious courses, filled them Avith anxieties. The people were agi- 
 tated, confused, and the magistrates dreaded a public tumult. 
 
 9. Taken security of Jason] That is, Jason and those with him gave 
 security, satisfaction, either by his assurance, or by a deposit of 
 money, that no seditious movements were contemplated ; that Paul 
 and Silas should leave the city, or that they would again appear for 
 further examination at any appointed time before the magis- 
 trates. 
 
 10. The brethren] Of the little church, lately formed of the be- 
 lieving Jews Jason and others. Immediately sent away] To avoid, 
 probably, personal injury from the Jews and the excited multitude. 
 Unto Berea] A city of Macedonia, a short distance south-west of 
 Thessaiomca. 
 
280 NOTES ON THE ACTS. 
 
 1 1 These were more noble than those in Thessalonica, in that 
 they received the word with all readiness of mind, and searched 
 the Scriptures daily, whether those things were so. 
 
 1 2 Therefore many of them believed ; also of honorable women 
 which were Greeks, and of men not a few. 
 
 13 But when the Jews of Thessalonica had knowledge that the 
 word of God was preached of Paul at Berea, they came thither 
 also, and stirred up the people. 
 
 14 And then immediately the brethren sent away Paul, to go 
 as it were to the sea : but Silas and Timotheus abode there still. 
 
 11. Tfiese were more noble] Not in a worldly sense, but better dis- 
 posed, more ingenuous and liberal minded. With all readiness of 
 mind] Cheerfully, without prejudice; eager to obtain instruction, 
 and to welcome the truth. And searched the Scriptures daily] Lite- 
 rally, they sifted out, c. ; alluding to the process of separating wheat 
 from chaff. They were Jews and Jewish proselytes ; they, therefore, 
 possessed the Scriptures of the Old Testament : to these the apostles 
 appealed for proofs of the Messiahship of Christ, and to them the 
 noble Bereans turned to see if these things were really so. " From 
 the conduct of the Bereans we may infer, first, the duty of studying 
 the sacred Scriptures ; and, secondly, the obligation to exercise our 
 reason in matters of religion ; for they heard the apostles with can- 
 dor, yet would not embrace their doctrines without due examination 
 and inquiry." 
 
 12. Many of them believed] Candid examination rarely ever fails to 
 produce such a result. The Scriptures of both the Old and New 
 Testaments lead directly to Christ. Some of the bitterest enemies 
 of Christianity have acknowledged that they have never read the 
 inspired records of its origin ; but those who have made themselves 
 the most familiar with the Scriptures have arisen from their study 
 with the firmest confidence in their inspiration, and the divine origin 
 of Christianity. Honor-able women] (See verse 4.) 
 
 13. Stirred up the people] Excited opposition among the populace 
 by false accusations. How cruel and malicious was this course ! Not 
 satisfied with the injury done these men of God in Thessalonica, 
 they no sooner heard of the friendly disposition of the Bereans to 
 them, than they hastened to arouse public prejudice and clamor 
 against them. 
 
 14. To go as it were to the sea] As our translation reads, it would 
 seem as if his going to the'sea was a, feint to deceive his enemies as 
 to his real course, while he secretly crossed the land to Athens. But 
 the original would have been more properly translated, " Sent Paul 
 to go toward the sea." To avoid the opposition of the Jews, which 
 
NOTES ON THE ACTS. 281 
 
 15 And they that conducted Paul brought him unto Athens : 
 and receiving a commandment unto Silas and Timotheus for to 
 come to him with all speed, they departed. 
 
 1 G Now, while Paul waited for them at Athens, his spirit was 
 stirred in him, when lie saw the city wholly given to idolatry. 
 
 might follow him from one city to another, if he had crossed the 
 country to Athens, those attending him may possibly have taken him 
 to the neighboring seaport, Pydna, and sailed with him round the 
 coast to Athens. The general belief, however, is that he passed the 
 whole distance by land. Silas and Timotheus abode there still] Timo- 
 theus had been left at Philippi with Luke, when Paul and Silas left 
 that city ; but he seems shortly after to have rejoined Paul and Silas 
 at Berea. Silas and Timotheus are again left behind to comfort and 
 build up the infant church, Paul being the principal object of the late 
 persecution ; the labors of the other brethren were probably in a mea- 
 sure overlooked by their Jewish persecutors. 
 
 15. Athens] Athens was the chief city of ancient Greece, one of the 
 most renowned cities in the world, and the great seat of ancient arts 
 and sciences. It was the birthplace of the most eminent men of anti- 
 quity ; the resort of philosophers ; and was noted for the learning and 
 valor of its inhabitants, and the great elegance of its public buildings. 
 It is situated upon a gulf of the JEgean Sea ; and the ruins of its 
 former magnificence still remain. It is now the seat of government 
 of the modern Greek empire ; but its miserable hovels of poverty 
 sadly contrast with the fallen massive pillars that once adorned the 
 majestic temples of the Grecian divinities. The Turkish followers 
 of Mohammed, in A. D. 1456, swept over the cities of Greece, with 
 their desolating bands, murdering the inhabitants, and defacing the 
 beautiful works of art. Athens remained in their hands until 1829, 
 when the present government was established through the interposi- 
 tion of the European powers. American missionaries have been sent 
 to Athens; and their voices have been heard in the same streets 
 where Paul walked and pondered upon the idolatry of the inhabit- 
 ants, proclaiming the same God, and our Lord and Saviour Jesus 
 Christ. Receiving a commandment] Bearing back a message. 
 
 16. His spirit was stirred in him] The sympathies and anxieties of his 
 heart were deeply moved. The sight of their folly and blindness, and 
 the knowledge of the consequences that must follow, moved his heart 
 to its centre with pity for them, and zeal to preach to them the truth 
 as it is in Jesus. Saw the city tvholly given to idolatry] Or, as it is very 
 properly expressed in the margin, full of idols. This was true in point 
 of fact. The Athenians had prided themselves upon the number of 
 
282 JSOTES ON THE ACTS. 
 
 1 7 Therefore disputed lie in the synagogue with the Jews, and 
 with the devout persons, and in the market daily with them that 
 met with him. 
 
 18 Then certain philosophers of the Epicureans, and of the 
 Stoics, encountered him. And some said. What will this bab- 
 bler say ? other some, He seemeth to be a setter forth of strange 
 
 their deities, and had introduced them from all parts of the world, 
 supposing that the more numerous their divinities, the more sure 
 were they of protection. Thus one of their own writers assures us, 
 that Athens had more images than all the rest of Greece ; and an- 
 other remarks, that " it was easier to find there a god than a man." 
 
 17. Therefore disputed] Discussed, presented, and defended the 
 claims of Jesus to be the Christ, in the synagogues, and before the 
 devout persons] The Grecian proselytes, who had already embraced 
 Judaism and disputing or arguing with tiie idolatrous Athenians 
 upon the true religion as distinguished from their false worship, 
 wherever he could obtain access to them. In the market] In the 
 forum a place somewhat similar to our exchange; a general resort 
 for men of business and leisure, where people assembled to converse, 
 hear lectures, learn the news, &c. There were many of these places 
 in Athens ; and among them was this one in particular, in the most 
 populous part of the city, and near to the place where the Stoic philo- 
 sophers used to hold their discussions. Probably in this forum Paul 
 held some of his controversies with the polished and learned, but 
 idolatrous philosophers and curious inquirers of Athens. 
 
 18. Certain philosophers of the Epicureans, and of the Stoics] " These 
 were two celebrated sects of Grecian philosophers, both of whom 
 held opinions very inconsistent with the doctrines of St. Paul. The 
 Epicureans acknowledged no gods, except in name only, and abso- 
 lutely denied that they exercised any providence over the world. 
 The Stoics professed to believe both in the existence of the gods and 
 their providence in the world; but they attributed all human actions 
 to fixed and unalterable fate, to which they conceived the gods them- 
 selves to be subject ; and thus destroyed the foundation of all religion 
 as much as the atheistical Epicureans did." BISHOP PEARCE. En- 
 countered him] Entered into discussion with him. This babbler] Lite- 
 rally, a collector of seeds; being the name of a small bird that lives by 
 picking up seeds by the road. The word came to be applied to busy 
 bodies, who spent their time in picking up the sayings and doings of 
 others without order or method, and retailing them again to those 
 they met the word, therefore, means, an empty-headed prater a 
 mean, impertinent, and incorrigible talker. A setter forth of strange 
 
NOTES ON THE ACTS. 283 
 
 gods: because he preached unto them Jesus, and the resur- 
 rection. 
 
 19 And they took him, and brought him unto Areopagus, 
 saying, May we know what this new doctrine, whereof thou 
 speakest, is ? 
 
 20 For thou bringest certain strange things to our ears ; we 
 would know therefore what these things mean. 
 
 21 (For all the Athenians and strangers which were there, 
 
 gods] An announcer, or a proclaimer of foreign deities, gods not 
 hitherto known and worshiped in Athens. Paul preached Jesus, and 
 presented the only and true God, and the blinded Greeks inferred that 
 they were probably two Jewish deities of whom they had not before 
 heard. Jesus, and the resurrection} The latter being the most con- 
 vincing attestation of the Saviour's divine mission. 
 
 19. Brought him unto Areopagus} More properly to Mars-hill, as the 
 Greek word Areopagus means, and as it is translated in verse 22. 
 The celebrated Athenian court, called the court of Areopagus, from 
 the place where it was held, had its session in an appropriate edifice 
 upon this hill. The hill was an elevation in the west part of the 
 city, near to the Acropolis, or citadel of Athens, commanding a good 
 view of the chief part of the city, and was used as a place of public 
 assembly by the Athenian people. It is uncertain whether Paul was 
 immediately carried before the grave and noted tribunal of the Areo- 
 pagus, or whether the discussion in the market place was adjourned 
 to the more commodious summit of Mars-hill, where the multitude 
 could have a better opportunity of hearing the apostle more fully 
 expound his novel views of religion. The latter idea seems to be 
 confirmed by the facts, that no formal accusation appears to have been 
 made against Paul, and no process of trial introduced, and that Paul 
 in his address makes no defense against specific charges, but makes 
 a statement of his peculiar religious opinions in contradistinction to 
 their irrational idolatry. Some of the members of the Areopagus, 
 as Dionysius, might, however, have been present on the occasion. 
 Verse 34. 
 
 20. Thou bringest certain strange things] Literally, " things which 
 strike us with surprise "unheard of astonishing. What these things 
 mean] We desire an explanation of them. 
 
 21. For all the Athenians, &c.] This character of the Athenians is 
 fully confirmed by heathen writers. " They were remarkable for 
 spending time in places of public resort, for learning and telling the 
 news, and for light conversation. There were no fewer than three 
 hundred and sixty places in the city where people of the lower orders 
 were in the habit of meeting ong another for conversation ; while the 
 
284 NOTES ON THE ACTS. 
 
 spent their time in nothing else, but either to tell, or to hear 
 some new thing.) 
 
 22 Then Paul stood in the midst of Mars-hill, and said, Ye 
 men of Athens, I perceive that in all things ye are too super- 
 stitious. 
 
 23 For as I passed by, and beheld your devotions, I found an 
 
 more respectable classes had also their places of resort for the same 
 purpose." RIPLET. Strangers which were there] Foreigners who had 
 come to Athens for purposes of business, or education, or pleasure. 
 The city was thronged with these. 
 
 22. Stood in the midst of Mars-hill] He stood in the midst of the 
 assembly, gathered in the court of the Areopagus on Mars-hill. Ye 
 are too superstitious] How true was this remark, and how well adapted 
 to secure their attention ! The Athenians were noted for the multi- 
 tude of their religious observances. But Paul showed that they c: wor- 
 shiped " they " knew not what." The apostle then noticed the occasion 
 which led to his addressing them, (the sight of the altar to the un- 
 known God;) and showed that it was his desire to enable them to 
 satisfy their wish of worshiping even unknown gods, by pointing out 
 that great Being who is the only and the true God, some of whose chief 
 attributes, and the various benefits he hath wrought, Paul then pro- 
 ceeded to recount. From thence he inferred the duty incumbent on God's 
 creatures of seeking, that is ivorshiping, him ; at the same time noticing 
 erroneous modes thereof, which had originated in utter ignorance of 
 his true nature. This introduced an exhortation to abandon these 
 errors, fortified by an announcement of a future day of judgment and 
 punishment for all willful disobedience to the will of God. Thus 
 forcibly and wisely did the great apostle of the Gentiles introduce and 
 develop the only true religion in the hearing of this idolatrous, proud, 
 and educated people. 
 
 23. Beheld your devotions] The word translated devotions, does not 
 mean attendance upon religious services, sacrifices, &c., but rather the 
 objects ofivorship, such as temples, images, altars, &c. To the Unknown 
 God} Heathen writers assure us that there were altars addressed to 
 no particular deities, and that there were others inscribed to unknown 
 and foreign gods. Among these, the apostle found one bearing the 
 above remarkable inscription. There can be no doubt of its exist- 
 ence, for the testimony of the apostle is sufficient ; its origin and pur- 
 port, however, are matters of doubt and conflicting opinions. " The 
 most probable is, that it was erected on account of some great benefit 
 received, which the Athenians attributed to some god, though it was 
 uncertain to ivhom. It may possibly have been the God of the Jews 
 
NOTES ON THE ACTS. 285 
 
 altar with this inscription, TO THE UNKNOWN GOD. 
 Whom therefore ye ignorantly worship, him declare I unto 
 you. 
 
 24 God that made the world, and all things therein, seeing 
 that he is Lord of heaven and earth, dwelleth not in temples 
 made with hands ; 
 
 25 Neither is worshiped with men's hands, as though he needed 
 anything, seeing he giveth to all life, and breath, and all things ; 
 
 26 And hath made of one blood all nations of men for to dwell 
 on all the face of the earth, and hath determined the times be- 
 fore appointed, and the bounds of their habitation ; 
 
 to whom reference was had by the persons who dedicated this altar. 
 By stating that he declare'd this God, whom they worshiped igno- 
 rantly, without knowing him, St. Paul refuted the charge of being 
 a setter forth of strange gods." Whom tJierefore ye ignorantly worship, 
 him declare I unto you] Not asserting that this altar was intentionally 
 dedicated to the true God, though they were ignorant of his cha- 
 racter. But as the fact was known to all, that an altar existed in the 
 city inscribed to the unknown God, he makes it the occasion of 
 enabling him, without committing the offense of introducing new 
 divinities or a new worship, to call their attention to one, indeed un- 
 known to them, who was the only true God. 
 
 24. God that made the world] In presenting the true God to them, 
 he took occasion to notice indirectly some of the false views of the 
 Grecian philosophers, who believed the matter of the earth always to 
 have existed, and to have come into its present form by chance, or 
 perhaps under the supervision of different deities. He asserts its 
 creation to have been the work of God. Dwelleth not in temples made 
 with hands] As did the images of their gods. The Being who had 
 constructed a temple so vast and illimitable could not be confined to 
 the narrow boundaries of the edifices erected by his own creatures. 
 
 25. Neither is worshiped ivith men's hands] " Neither is he worshiped 
 or served by the works and offerings of men's hands, as though he 
 needed anything they can make or do, seeing that he is himself the 
 great Author and Giver of ' life, and breath, and all things.' " This 
 was a rebuke of their costly sacrifices, their offerings of food and in- 
 cense ; all these things belonging originally to him. 
 
 26. And hath made of one blood] Hath caused all nations to descend 
 from one man made them of one race. This was another rebuke to 
 the pride and prejudice of the Athenians. They believed they were 
 of a superior race in their origin, having, according to their view, 
 sprung, at first, out of the soil of Attica, while other nations had ob- 
 tained possession of the countries they inhabited by invasion or con- 
 
286 NOTES ON THE ACTS. 
 
 27 That they should seek the Lord, if haply they might feel 
 after him, and find him, though he be not far from every one 
 of us: 
 
 28 For in him we live, and move, and have our being ; as cer- 
 tain also of your own poets have said, For we are also his off- 
 spring. 
 
 quest. For to dwell on all the face of the earth] He created man to 
 people the whole globe ; but originated all the different nations and 
 people, which, in his providence, he scattered over the earth, from one 
 parent, that there might be a universal bond of brotherhood and sym- 
 pathy. This is a great and instructive truth : when it is fully em- 
 braced by individuals and nations, all bloody wars will cease, and 
 unity and peace universally prevail. Hath determined the times before 
 appointed] That is, the times of the rise and fall of the different nations 
 of the earth. They lie in his hands ; the period of their existence as 
 nations has been definitely determined by the supreme Intelligence 
 of the universe. And the bounds of their habitation] The limits, the 
 boundaries of their different territories upon the earth. 
 
 27. That they should seek Uie Lord] This the apostle asserts was the 
 intended result of the divine goodness; that by all these merciful 
 providences, exhibited in placing them in goodly habitations, giving 
 life and breath, they might be induced through these manifest works 
 to seek and worship their Creator. If haply] If perhaps. They 
 might feel after him] As a man groping, bewildered, in the dark, 
 feeling his way along ; so they, although benighted, if they had care- 
 fully crept along in the direction of the glimmering light of nature 
 which they enjoyed, might have made the discovery of the true God. 
 Though he be not far from every one of us] That is, the difficulty of 
 finding him consisted not in his being at so great a distance from 
 them, but in the darkness of their minds ; for God, by his Spirit, is 
 everywhere present, and always with us. The sincere seeker cannot 
 long feel after him without making the happy discovery of his gra 
 cious presence. 
 
 28. For in him we live, and move, &c.] So near to us is he, and so 
 dependent are we upon him, that " be is the very source of our exist- 
 ence: the principle of life comes from him; the principle of motion 
 also comes from him, one of the most difficult tilings in nature to be 
 properly apprehended ; and a strong proof of the continued presence 
 and energy of the Deity." Have our being] " And we are." We live 
 in him, move in him, and are in him ; our existence every instant 
 being dependent upon him. By him we are what we are. As cer- 
 tain also of your oivn poets] The poet quoted to is Aratus, a Cilician, 
 and a countryman of Paul. (Compare Col. i, 16, 17; Heb. i, 3.) 
 
NOTES ON THE ACTS. 287 
 
 29 Forasmuch then as we are the offspring of God, we ought 
 not to think that the Godhead is like unto gold, or silver, or 
 stone, graven by art and man's device. 
 
 30 And the times of this ignorance God winked at ; but now 
 commandeth all men everywhere to repent : 
 
 Cleanthes also, a Stoic philosopher and poet, in a noble hymn to 
 Jupiter, the chief of the heathen gods, introduces the same idea. The 
 following is the first stanza of an excellent version of it by Dr. West, 
 a learned English writer, as quoted by Ripley in his Notes : 
 
 " O, under various sacred names adored ! 
 Divinity supreme ! all-potent Lord ! 
 Author of nature ! whose unbounded sway, 
 And legislative power, all things obey ! 
 Majestic Jove ! all hail ! To thee belong 
 The suppliant prayer and tributary song ; 
 To thee from all thy mortal offspring due, 
 From thee we came, from thee our being drew , 
 Whatever lives and moves, great Sire ! is thine, 
 Imbodied portions of the soul divine." 
 
 This language, applied by the Grecian poet to their heathen deity, 
 the apostle, with great tact and effect, applies to the true God. For 
 we are also his offspring] Showing their close and intimate relation to 
 God ; their poets had spoken of them as the offspring, the children 
 of God sustained by him, as the child is by the constant care and 
 attention of the parent. Thus Dr. Clarke translates a quotation 
 from Aratus : 
 
 " Jove's presence fills all space, upholds this ball ; 
 All need his aid ; his power sustains us all. 
 For we his offspring are ; and he in love 
 Points out to man his labor from above." 
 
 29. Forasmuch then] The apostle now sums up the results of his 
 preceding argument. Since we are his offspring, and are continually 
 dependent upon his power for our life and happiness, he cannot be a 
 lifeless, unintelligent block of gold, or silver, or stone, fashioned by 
 human art. He must be a living, intelligent, powerful, omnipresent 
 Spirit. He is, therefore, not to be worshiped by idolatrous forms, 
 and through senseless images, as did the Athenians, but by the Spirit, 
 in" a spiritual manner. 
 
 30. And the times of this ignorance] Although this ignorance of the 
 true God was willful, and they might, by feeling after him, have 
 found him, but had wickedly extinguished the light of the Spirit, 
 Rom. i, 20, 23 ; and when they knew God, worshiped him not as God, 
 until their foolish hearts were darkened, yet God mercifully forbore 
 
288 NOTES ON THE ACTS. 
 
 31 Because he hath appointed a day, in the which he will 
 judge the world in righteousness, by that man whom he hath 
 ordained: whereof lie hath given assurance unto all men, in that 
 he hath raised him from the dead. 
 
 32 And when they heard of the, resurrection of the dead, some 
 mocked : and others said, We will hear thee again of this matter 
 
 toward them. God ivinked at] God overlooked, or bore with, heathen 
 ignorance ; did not punish it with its due severity. But now command- 
 eth all men every where to repe,nt] He forbore, because no direct -and 
 immediate revelation of his will had been made. But now the great 
 divine Teacher had appeared, for whose coming many of the Grecian 
 philosophers had been looking, and who, they expected, would give 
 them important light on the character of God, true religion, and the 
 future state of man. This instruction he had given through him; 
 God now, as Creator, commanded all men to repent of their former 
 idolatries and sins. 
 
 31. Because he hath appointed a day, &c.] Fixed the period. The 
 apostle here adduces another and solemn reason for obeying the 
 command of God ; not only on account of his mercy in providence, 
 his long forbearance, and his present revelation of light in the gospel 
 of Christ, does he exhort them to repent, but in view of the judgment 
 to come in the future world, when they will be held strictly account- 
 able for all their privileges and light. Judge the world in righteousness] 
 A Hebraism for "will judge the world righteously," that is, with 
 perfect justice, meting to all their reward or punishment, according 
 to their opportunities. By that man] Jesus Christ. Whom he hath 
 ordained] To be the judge on this august occasion. Whereof he hath 
 given assurance] Hath given testimony or evidence. In that he hath 
 raised him from the dead] That is, Christ's resurrection was a proof 
 that God could raise the dead, and it was also a divine attestation 
 that Jesus Christ was what he represented himself to be, the Son of 
 God, who would judge the world at the last day. Acts x, 42 ; Matt. 
 xxv, 31. 
 
 32. When they heard of the resurrection] The apostle was doubtless 
 intending to proceed further in his discourse, unfolding the gospel of 
 this glorious Saviour, whose mission had been so wonderfully attested 
 by his being raised from the dead, but the assembly rise up in con- 
 fusion. This doctrine the resurrection from the dead was so con- 
 trary and abhorrent to their views of the destiny of human beings, 
 even if they existed after death, that they meet the assertion as if it 
 had been too extravagant and wild for consideration, and beyond 
 their patience to endure. Some mocked] Ridiculed the idea ; probably 
 
NOTES ON THE ACTS. 289 
 
 33 So Paul departed from among them. , 
 
 34 Howbeit, certain men clave unto him, and believed : among 
 the which was Dionysius the Areopagite, and a woman named 
 Damaris, and others with them. 
 
 the most ignorant and lowest class of those present. We will hear 
 thee again of this matter] The hetter part of his hearers expressed their 
 dissent from his views in a more courteous manner. Not that they 
 cared to hear him further, hut politely hinted to him to close his 
 discourse, or made a civil apology for leaving, not relishing his 
 doctrines. 
 
 33. Paul departed from among them] From the assembly on 
 Mars-hill. 
 
 34. Clave unto him] Joined themselves to him, became his ad- 
 herents. And believed] His word, and in Jesus Christ as a Saviour. 
 Dionysius the Areopagite] A member of the court of the Areopagus, 
 and, on this account, a man of eminence, learning, and integrity, or he 
 would not have been found in this venerable court. Eusebius relates 
 that he became a distinguished Christian preacher in Athens, and 
 died a martyr's death ; but full credence cannot be given to these 
 traditions. Damaris] Nothing more is known of her. Probably she 
 was a lady of some eminence, and from the higher class, from her 
 name being singled out from the others. 
 
 CHAPTER XVIII. 
 
 1. Paul departs for Corinth, and preaches there, supporting himself by his 
 trade. 9. The Lord encourages him in a vision. 10. Is arrested, and carried 
 before Gallic ; but is dismissed without trial. 18. Sails to Syria, and journeys 
 through the churches. 24. Apollos, an Alexandrian Jew, begins to preach with 
 much success. 
 
 AFTER these things, Paul departed from Athens, and came 
 to Corinth ; 
 
 1. After these things] The circumstances related in the preceding 
 chapter. How long Paul remained in Athens it is impossible to tell ; 
 Dr. Clarke thinks not less than three months : but finding little pro- 
 gress to be made among them by his labors, he leaves for other more 
 favorable scenes. Corinth] A most distinguished city of Greece, and 
 second only to Athens. It was very favorably situated, west of 
 Athens, between the two gulfs, Lepanto and Egina, the one opening 
 into the JEgean Sea, on the east, and the other into-the Ionian Sea, 
 on the west. Its extensive commerce was carried on by two sea- 
 
 13 
 
290 NOTES ON THE ACTS. 
 
 2 And found a certain Jew named Aquila, born in Pontus, 
 lately come from Italy, with his wife Priscilla, (because that 
 
 ports, one at the head of eacli gulf, Lechamm at the west, and Cen- 
 chrea at the east. Her commerce enriched her with wealth ; but led 
 her inhabitants into luxury and dissoluteness. The city was adorned 
 with the most magnificent temples, theatres, and porticoes, enriched 
 with the beautiful columns which are now distinguished in archi- 
 tecture by the designation of Corinthian. The arts and sciences 
 were here carried to such perfection that Cicero terms it " the light 
 of all Greece ;" and schools of philosophy and rhetoric, taught by 
 able masters, abounded. Strangers resorted hither for instruction 
 from all quarters ; but the honor which this renowned city derived 
 from the learning of its philosophers was dimmed by the dissolute- 
 ness of their manners. A knowledge of this will throw light upon 
 St. Paul's exhortations in 1 Cor. vi, 9, 10, and his defense of the 
 Christian doctrines against the Sophists, by whose means contentions 
 had been introduced into the church at Corinth. The city was de- 
 stroyed by the Eoman consul, Mummius, B. C. 146 ; but was rebuilt 
 by Julius Caesar, who made it a Roman colony, and capital of the 
 Roman province of Achaia; and it rapidly increased in size and 
 splendor, and held its ancient position when visited by St. Paul. 
 The present state of Corinth exhibits a melancholy contrast to the 
 splendor of its early days. Some years ago it contained four or five 
 mosques within its castle, and five or six small churches, which were 
 mostly ruined. The town is a heap of ruins, and the inhabitants are 
 few and poor. "It is an interesting consideration," says Latrobe, 
 " that, amid all the changes to which Corinth has been subjected 
 since St. Paul's sojourn there, it has ever retained a profession of the 
 faith of Christ ; and although ' the church of God, which is at Co- 
 rinth,' is at present of smaller extent than it had been at any pre- 
 vious period of its history, the thought is, at least, gratifying, that 
 the only place of worship now attended by its inhabitants is dedi- 
 cated to the service of the same Lord, who appeared by night unto 
 the apostle, and said, ' I have much people in this city.' " 
 
 2. A certain Jew named Aquila} Whether Aquila was a professed 
 Christian at this time or not, is not stated. Dr. Clarke supposes that 
 he may have been converted while Paul abode with him ; but the 
 general opinion is, that he had been converted at Rome, where a 
 church had been very early formed by the returning Jews from 
 Jerusalem, who, at the Pentecost, had been powerfully converted to 
 a belief of the gospel. Aquila is a Roman name ; and it was cus- 
 tomary for Jews who resided in foreign cities to take a name adapted 
 
NOTES ON THE ACTS. 291 
 
 Claudius had commanded all Jews to depart from Rome,) and 
 came unto them. 
 
 3 And because he was of the same craft, he abode with them, 
 and wrought, (for by their occupation they were tent-makers.) 
 
 to the language of the country. Both Aquila and Priscilla, his wife, 
 are honorably and affectionately mentioned by the apostle for their 
 zeal in the cause of Christ. Pontus] This was the north-eastern pro- 
 vince of Asia Minor, lying upon the southern coast of the Black Sea. 
 Under Mithridates the Great this country had been one of the most 
 powerful enemies of Rome ; but it was at length subdued by Pompey, 
 and became a Roman province. Many Jews resided here. Acts ii, 9 ; 
 1 Peter i, 1. Italy] The country of which Rome is the capital, in 
 the south of Europe. Claudius] Emperor of Rome, who reigned 
 from A. D. 41 to 56 ; mentioned also in Acts xi, 28. Had commanded 
 all Jews to depart from Rome] This decree of Claudius is confirmed by 
 the Roman historian Suetonius, who attributes it to the continual 
 disturbances among the Jews themselves. " He expelled the Jews 
 from Rome," says he, " as they were making continual insurrections 
 under their leader Chrestus" Some commentators have supposed 
 that Chrestus was an Hellenistic Jew, who was an instigator and 
 leader of disturbances ; but the best-founded opinion is, that under 
 this title Christ was signified. These tumults were probably the 
 result of religious discussions and dissensions between the Jews and 
 the Christians, (whether Jews or Gentiles.) "As in Antioch, Lystra, 
 Thessalonica, Berea, so in Rome, the bitterness of the unbelieving 
 Jews had driven them to extreme measures against the disciples of 
 Jesus. In these difficulties, the name of the Saviour would, of 
 course, be repeatedly employed in such a manner as that a Roman 
 historian might easily mistake it for the name of a living leader. 
 These disputes leading to a disturbance of the public peace, the 
 emperor issued his decree for ridding the cities of its disturbers. In 
 such a decree the Jewish Christians would be included, as really as 
 other Jews, because the Romans made no distinction at that time 
 between the two companies, regarding them, probably, as rival sects 
 of the same religion. Aquila and Priscilla afterward returned to 
 Rome, Rom. xvi, 3 ; the decree having respect, perhaps, to a limited 
 time, or being afterward revoked." 
 
 3. Because he was of the same craft] Because he practiced the same 
 trade. It was customary among the Jews, whatever might be their 
 wealth, or the education and profession of their children, to have 
 them taught some mechanical trade, so that they might support 
 themselves by manual labor, if a necessity for it should occur during 
 
292 NOTES ON THE ACTS. 
 
 4 And he reasoned in the synagogue every sabbath, and per- 
 suaded the Jews and the Greeks. 
 
 5 And when Silas and Timotheus were come from Macedonia, 
 Paul was pressed in the spirit, and testified to the Jews, that 
 Jesus was Christ. 
 
 6 And when they opposed themselves, and blasphemed, he 
 shook his raiment, and said unto them, Your blood be upon your 
 
 their lives. And wrought] Labored with his hands. They were tent- 
 makers] And this would be a profitable employment, from the great 
 demand for tents for military and domestic purposes. These were 
 made of skins or of thick cloth ; and as inns throughout the East are 
 rare, they were necessary for all travelers ; and for many served for 
 dwellings during the heat of the summer, and even throughout 
 the year. 
 
 4. He reasoned in the synagogue] Argued that Jesus was the Christ ; 
 proved from the Old Testament the truth of his gospel. Persuaded 
 the Jews and the Greeks] That is, endeavored to persuade or convince 
 them. By the Greeks, may be meant proselytes to the Jewish reli- 
 gion, or inhabitants of Corinth, attracted to the Jewish synagogue to 
 hear Paul ; probably the former. 
 
 5. When Silas and Timotheus were come from Macedonia] They had 
 been left in Berea of Macedonia, when persecution had driven Paul 
 out. Paul was pressed in the spirit] There is some difference in 
 opinion whether this means that Paul was oppressed in spirit, and 
 filled with the deepest solicitude for the unbelieving Jews and 
 heathens around him, and anxious to find openings to introduce 
 the gospel among them, or that he was constrained by the Spirit of 
 God, and so powerfully urged to preach, that he could not resist. 
 Either sense is appropriate, and even both may be included in it. 
 Some read the passage, " Paul was pressed with the word," that is, 
 zealously occupied in preaching it. And testified to the Jews that Jesus 
 ivas Christ] With more than his former fervency; perhaps ceasing 
 from his daily business, after the arrival of Silas and Timotheus, he 
 gave himself up to the work of zealously preaching Christ as the 
 Messiah and only Saviour. 
 
 6. When they opposed themselves, and blasphemed] Set themselves in 
 an attitude of hostility against the truth, and reviled the apostle and 
 his doctrine, as the Jews had treated the Saviour himself when upon 
 the earth. He shook his raiment] A common symbolical action, sig- 
 nifying that he renounced all further dealings with them ; it was a 
 similar act to the shaking the dust from the feet, it being a solemn 
 and expressive protest against their unbelief and obstinacy. (See 
 Acts xiii, 51.) Your bhod be upon your aim heads] Or rather, "your 
 
NOTES ON THE ACTS. 293 
 
 Dwn heads : I am clean : from henceforth 1 will go unto the 
 Gentiles. 
 
 7 And he departed thence, and entered into a certain man's 
 house, named Justus, one that worshiped God, whose house 
 joined hard to the synagogue. 
 
 8 And Crispus, the chief ruler of the synagogue, believed on 
 the Lord with all his house : and many of the Corinthians hear- 
 ing, believed, and were baptized. 
 
 blood is upon your own heads," that is, the perdition which you will 
 incur by rejecting the gospel is solely owing to yourselves. I am 
 dean] I am pure of it ; the blame is not to be imputed to me, as I 
 have faithfully warned you of the consequences of persisting willfully 
 in your unbelief. From henceforth I will go unto the Gentiles] Of course 
 this was limited to Corinth ; and the meaning is, as you have re- 
 jected and reviled the gospel I first offered to you, according to the 
 injunction of Jesus Christ, and thus shown yourself unworthy of it, 
 during the rest of my stay in Corinth I shall spend my time princi- 
 pally in obtaining access to the Gentiles, and in preaching to them. 
 Acts xiii, 46. 
 
 7. He departed thence] From the synagogue, where he had used the 
 language found in the preceding verse. Named Justus, one that wor- 
 shiped God] The language seems to show that Justus was a Jewish 
 proselyte,' whose mind had received light from the teachings of the 
 apostles, and whose heart had been opened to receive the doctrines 
 he taught. Whose Jiouse joined hard to the synagogue] His house was 
 contiguous to, adjoining the synagogue. Paul retired hither, because 
 of its nearness, and perhaps on account of its conveniences for ac- 
 commodating those that might follow him from the synagogue to 
 hear him expound still further the blessed truths of the gospel. 
 
 8. Crispus, the chief ruler of the synagogue] An officer of high im- 
 portance and respectability among the Jews ; for he was their pre- 
 siding officer, and enjoying all the powers of a judge in cases of 
 conscience and in criminal matters. His conversion was a galling 
 loss to the Jews, and a source of joy to the apostles and infant 
 chui-ch. He is mentioned, in 1 Cor. i, 14, as one among the few 
 that Paul personally baptized. With all his house] Became Christians 
 by faith in Jesus as their Saviour, and by the consecration of the 
 younger members in the act of baptism ; another instance of the 
 reception of a family into the church of Christ. Many of the Corin- 
 thians hearing] The natives of the city, Gentiles, hearing the preach- 
 ing of Paul, he having left the Jewish synagogue, and seeking 
 opportunities to congregate and addvess the heathen inhabitants of 
 the city. 
 
294 NOTES ON THE ACTS. 
 
 9 Then spake the Lord to Paul in the night by a vision, Be 
 not afraid, but speak, and hold not thy peace : 
 
 10 For I am with thee, and no man shall set on thee, to hurt 
 thee : for I have much people in this city. 
 
 11 And he continued there a year and six months, teaching 
 the word of God among them. 
 
 1 2 And when Gallic was the deputy of Achaia, the Jews made 
 insurrection with one accord against Paul, and brought him to, 1 
 the judgment-seat, 
 
 13 Saying, This fellow persuadeth men to worship God con- 
 trary to the law. 
 
 9. Then spake the Lord] The Lord Jesus Christ thus miraculously 
 appears to confirm the faith of the apostle, and strengthen him to 
 continue his zealous labor, unmoved by the revilings and obstinacy 
 of the Jews and Gentiles. 
 
 10. For I am with thee} (See Matt, xxviii, 20.) No man shall set on 
 thee, to hurt thee] That is, thou shalt suffer no bodily attack ; though 
 reviled, no one shall assail thee to cause personal injury. For I have 
 much people in this city] Those who will be converted hereafter through 
 the labors of Paul and others, are called the Lord's people by antici- 
 pation. As if he had said, There are many who will embrace my 
 religion ; the present, " I have," being used to denote the certainty of 
 the event. Among the most unpromising subjects of grace, often- 
 times, the richest triumphs of the gospel are exhibited. We should 
 never limit the power of God, or become discouraged by unpropitious 
 circumstances. 
 
 12. When. Gallio ivas the deputy of Achaia] Greece had been divided 
 by the Romans, when they conquered it, into two principal divisions, 
 Macedonia an.d Achaia, of which the last was the most southern, and 
 had Corinth for its capital. Each province was governed by a pro- 
 consul; and this office Gallio now entered upon, the term deputy in 
 the text not clearly expressing his official position. He was brother 
 of Seneca, the celebrated Roman moralist ; and the historians of his 
 time represent him as of a peculiarly mild and amiable temper, and 
 of exemplary morality. The Jews made insurrection] Raised a tu- 
 mult, made an assault, seized Paul, and bore him to the judgment- 
 seat, or tribunal of the proconsul. Probably thinking the new officer 
 would be more likely to accede to their clamor, in order to win their 
 submission to his authority, or expecting to accomplish their pur- 
 poses on account of the known easiness and accommodating spirit 
 of Gallio, they appear before him, with the apostle. 
 
 13. This fellow] Expressive of the utmost disrespect. Persuadeth 
 wen to worship God contrary to the law] That is, contrary to the law of 
 
NOTES ON THE ACTS. 295 
 
 14 And when Paul was now about to open his mouth, Gallic 
 said unto the Jews, If it were a matter of wrong, or wicked 
 lewdness, O ye Jews, reason would that I should bear with you : 
 
 15 But if it be a question of words and names, and of your 
 law, look ye to it : for I will be no judge of such matters. 
 
 16 And he drave them from the judgment-seat. 
 
 1 7 Then all the Greeks took Sosthenes, the chief ruler of the 
 synagogue, and beat him before the judgment-seat. And Gallic 
 cared for none of those things. 
 
 Moses. The Jews throughout the Roman provinces were permitted 
 to practice their peculiar religious rites according to the Mosaic 
 institutes. Their charge amounts to this : " The Eoman people per- 
 mit us Jews in Greece to worship God after the rites of the Mosaic 
 law ; but this fellow teaches things contrary to our law, and excites 
 disturbances among us." BLOOMFIELD. 
 
 14. Was now about to open his mouth] To commence his defense. 
 If it were a matter of wrong, or wicked lewdness] Gallic seeing at once 
 that there was no criminal charge brought against Paul, but that a 
 matter of religious difference only existed between the Jews and the 
 apostle, and not properly coming before his tribunal, he dismisses it 
 at once, saying, " If it were some injustice, or wicked misdemeanor, 
 (of which you accuse him,) it would be reasonable that I should bear 
 with you," that is, patiently hear what you have to say. 
 
 15. But if it be a question of words and names] Of doctrines; or whe- 
 ther the individual named Jesus be the true Messiah. And of your law] 
 Or if it is for a transgression of your own ecclesiastical law. Look ye 
 to it] Let it be settled among yourselves. It is out of my jurisdic- 
 tion as a civil ruler, and I will have nothing to do with it. 
 
 16. He drave them, &c.] He dismissed the complaint, and ordered 
 them away. 
 
 17. Then all the Greeks] The multitude the rabble of Corinth 
 drawn together to listen to the trial. Took Sosthenes, the chief ruler of 
 the synagogue] Sosthenes had probably succeeded to this office after 
 Crispus, who had previously held it, became converted to Chris- 
 tianity. He also became afterward a disciple of Christ. 1 Cor. i, 1. 
 And beat him before the judgment-seat] He may have appeared as the 
 principal accuser in behalf of the Jews ; and the multitude, indignant 
 at the unnecessary disturbance of the public peace made by the Jews> 
 and the malignity they seemed to exhibit against Paul, gave vent to 
 the common prejudices against the Hebrew race, by striking Sbs- 
 thenes with their fists as he passed out from the judgment-hall before 
 them, being expelled from the tribunal. Gallio cared for none of those 
 things] Gave himself no concern about them. Perhaps as the accusation 
 
296 NOTES ON THE ACTS. 
 
 18 And Paul after this tarried there yet a good while, and 
 then took bis leave of the brethren, and sailed thence into 
 Syria, and with him Priscilla, and Aquila; having shorn his 
 head in Cenchrea : for he had a vow. 
 
 1 9 And he came to Ephesus, and left them there : but he 
 
 had seemed to him so trivial, and such an exhibition of sectarian 
 bitterness on the part of the Jews, and as the beating was probably 
 nothing more than the striking him with their fists as he passed out, 
 Gallio thought it best not to interfere. Both Romans and Greeks 
 despised the Jews, and on this account this exhibition of mutual dis- 
 dain might not meet with his expressed disapprobation. It was the 
 policy of the Roman authorities to humor the peculiar vices and 
 prejudices of the nations they conquered, in order that they might 
 bear more quietly the yoke of subjection. 
 
 18. Tarried there yet a good while] The open opposition of the Jews 
 being thus summarily ended, he had a better opportunity to preach 
 Jesus and him crucified, especially to the Corinthians. Dr. Clarke 
 supposes he remained here about two years. Sailed tlience into Syria] 
 Being on his way to Jerusalem. Having shorn his head in Cenchrea] 
 It is difficult, if not impossible, from the passage to determine whe- 
 ther this refers to Aquila or Paul; the majority of commentators, 
 however, apply it to the latter. There is as much uncertainty about 
 the occasion and nature of this vow. This is well known, that it was 
 customary among the Jews and others, in seasons of sickness and 
 peril, or when any temporal good was most earnestly desired, to vow, 
 as a token of gratitude, the offering of the hair (which was highly 
 prized) to God, the shaving of which denoted the fulfillment of the 
 vow. Cenchrea was the seaport of Corinth on the east, and was 
 eight miles distant. 
 
 19. And he came to Ephesus] This was the metropolis and principal 
 mart of proconsular Asia, and was situated on the river Cayster, 
 near the western coast of Asia Minor. It was renowned ?or its 
 wealth and magnificent temple dedicated to Diana. It afterward 
 became the seat of a large and flourishing Christian church and 
 bishopric, but is now a heap of ruins a monument of the frailty 
 and vanity of human glory. In 1826, when visited by Rev. Mr. 
 Hartly, " corn was growing in all directions amidst the forsaken 
 ruins ; and one solitary individual only was found who bore the name 
 of Christ; instead of its once flourishing church, where assembled 
 thousands exclaimed, ' Great is Diana of the Ephesians,' now the 
 eagle yells, and the jackall moans." Left them there] Left Priscilla 
 and Aquila. " Paul had brought them with him, on his voyage to 
 
NOTES ON THE ACTS. 297 
 
 himself entered into the synagogue, and reasoned with the 
 Jews. 
 
 20 When they desired hini to tarry longer time with them, he 
 consented not: 
 
 21 But bade them farewell, saying, I must by all means keep 
 this feast that cometh in Jerusalem : but I will return again unto 
 you, if God will. And he sailed from Ephesus. 
 
 22 And when he had landed at Cesarea, and gone up and 
 saluted the church, he went down to Antioch. 
 
 23 And after he had spent some time there, he departed and 
 went over all the country of Galatia and Phrygia in order, 
 strengthening all the disciples. 
 
 24 And a certain Jew, named Apollos, born at Alexandria, an 
 eloquent man, and mighty in the Scriptures, came to Ephesus. 
 
 Cesarea, as far as Ephesus, and then put them on shore ; and the 
 ship stopping there a short time, including a sabbath-day, Paul took 
 the opportunity of preaching to the Jews, to whom his discourse was 
 so acceptable that they pressed him to remain longer with them ; 
 which request, however, he was obliged to refuse, because if he per- 
 mitted the ship to go without him, he would probably not be able to 
 meet with another to convey him in time for the feast at Jerusalem." 
 BLOOMFIELD. 
 
 21. I must by all means keep this feast that cometh in Jerusalem] The 
 sense being, " I must spend the feast here ;" that is, it is my purpose 
 so to do. The approaching feast was probably the passover; and 
 the probable cause of Paul's anxiety to be there was not that he felt 
 it an incumbent duty to celebrate the feast there as a JCAV, but as 
 there would be a great gathering of Jews from all parts of the world, 
 it would give him a most favorable opportunity to preach Christ, and 
 also of meeting many Jewish Christians who would come up to the 
 beloved city on this occasion. If God will] If it is in accordance with 
 his providence. A beautiful example of submission to the divine 
 disposition of events. 
 
 22. landed at Cesarea] Cesarea in Palestine, a convenient seaport 
 to Jerusalem. Gone up and saluted tlie church] At Jerusalem ex- 
 pressing to them his continued and affectionate regard. Went down 
 to Antioch] In Syria; from whence he had started on his second mis- 
 sionary tour. Acts xv, 36-40. 
 
 23. Departed and ivent overall the country, &c.] Commenced his third 
 apostolical tour. 
 
 24. At Alexandria] A city in the north of Egypt, on the Mediter- 
 ranean, built by Alexander the Great, and formerly enjoying great 
 renown for its wealth, learning, and public buildings. It was the 
 
 13* 
 
298 NOTES ON THE ACTS. 
 
 25 This man was instructed in the way of the Lord : and being 
 fervent in the spirit, he spake and taught diligently the things 
 of the Lord, knowing only the baptism of John. 
 
 26 And he began to speak boldly in the synagogue : whom, 
 when Aquila and Priscilla had heard, they took him unto them, 
 and expounded unto him the way of God more perfectly. 
 
 27 And when he was disposed to pass into Achaia, the bre- 
 
 residence of numerous Jews. An eloquent man] Probably educated 
 in one of the noted rhetorical schools of Alexandria, and having an 
 easy utterance and an impressive manner. Mighty in the Scriptures] 
 Having diligently studied the Scriptures, and become familiar with 
 their contents, he was ready and forcible in their use " well versed in 
 the interpretation of the Scriptures of the Old Testament." 
 
 25. Was instructed in the way of the Lord} As far as he could be by 
 the ministry of John the Baptist, or one of his disciples. He had 
 been taught the doctrine of a Messiah, and to expect his early ad- 
 vent. He had not as yet learned that he had actually come. Being 
 fervent in the spirit] Being full of zeal, and ardent in his feelings. 
 Knowing only the baptism of John] The doctrines preached by John, of 
 which the baptism of repentance formed an important part. These 
 he promulgated with great ardor. Whether he obtained his know- 
 ledge of the truths that John taught, on a journey that he might have 
 taken during the Baptist's ministry to Jerusalem, or from one of 
 John's disciples, who had wandered as far as Alexandria, and with 
 whom Apollos had formed an acquaintance, we do not know ; pro- 
 bably the latter was the case. 
 
 26. Whom, ivhen Aquila and Priscilla had heard] While tarrying in 
 this city they improved the opportunity offered by the synagogue 
 worship for listening to the inspired word of God, and of preaching 
 Christ, the Messiah, to the Jews gathered there. They heard with 
 great interest, undoubtedly, the zealous preaching of Apollos, and 
 saw how important it was that he should be fully instructed in the 
 gospel. Expounded unto him the loay of God wore perfectly] The divine 
 plan of salvation. They opened and explained the gospel of the 
 Son of God, testifying that Christ had already come according to 
 prophecy, and had been crucified, and had risen again, and thus 
 opened the way of salvation for guilty man. A proper example this 
 for experienced and advanced Christians : an exhibition of a most 
 teachable spirit is here given by the young preacher Apollos. 
 
 27. And when he was disposed to pass] Eager to spread the light he 
 received, he seems to have been traveling from place to place. Now 
 having acquired most important instructions, his heart yearns tc 
 spread the knowledge of the Messiah in other places. Achaia] This 
 
NOTES ON THE ACTS. 299 
 
 thren wrote, exhorting the disciples to receive him : who, when 
 he was come, helped them much which had believed through 
 grace. 
 
 28 For he mightily convinced the Jews, and that publicly, 
 showing by the Scriptures, that Jesus was Christ 
 
 was the province of Greece, of which Corinth was the capital, where 
 Priscilla and Aquila had lived, and where the young church needed 
 his eloquent labors to draw in the unaffected multitudes who had 
 not as yet paid attention to the truths that Paul had delivered. 
 Wrote, exhorting the disciples to receive him] The brethren of Ephesus 
 wrote to the brethren of Corinth in favor of Apollos, and praying 
 them to receive him kindly. Which had believed through grace] 
 Through divine grace or favor. This may refer to the gracious 
 assistance given to those who believed, enabling them, in a saving 
 manner, to trust in Christ, or to the divine assistance bestowed upon 
 Apollos. As if it had read, " Through the grace of God. he helped 
 or profited them who had received the faith." 
 
 28. For he mightily convinced the Jeivs] He reasoned with great 
 power, and with arguments that were unanswerable he powerfully 
 refuted all their objections to Christianity, and convinced many. 
 Showing by the Scriptures, &c.] Proving from the received word of 
 God that Jesus was the true Messiah. 
 
 CHAPTER XIX. 
 
 I. Paul at Eptiesus. 3. John's disciples become believers, and receive the 
 Holy Ghost by the hands of Paul. 12. Paul preaches two years, and performs 
 miracles there. 14. The seven sons of Sccva. 18. Many believe, and burn 
 their magical books. 24. Demetrius the silversmith, and the great disturbance 
 in Ephesus, concerning the goddess Diana. 
 
 AND it came to pass, that while Apollos was at Corinth, Paul 
 having passed through the upper coasts, came to Ephesus ; 
 and finding certain disciples, 
 
 1. While Apollos rvas at Coivnth] The capital of Achaia, whither 
 Apollos had journeyed from Ephesus. Upper coasts] That is, 
 through Phrygia and Galatia, which lay further in the interior, 
 and at the north of Ephesus, higher up, as the map shows, from the 
 Mediterranean and JEgean Seas, than Ephesus, which was situated 
 upon the sea-coast. Finding certain disciples] These persons seem to 
 have been in the same situation as Apollos. Acts xviii, 24. Either 
 having attended upon the preaching of John, and received baptism 
 
300 NOTES ON THE ACTS. 
 
 2 He said unto them, Have ye received the Holy Ghost since 
 ye believed ? And they said unto him, We have not so much 
 as heard whether there be any Holy Ghost. 
 
 3 And he said unto them, Unto what then were ye baptized ? 
 And they said, Unto John's baptism. 
 
 by him some twenty-six years before this, or having been instructed 
 and baptized by one of John's disciples, they believed in a Messiah 
 about to come, not having heard of the advent and crucifixion of the 
 Saviour, or the gospel of the kingdom preached. They were devout 
 and pious persons, " waiting for the consolation of Israel." 
 
 2. Have ye received the Holy Ghost] That is, the miraculous gifts of 
 the Holy Spirit, as appears from the sixth verse. In the early period 
 of tlu church's history, both for its defense and success, we have seen 
 that true believers were not only endowed with the spiritual graces 
 of the Holy Ghost, but also with miraculous gifts and powers. Since 
 ye believed?] Paul addresses them, being a company of devout men, 
 as if they had professed faith in the Saviour ; they had indeed be- 
 lieved in his coming. We have not so much as heard whether there be 
 any Holy Ghost] This evidently does not refer to the existence and 
 ordinary operations of the Spirit, as being pious Jews, they could not 
 be unacquainted with these ; but they had not heard of the extraordi- 
 nary descent of the Holy Ghost at the feast of pentecost, or of the 
 miraculous endowments bestowed upon believers. They had not 
 heard that the Holy Ghost was restored to Israel, who, according to 
 the saying of the rabbis, departed from it after the death of Zecha- 
 riah and Malachi. In like manner, it is said, on a certain occasion, 
 of Samuel, who had been trained up in the fear of God from his in- 
 fancy, and was then ministering in the tabernacle, that " he did not 
 yet know the Lord 5" that is, we learn from the words which imme- 
 diately follow, he had not yet been favored with any vision or reve- 
 lation. John, when relating an address of our Saviour to the Jews 
 in the temple, remarks, that " the Holy Ghost was not yet given ;" 
 or, according to the original, that " the Holy Ghost was not yet," be- 
 cause Jesus was not yet glorified 5 undoubtedly meaning, not that 
 the divine Spirit did not then exist, for he had spoken many ages 
 before by the prophets, but that he was not then poured out upon the 
 disciples in those spiritual gifts which were so abundantly communi- 
 cated after the exaltation of Christ. Thus these disciples had not 
 heard of the dispensation of the Spirit. 
 
 3. Unto what then were ye baptized?] Unto what faith or doctrine 
 were ye baptized ? What did ye profess to believe ? For if they 
 had been baptized by a Christian teacher, it would have been in the 
 
NOTES ON THE ACTS. 301 
 
 4 Then said Paul, John verily baptized with the baptism of 
 repentance, saying unto the people, that they should believe on 
 him which should come after him, that is, on Christ Jesus. 
 
 5 When they heard this, they were baptized in the name of 
 the Lord Jesus. 
 
 G And when Paul had laid his hands upon them, the Holy 
 Ghost came on them ; and they spake with tongues, and pro- 
 phesied. 
 
 TP And all the men were about twelve. 
 
 8 And he went into the synagogue, and spake boldly for the 
 space of three months, disputing and persuading the things 
 concerning the kingdom of God. 
 
 9 But when divers were hardened, and believed not, but spake 
 evil of that way before the multitude, he departed from them, 
 
 belief of the Father, and of the Son, and of the Holy Ghost. Unto 
 John's baptism] Unto repentance, and the reformation of life, as a 
 preparation to receive the Messiah when he appeared. Matt. iii. 
 
 4. Paul now calls their attention to the chief object of John's bap- 
 tism, to prepare them for the Messiah's approach ; and undoubtedly, 
 in a discourse not recorded, enlarges upon the evidences of the Mes- 
 siahship of Jesus Christ. The language of the apostle here imports, 
 " Now that Messiah, whom John bound you to receive and worship, 
 is Christ Jesus." 
 
 5. They were baptized in the name of the Lord Jesus] Convinced by 
 the arguments of the apostles, they immediately believed on the 
 Lord Jesus Christ, and were baptized in his name. 
 
 There is no precedent found here to justify the rebaptism of those 
 who have once been baptized in the name of the adorable Trinity ; 
 for these persons were not Christians, but pious Jews, and had never 
 received Christian baptism. 
 
 6. The Holy Ghost came on them] In his gracious fullness, and with 
 his miraculous gifts. And they spake tvith tongues, and prophesied] 
 They received the gift of languages, and exercised that gift in 
 preaching Christ. Acts xiii, 1 ; xv, 32. 
 
 8. Disputing] Arguing. Persuading the things concerning the king- 
 dom of God] Striving to convince them of the truths relating to the 
 gospel dispensation, and attempting to induce them to seek the 
 ' kingdom of God and his righteousness," the spiritual reign of 
 Christ over the believer's spirit. 
 
 9. When divers ivere hardened] When some obstinately refused to 
 yield their belief. Spake evil of that way] Reviled the gospel plan of 
 salvation, slandered the apostle, and the truths he taught. Departed 
 from them] Ceased in his attendance upon the synagogue. And 
 
302 NOTES ON THE ACTS. 
 
 and separated the disciples, disputing daily in tlie school of one 
 Tyrannus. 
 
 10 And this continued by the space of two years; so that all 
 they which dwelt in Asia heard the word of the Lord Jesus, 
 both Jews and Greeks. 
 
 1 1 And God wrought special miracles by the hands of Paul : 
 
 1 2 So that from his body were brought unto the sick handker- 
 chiefs, or aprons, and the diseases departed from them, and the 
 evil spirits went out of them. 
 
 separated the disciples] Who, with him, had also worshiped in the 
 synagogue. These he takes with him, lest the continued contentions 
 of the Jews might disturb their religious enjoyments, and provides 
 another place of worship. Disputing daily in the school of one Tyrannus] 
 Whether a religious teacher or a philosopher, a converted Jew or 
 a Gentile, is not known ; and commentators differ in their opinion. 
 It seems most probable, however, that he was a schoolmaster, or 
 teacher of rhetoric, of Ephesus, whose school-room or hall Paul ob- 
 tained for his public services, when he found it necessary to leave the 
 synagogue. 
 
 10. And this continued by the space of two years] That is, he taught 
 during this period in the hall of Tyrannus ; but from his first coming 
 to his departure from Ephesus, was three years. Acts xx, 31. So 
 that all they in Asia heard the word] This may be used in a limited 
 sense, or refer to proconsular Asia, or Ionia, of which Ephesus was 
 the metropolis, and to which, for purposes of traffic, or to worship 
 at the famed shrine of Diana, the inhabitants of the province con- 
 tinually flocked. Through these, the knowledge of the gospel, heard 
 by them from PauL in Ephesus, would be spread throughout the 
 country. 
 
 11. Special miracles] Of no ordinary kind extraordinary mi- 
 racles. 
 
 12. So that from his body were brought unto the sick handkerchiefs^ &c.] 
 In this the special character of these miracles appeared. Ordinarily 
 the apostles were present when a miracle was performed ; but here a 
 seeming virtue or healing power, as in the case of our Lord, appeared 
 to issue from his body, and was conveyed through the medium of 
 handkerchiefs and aprons to the distant sick, and healed them. It 
 was not that there was healing virtue in his person, but the Holy 
 Spirit chose this Avay of exercising its healing energy, that the mul- 
 titude might see that there was no collusion or previous management 
 between Paul and the persons who were healed. The Romanists 
 consider that this passage favors their belief in the virtue of the 
 relics of deceased persons, and their power of working miracles, 
 
NOTES ON THE ACTS. 303 
 
 13 Then certain of the vagabond Jews, exorcists, took upon 
 them to call over them which had evil spirits, the name of the 
 Lord Jesus, saying, We adjure you by Jesus whom Paul 
 preacheth. 
 
 14 And there were seven sons of one Sceva, a Jew, and chief 
 of the priests, which did so. 
 
 15 And the evil spirit answered, and said, Jesus I know, and 
 Paul I know ; but who are ye ? 
 
 But few of these persons, whose bones or garments they preserve as 
 so precious and efficacious, (if indeed they are authentic relics of 
 these persons, concerning which there are more than serious doubts,) 
 ever wrought miracles when they were alive ; certainly their garments 
 or bones, when they are dead, will not possess greater power than 
 vias vouchsafed to living saints. The New Testament records no 
 such occurrence. These are the idle tales of lying priests to obtain 
 the superstitious respect of an ignorant multitude, and to fleece them 
 of their wealth, for the covetous treasury of the pretended successors 
 of the self-sacrificing apostles. 
 
 13. Then certain of the vagabond Jeivs, exorcists] That is, a strolling 
 company of Jews, who traveled about from place to place, pretending 
 to cure diseases and demoniacal possessions, by magical arts and 
 incantations. That the- Jews pretended to exorcise devils, or to 
 cast them out, not only by invocation of the name of Abraham, 
 Isaac, and Jacob, but by skill in magic, we learn from Josephus, who 
 mentions having seen one Eleazar before Vespasian, delivering them 
 who were possessed with evil spirits, drawing forth the devil from 
 the nose, by putting a ring to the nose of the possessed ^person, 
 having in the seal of it an incantation prepared, as he asserted, by 
 Solomon, and pronouncing an adjuration to the spirit to come forth. 
 They also had books of enchantment, and modes of exorcising 
 demons, composed, as they pretended, by Solomon. 
 
 These mountebank magicians, seeing the success of Paul in healing 
 the sick and possessed, through the name of Jesus Christ, and the 
 confidence of the multitude in the apostle, determined to make a 
 trial of his name in their incantations, and thus continue their bold 
 upon the multitude, and increase their gains. We adjure you] We 
 solemnly command you, sanctioned by an oath in the name of the 
 Jesus preached by Paul, to come out of the man. 
 
 14. Sceva chief of the priests] Among these impostors were the 
 seven sons of a Jew, who either was, or had been, a chief priest 
 that is, at the head of one of the classes into which the priests were 
 divided. 
 
 15. Evil spirit answered] By the voice of the demoniac; evidently 
 
304 NOTES ON THE ACTS. 
 
 16 And the man in whom the evil spirit was, leaped on them, 
 and overcame them, and prevailed against them, so that they 
 fled out of that house naked and wounded. 
 
 1 7 And this was known to all the Jews and Greeks also dwell- 
 ing at Ephesus : and fear fell on them all, and the name of the 
 Lord Jesus was magnified. 
 
 18 And many that believed came, and confessed, and showed 
 their deeds. 
 
 19 Many also of them which used curious arts, brought their 
 books together, and burned them before all men: and they 
 counted the price of them, and found it fifty thousand pieces of 
 silver. 
 
 it was not the possessed man himself, as the language would have 
 been impossible in his case ; for what had he known of Jesus and 
 Paul ? Jesus I know, and Paul I know, c.] I recognize the authority 
 of Jesus and of Paul, but not yours ; ye have no authority over me. 
 
 16. And the man in whom the evil spirit ivas] Here the presence of a 
 distinct and powerful demon is seen. If he had been diseased sim- 
 ply, and subject to weakening convulsions, how could he have pre- 
 vailed against seven strong young men ? Certainly here was super- 
 natural strength. Naked and ivounded] The term naked, in the New 
 Testament, generally refers to the removal of the upper garment, and 
 not an entire destitution of clothing. The demoniacs stripped off 
 their coats or mantles, and beat and bruised their bodies, until they 
 were forced to fly, leaving their upper raiment behind, to save 
 their lives. 
 
 1 7. Fear fell on them all] At such an evident exhibition of the 
 weakness of these magical arts, and the divine judgment brought 
 upon these exorcists by their blasphemous use of the name of Jesus. 
 The name of the Lord Jesus was magnified] The evil spirit had audibly 
 acknowledged his authority ; and among this people, given to such 
 superstitions, so startling a confirmation of the extraordinary power 
 of Jesus could not but produce a deep impression. 
 
 18. Confessed, and shoived their deeds] Made a frank and open ac- 
 knowledgment of their sins, especially of their magical practices ; 
 the late events have quickened their convictions, and prepared them 
 to hear the doctrines of Paul with more eagerness and profit. 
 
 19. Curious arts] Magical practices and incantations. Brought their 
 books] Of enchantment treatises on magic and dreams. Ephesus 
 Was the chief resort of the professors of the black art. who drew up 
 certain incantations or magical sentences, called Ephesian letters; 
 these were written upon parchment, and bound to the body, being 
 used as amulets. Burned tfiem] To exhibit the sincerity of their re- 
 
NOTES ON THE ACTS. 305 
 
 20 So mightily grew the word of God, and prevailed. 
 
 21 After these things were ended, Paul purposed in the spirit, 
 when he had passed through Macedonia, and Achaia, to go to 
 Jerusalem, saying, After I have been there, I must also see 
 Rome. 
 
 22 So he sent into Macedonia two of them that ministered 
 unto him, Timotheus and Erastus; but he himself stayed in 
 Asia for a season. 
 
 . 23 And the same time there arose no small stir about that 
 way. 
 
 24 For a certain man named Demetrius, a silversmith, which 
 made silver shrines for Diana, brought no small gain unto the 
 craftsmen ; 
 
 nunciation, and to prevent their doing any further injury by mislead- 
 ing others. Fifty thousand pieces of silver] If the Jewish shekel is 
 here meant, the sum would be $28,000 ; if the Eoman drachma, $7,000 ; 
 if the Attic coin, $7,700. 
 
 20. So mightily] Powerfully. Grew the word] Increased the preva- 
 lence of the gospel. And prevailed] Overcame all obstacles. 
 
 21. After these things ivere ended] The incidents just related. Pur- 
 posed in the spirit] In his own mind ; that is, resolved. He deter- 
 mined upon the route he should take in his next itinerant journey. 
 I must also see Rome] Not as a curious traveler, but as an apostle of 
 Christ, to comfort and build up the church there. Rom. i, 10, 13 ; 
 xvi, 23. His design of visiting Rome was accomplished, but in an 
 unexpected way. He was taken prisoner in Jerusalem, and carried 
 bound, as a criminal, to Rome on appeal to the emperor. 
 
 22. So he sent Timotheus and Erastus] On his tours, for assistance, 
 and to leave in important positions, the apostle usually took with 
 him companions. These he now sends on before, intending soon to 
 follow. Erastus is here mentioned for the first time; and he ap- 
 pears to have previously been a public officer either at Ephesus or 
 Corinth. He is called the chamberlain in the epistles. (See Rom. 
 xvi, 23; 2 Tim. iv, 20.) 
 
 23. No small stir about that way] No little excitement and tumult 
 now arose concerning the religion of the apostle the gospel way of 
 salvation. 
 
 24. Which made silver shrines for Diana] Diana was a goddess ex- 
 tensively worshiped by the heathen nations of antiquity. She was 
 the impersonation of nature, the " mighty mother of all things ;" and 
 was generally represented as a female figure, and with a great num- 
 ber of breasts ; and covered with, and surrounded by, animals of all 
 descriptions. She was regarded as the goddess of hunting, traveling, 
 
306 NOTES ON THE ACTS. 
 
 25 Whom he called together with the workmen of like occu- 
 pation, and said, Sirs, ye know that by this craft we have our 
 wealth : 
 
 26 Moreover, ye see and hear, that not alone at Ephesus, but 
 almost throughout all Asia, this Paul hath persuaded and turned 
 away much people, saying, that they be no gods Avhich are made 
 with hands. 
 
 27 So that not only this our craft is in danger to be set at 
 naught; but also that the temple of the great goddess Diana 
 should be despised, and her magnificence should be destroyed, 
 whom all Asia and the world worshipeth. 
 
 enchantments, of births, health, &c., and was thought to preside 
 over all these interests. Thus she had a large number of wor- 
 shipers. The temple of Diana at Ephesus was considered one of 
 the seven wonders of the world. It was built by the contributions of 
 all the Asiatic states, and occupied two hundred and twenty years in 
 building; such an immense amount of stoue was used in its con- 
 struction that the quarries of the country were said to have been 
 exhausted by it. Its length was four hundred and twenty-five feet, 
 and its breadth two hundred and twenty feet. The shrines referred 
 to were miniature temples, made of silver, after the same model as 
 the larger temple ; and these were furnished with small images of 
 the goddess. As these shrines were thought to protect their pos- 
 sessors, and to obtain for them the especial regard of the goddess, 
 they were in great demand, and afforded a very lucrative business 
 for the silversmiths of Ephesus. The craftsmen} The silver workers> 
 the artisans. 
 
 25. With the workmen of like occupation} To swell the multitude, he 
 gathered not only the wealthy master workmen, but all the laborers 
 in their shops, and those whose business also interested them in the 
 same cause such as those engaged in statuary, painting, &c. Their 
 wealth alike depended upon the continuance of this idolatry. 
 
 26. Hath persuaded and turned aicay much people} Persuaded to re- 
 nounce idolatry, and turn away from the service of images. This 
 work had been general, as was made evident by the decrease of their 
 trade. The strangers from all parts of Asia, now visiting Ephesus, 
 no longer sought silver shrines to bear back to their homes as wor- 
 shipers of Diana. When the gospel of Christ generally prevails, all 
 unholy traffic must come to an end. Thus has it been with the slave- 
 trade, and thus will it be in reference to the sale of intoxicating 
 drinks. 
 
 27. Whom all Asia and the ivorld worshipeth] It was not so much 
 on account of the goddess, or a depreciation of the magnificence of 
 
NOTES ON THE ACTS. 307 
 
 28 And when they heard these sayings, they were full of wrath, 
 and cried out, saying, Great is Diana of the Ephesians. 
 
 29 And the whole city was filled with confusion : and having 
 caught Gaius and Aristarchus, men of Macedonia, Paul's com- 
 panions in travel, they rushed with one accord into the theatre. 
 
 30 And when Paul would have entered in unto the people, 
 the disciples suffered him not. 
 
 31 And certain of the chief of Asia, which were his friends, 
 
 the temple, that Demetrius felt so anxious about the success of Paul, 
 but because his craft was in danger. How often has religious pre- 
 tension been made a cloak to cover the most mercenary designs ! 
 He exaggerates the reverence paid to the goddess ; he flatters their 
 pride in this extravagant assertion of the general interest and respect 
 exhibited toward their goddess and her temple. 
 
 28. Full of wrath] Greatly enraged against Paul, and full of pas- 
 sionate zeal for their goddess. 
 
 29. Having caught Gains and Aristarchus] To give some direction 
 and point to the tumult, and to inflame their rage, by the presence 
 of some of the obnoxious Christians, they lay their hands upon these 
 two pious companions of the apostle. Rushed into the theatre] 
 Among the Greeks, the theatre, the proper appropriation of which 
 was for the celebration of the public games, was also used as a place 
 of assembly for every kind of public business ; serving at once for 
 town-hall, senate-house, forum, and for harangues to the people. It 
 has been observed, that the very situation of the theatre at Ephesus 
 would not a little promote and increase the tumult, as it is found, 
 from the accounts of those who have surveyed the situation of the 
 temple of Diana, that it was within view of the theatre. 
 
 30. When Paul would have entered in unto the people] To defend 
 himself and the religion he preached ; not willing that his companions 
 should suffer in his stead. Paul was of too noble a spirit to fly 
 while his friends were in danger, and chiefly on his account. The 
 disciples suffered him not] Eearing that the multitude, in their present 
 inflamed state, might immediately take his life, which was now pecu- 
 liarly important to the infant church. 
 
 31 . Certain of the chief of Asia] In the original, certain ofAsiarchs ; so 
 called from the province over which they presided : others being called 
 Syriarchs and Bithyniarchs, from their respective countries. These 
 were chosen annually, from the most distinguished and wealthy fami- 
 lies, to preside over the religious rites of their province, and over other 
 public affairs ; and were bound, at their own expense, to exhibit every 
 year solemn games in the theatre, in honor of the gods and of the 
 emperor. Those who had served in the office, continued, out of 
 
308 NOTES ON THE ACTS. 
 
 sent unto him desiring him that he would not adventure himself 
 into the theatre. 
 
 32 Some therefore cried one thing, and some another: for the 
 assembly was confused, and the more part knew not wherefore 
 they were come together. 
 
 33 And they drew Alexander out of the multitude, the Jews 
 putting him forward. And Alexander beckoned with the hand, 
 and would have made his defense unto the people. 
 
 34 But when they knew that he was a Jew, all with one voice 
 about the space of two hours cried out, Great is Diana of the 
 Ephesians. 
 
 courtesy, to have the title still bestowed upon them. " In the account, 
 by Eusebius, of Polycarp's martyrdom at Smyrna, the people are re- 
 presented as calling upon Philip the Asiarch, to let out a lion upon 
 that aged disciple, which he refused to do, telling them that the 
 games were ended. From this it seems that it belonged to the 
 Asiarchse to permit the wild beasts to be produced against particular 
 persons ; and we may conjecture that it was in fear lest the infuriated 
 mob should call upon them to let forth the wild beasts against Paul, 
 that they desired him not to appear in the theatre." Pictorial 
 Bible. 
 
 33. And they drew Alexander out of the multitude, the Jews putting him 
 fonuard] It is generally supposed that this was the same Alexander, 
 the coppersmith, who caused the apostle so much trouble, and who 
 excommunicated him. 1 Tim. i, 20; 2 Tim. iv, 14. He appears to 
 have been thrust forward by the Jews, who, willing to join in the 
 outcry against the Christians, and fearing lest they themselves should 
 be included in the general clamor, as they were known to be opposed 
 to the idolatries of the Gentile nations, press him forward to speak in 
 their defense, laying all the blame on Paul and his followers. Alex- 
 ander was probably a proselyte of the gate, and capable' 6f speaking 
 with ease in a public assembly. The better class of those present, 
 desirous of quelling the confusion, seeing a Jew thus thrust forward 
 as if to speak, and perhaps considering him one of the disciples of 
 Paul, about to defend himself, draw him forth into a convenient place 
 for addressing the multitude. Would have made his defense] Not a 
 personal defense, but an apology for the Jews, exculpating them from 
 fault, at the expense of the Christians. 
 
 34. But when they knew tJiat he was a Jeiv] Against whom they were 
 equally prejudiced, and who were known to be unfriendly to image 
 worship, and probably confounded with the Christians as only differ- 
 ent sects of the same religion. So they drowned his efforts to speak 
 with their ceaseless clamor. 
 
NOTES ON THE ACTS. 309 
 
 35 And when the town-clerk had appeased the people, he 
 said, Ye men of Ephesus, what man is there that knoweth not 
 how that the city of the Ephesians is a worshiper of the great 
 goddess Diana, and of the image which fell down from Jupiter ? 
 
 36 Seeing then that these things cannot be spoken against, ye 
 ought to be quiet, and to do nothing rashly. 
 
 37 For ye have brought hither these men, which are neither 
 robbers of churches, nor yet blasphemers of your goddess. 
 
 35. When the town-clerk] Literally, the scribe. It is easier, says 
 Bloomfield, to determine the rank and duties of this office than to 
 represent the term by any corresponding word in our modern lan- 
 guages. From ancient writers, it appears that he was president of the 
 senate, and that he performed most of the duties of a chief justice and 
 secretary of state. He may have been called scribe from being the 
 keeper of the public archives, containing public documents, such as 
 treaties, decrees, &c. He was, undoubtedly, the highest officer of 
 the town. He may not have been present at the first gathering of 
 the crowd, and his presence, and commanding office and voice, 
 served to calm the multitude. He shows great wisdom and decision 
 in the course he pursued. Ye men of Ephesus] He shows them that 
 their continued protestations were needless, for everybody knew 
 they were worshipers of the goddess Diana, and therefore there was 
 no need of rash and hasty counsels ; the accused persons had not yet 
 diminished the attachment of the city to her deity. Besides, these 
 men appeared to be harmless ; and if they had infringed upon the 
 rights of any one, the civil tribunal was open for Demetrius or any 
 one else to make his charges. Lastly, they were laying themselves 
 liable to serious consequences by such insurrectionary movements. 
 Is a worshiper] The Greek word is applied to cities or states which 
 were devoted to the worship of a particular deity. It was customary 
 for cities to select a divinity as their especial protector, and they paid 
 particular regard and worship to this chosen god. Diana was the 
 divinity of Ephesus. And of the image which fell down from Jupiter ?] 
 This was the feigned report of the pagan priests : the time of the 
 formation of tbe image and its maker being lost, no one could con- 
 tradict the fable, and greater reverence was thus secured in its 
 behalf. 
 
 37. These men] Gains and Aristarchus. Verse 29. Robbers of 
 churches] That is, of temples. Nor yet blasphemers of your goddess] 
 They had not reviled, or used scurrilous language against Diana. 
 They had preached Jesus and the only true God, but had dealt in no 
 invectives against any particular deity, They had enlightened the 
 
310 NOTES ON THE ACTS. 
 
 38 Wherefore, if Demetrius, and the craftsmen which are with 
 him, have a matter against any man, the law is open, and there 
 are deputies : let them implead one another. 
 
 39 But if ye inquire anything concerning other matters, it 
 shall be determined in a lawful assembly. 
 
 40 For we are in danger to be called in question for this day's 
 uproar, there being no cause whereby we may give an account 
 of this concourse. 
 
 41 And when he had thus spoken, he dismissed the assembly. 
 
 minds of their followers, and these had of their own accord cast off 
 all their idolatries. 
 
 38. The law is open] In the margin it reads, " The court days are 
 kept " for attending to such complaints ; then is the proper time for 
 such a charge to be tried, and not in the public theatre, before the 
 multitude. And there are deputies] Proconsuls ; the Roman provin- 
 cial officers, who were the proper judges of such cases. Let them im- 
 plead one another] That is, institute legal proceedings. 
 
 39. Concerning other matters] Not appropriate to a civil court. In a 
 lawful assembly] Literally, in the lawful assembly. Let a, public meet- 
 ing be called by the constituted officers of the town ; the authority 
 to summon extraordinary meetings to consider public affairs resting 
 with the officers of the city. The secretary more than bints that the 
 gathering at this time was illegal. Three days every month, also, 
 were appointed to hear such cases. 
 
 40. For ive are in danger to be called in question for this day's uproar] 
 By the Roman proconsul. The Roman laws being very severe to- 
 ward rioters, the offense being punished with death. There being no 
 cause] No sufficient cause for such a tumultuary movement, as a fire, 
 an invasion, an inundation, or anything of that nature, which the 
 Roman law considered sufficient justification for a sudden concourse 
 of people. But there was no such cause here. 
 
NOTES ON THE ACTS. 311 
 
 CHAPTER XX. 
 
 1. Paul goes to Macedonia. 3. Sails again for Syria. 6. Comes to Troas ; 
 preaches all night. 9. Eutychus falls from the window, is killed, and brought 
 to life by Paul. 17. Reaches Miletus, sends for the elders of Ephesus, and 
 addresses them. 32. Commends them to God, and leaves them in tears. 
 
 AND after the- uproar was ceased, Paul called unto Mm the 
 disciples, and embraced them, and departed for to go into 
 Macedonia. 
 
 2 And when he had gone over those parts, and had given them 
 much exhortation, he came into Greece, 
 
 3 And there abode three months. And when the Jews laid 
 wait for him, as he was about to sail into Syria, he purposed to 
 return through Macedonia. 
 
 4 And there accompanied him into Asia, Sopater of Berea; 
 
 1. After the uproar was ceased] The tumult excited by Demetrius. 
 This evidently induced Paul, probably at the suggestion of the bre- 
 thren, to leave Ephesus somewhat sooner than lie intended, as the 
 prospect of doing good was obstructed by the inflamed state of the 
 community. Embraced them] Bade them farewell with his usual 
 affectionate embraces. 
 
 2. Had gone over those parts] The cities and districts of Macedonia, 
 as he had previously determined. (See Acts xix, 21.) Came into 
 Greece] That is, into Greece proper, or Achaia; lying south of 
 Macedonia. 
 
 3. Laid ivait for him] Laid in ambush to seize him. He purposed 
 to return through Macedonia] His purpose seems to have been to 
 embark from a port in Greece for Syria on his journey to Jerusa- 
 lem ; but learning of the plot of the Jews to waylay or attack him on 
 ship-board, and probably to kill him, as Dr. Clarke supposes, to 
 obtain the money collected throughout the churches for the poor 
 saints at Jerusalem, he altered his plan, and traveled back to Macedonia, 
 and from thence to Troas, where he embarked for Syria, thus disap- 
 pointing their malignant intentions. 
 
 4. And there accompanied him into Asia] Original, as far as Asia. 
 In the fifth verse it is said that the companions of their journey pre- 
 ceded them to Troas, so that they could not have accompanied them 
 into Asia; but they went with them to Philippi, the last town in 
 Europe visited in their journey, and they immediately proceeded to 
 Troas in Asia, while Paul and Luke tarried awhile behind ; so that 
 it might be properly said that they accompanied them to Asia, or as 
 
312 NOTES ON THE ACTS. 
 
 and of the Thessalonians, Aristarchus and Secundus ; and Gaius 
 of Derbe, and Timotheus; and of Asia, Tyehicus and Tro- 
 phimus. 
 
 5 These going before, tarried for us at Troas. 
 
 6 And we sailed away from Philippi, after the days of un- 
 leavened bread, and came unto them to Troas in five days; 
 where we abode seven days. 
 
 7 And upon the first day of the week, when the disciples came 
 together to break bread, Paul preached unto, them, (ready to 
 depart on the morrow,) and continued his speech until mid- 
 night. 
 
 far as Asia Sopater of Berea] Probably the same as Sosipater, a 
 kinsman of Paul. Rom. xvi, 21. Aristarchus] (See Acts xix, 29.) 
 Gaius of Derbe] Of Asia Minor. In Acts xix, 29, we read of Gaius 
 of Macedonia ; they may be the same persons, Gaius being born in 
 one place, and a resident of the other. Tyehicus] An intimate and 
 esteemed friend of Paul. Eph. vi, 21, 22 ; Titus iii, 12. Trophimus] 
 (See Acts xxi, 29; 2 Tim. iv, 20.) 
 
 5. Tarried for us] Paul and Luke, the latter of whom may have re- 
 mained in Philippi until the present time, (since Paul left, after he and 
 Silas were miraculously liberated from the prison, Acts xvi,) prac- 
 ticing his profession as a physician, and building up the church ; but 
 upon the return of Paul to Philippi again, he once more becomes his 
 traveling companion and speaks as an eye-witness of the events that 
 follow. 
 
 6. After the days of unleavened bread] After the passover, during 
 which unleavened bread was eaten seven days. Acts xii, 3. The 
 feast is mentioned here to mark the period, or the time of the year, 
 when tbey embarked : just as we say, after Christmas or New- Year. 
 The feast commenced with the new moon, in April. 
 
 7. Upon the first day of the week] That is, upon our sabbath ; which, 
 it appears from this, had been before this set apart and consecrated 
 to divine worship, and to the administration of the gospel ordinances. 
 To break bread] To partake of the Lord's supper. They probably 
 received, as this intimates, the sacrament of the Lord's supper every 
 sabbath. Preached ready to depart on the morrow} How eager to im- 
 prove every moment in doing good ! He seeks no rest preparatory 
 to his tedious journey ; but is in labors more abundant. Continued 
 his speech until midnight] Probably not a set discourse ; but the time, 
 perhaps about six hours, allowing for the interruptions, was passed 
 in answering questions upon the doctrines and practices of the dis 
 ciples, Paul being the chief speaker. The circumstances were pecu- 
 
NOTES ON THE ACTS. 313 
 
 t 
 
 8 And there were many lights in the upper chamber, where 
 they were gathered together. 
 
 9 And there sat in a window a certain young man named 
 Eutychus, being fallen into a deep sleep : and as Paul was long 
 preaching, he sunk down with sleep, and fell down from the 
 third loft, and was taken up dead. 
 
 10 And Paul went down, and fell on him, and embracing him, 
 said, Trouble not yourselves ; for his life is in him. 
 
 11 When he therefore was come up again, and had broken 
 bread, and eaten, and talked a long while, even till break of 
 day, so he departed. 
 
 12 And they brought the young man alive, and were not a 
 little comforted. 
 
 liar, and justified this laborious night. The apostle had but a short 
 period to remain with this infant church, and many things were to be 
 set in order. 
 
 8. And there were many lights] For reasons of obvious convenience 
 and propriety. 
 
 9. Sat in a window] They had at this time no windows of glass. 
 The place where the young man sat was near a lattice, or opening in 
 the wall, to let in light and air, the door being left open on account 
 of the heat caused by the numbers who were there, and the many 
 lights. These apertures reached usually to the floor, and often were 
 built out from the building, and- overhung the street. From the 
 third loft] The third story. Was taken up dead] Not in a swoon, 
 or for dead, as some suppose, but with life entirely extinct, from 
 his great fall upon the pavement below. No other sense can be 
 applied to these words without doing injustice to the account of St. 
 Luke. 
 
 10. Paid fell on him, &c.] As Elisha did on the Shunamite's son. 
 2 Kings iv, 33, 35. Trouble not yourselves] No doubt great anxiety 
 had been felt and manifested by the company assembled. Paul bids 
 them cease to be anxious. Such a death might have offered too 
 good an opportunity for the enemies of the gospel in Philippi to 
 raise a tumult against the Christians ; this may have caused, in part, 
 the trouble of the audience. Life is in him] That is, it has returned 
 to him again. 
 
 11. Broken bread, and eaten] Not the Lord's supper. This probably 
 had been attended to before. But Paul himself, fatigued and hun- 
 gered by his long address, took food preparatory to his journey. 
 Talked a long while] That is, conversed familiarly on religious sub- 
 jects, not in regular set discourse. 
 
 12. And they brought the young man] To his home. 
 
 14 
 
314 NOTES ON THE ACTS. 
 
 13 And we went before to ship, and sailed unto Assos, there 
 intending to take in Paul : for so had he appointed, minding 
 himself to go afoot. 
 
 14 And when he met with us at Assos, we took him in, and 
 came to Mitylene. 
 
 15 And we sailed thence, and came the next day over against 
 Chios ; and the next day we arrived at Samos, and tarried at 
 Trogyllium ; and the next day we came to Miletus. 
 
 16 .For Paul had determined to sail by Ephesus, because he 
 would not spend the time in Asia : for he hasted, if it were pos- 
 sible for him, to be at Jerusalem the day of Pentecost. 
 
 17 And from Miletus he sent to Ephesus, and called the elders 
 of the church. 
 
 13. We went before} Luke and the other companions of Paul, who 
 had preceded him to Troas. Verse 4. Assos] A maritime city of 
 Mysia, south of Troas. Minding to go afoot] Perhaps because the 
 distance by land was so much shorter and less tedious, and to afford 
 opportunities for doing good on the route. 
 
 14. Came to Mitylene} A seaport, and the capital of the Island of 
 Lesbos. 
 
 15. Over against Chios] A celebrated island south of Lesbos, now 
 called Scio. Samos] Another noted island in the JEgean, still fur- 
 ther to the south-east, and near the province of Lydia. Trogyllium} 
 This was a town situated upon a promontory of the main land nearly 
 opposite Samos, and riot in the island, as the text would seem to 
 imply. Miletus} A seaport town near the mouth of the river Mean- 
 der, thirty miles south of Ephesus. It was noted for its magnificent 
 temple of Apollo. The place is now in ruins, and is called Melos 
 by the Turks. 
 
 16. Had determined to sail by Ephesus] Not to touch there with the 
 ship, as he was in such haste to reach Jerusalem ; he had, therefore, 
 passed by Ephesus, but he desired to see once more the officers of 
 the cburch, and give them all necessary instructions, as he had been 
 admonished by the Spirit that he would not enjoy another oppor- 
 tunity. To be at Jerusalem the day of Pentecost] Now not far distant, 
 as it was held fifty days after the passover. Verse 7. These -feasts 
 gave him a desirable opportunity of preaching- to his brethren accord- 
 ing to the flesh the Jews who assembled in great numbers from 
 all parts on these occasions. He had also contributions for the poor 
 saints, and hastened to forward them. 
 
 17. Called the elders} In the original, " the presbyters of the church." 
 They are also called " overseers ;" Greek, bishops, verse 28 ; " from 
 which it is evident that the words presbyter and bishop at first denoted 
 
NOTES ON THE ACTS. 315 
 
 18 And when they were come to him, he said unto them, Ye 
 know, from the first day that I came into Asia, after what man- 
 ner I have been with you at all seasons, 
 
 19 Serving the Lord with all humility of mind, and with many 
 tears and temptations, which befell me by the lying in wait of 
 the Jews : 
 
 20 And how I kept back nothing that was profitable unto you, 
 but have showed you, and have taught you publicly, and from 
 house to house, 
 
 21 Testifying both to the Jews, and also to the Greeks, 
 repentance toward God, and faith toward our Lord Jesus 
 Christ. 
 
 22 And now behold, I go bound in the spirit unto Jerusalem, 
 not knowing the things that shall befall me there : 
 
 23 Save that the Holy Ghost witnesseth in every city, saying, 
 that bonds and afflictions abide me. 
 
 the same thing, namely, the appointed pastors or ministers of the 
 church ; and it was probably only these stated pastors of the Ephe- 
 sian church who assembled at Miletus. If so, we may infer that a 
 bishop, in the common acceptation of the term, was not officiating 
 there at that time, and that it was not until subsequently that Timothy 
 was appointed bishop of Ephesus." HOLDEN. 
 
 18. After what manner I have been with you] How I have conducted 
 myself among you. 
 
 19. Sewing the Lord] "Discharging the ministry of the Lord with 
 all hugpility and modesty." Temptations] Trials, perplexing ob- 
 stacles. By the lying in wait of the Jews] ( See verse 3 ; Acts xiii, 
 45-50; xvii, 5-13.) 
 
 20. Kept back nothina] Although exposed to dangers on this ac- 
 count. From house to house] Not only in the synagogues and public 
 places, but in private houses, and in small assemblies ; he had undoubt- 
 edly also instructed their several families, passing from house to 
 house. 
 
 21. Testifying] Preaching; urging the fundamentals of the gospel 
 alike necessary for Jew and Gentile repentance toward God, and 
 faith toward our Lord Jesus Christ. 
 
 22. Bound in the spirit] He felt deeply impressed that it was his 
 duty, was under a strong influence of the divine Spirit that it was 
 necessary for him at this time to go to Jerusalem. 
 
 23. Save that the Holy Ghost witnesseth] The Spirit testifies, reveals 
 to me. What faith ! what confidence in God ! He felt it his duty to 
 go to Jerusalem, with no revelation of what would transpire save a 
 general assurance from the Spirit that in every city bonds and aflflic- 
 
316 NOTES ON THE ACTS. 
 
 24 But none of these things move me, neither count I my life 
 dear unto myself, so that I might finish my course with joy, and 
 the ministry which I have received of the Lord Jesus, to testify 
 the gospel of the grace of God. 
 
 25 And now behold, I know that ye all, among whom I have 
 gone preaching the kingdom of God, shall see my face no more. 
 
 26 Wherefore I take you to record this day, that I am pure 
 from the blood of all men, 
 
 27 For I have not shunned to declare unto you all the counsel 
 of God. 
 
 28 Take heed therefore unto yourselves, and to all the flock 
 
 tions awaited him. Bonds] Imprisonments, chains. Abide me] Are 
 waiting for me ; significant of his constant exposure. 
 
 24. None of these things move me] I make no account of them ; they 
 cannot deter me from my course. Neither count I my life dear unto 
 myself] I do not estimate my life of such importance as to swerve 
 from duty to save it ; I am willing to surrender it for Christ's sake, 
 and for the gospel. Finish my course ivithjoy] Complete my ministry 
 with a clear conscience, and with the divine approbation. And thus, 
 at the expense of his life, did the glorious apostle finish his ministry, 
 shouting, in his final hours, " I have finished my course." 2 Tim. 
 iv, 7. To testify] To solemnly bear witness to, and preach. 
 
 25. And now behold, I know] If St. Paul, as it is generally thought, 
 came again into these parts, after his release from his first imprison- 
 ment at Rome, the meaning may be, either that it was then his firm 
 persuasion and belief that he should see them no more, or that he 
 should not see all the presbyters so assembled together. But it is 
 not certain that he ever did see any of them again, even if he visited 
 that part of Asia. That be did revisit these parts, though not 
 Miletus or Ephesus, seems probable from Phil, i, 25-27 ; Philemon 
 22; Heb. xiii, 19, 23 ; although in all these quotations he speaks 
 uncertainly of the prospect of such a visit. 
 
 26. I take you to record] I declare or testify to you ; I call you to 
 witness ; I appeal to yourselves. That lam pure from the blood of all 
 men] That is, I have so faithfully preached the word, that if any 
 perish, the blame must rest upon themselves, for I arn not at fault ; 
 I have done my duty. 
 
 27. / have not shunned, &c.] I have not avoided, or failed to preach 
 or proclaim the whole Christian doctrine, called the counsel of God, 
 because the whole plan of human salvation was formed in the divine 
 mind and counsels. Luke vii, 30; 2 Cor. iv, 2; Eph. i, 11. 
 
 28. Take heed therefore unto yourselves] Watch over your own con- 
 duct, and the doctrines you preach, that you follow my example, and 
 
NOTES ON THE ACTS. 317 
 
 over the which the Holy Ghost hath made you overseers, to 
 feed the church of God, which he hath purchased with his own 
 blood. 
 
 29 For I know this, that after my departing shall grievous 
 wolves enter in among you, not sparing the flock. 
 
 preach the same truth. To all the flock] The church ; all the believers in 
 your several charges. Made you overseers] Greek, appointed you bishops. 
 The term, as we have seen, (verse 17,) is used in reference to the same 
 persons who are styled presbyters or elders : so that the argument for 
 an order in the ministry superior to the elder meets here with a fatal 
 Scriptural objection, as in other places in the New Testament ; since 
 the terms presbyter and bishop are used" interchangeably. There 
 can be no doubt that early in the history of the church some 
 one of the elders, noted for his experience and judgment, was ap- 
 pointed to preside in the ecclesiastical conventions ; and an office, 
 not an order, for convenience, or out of respect to certain persons or 
 churches, came to be known as distinguished from, and exercising a 
 kind of superintendency over, the elders and their churches. The 
 term overseer, as denoting a general watch-care and supervision of the 
 flock of Christ, is peculiarly appropriate to the pastor. The office of 
 elder is represented by the apostle as eminently sacred. These 
 persons were called to it, not merely by the judgment of the church, 
 but by the Holy Ghost. To feed the church of God] To give them 
 spiritual instruction the sincere milk of the word, and the nourish- 
 ing meat of gospel doctrines. " It has been disputed whether the 
 true reading be, ' the church of Christ,' and not ' the church of God ;' 
 but this last is established by sufficient evidence. From this verse, 
 therefore, we may infer the personality and divinity of the Holy 
 Ghost who appointed them overseers to the flock, and that Jesus 
 Christ, who shed his blood for the purchase of his church, is God." 
 HOLDEST. Purchased with his own blood] "Made his own by pur- 
 chase." By shedding his most precious blood, he obtained their re- 
 lief from the penalty of the broken law, and thus made them his 
 servants. "For we are bought with a price, and therefore should 
 glorify God in our body and in our spirit which are his." 1 Cor. vi, 
 20; 1 Peter i, 18, 19; ii, 24. 
 
 29. After my departing] Referring probably to his death, or to his 
 long absence ; and his prophetic assurance was but too truly fulfilled. 
 This is given as an especial reason why the overseers should be 
 faithful in watching over and superintending their flocks. Grievous 
 wolves] False teachers, whose rapacious and violent tempers ren- 
 dered the wolf a good representative of their characters. Matt, vii, 15. 
 
318 NOTES ON THE ACTS. 
 
 30 Also of your own selves shall men arise, speaking perverse 
 things, to draw away disciples after them. 
 
 31 Therefore watch, and remember, that by the space of 
 three years I ceased not to warn every one night and day with 
 tears. 
 
 32 And now, brethren, I commend you to God, and to the 
 word of his grace, which is able to build you up, and to give 
 you an inheritance among all them which are sanctified. 
 
 Not sparing the flock] Not satisfied with misleading the shepherds, 
 they will heartlessly fleece, and scatter even the flocks. The spirit 
 of the true pastor is tender and gentle toward the flock ; of the false, 
 harsh and mercenary, seeking not their good, but their gold. 
 
 30. Also of your own selves] The practiced and enlightened eye 
 of the apostle discerned among them the elements of division 
 and heresy. The seeds of Judaism had already been scattered, and 
 were beginning to vegetate. Rev. ii, 2. Hymenius, Alexander, and 
 Philetus, who taught false doctrines, were probably Ephesians, or 
 dwelt at Ephesus. 1 Tim. i, 20; 2 Tim. ii, 18. 
 
 31. Therefore watch] Mark the first approaches of these things. 
 Be always ready to meet them. And remember, &c.] Preserve in 
 your minds my doctrines, counsels, and, particularly, my example 
 of faithfulness. By the space of three years] About three years, as the 
 apostle does not intend to speak with arithmetical exactness. Two 
 years he had taught in the school of Tyrannus : three months he had 
 taught in the synagogue ; and he previously taught privately in the 
 house of Aquila and Priscilla altogether about three years. Warn 
 every one night and day] Continually, assiduously. With tears] HOAV 
 commendable this spirit ! 
 
 32. And to the word of his grace] To the doctrines of the gospel, as 
 their rule of faith and life, which would be sufficient to support, pre- 
 serve, and build them up. Able to build you up] To edify and nourish ; 
 to advance in holiness. The figure is beautifully expressive, that of 
 the construction of an edifice ; by a continual increase of knowledge 
 and grace, received through the gospel <3f Christ, the temple of the 
 Holy Ghost in the heart of man is built up by the divine Constructor. 
 And to give you an inheritance among all them which are sanctified] That 
 is, if the gospel is fully received and obeyed, it will build up the 
 ruins which sin has made of the divine image in the soul, and will 
 bring it, having thus fitted and prepared the soul for the presence 
 and enjoyment of God, to an everlasting inheritance with all that are 
 thus purified with all true Christians. 1 Cor. i, 2 ; Heb. x, 10. This 
 verse may also be rendered, " I commend you to God, and the woid 
 of his grace, even to him who is able," &c. 
 
NOTES ON THE ACTS. 319 
 
 33 I have coveted no man's silver, or gold, or apparel. 
 
 34 Yea, ye yourselves know, that these hands have ministered 
 unto my necessities, and to them that were with me. 
 
 35 I have showed you all things, how that so laboring ye ought 
 to support the weak, and to remember the words of the Lord 
 Jesus, how he said, It is more blessed to give than to receive. 
 
 36 And when he had thus spoken, he kneeled down, and 
 prayed with them all. 
 
 37 And they all wept sore, and fell on Paul's neck, and kissed 
 him. 
 
 38 Sorrowing most of all for the words which he spake, that 
 they should see his face no more. And they accompanied him 
 unto the ship. 
 
 33. I have coveted no man's silver, &c.] He had not sought to enrich 
 himself by the gospel. Had not desired eagerly sought after, &c. 
 In this he had distinguished himself from the course of false teachers 
 who would teach for mercenary ends for silver and gold. Paul had 
 worked with his own hands to prevent such a scandal from resting 
 upon the gospel. Or apparel] Handsome clothing, elegant garments, 
 were considered among the Hebrews as a part of their wealth. " It 
 might have been supposed that he had received these as presents, 
 especially as Ephesus was famous for the manufacture of both plain 
 and embroidered stuffs and household furniture. And we may infer 
 from 1 Cor. xi, 21, that the teachers were paid partly in goods." 
 
 34. These hands have ministered] That is, by the labor of his hands 
 he had supported himself and assisted his friends. Acts xviii, 3. Pro- 
 bably holding up his hands before him in affectionate earnestness. 
 
 35. All things] " All things which relate to the duty of supporting 
 the weak; or, rather, I have completely showed you how that so 
 laboring (as I have done).^e ought to support the weak; that is, the 
 poor and afflicted, and the weak in faith." Rom. xiv, 1, 21 ; xv, 1 ; 
 1 Cor. viii, 9, 11, 12; Eph. iv, 28. It is more blessed to give than to re- 
 ceive] This is one of the sayings of the blessed Redeemer which was 
 not recorded by the evangelists, of which there were, doubtless, many 
 others circulating from mouth to mouth among the early Christians ; 
 the fact that the above was the language of Christ is amply attested 
 by the assertion of the inspired apostle Paul. It is attended with a 
 great blessing. It makes one much happier to give, &c. (See John 
 xxi, 25.) Every benevolent heart has felt the truth of the above 
 sentiment. 
 
 37. And fell on Paul's neck] According to the oriental custom, still 
 practiced in the East. 
 
320 NOTES ON THE ACTS. 
 
 CHAPTER XXL 
 
 1. Paul sails for Jerusalem. 3. Stops at Tyre. 8. At Cesarea with Philip 
 the evangelist and his four daughters. JO. Agabus the prophet foretells the 
 arrest of Paul. 12. Paul entreated in vain not to go up to Jerusalem. 17. Reaches 
 Jerusalem, and visits James and the elders. 24. By the elders' advice he enters 
 the temple to fulfill a vow ; a tumult ensues, and he is only saved from death 
 by the interposition of the captain of the guard, who carries him to the castle. 
 
 AND it came to pass, that after we were gotten from them, 
 and had launched, we came with a straight course unto 
 Coos, and the day following unto Rhodes, and from thence unto 
 Patara : 
 
 2 And finding a ship sailing over unto Phenicm, we went 
 aboard, and set forth. 
 
 3 Now when we had discovered Cyprus, we left it on the left 
 hand, and sailed unto Syria, and landed at Tyre : for there the 
 ship was to unlade her burden. 
 
 4 And finding disciples, we tarried there seven days: who 
 
 1. Coos] One of the largest of several small islands called the 
 Sporades, off the coast of Carea. llltodes} A noted island of anti- 
 quity, in a south-eastern direction from Coos. It was originally an 
 independent state, and held in subjection the adjoining parts of the 
 continent. It ultimately fell into the hands of the Romans, and 
 finally, after various fortunes, became a prey to the Turks, from 
 whom it was recovered by the Knights of St. John, of Jerusalem, 
 who held it until 1522, when, after the loss of ninety thousand men, 
 the Turks regained it, and the knights retired to Malta. Rhodes 
 was noted for its fine climate and excellent wines ; and its inhabit- 
 ants for their commercial enterprises. But the most notable object 
 in Rhodes was the brazen Colossus, which bestrode the harbor of the 
 city of Rhodes. It was esteemed one of the seven wonders of the 
 world, admitting the largest ships of the times to sail between its 
 legs. It was reckoned to contain seven hundred and twenty thou- 
 sand pounds of brass, was one hundred and five feet high, and all its 
 limbs in the proper proportion, so that few persons could clasp 
 around its thumb. It was twelve years in construction. It stood 
 fifty-six years, and then was thrown down by an earthquake. A 
 Christian church was established here at a very early date. Patara} 
 A seaport on the south-western coast of Lycia. 
 
 2. Phenicia} The north-west part of Palestine. 
 
 3. Cyprus} ( See Acts xiii, 4.) And sailed unto Syria} The name 
 applied to the whole country of which Phenicia and Palestine formed 
 a part. Tyre} The chief town and seaport of Phenicia. 
 
 4. Finding disciples} Christians. Said to Paid through the Spirit 
 
NOTES ON THE ACTS. 321 
 
 Said to Paul through the Spirit, that he should not go up to 
 Jerusalem. 
 
 5 And when we had accomplished those days, we departed, 
 and went our way ; and they all brought us on our way, with 
 wives and children, till we were out of the city : and we kneeled 
 down on the shore, and prayed. 
 
 6 And when we had taken our leave one of another, we took 
 ship ; and they returned home again. 
 
 7 And when we had finished our course from Tyre, we came 
 to Ptolemais, and saluted the brethren, and abode with them 
 one day. 
 
 8 And the next day we that were of Paul's company departed, 
 and came unto Cesarea; and we entered into the house of 
 Philip the evangelist, which was one of the seven ; and abode 
 with him. 
 
 that he should not go up to Jerusalem] The sense is, not that the Spirit 
 signified through these Christians that he should not go to Jerusalem ; 
 for then it would have been in disobedience of a divine direction for 
 him to have continued his journey. But the Spirit reveals to the 
 brethren that peril would be incurred if he went, and counseled him, 
 if he valued his safety, not to go ; or, in other words, they attested, 
 through the Spirit, that he would incur danger if he went. The 
 Spirit revealed the fact of Paul's peril, and they advised him 
 not to go. 
 
 5. Had accomplished] Had completed the days of the ship's stay. 
 Verse 4. They all brought us on our way, with wives and children] With 
 their wives and children. This was an eastern form of respect and 
 affection. With their families they accompanied Paul and his 
 companions through the city to the sea-side. Bjtieeled and prayed] 
 This was a Christian separation. How affecting and sublime the 
 scene ! 
 
 7. Ptolemais] A seaport on the coast of Palestine, south of Tyre, 
 called, in the Old Testament, Accho, Judges i, 31 ; afterward Ptole- 
 mais, in honor of the Egyptian king, by whom it wag rebuilt and 
 strengthened. It was called by the crusaders, Acre, or St. Jean 
 d'Acre, from its being defended against the Saracens by the Knights 
 of St. John of Jerusalem. It was the scene of a bloody conflict be- 
 tween Bonaparte and its Turkish defenders. 
 
 8. Came unto Cesarea] Cesarea of Palestine, still further south upon 
 the coast. Acts viii, 40. Philip the evangelist one of the seven] Philip 
 the preacher, who was one of the seven deacons chosen to attend to 
 the distribution of the charitable funds. Acts vi, 3, 5. He had la- 
 bored in different places ; was the instrument of the eunuch's con- 
 
 14* 
 
322 NOTES ON THE ACTS. 
 
 9 And the same man had four daughters, virgins, which did 
 prophesy. 
 
 10 And as we tarried there many days, there came down from 
 Judea a certain prophet, named Agabus. 
 
 11 And when he was come unto us, he took Paul's girdle, and 
 bound his own hands and feet, and said, Thus saith the Holy 
 Ghost, So shall the Jews at Jerusalem bind the man that own- 
 eth this girdle, and shall deliver him into the hands of the Gentiles. 
 
 12 And when we heard these things, both we, and they of that 
 place, besought Mm not to go up to Jerusalem. 
 
 13 Then Paul answered, What mean ye to weep, and to break 
 my heart ? for I am ready not to be bound only, but also to die 
 at Jerusalem for the name of the Lord Jesus. 
 
 14 And when he would not be persuaded, we ceased, saying, 
 The will of the Lord be done. 
 
 15 And after those days we took up our carriages, and went 
 up to Jerusalem. 
 
 version; and seems to have located in Cesarea. (Compare Acts 
 viii, 5, 26, 40.) 
 
 9. Four daughters which did prophesy] Endowed with a faculty of 
 teaching or preaching, under a divine inspiration ; perhaps, also, of 
 foretelling future events. 
 
 10. Agabus] (See Acts xi, 28.) 
 
 11. Took Paul's girdle, and bound his own hands] In this, following the 
 custom of the Old Testament prophets, who used significant external 
 signs or symbols, to impress the mind more vividly with the truths 
 they communicated. ( See Jer. xiii, 1 ; xxvii, 2 ; 1 Kings xxii, 1 1 ; 
 Ezek. iv, 1-13.) Thus saith the Holy Ghost] Thus does the Spirit 
 testify to me. This had been revealed to him. Gentiles] Romans ; 
 into whose hands he came through the malice of the Jews. Acts 
 xxv, 11, 12. 
 
 12. We, and they of that place] The companions of Paul, and the 
 brethren, of Cesarea. 
 
 13. What mean ye to iveep, and to break my Jieart?] That is, why by 
 your tears do you seek to break my resolution, to destroy my forti- 
 tude, when it is my duty to go up to this feast? For I am ready] 
 The prophecy had not in the least disturbed him, not so much even 
 as their tears. He feared neither bonds nor death, in Christ's time, 
 and for Christ's sake. These things he expected. Acts xx, 22, 23 ; 
 ix, 16. 
 
 14. The will of the Lord be done] " May that which is for his glory 
 take place." Thus they submit to the divine Providence with prayer- 
 ful resignation, as the Christian should ever do. 
 
 15. Took up our carriages} Not conveyances, but things to be con- 
 
NOTES ON THE ACTS. 323 
 
 16 There went with us also certain of the disciples of Cesarea, 
 and brought with them one Mnason of Cyprus, an old disciple, 
 with whom we should lodge. 
 
 17 And when we were come to Jerusalem, the brethren re- 
 ceived us gladly. 
 
 18 And the day following Paul went in with us unto James: 
 and all the elders were present. 
 
 19 And when he had saluted them, he declared particularly 
 what things God had wrought among the Gentiles by his 
 ministry. 
 
 20 And when they heard it, they glorified the Lord, and said 
 unto him, Thou seest, brother, how many thousands of Jews 
 there are which believe ; and they are all zealous of the law : 
 
 21 And they are informed of thee, that thou teachest all the 
 Jews which are among the Gentiles to forsake Moses, saying, 
 
 veyed ; rather, got all things ready for the journey ; packed up their 
 baggage and traveling utensils. (See 1 Sam. xvii, 22.) 
 
 16. Arid brought with them one Mnason of Cyprus} There is probably 
 an inversion of the original in the translation of this passage, as they 
 would hardly be supposed to bring on their way the host with whom 
 they lodged in Jerusalem. Bishop Patrick proposes the following 
 emendation : " There went with us certain of the disciples of Ce- 
 sarea, bringing us to one Mnason of Cyprus, with whom we were to 
 lodge." He was an old disciple, having probably at a very early day 
 embraced the gospel of Christ, and resided in Jerusalem, having 
 left Cyprus, his native place. 
 
 18. Unto James] The Less, son of Alpheus, and bishop of Jeru- 
 salem. (Compare Acts xii, 2; xv, 13.) Peter and John seem to 
 have been absent. Elders were present] (See Acts xv, 4.) Being 
 assembled to hear the report of Paul. 
 
 20. Glorified the Lord] Presented praises to God. How many thou- 
 sands] Literally, " how many myriads tens of thousands ;" intimating 
 the vast number of converts among the Jews, even in Palestine. 
 They are all zealous of the law] Strongly attached to the ceremonial 
 law, although they were believers in Christ. Many of them con- 
 tended that this law was still binding upon all ; and that the Gentiles 
 must submit to it before they became acknowledged disciples. Here 
 originated the Judaizing teachers who caused so much injury among 
 the Gentile churches. 
 
 21. That thou teachest^ &c.] Evidently an untrue report, although 
 there might have been a plausible foundation for it. Paul had uni- 
 formly taught that all Christians, both Jews and Gentiles, were libe- 
 rated from the obligations of the ceremonial law, and its efficacy as a 
 ground of justification or a means of sanctification ; but he never 
 
324 NOTES ON THE ACTS. 
 
 That they ought not to circumcise their children, neither to walk 
 after the customs. 
 
 22 What is it therefore ? the multitude must needs come to- 
 gether : for they will hear that thou art come. 
 
 23 Do therefore this that we say to thee : We have four men 
 which have a vow on them ; 
 
 24 Them take, and purify thyself with them, and be at charges 
 
 had forbidden the Jews from following their own predilections in 
 reference to themselves. He himself conformed in every proper way 
 to the prejudices of his Jewish brethren. He behaved as a Jew 
 (1 Cor. ix; 20) to gain them. He solemnized the feasts, attending 
 them at Jerusalem, (Acts xviii, 21) as at the present time; circum- 
 cised Timothy out of respect to the same views ; and now complied 
 with their customs in reference to the law of vows. Walk after the 
 customs] Follow religious practices. 
 
 22. What is it therefore ?] What is it, therefore, best to do ? The 
 multitude must needs come together] That is, the multitude of Jewish 
 Christians, now in Jerusalem, hearing of your arrival, will eagerly 
 come to hear about this matter, whether true or false ; they will flock 
 together upon the first annunciation of your coming. 
 
 23. Do therefore] Bather a request than a command. We have four 
 men which have a vow on them] Probably a vow of Nazariteship. It 
 appears to have been customary among the Jews to make vows unto 
 the Lord upon extraordinary occasions, and the vow of the Nazarite 
 was commonly chosen. This was a voluntary vow, by which the sub- 
 jects devoted themselves peculiarly to the service of God, spending at 
 least thirty days in extraordinary devotions. They abstained from 
 wine ; let their hair grow ; gave themselves up to prayer, until they 
 offered the sacrifice upon their release from the vow. At this time 
 they presented an oblation of some value to the Lord, their hair was 
 shorn by the priest, and put into the fire under the altar. (See 
 Num. vi.) 
 
 24. Them taJce, and purify thyself with them, and be at charges] We 
 are informed by Josephus, and other Jewish writers, that it was con- 
 sidered an act of commendable piety, even when bound by no vow, 
 to practice the abstemious habits of the Nazarites with those who had 
 undertaken a vow, and to bear the whole, or a part of the expenses 
 of the concluding sacrifices. Paul was, therefore, requested, in order 
 to show that as a Jew he did not consider it sinful, although unim- 
 portant, still to conform to the precepts of the ceremonial law, to 
 purify himself, to follow the ceremonial direction of those under the 
 vow, and be at charges icith them, be at the expense of their sacrifices. 
 
NOTES ON THE ACTS. 325 
 
 with them, that they may shave their heads : and all may know 
 that those things whereof they were informed concerning thee, 
 are nothing; but that thou thyself also walkest orderly, and 
 keepest the law. 
 
 25 As touching the Gentiles which believe, we have written 
 and concluded that they observe no such thing, save only that 
 they keep themselves from things offered to idols, and from 
 blood, and from strangled, and from fornication. 
 
 26 Then Paul took the men, and the next day purifying him- 
 self with them, entered into the temple, to signify the accom- 
 plishment of the days of purification, until that an offering should 
 be offered for every one of them. 
 
 27 And when the seven days were almost ended, the Jews, 
 which were of Asia, when they saw him in the temple, stirred 
 up all the people, and laid hands on him. 
 
 28 Crying out, Men of Israel, help. This is the man that 
 teacheth all men everywhere against the people, and the law, 
 
 These appear to have been poor men unable to purchase the neces- 
 sary offerings, and waiting for some one to relieve them from their 
 vow, by meeting the expense. The charges of these four persons 
 would be the price of eight lambs, four rams, together with oil, flour, 
 &c. (See Num. vi, 14, 15.) That they may shave their heads] This 
 could not be done until the offering was made ; this signifying their 
 release from the vow. And all may know, &c.] That it may be evi- 
 dent that the report is untrue, that the stories amount to nothing, 
 and thus, as a Jew, you still conform to the requirements of the law, 
 and keep its precepts. 
 
 25. As touching} Concerning. We have written] (See Acts xv, 
 20, &c.) 
 
 26. To signify' the-accomplishment] He went into the temple to give 
 information to the priests how long before the vows would be ended, 
 and the sacrifices offered, (see Num. vi,) that due preparations might 
 be made. The period appears to have been a week, that Paul bore 
 the vow with them, they having been under its obligations for some 
 time previous. 
 
 27. The Jews ivhich were of Asia] Of proconsular Asia, where Paul 
 had labored so extensively, and was so well known. These Jews 
 had come up to the feast; they had become peculiarly imbittered 
 against Paul by his success in obtaining converts, and by their fre- 
 quent collisions. Stirred up] Roused, excited. 
 
 28. Help] Come to our aid in apprehending this person. This is 
 the man that teacheth all men everywhere against the people] Prejudiced 
 the Gentiles against the Jewish nation. A most malicious slander ; 
 for they themselves had roused the Gentiles against Paul and the 
 
326 NOTES ON THE ACTS. 
 
 and this place : and further, brought Greeks also into the tem- 
 ple ; and hath polluted this holy place. 
 
 29 (For they had seen before with him in the city, Trophimus, 
 an Ephesian, whom they supposed that Paul had brought into 
 the temple.) 
 
 30 And ah 1 the city was moved, and the people ran together : 
 and they took Paul and drew him out of the temple. And 
 forthwith the doors were shut. 
 
 31 And as they went about to kill him, tidings came unto the 
 chief captain of the band, that all Jerusalem was in an up- 
 roar; 
 
 32 Who immediately took soldiers and centurions, and ran 
 down unto them. And when they saw the chief captain and 
 the soldiers, they left beating of Paul. 
 
 disciples of Christ; thus reiterating the reports that had been pre- 
 viously sent to Jerusalem concerning him. And the law] The law of 
 Moses. Paul had manifested the utmost respect for this, teaching it 
 everywhere -fast of all in the synagogues. And this place] The tem- 
 ple and its services. Brouglit Greeks also into the temple] He with his 
 companions were in the court of the Israelites ; and no Gentile was 
 permitted to enter here. On the column separating the two courts 
 were inscriptions in Greek and Latin forbidding foreigners to enter 
 into the sanctuary; the penalty was death. Their presence was con- 
 sidered a pollution. They had seen Trophimus, an Ephesian, with 
 Paul in the city ; and they imagined, or affected to believe, that Paul 
 had brought him into the holy place out of disrespect. Nothing 
 could have incensed the Jews more than this charge. They were 
 too anxious to find some cause against him to examine very closely 
 the truth of the accusation. 
 
 30. Drew him out of the temple] Probably intending to kill him, and 
 seeking to avoid polluting the sanctuary with blood. And the doors 
 ivere shut] This may have been done by the priests and Levites to 
 free themselves from any responsibility in the violence of the multi- 
 tude, or to avoid pollution, or to prevent the apostle's rushing back 
 into the temple, and claiming the protection of the sanctuary. The 
 Jews, regarding it as a sacred spot, would not kill a person there. 
 1 Kings i, 50, 51 ; ii, 28-31. 
 
 31. Went about] Sought means, made preparations. Chief captain 
 of the band] This officer appears to have been the tribune who held 
 the chief military command in the city ; such an officer, with a 
 large detachment, being stationed in Jerusalem, and near the temple, 
 to overawe the inflamed multitude, and allay their strifes, especially 
 at the time of the feasts. 
 
NOTES ON THE ACTS. 327 
 
 33 Then the chief captain carne near and took him, and com- 
 manded him to be bound with two chains : and demanded who 
 he was, and what he had done. 
 
 34 And some cried one thing, some another, among the multi- 
 tude : and when he could not know the certainty for the tumult, 
 he commanded him to be carried into the castle. 
 
 35 And when he came upon the stairs, so it was that he was 
 borne of the soldiers, for the violence of the people. 
 
 36 For the multitude of the people followed after, crying, 
 Away with him. 
 
 37 And as Paul was to be led into the castle, he said unto the 
 chief captain, May I speak unto thee ? Who said, Canst thou 
 speak Greek ? 
 
 38 Art not thou that Egyptian, which before these days madest 
 an uproar, and leddest out into the wilderness four thousand 
 men that were murderers ? 
 
 33. Bound with two chains] Thinking he might be a violent man, 
 and also to satisfy the Jews that he should not escape. 
 
 34. To be carried into the castle] The castle of Antonia, where the 
 Eoman garrison was stationed. It overlooked the temple, and was 
 connected with it by a private entrance, over a flight of stairs, into 
 the portico. 
 
 35. Upon the stairs] Of the castle. Borneo/ the soldiers] Lifted upon 
 their shoulders, so as to be defended from the impetuous attacks of 
 the Jews. 
 
 37. Canst thou speak Greek?] Claudius Lysias, who was the tri- 
 bune, was not a Roman, as appears by his name, and what he after- 
 ward says of himself. Acts xxii, 25. He was a Greek, and was 
 surprised to be addressed in his native language by one whom he 
 supposed to be a Jew or an Egyptian. 
 
 38. Art not thou that Egyptian] Josephus gives an account of this 
 affair, which transpired about two years before the time of Paul's 
 arrest. He was an Egyptian Jew, and came into Judea, giving out 
 that he was a prophet. He collected thirty thousand deluded people 
 around his standard in the desert, and persuaded them to follow him 
 to the Mount of Olives, where they should see the walls of Jerusalem 
 fall down at his command, so that they might easily enter and take 
 the city. Felix, the Roman governor at this time, marched out 
 against them, and easily routed the undisciplined band : four hundred 
 were killed, and two hundred taken prisoners; but the impostor 
 escaped. As he was still alive, Lysias supposed he had again en- 
 tered the city, and raised the commotion in the temple. That were 
 murderers ?] Assassins, banditti. The impostor's company may have 
 
328 NOTES ON THE ACTS. 
 
 39 But Paul said, I am a man which am a Jew of Tarsus, a 
 city in Cilicia, a citizen of no mean city : and I beseech thec 
 suffer me to speak unto the people. 
 
 40 And when he had given him license, Paul stood on the 
 stairs, and beckoned with the hand unto the people. And when 
 there was made a great silence, he spake unto them in the 
 Hebrew tongue, saying, 
 
 been largely composed of such characters, as they were, in these terrible 
 times, very prevalent in the mountains and deserts round Jerusalem. 
 
 39. Tarsus] (See Acts ix, 11, 30; xi, 25.) 
 
 40. Spake in the Hebrew tongue] What was then called Hebrew. 
 The Syro-Chaldee language, then spoken by the Jews of Palestine. 
 
 CHAPTER XXII. 
 
 1. Paul's defense upon the castle stairs. 22. His address interrupted by the 
 enraged multitude. 24. He is carried into the castle, and would have been 
 scourged had he not claimed his privilege as a Roman citizen. 
 
 MEN, brethren, and fathers, hear ye my defense which I make 
 now unto you. 
 
 2 (And when they heard that he spake in the Hebrew tongue 
 to them, they kept the more silence : and he saith,) 
 
 3 I am verily a man tvhich am a Jew, born in Tarsus, a city 
 in Cilicia, yet brought up in this city at the feet of Gamaliel, 
 
 1. My defense} Against the charges that had been made that he 
 had spoken against the Jewish nation, the law of Moses, and the 
 temple. He proceeds to show that his early education, and life since, 
 had been in strict conformity to the law ; and then relates the cir- 
 cumstances attending his conversion to Christianity. 
 
 2. Spake in the Hebrew tongue] (See Acts xxi, 40.) As Paul had 
 spent most of his time out of Palestine, and as his accusers were 
 Hellenistic Jews, they may have supposed that he also was a Hel- 
 lenist. This language the Jews held in contempt, while they were 
 exceedingly attached to their own vernacular Hebrew; therefore, 
 when they heard Paul speak in their native tongue, they were agree- 
 ably surprised, and gave him greater attention. 
 
 3. Brought up in this city at the feet of Gamaliel] In the Jewish 
 schools the pupils sat upon mats or low stools, while the master sat 
 upon an elevated seat above them. The expression is equivalent to 
 that we employ when we say, he was educated wider Gamaliel. (See 
 
NOTES ON THE ACTS. 329 
 
 and taught according to the perfect manner of the law of the 
 fathers, and was zealous toward God, as ye all are this day. 
 
 4 And I persecuted this way unto the death, binding and de- 
 livering into prisons both men and women. 
 
 5 As also the high priest doth bear me witness, and all the 
 estate of the elders ; from whom also I received letters unto the 
 brethren^ and went to Damascus, to bring them which were 
 there bound unto Jerusalem, for to be punished. 
 
 6 And it came to pass, that, as I made my journey, and was 
 come nigh unto Damascus about noon, suddenly there shone 
 from heaven a great light round about me. 
 
 7 And I fell unto the ground, and heard a voice saying unto 
 me, Saul, Saul, why persecutest thou me ? 
 
 8 And I answered, Who art thou, Lord ? And he said unto 
 me, I am Jesus of Nazareth, whom thou persecutest. 
 
 9 And they that were with me saw indeed the light, and were 
 afraid ; but they heard not the voice of him that spake to me. 
 
 10 And I said, What shall I do, Lord? And the Lord said 
 unto me, Arise, and go into Damascus, and there it shall be told 
 thee of all things which are appointed for thee to do. 
 
 1 1 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 Da- 
 mascus. 
 
 12 And one Ananias, a devout man according to the law, 
 having a good report of all the Jews which dwelt there, 
 
 Acts v, 34.) Taught according to the perfect manner} He was brought 
 under the most rigid discipline, and taught the strictest constructions 
 of the Mosaic law, and of the traditions of the fathers. And ivas 
 zealous toward God] That is, the law of God as he then understood it. 
 He was zealous in his attention to the requirements of the law and 
 traditions, as of divine appointment, and in their defense, as they were 
 who now accused him of speaking against them. 
 
 4. I persecuted this way unto the death] The followers of this religion. 
 As far as I could, I persecuted even to death. 
 
 5. As also the high priest doth bear me witness] The high priest who 
 bore the office at that time, and who was still living ; but seems not 
 at the present time to have exercised the office. Acts xxiii, 2. He 
 would confirm Paul's testimony. And all the estate of the elders} All 
 the members of the Sanhedrim, from which council he received his 
 warrants against the Christians. Unto the brethren] The Jews in 
 Damascus. 
 
 6-11. And it came to pass] (See notes on Acts ix, 3-17.) 
 12. A devout man according to the law] A pious man, and faithful in 
 his observance of the law of Moses, although a believer in Christ. 
 
330 NOTES ON THE ACTS. 
 
 13 Came unto me, and stood, and said unto me, Brother Saul, 
 receive thy sight And the same hour I looked up upon him. 
 
 14 And he said, The God of our fathers hath chosen thee, that 
 thou shouldest know his will, and see that Just One, and should- 
 est hear the voice of his mouth. 
 
 15 For thou shalt be his witness unto all men, of what thou 
 hast seen and heard. . 
 
 16 And now why tarriest thou? arise, and be baptized, and 
 wash away thy sins, calling on the name of the Lord. 
 
 17 And it came to pass, that, when I was come again to 
 
 This description of Ananias was calculated to win the attention of 
 the Jews. 
 
 14. Hath chosen thee] Hath appointed thee. Thou shouldest know 
 his will] In reference to Jesus Christ and the gospel plan of salva- 
 tion. And see that Just One] The Messiah, who appeared to Paul 
 when he fell to the earth, and probably at other times by special 
 revelation. 1 Cor. ix, 1. The sense may also be to understand his 
 character, to know him, to see him as the true Saviour. 
 
 15. Thou shalt be his witness] Testify what he had seen, as con- 
 firmatory of the resurrection and divine mission of Christ. Unto all] 
 Both Jews and Gentiles. 
 
 16. Why tarriest thou ?] Why delay, as thou art already convinced ? 
 Be baptized, and wash away thy sins] Be baptized, and in this way 
 make a profession of thy faith in the gospel, and, in obedience to the 
 command of Christ, receive this sacrament as significant of that in- 
 ward purification of the Spirit, by which thy sins are washed away. 
 It is probable that, in the proper attention to this ordinance, ordi- 
 narily God gave to the early believers their first sense of pardon, and 
 a spiritual assurance of their adoption into the heavenly family, as 
 the gift of tongues, &c. Mr. Wesley remarks, " Baptism, adminis- 
 tered to real penitents, is both a means and a seal of pardon. Nor 
 did God ordinarily, in the primitive church, bestow this on any un- 
 less through this means." 
 
 " A believer in Christ when receiving baptism, may justly be said, 
 in a figure, to be washing away his sins, as he is by that ordinance, 
 showing externally what has been commenced in his soul, and is 
 manifesting his serious purpose, through divine influences, perpetually 
 to cultivate holiness of heart." RIPLEY. Calling on the name of the 
 Lord] Invoking or praying to the Lord Jesus, significant of his 
 belief in his Messiahship and his faith in the merits of his redemption. 
 Jesus, therefore, must be God, as it is not lawful to invoke any other 
 being in worship but God. 
 
 17. Come again] When I returned to Jerusalem. This occurred 
 
NOTES ON THE ACTS. 331 
 
 Jerusalem, even while I prayed in the temple, I was in a 
 trance ; 
 
 18 And saw him saying unto me, Make haste, and get thee 
 quickly out of Jerusalem ; for they will not receive thy testimony 
 concerning me. 
 
 19 And I said, Lord, they know that I imprisoned, and beat 
 in every synagogue them that believed on thee : 
 
 20 And when the blood of thy martyr Stephen was shed, I 
 also was standing by, and consenting unto his death, and kept 
 the raiment of them that slew him. 
 
 21 And he said unto me, Depart: for I will send thee far 
 hence unto the Gentiles. 
 
 22 And they gave him audience unto this word, and then lifted 
 up their voices, and said, Away with such a fellow from the 
 earth : for it is not fit that he should live. 
 
 23 And as they cried out, and cast off' their clothes, and threw 
 dust into the air, 
 
 some three years after his departure for Damascus. Acts ix, 26. 
 While I prayed in the temple] Showing that, after his conversion, he 
 still preserved a regard for the temple and its services, contrary to 
 the slanderous reports of his enemies. / was in a trance] An ecstasy, 
 a state of bodily insensibility, but the mind preserving its activity. 
 
 18. Saw him] Jesus Christ. Saw him with his mind, in his vision. 
 Get thee quickly out of Jerusalem] The reason why he had left Jerusa- 
 lem a divine command, accompanied with intimation that his testi- 
 mony would be rejected there, and himself subjected to dangers and 
 snares. 
 
 19, 20. And I said] The meaning of this, and the next verse, seems 
 to be that as the Jews know how I persecuted the followers of 
 Jesus, they will probably listen to my preaching, when they see that 
 the evidence of the gospel, and the miracles I have witnessed, were 
 strong enough to conquer my former inveterate hostility to it. 
 
 21. Depart] Thus was he definitely sent by divine commission to 
 the Gentiles. 
 
 22. And they gave him attdience unto this word] Up to this moment, 
 the deference and respect he manifested to the law, and the nation of 
 the Jews, and the great interest of his relation, held their attention ; 
 but when he came to allude to the scope of the gospel, as embracing 
 alike Jews and Gentiles, and to inform them that God had sent him 
 away from Jerusalem on account of their unbelief arid malice to the 
 unsanctified Gentiles, their anger was aroused to the highest pitch, 
 and a storm of tumult immediately arises. 
 
 23. Cast off* their clothes] As was their custom ; as they had done in 
 the case of Stephen, (Acts vii, 58,) and in order that their arms might 
 
332 NOTES ON THE ACTS. 
 
 24 The chief captain commanded him to be brought into the 
 castle, and bade that he should be examined by scourging ; that 
 he might know wherefore they cried so against him. 
 
 25 And as they bound him with thongs, Paul said unto the 
 centurion that stood by, Is it lawful for you to scourge a man 
 that is a Roman, and uncondemned ? 
 
 26 When the centurion heard that, he went and told the chief 
 captain, saying, Take heed what thou doest ; for this man is a 
 Roman. 
 
 27 Then the chief captain came, and said unto him, Tell me, 
 art thou a Roman ? He said, Yea. 
 
 28 And the chief captain answered, With a great sum obtained 
 I this freedom. And Paul said, But I was free-born. 
 
 be unencumbered to stone him, and expressive of their abhorrence 
 and anger. Threw dust into the air] Still further to exhibit their rage 
 and disgust at him. and his doctrines, and as an incentive to tumult. 
 From this comes the expression jn reference to persons exciting a 
 tumult, kicking up a dust. 
 
 24. Brought into the castle] He was now on the stairs, and to save 
 his life, and assuage the tumult, the officer orders him into the castle. 
 Acts xxi, 40. That he should be examined by scourging] The tribune 
 not understanding the Hebrew language, could neither comprehend 
 the accusation of the Jews nor the defense of Paul ; but judged, from 
 the confusion and rage that the Jews exhibited, that Paul must have 
 been guilty of some extraordinary provocation or crime ; he there- 
 fore determined, according to the practice of the Romans toward 
 their slaves and foreigners, to extort a confession from him, of his 
 guilt, by scourging. This was the examination by scourging. It 
 was not permitted, however, to practice this upon a Roman citizen. 
 This was directly contrary to the law. Acts xvi, 38. 
 
 25. As they bound him with thongs] Tied him with leather straps, 
 preparatory to fastening him to a low pillar, and bending his back 
 over to be scourged. 
 
 26. When the centurion] Who had charge of the business, the cap- 
 tain of a hundred men. 
 
 28. With a great sum obtained I this freedom] It appears that the 
 freedom of the city of Rome, and the rights and immunities of a 
 Roman citizen, were often sold to foreigners, particularly under the 
 reign of Claudius. Paul said, But I was free-born] As Tarsus was 
 not a Roman colony, in which all the inhabitants were born to this 
 right, it is probable that some of Paul's ancestors had been rewarded 
 with the freedom of the city for some meritorious service rendered 
 the Romans. (See Acts xvi, 37.) 
 
NOTES ON THE ACTS. 333 
 
 29 Then straightway they departed from him which should 
 have examined him: and the chief captain also was afraid, 
 after he knew that he was a Roman, and because he had 
 bound him. 
 
 30 On the morrow, because he would have known the cer- 
 tainty wherefore he was accused of the Jews, he loosed him 
 from Ms bands, and commanded the chief priests and all their 
 council to appear, and brought Paul down, and set him before 
 them. 
 
 29. They which should have examined him] The soldiers that were 
 about to torture him. Because he had bound him] This being an 
 offense against a Roman citizen, which was most severely punished. 
 
 30. Commanded the chief priests and all their council] Summoned the 
 Sanhedrim, the superior council of the nation. Eor it was due to 
 both Paul and the Jews that an examination should take place, and 
 also for the purpose of justice, as he supposed him guilty of some 
 offense. Brought Paul down] From the castle to the semi-circular 
 room in the temple, where the assembly met. Set him before them] 
 Brought him to their bar for trial. 
 
 CHAPTER XXIII. 
 
 1. Paul's defense before the council. 6. Division between the Pharisees and 
 Sadducees. 10. On account of the great tumult, Paul is removed again to the 
 castle. 11. A heavenly vision appears to Paul. 12. A conspiracy formed against 
 him. 16. Discovered by his sister's son. 23. Paul sent to Cesarea to Felix, 
 thejjovernor. 
 
 AND Paul, earnestly beholding the council, said, Men and 
 brethren, I have lived in all good conscience before God 
 until this day. 
 
 1. Earnestly beholding] With all the self-possession and command- 
 ing dignity of conscious innocence, and, perhaps, to recognize any 
 who may have been members of the council when he received com- 
 missions from that body to prosecute the Christian believers. / have 
 lived in all good conscience before God until this day] Meaning no more 
 than that he had been perfectly conscientious in his course both be- 
 fore and since his becoming a disciple of Christ. He had been, from 
 a conscientious conviction, a zealous Jew, and a student of the law, 
 scrupulously exact in his obedience ; and from the same conscien- 
 tious, although blinded and sinful zeal, as he himself confessed, 
 (1 Cor. xv, 9; Gal. i, 13; 1 Tim. i, 13, 15 ; ) he had persecuted the 
 
334 NOTES ON THE ACTS. 
 
 2 And the high priest Ananias commanded them that stood by 
 him, to smite him on the mouth. 
 
 3 Then said Paul unto him, God shall smite thee, thou whited 
 
 church of Christ, and now lie follows the enlightened convictions of 
 his heart, in his present belief in Jesus. 
 
 2. And the high priest Ananias] We learn from Josephus that Ana- 
 nias was high priest in the reign of Claudius, during the famine men- 
 tioned in the eleventh chapter of Acts ; and St. Paul, who visited 
 Jerusalem at this time, must have known it. But, soon after this, 
 Ananias was deposed by the Roman governor, and sent a prisoner 
 to Rome, in consequence of difficulties arising between the Jews and 
 Samaritans, in which he was involved. He was afterward released 
 from imprisonment, and returned to Jerusalem, but was never rein- 
 stated in the office of high priest. From this period he could not 
 properly be called high priest, though the title might have still been 
 applied by way of courtesy. Jonathan was raised to the office in his 
 place. After his death, and the high priesthood of Ishmael, who was 
 invested with the office by Agrippa, there was an interval when the 
 office was vacant. It was during this interval that St. Paul reached 
 Jerusalem, and was apprehended ; the Sanhedrim being destitute of 
 a president, Ananias may have undertaken, on his own authority, or 
 by invitation, the discharge of the office at this time. It is possible, 
 therefore, that St. Paul, who had been only a few days in Jerusalem, 
 might be ignorant that Ananias, who had been dispossessed of the 
 priesthood, had taken upon himself a trust to which he was not en- 
 titled ; he might, therefore, very naturally exclaim, " I wist not, bre- 
 thren, that he was the high priest." Admitting him, on the other 
 hand, to have been acquainted with the fact, the expression may be 
 considered as an indirect reproof, and a tacit refusal to recognize 
 usurped authority. He was, according to Josephus, an ambitious, 
 cruel, and avaricious man. To smite him on the mouth] His anger 
 being roused at the apostle's confident assertion of his innocence, 
 thus directly contradicting the accusations against him, and his 
 conscientious belief in Jesus as the true Messiah, implied in his 
 language. 
 
 3. God shall smite thee] Either an expression of deep indignation at 
 the illegal and insolent course of Ananias toward one whose trial 
 was proceeding, and who had not been condemned, he also being the 
 judge ; or the language may be considered as a prophetic intimation 
 of the coining judgments of God. " God is about to smite thee." 
 This was fulfilled about six years after, in a sedition raised by his 
 own son and certain Jewish assassins. He was drawn out from 
 
NOTES ON THE ACTS. 335 
 
 wall : for sittest thou to judge me after the law, and commandest 
 me to be smitten contrary to the law ? 
 
 4 And they that stood by, said, Revilest thou God's high 
 priest ? 
 
 5 Then said Paul, I wist not, brethren, that he was the high 
 priest : for it is written, Thou shalt not speak evil of the ruler 
 of thy people. 
 
 6 But when Paul perceived that the one part were Sadducees, 
 
 an old aqueduct, where he had concealed himself to evade their 
 search, and was put to death. Thou wlrited ivall] Thou hypocrite ! 
 Like to the Jewish sepulchres, white-washed without, but rotten 
 within. A common proverbial expression among the Jews. Matt. 
 xxiii, 27. Contrary to the law ?] To the spirit of the law, which en- 
 joined a fair trial for the accused, Lev. xix, 15 ; and that charges 
 should be sustained by witnesses, (Deut. xix, 15,) none of whom had 
 yet been examined. It was a most undignified, base, and insulting 
 command, which St. Paul may have resented with too much warmth. 
 
 4. Revilest thou] Dost thou reproach or abuse ? GocTs high priest ?] 
 The high priest of God, sacred from his appointment and office. 
 
 5. Then said Paul, I wist not] Either, I was not aware, I did not 
 know that he was now exercising this office ; or it may mean, I did 
 not consider; I did not bear in mind or reflect when I spoke; thus 
 frankly acknowledging his haste and undue feeling in the previous 
 expression, as if he had said, ' ; I did not reflect that Ananias was 
 exercising the office of high priest, or I should not have spoken so 
 sharply to him ; for it is written, ' Thou shalt not revile the gods, 
 nor curse the ruler of thy people.' " Exod. xxii, 28. 
 
 6. When Paul perceived] Either by his former acquaintance with 
 them ; or it may mean, when he bethought himself, when he called 
 to mind the fact that the members of the Sanhedrim were divided in 
 their religious views, some of them Pharisees and others Sadducees. 
 The reasons why Paul started this religious discussion are thus sug- 
 gested by Mr. Barnes : " 1. He saw that it was impossible to expect 
 justice at their hands ; and he, therefore, regarded it as prudent and 
 proper to consult his safety. He saw, from the conduct of Ananias, 
 and from the spirit manifested, (verse 4,) that they, like the other 
 Jews, had prejudged the case, and were driven on by blind rage and 
 fury. 2. His object was to show his innocence to the chief captain. 
 To ascertain that, was the purpose for which he had been arraigned. 
 Yet that, perhaps, could be most directly and satisfactorily shown by 
 bringing out, as he knew he could do, the real spirit which actuated 
 the whole council, as a spirit of party-strife, contention, and perse- 
 cution. Knowing, therefore, how sensitive they were on the subject 
 
336 NOTES ON THE ACTS. 
 
 and the other Pharisees, he cried out in the council, Men and 
 brethren, I am a Pharisee, the son of a Pharisee : of the hope 
 and resurrection of the dead I am called in question. 
 
 7 And when he had so said, there arose a dissension between 
 the Pharisees and the Sadducees: and the multitude was di- 
 vided. 
 
 8 For the Sadducees say that there is no resurrection, neither 
 angel, nor spirit : but the Pharisees confess both. 
 
 9 And there arose a great cry : and the scribes that were of 
 the Pharisees' part arose, and strove, saying, We find no evil 
 in this man : but if a spirit or an angel hath spoken to him, let 
 us not fight against God. 
 
 of the resurrection, he seems to have resolved to do what he could 
 not have done had they been disposed to hear him according to the 
 rules of justice, to abandon the direct argument for his defense, and 
 to enlist a large part, perhaps a majority of the council, in his favor." 
 lam a Pharisee] He had been, in the fullest sense of the word, and 
 was still, as far as the opinions of the Pharisees differed from those 
 of the Sadducees upon doctrinal topics. Of the hope and resurrection 
 of the dead] Or rather, " of the hope of the resurrection of the dead." 
 This was indeed true ; for the great theme of the apostle was " Jesus 
 and the resurrection ;" and the chief and fundamental argument in 
 proof of the Messiahship of Christ was the fact of his resurrection ; 
 and, in his estimation, all just hope of a resurrection of the dead rested 
 upon the fact of the resurrection of Christ. 1 Cor. xv, 13-18. 
 
 7. The multitude was divided] The company of councilors were now 
 divided in sentiment, and a long-standing controversy is awakened, 
 during which, for a time, Paul seems forgotten ; or rather, the Phari- 
 sees immediately espoused his cause. 
 
 8. The Sadducees say] They taught that death was an endless 
 sleep, an entire extinction of life ; that there was no spirit but God, 
 and no future state of reward and punishment. Confess both] Believe 
 and teach both. St. Paul had already mentioned (Acts xxii) that 
 he had seen a vision. 
 
 9. The scribes] The learned men, the teachers. And strove] Con- 
 tended strenuously. We find no evil in this man] Nothing contrary 
 to law ; his views coincide with Moses : thus giving the tribune 
 clearly to understand that it was a question of doctrine for which 
 Paul was tried, and that the council were themselves divided. Let 
 us not fight against God] Rather than lose their argument with the 
 Sadducees, they make great concessions to Paul ; allowing the pos- 
 sibility that he had enjoyed this spiritual vision from God, and, if so, 
 opposition on their part would be perilous. How much better would 
 
NOTES ON THE ACTS. 337 
 
 10 And when there arose a great dissension, the chief captain, 
 fearing lest Paul should have been pulled in pieces of them, 
 commanded the soldiers to go down, and to take him by force 
 from among them, and to bring him into the castle. 
 
 11 And the night following the Lord stood by him, and said, 
 Be of good cheer, Paul : for as thou hast testified of me in Jeru- 
 salem, so must thou bear witness also at Rome. 
 
 12 And when it was day, certain of the Jews banded together, 
 and bound themselves under a curse, saying, that they would 
 neither eat nor drink till they had killed Paul. 
 
 13 And they were more than forty which had made this con- 
 spiracy. 
 
 14 And they came to the chief priests and elders, and said, 
 We have bound ourselves under a great curse, that we will eat 
 nothing until we have slain Paul. 
 
 it have been for them if they had been as ingenuous in action as they 
 appear to have been candid in opinion ! 
 
 10. The chief captain] Who appears to have been present at the 
 trial. 
 
 11. The Lord stood by him} The Lord Jesus. So must thou bear wit- 
 ness also] To encourage and support the apostle, the Lord reveals 
 himself in a supernatural manner to St. Paul, assuring him that as 
 he had been permitted to bear public testimony in Jerusalem in 
 favor of the gospel, so also he should escape the wiles of his enemies, 
 and be permitted to enjoy his long-coveted opportunity of preaching 
 in Rome. 
 
 12. Bound themselves under a curse] It appears from the Talmud 
 that it was common for the Jews to vow and bind themselves by an 
 oath or curse that they would not eat for a limited time, until some 
 design which they purposed was accomplished. According to their 
 unscriptural traditions, a private person was permitted to kill any 
 one who had forsaken the law. 
 
 These vows, however, were far from being stringent, but could be 
 as easily unloosed as made. Thus there is no probability that these 
 conspirators suffered death as the consequence of Paul's escape from 
 their hands. The Talmud, among other reasons for absolving a 
 man from a vow or self-inflicted curse, enumerates the danger of 
 losing life ; this at once relieves him. Thus it says : " If a man 
 vows that he will not eat anything, wo be unto him if he eats ; and 
 wo be unto him if he does not eat ! If he eats, he breaks his vow ; 
 if he does not eat, he sins against his own life. What, then, must he 
 do 1 Let him go to the wise men, and they will unloose him from 
 his vow." 
 
 15 
 
338 NOTES ON THE ACTS. 
 
 15 Now therefore ye with the council signify to the chief cap- 
 tain, that he bring him down unto you to-morrow, as though ye 
 would inquire something more perfectly concerning him : and 
 we, or ever he come near, are ready to kill him. 
 
 16 And when Paul's sister's son heard of their lying in wait, 
 he went and entered into the castle, and told Paul. 
 
 1 7 Then Paul called one of the centurions unto him, and said, 
 Bring this young man unto the chief captain ; for he hath a 
 certain thing to tell him. 
 
 18 So he took him, and brought him to the chief captain, and 
 said, Paul the prisoner called me unto him, and prayed me to 
 bring this young man unto thee, who hath something to say 
 unto thee. 
 
 19 Then the chief captain took him by the hand and went 
 with him aside privately, and asked him, What is that thou hast 
 to tell me ? 
 
 20 And he said, The Jews have agreed to desire thee, that 
 thou wouldest bring down Paul to-morrow into the council, as 
 though they would inquire somewhat of him more perfectly. 
 
 21 But do not thou yield unto them: for there lie in wait for 
 him of them more than forty men, which have bound them- 
 selves with an oath, that they will neither eat nor drink till 
 they have killed him : and now are they ready, looking for a 
 promise from thee. * 
 
 22 So the chief captain then let the young man depart, and 
 charged him. See thou tell no man that thou hast showed these 
 things to me. 
 
 23 And he called unto him two centurions, saying, Make ready 
 two hundred soldiers to go to Cesarea, and horsemen threescore 
 and ten, and spearmen two hundred, at the third hour of the 
 night; 
 
 15. Or ever he come near] Rather, before he come near you we are 
 ready (prepared, resolved) to kill him. 
 
 17. Bring this young man unto the chief captain] Although perfectly 
 confident that the divine promise of protection would be fulfilled, 
 still it was his duty to use all proper precautions to defend his life. 
 God works through human instrumentalities. 
 
 21. For a promise from thee] That is, for the order to be given by 
 you for Paul to be brought down to them. 
 
 23. To Cesarea] On the scacoast of Palestine, thirty miles north 
 of Joppa, Avhere the Roman governor resided. At the third hour of the 
 night] At nine o'clock in the evening, to elude the observation of the 
 Jews. A large force was sent, as the band of conspirators was 
 large, and multitudes would join them ; and, besides, the city and ad- 
 joining country was thronged with murderers, banditti, and assassins. 
 
NOTES ON THE ACTS. 339 
 
 24 And provide them beasts, that they may set Paul on, and 
 bring him safe unto Felix the governor. 
 
 25 And he wrote a letter after this manner : 
 
 26 Claudius Lysias, unto the most excellent governor Felix, 
 sendeth greeting. 
 
 27 This man was taken of the Jews, and should have been 
 killed of them : then came I with an army, and rescued him, 
 having understood that he was a Roman. 
 
 28 And when I would have known the cause wherefore they 
 accused him, I brought him forth into their council : 
 
 29 Whom I perceived to be accused of questions of their law, 
 but to have nothing laid to his charge worthy of death, or of 
 bonds. 
 
 30 And when it was told me how that the Jews laid wait for 
 the man, I sent straightway to thee, and gave commandment to 
 his accusers also, to say before thee what they had against him. 
 Farewell. 
 
 31 Then the soldiers, as it was commanded them, took Paul, 
 and brought him by night to Antipatris. 
 
 32 On the morrow they left the horsemen to go with him, and 
 returned to the castle : 
 
 24. And provide them beasts] That is, one for Paul and another for 
 his immediate guard. Felix] His name was Antonius Felix. He 
 was a freed man of the emperor Claudius. " He was an unrighteous 
 governor ; a base, mercenary, and bad man." 
 
 27. Should have been killed of them] Rather, he was seized by the 
 Jews, and was about to be killed by them. Came I with an army] 
 With a military force. Having understood that he was a Roman] He 
 here equivocates a little, in order to take credit to himself: he had 
 not rescued Paul, because he was a Roman ; but he had learned that 
 fact afterward. 
 
 28. And when I would have knoivn] " Desiring to know the crimes 
 of which they accused him." 
 
 31. Antipatris] This town was between Joppa and Cesarea, on the 
 road from Jerusalem, about forty-two miles from that city. The 
 town was built by Herod the Great, and so named after his father 
 Antipater. 
 
 They made a forced march ; and there would be no inconsistency 
 in saying that they did this by night, although they might not have 
 reached Antipatris until ten or eleven o'clock in the morning, the 
 greater part of the route being by night. 
 
 32. They left the horsemen] The foot soldiers as they were now 
 Avithin twenty-six miles of Cesarea, and there was no further danger, 
 and their presence might be needed at Jerusalem to quell any tumult 
 
340 NOTES ON THE ACTS. 
 
 33 Who, when they came to Cesarea, and delivered the epistle 
 to the governor, presented Paul also before him. 
 
 34 And when the governor had read the letter, he asked of 
 what province he was. And when he understood that Tie was 
 of Cilicia ; 
 
 35 I will hear thee, said he, when thine accusers are also 
 come. And he commanded him to be kept in Herod's judg- 
 ment-hall. 
 
 that might arise there are sent back. To the castle] Of Antonia, 
 in Jerusalem. 
 
 33. Who] The horsemen. 
 
 34. Cilicia] (See Acts xxi, 39.) 
 
 35. In Herod's judgment-hall} Original, " prsetorium." A palace 
 built by Herod the Great, in Cesarea, as a royal residence; after- 
 ward it became the residence of the Roman praetor, or governor. 
 Paul was probably placed under guard in one of the apartments of 
 the palace. 
 
 CHAPTER XXIV. 
 
 1. Tertullus accuses Paul before Felix in behalf of the Jews. 10. Paul makes 
 his defense. 24. Paul preaches before Felix and Drusilla. 27. Porcius Festus 
 becomes governor. 
 
 AND after five days, Ananias the high priest descended with 
 the elders, and with a certain orator named Tertullus, who 
 informed the governor against Paul. 
 
 2 And when he was called forth, Tertullus began to accuse 
 him, saying, Seeing that by thee we enjoy great quietness, and 
 
 1. And after Jive days] Probably from the time of Paul's departure 
 from Jerusalem. Descended] Went down to Cesarea. With the 
 elders] Members of the Sanhedrim. With a certain orator named 
 Tertullus] As his name implies, he was a Roman lawyer. The 
 Jews had no such advocates, whose special business it was to plead 
 a cause before the judge or magistrate ; but as they were now under 
 the Roman rule, and subject to appear before its legal tribunals, they 
 would avail themselves of the professional assistance of those who 
 were familiar with the proceedings of the Roman court, and versed 
 in the Latin and Greek languages. Who informed the governor against 
 Paul] Presented the charge, or gave information against Paul. 
 
 2. Began to accuse him] That is, commenced his plea against Paul 
 by first flattering the vanity and attempting to conciliate the favor- 
 
NOTES ON THE ACTS. 341 
 
 that very worthy deeds are done unto this nation by thy pro- 
 vidence, 
 
 3 We accept it always, and in all places, most noble Felix, 
 with all thankfulness. 
 
 4 Notwithstanding, that I be not further tedious unto thee, I 
 pray thee, that thou wouldest hear us of thy clemency a few 
 words. 
 
 5 For we have found this man a pestilent fellow, and a mover 
 of sedition among all the Jews throughout the world, and a ring- 
 leader of the sect of the Nazarenes : 
 
 6 Who also hath gone about to profane the temple : whom we 
 took, and would have judged according to our law : 
 
 7 But the chief captain Lysias came upon us, and with great 
 violence took him away out of our hands, 
 
 able regard of the governor. Great quietness] l*kiblic tranquillity and 
 peace. It appears that Felix had, according to Josephus, relieved 
 the country from hordes of robbers and banditti which had infested 
 it, although otherwise a bad and tyrannical governor. And that very 
 worthy deeds are done unto this nation] The original denotes that " many 
 things have been happily or successfully accomplished." By thy pro- 
 vidence] By thy attention and supervision. The meaning of the 
 passage is, " Great prosperity has resulted to this nation under thy 
 prudent administration." 
 
 3. Always, and in all places] "In eveiy respect (or at all times) and 
 in every place." 
 
 4. Hear us of thy clemency] Give a further exhibition of thy kind- 
 ness and condescension, by listening favorably to our present 
 request. 
 
 5. A pestilent fellow] Greek, a pestilence, a plague; by a bold figure, 
 a dangerous, seditious man. Among all the Jews throughout the world] 
 An exaggerated expression for, through the Roman empire ; where 
 Paul had extensively labored, and excited the bitter ire of the Jews. 
 Tertullus artfully insinuates that Paul had been exciting civil dis- 
 turbances among the Jews against the government. A ring-leader of 
 the sect of the Nazarenes] The captain, holding the first rank among 
 the heretical Nazarenes Christians were so called out of reproach, 
 as Jesus their Master had borne the same reproach from being a 
 resident of the despised city of Nazareth in Galilee. Luke iv, 16; 
 Matt, ii, 23. 
 
 6. Hath gone about] Hath attempted. To profane the temple] To 
 desecrate the temple. Would have judged] This was far from the 
 truth ; for without proper trial they were on the point of killing him. 
 Acts xxi, 30, 31. 
 
342 NOTES ON THE ACTS. 
 
 8 Commanding his accusers to come unto tliee : by examining 
 of whom, thyself mayest take knowledge of all these things 
 whereof we accuse him. 
 
 9 And the Jews also assented, saying, That these things 
 were so. 
 
 10 Then Paul, after tha the governor had beckoned unto 
 him to speak, answered, Forasmuch as I know that thou hast 
 been of many years a judge unto this nation, I do the more 
 cheerfully answer for myself: 
 
 11 Because that thou mayest understand, that there are yet 
 but twelve days since I went up to Jerusalem for to worship. 
 
 12 And they neither found me in the temple disputing with 
 any man, neither raising up the people, neither in the syna- 
 gogues, nor in the city : 
 
 13 Neither can they prove the things whereof they now 
 accuse me. * 
 
 14 But this I confess unto thee, that after the way which they 
 call heresy, so worship I the God of my fathers, believing all 
 things which are written in the law and in the prophets : 
 
 15 And have hope toward God, which they themselves also 
 
 10. Many years] Probably about seven. A judge} A ruler and 
 civil magistrate, and better capable of understanding Jewish usages 
 and religious rites. Nothing can be more dignified and convincing 
 than the speech of the apostle. He addresses the governor with 
 great respect, but with nohe of the fulsome flattery of his opponent; 
 and then lucidly opens and defends his course against the false accu- 
 sations of the Jews ; giving a clear and forcible account of the whole 
 matter. 
 
 11. But twelve days] A part of which time he had been confined in 
 Cesarea; thus showing that he could not have excited the tumults 
 in Jerusalem they pretended. He had also, so far from despising 
 the temple and its service, come up to attend its feast. (See Acts 
 xx, 16.) 
 
 1 2. Neither raising up the people] Exciting sedition. 
 
 14. Which they call heresy] More correctly translated, " sect ;" and 
 it is thus translated in verse 5. Paul acknowledges himself to be of 
 the number of the Nazarenes, but not a distinct sect from the Jews 
 holding counter views ; and, though of this class, still worshiping the 
 God of their fathers, revering the institutions of the law, and receiving 
 the same sacred books. He was thus, according to the Roman law, 
 entitled to the same protection as the Jews in their religion, he 
 having neither introduced a new religion nor new objects of worship. 
 
 15. Have hope toward God] Hope, consisting of desire and expecta 
 tion, arising from the revelation and promise of God that there will 
 
NOTES ON THE ACTS. 343 
 
 allow, that there shall be a resurrection of the dead, both of the 
 just and unjust. 
 
 16 And herein do I exercise myself, to have always a con- 
 science void of offense toward God, and toward men. 
 
 17 Now, after many years, I came to bring alms to my nation, 
 and offerings. 
 
 18 Whereupon certain Jews from Asia found me purified in 
 the temple, neither with multitude, nor with tumult : 
 
 19 Who ought to have been here before thee, and object, if 
 they had aught against me. 
 
 20 Or else let these same here say, if they have found any 
 evil-doing in me, while I stood before the council, 
 
 21 Except it be for this one voice, that I cried, standing 
 
 be a resurrection. Which they themselves also allow] Perhaps he refers 
 to the persons present, his accusers, who may have been Pharisees ; 
 or he may mean, " which the greater part of the Jews believe," that 
 is, entertain this hope. 
 
 16. Herein do I exercise myself} In, or on account of, this hope; for 
 this purpose, namely, that I may be fully prepared to meet the 
 solemn revelations and decisions of another world. A conscience void 
 of offense} A clear and uncondemning conscience. The apostle 
 affirms that in all his course he had been conscientious, and that he 
 sought especially to meet all the requirements of God, and perform 
 every duty toward man, as he lived in the expectation of a future 
 world and a judgment to come. 
 
 17. After many years] He had been absent from Jerusalem about 
 six years. To bring alms to my nation, and offerings] Here the apostle 
 commences his answer to the charge of profaning the temple : so far 
 from this, he had come upon a most benevolent and pious mission ; 
 having collected, by his personal influence among the Gentiles, cha- 
 ritable bestowments of money for the poor Christian Jews, and offer- 
 ings even for the temple. 
 
 18. Whereupon] While engaged in these things, presenting his 
 offerings. Acts xxi, 24-26. Found me purified] Performing the rite 
 of purification, at the accomplishment of a vow, according to the 
 Mosaic requirement-, without the least disturbance, neither sur- 
 rounded by a multitude, like one raising a sedition, nor profaning 
 the temple. 
 
 20. Any evil-doing] Any crime, any proper cause of complaint. 
 While I stood before the council] On examination before the Sanhe- 
 drim, when placed there by Lysias. Acts xxii, 30. 
 
 21. Except it be] As if he had said, otherwise than this, if this can 
 be considered a fault. The apostle here speaks ironically; for, by 
 
344 NOTES ON THE ACTS. 
 
 among them, Touching the resurrection of the dead I am called 
 in question by you this day. 
 
 22 And when Felix heard these things, having more perfect 
 knowledge of that way, he deferred them, and said, When 
 Lysias the chief captain shall come down, I will know the utter- 
 most of your matter. 
 
 23 And he commanded a centurion to keep Paul, and to let 
 him have liberty, and that he should forbid none of his acquaint- 
 ance to minister, or come unto him. 
 
 24 And after certain days, when Felix came with his wife 
 Drusilla, which was a Jewess, he sent for Paul, and heard him 
 concerning the faith in Christ. 
 
 the annunciation of this doctrine, the Pharisees had immediately advo 
 cated his cause, and certainly neither they, nor the people, would con 
 demn him for this. Further, the disturbance in Jerusalem was not 
 on his account ; but the Sadducees and Pharisees had fallen into a 
 fierce doctrinal discussion, and into a tumult themselves upon this 
 statement of Paul ; making it necessary that the civil power should 
 interfere to save Paul, and to stop the commotion. (See Acts 
 xxiii, 10.) 
 
 22. Having more per feet knowledge of that icay] That religion ; having 
 become better acquainted with the views of the Christians by this 
 lucid exposition of Paul, and perhaps by his residence in Cesarea. 
 He deferred them] Put them off for the present. / will know the utter- 
 most of your matter] I will take cognizance of the matter at issue be- 
 tween you, enter fully into its examination. 
 
 23. He commanded a centurion, &c.] He was probably relieved, in a 
 measure, from personal restraint, though still at times, at least, he 
 seems to have borne chains, Acts xxvi, 29 ; but he was permitted to 
 go to and fro under the guard of a military officer, and to receive 
 and enjoy the society of his friends. 
 
 24. Drusilla, ivhich ivas a Jewess] She was the daughter of Herol 
 Agrippa, the first, (Acts xii, 23,) and sister of another Agrippa, the 
 king who is mentioned in the succeeding chapter. She is repre- 
 sented as having been one of the most beautiful women of the age 
 but far from sustaining a virtuous character. She had married 
 Azizus, king of Emesa, who, through his love for her, submitted to 
 the Jewish ordinance of circumcision. The licentious Felix seeing 
 her. became enamored of her beauty, and induced her to leave her 
 husband, and to marry him, although of a bad character, and a 
 heathen also. According to Josephus, she herself renounced Ju- 
 daism, and became an idolater, to please Felix. Bold must the 
 apostle have been to have reasoned upon " righteousness, tempe- 
 
NOTES ON THE ACTS. 345 
 
 25 And as he reasoned of righteousness, temperance, and 
 judgment to come, Felix trembled, and answered, Go thy way 
 for this time ; when I have a convenient season, I will call for 
 thee. 
 
 26 He hoped also that money should have been given him of 
 Paul, that he might loose him : wherefore he sent for him the 
 oftener, and communed with him. 
 
 27 But after two years Porcius Festus came into Felix's 
 
 ranee, and judgment to come," before such a pair. The discourse 
 must have been applied with pungent emphasis by conscience while 
 Paul spoke. No wonder Felix trembled ; and Drusilla certainly had 
 reason to tremble, if she did not. Her heart may have been har- 
 dened, having sinned against greater light and privileges. 
 
 25. Reasoned of righteousness] The principles and claims of justice. 
 Temperance] A government of the appetites; constancy, chastity. 
 And judgment to come] Not in this world, but in the future, and, there- 
 fore, more fearful. Before that judgment-seat, how would the lives 
 of this guilty pair appear ! Go iky way] His conscience could not bear 
 the presence of this good man ; neither could its pangs be quieted save 
 by a deceptive promise to give these matters another hearing. How 
 often is the Holy Spirit driven from the heart by such afelt, if not ex- 
 pressed request ! When will thy time come ? When me are ready, 
 will God be ready to hear our cry for mercy ? What claim have we 
 upon him for such undeserved forbearance ? It is not at our conve- 
 nience, but to-day, that God demands the heart. Say not, Go thy 
 way ; when I have a convenient season, I will call for thee. That time 
 never comes to the sinful heart. How many have been lost who 
 have waited in vain for this convenient season ! Reader, if you 
 have not before, come now to the Saviour, lest procrastination be 
 your ruin, as it has sealed the destiny of thousands of others ! 
 
 26. He hoped also that money should have been given him, &c.] How 
 base was his heart ! He knew that Paul had been intrusted with 
 money and offerings for the poor Christians in Jerusalem, verse 17 ; 
 that he was a leader, and highly esteemed, in what had now become 
 a large sect ; and he hoped, perhaps, that these Christians, from their 
 great liberality and love for Paul, would offer him considerable sums 
 as bribes to release Paul. He may have insinuated this to Paul; 
 but how his pure and magnanimous soul must have spurned such a 
 mean and unholy idea as this ! 
 
 27. After two years] How irksome to the burning zeal of Paul must 
 this long confinement have been had he not been firmly convinced 
 that all things worked together for his good, and that he was glori- 
 fying his Master best then, in the order of his own providence, to suffer 
 
 15* 
 
346 NOTES ON THE ACTS. 
 
 room: and Felix, willing to show the -Jews a pleasure, left 
 Paul bound. 
 
 rather than to do his will ! Willing to show the Jews a pleasure, left Paul 
 bound] It was common for the governors to seek to obtain the good- 
 will of the people at the close of their administration by granting 
 them some desirable boon ; usually they released the public prison- 
 ers ; but here it was a greater favor to leave Paul bound. He hoped 
 to mollify the resentment of the Jews against him for his tyrannical 
 acts and base character ; but in vain : for in spite of his cruelty to 
 Paul, the Jews sent their complaints after him to Rome, and he was 
 only saved by the importunity of his brother, who was high in the 
 favor of the emperor; but he had no further public employment. 
 Thus is the expectation of the wicked often cut off. Who would 
 not prefer the place of Paul in prison to Felix the governor ? " The 
 way of the transgressor is hard ;" but " mark the perfect man, and 
 behold the upright, for the end of that man is peace." 
 
 CHAPTER XXV. 
 
 2. The high priest and the chief of the Jews accuse Paul before Festus. 
 8. Paul answers for himself. 11. He appeals to Caesar. 14. Festus speaks of 
 Paul's case to King Agrippa, and desires him to examine the accusations 
 against him. 
 
 1VTOW when Festus was come into the province, after three 
 -L * days he ascended from Cesarea to Jerusalem. 
 
 2 Then the high priest and the chief of the Jews informed him 
 against Paul, and besought him, 
 
 3 And desired favor against him, that he would send for him 
 to Jerusalem, laying wait in the way to kill him. 
 
 1 . Was come into the province] Into the province of Judea, of which 
 he had been appointed governor. Ascended from Cesarea to Jerusa- 
 lem] Cesarea was the usual place of residence for the Roman go- 
 vernors ; but the new incumbent of the office, out of compliment to 
 the Jews, and to become familiar with the character of their govern- 
 ment and religion, pays them an early visit, in their metropolis and 
 sacred city. 
 
 2. Informed him] Laid a charge against Paul before him. 
 
 3. And desired favor against him] Either, they " desired a favor 
 concerning him," that is, they desired that he might be given up to 
 them, or they " desired the favor of Festus prejudicial to the interests 
 
NOTES ON THE ACTS. 347 
 
 4 But Festus answered, that Paul should be kept at Cesarea, 
 and that he himself would depart shortly thither. 
 
 5 Let them therefore, said he, which among you are able, go 
 down with me, and accuse this man, if there be any wickedness 
 in him. 
 
 6 And when he had tarried among them more than ten days, 
 he went down unto Cesarea ; and the next day sitting on the 
 judgment-seat, commanded Paul to be brought. 
 
 7 And when he was come, the Jews which came down from 
 Jerusalem stood round about, and laid many and grievous com- 
 plaints against Paul, which they could not prove ; 
 
 8 While he answered for himself, Neither against the law of 
 the Jews, neither against the temple, nor yet against Caesar, have 
 I offended anything at all. 
 
 9 But Festus, willing to do the Jews a pleasure, answered 
 Paul, and said, Wilt thou go up to Jerusalem, and there be 
 judged of these things before me ? 
 
 of Paul." They desired him to exhibit his favor to them by making 
 a sacrifice of Paul. 
 
 5. Let tJiem which among you are aUe\ The sense is, Let the per- 
 sons of note and consequence, the chief men among you, go and 
 accuse him. It could only have been the overruling and restraining 
 power of God that induced Festus to pursue a course so considerate 
 and commendable, desirous, as he was, of winning the good-will of 
 the Jews. It was not a trial in Jerusalem that they so much wanted, 
 but an opportunity to take his life. 
 
 6. More than ten days] In the margin, which is probably the proper 
 reading, it is rendered, " No more than eight or ten days." 
 
 7. And when he was come] When Paul had been brought to the 
 tribunal. 
 
 8. Nor yet against Ccesar] As much as to say that he had neither 
 sinned against the ecclesiastical law of the Jews, nor yet against the 
 civil law. He had not plotted against the Roman emperor or 
 government. Have I offended] Have I committed any trespass. 
 
 9. Willing to do the Jetvs a pleasure] To do them a favor, to con- 
 ciliate them ; and, to do this, he stoops to a base act. He knew that 
 Paul was a Roman citizen, and must be judged according to the 
 Roman Itwv, therefore he proposes to remove his court to Jerusalem. 
 Nothing had been proved against him ; he stood before him inno- 
 cent, and he had power to release him ; but to hold the good-will of 
 the Jews, he, pretending to be at a loss about the matter, proposed 
 to Paul to go to Jerusalem again before the council, (verse 20,) 
 where he himself would preside. 
 
,348 NOTES ON THE ACTS. 
 
 10 Then said Paul, I stand at Caesar's judgment-seat, where I 
 ought to be judged : to the Jews have I done no wrong, as thou 
 very well k newest. 
 
 1 1 For if I be an offender, or have committed anything worthy 
 of death, I refuse not to die : but if there be none of these things 
 whereof these accuse me, no man may deliver me unto them. 
 I appeal unto Csesar. 
 
 12 Then Festus, when he had conferred with the council, 
 answered, Hast thou appealed unto Caesar? unto Caesar shalt 
 thou go. 
 
 10. I stand at Cccsar's judgment-seat, where I ought to be judged] I now 
 stand before the proper civil tribunal of the country, where only an 
 accusation of sedition can be tried. Each governor in his province 
 was the representative of the Roman emperor; and his tribunal 
 might with propriety be called Ccesar's. As a Roman freeman, also, 
 Paul had a right to be tried there. 
 
 11. For if, &c. / refuse not to die] "For tried I desire to be, so 
 that it be at a proper tribunal ; and if I be found guilty of any oifense 
 which, by the Roman laws, is punished with death, I shall not decline 
 even death." BLOOMFIELD. No man may deliver me unto them] As 
 if he had said, But if there is no truth in their charges, no man can, 
 as no man has a right to deliver me up to them for condemnation 
 and punishment. The Roman law defends me. The reason of 
 Paul's refusal to go was, that he knew they sought opportunities to 
 assassinate him 5 that no new evidence could be produced by them, 
 and that no justice could be expected from the Jewish Sanhedrim, 
 as he had already had proof of their malice and determination to 
 destroy him. Besides, he had received divine intimations that he 
 was yet to visit Rome, and witness there for Jesus. Acts xxiii, 11. 
 I appeal unto Ccesar] This was the right of every Roman citizen to 
 appeal, in a criminal trial, from the court of the provincial governors 
 to the emperor, and he was then sent to Rome for his trial. 
 
 1 2. Conferred with the council] His associates in the administration 
 of the affairs of the province, the military and civil officers, and his 
 distinguished friends, that formed his court. Unto Ccesar shah thou 
 go] Paul did not so much appeal from a decision of Festus, as from 
 being delivered into the hands of the Jews ; but Festus was eager to 
 find an opportunity to escape the responsibility of so perplexing a 
 case. If he permitted Paul to go free, as justice demanded, the Jews 
 would be enraged ; if he gave Paul into the hands of the Jews, he 
 laid himself liable to accusation for illegal proceedings toward a 
 Roman freeman. He at once, therefore, accedes to the appeal of 
 Paul, as his responsibility in the matter ends ; he must now go to 
 
NOTES ON THE ACTS. 349 
 
 13 And after certain days, King Agrippa and Bernice came 
 unto Cesarea, to salute Festus. 
 
 14 And when they had been there many days, Festus declared 
 Paul's cause unto the king, saying, There is a certain man left 
 in bonds by Felix : 
 
 Rome, and the Jews cannot complain. All the Roman emperors at 
 this time bore the title of Caesar, which implied the same as emperor. 
 Nero was Caesar at this time, afterward the most bitter persecutor of 
 the Christians, as well as otherwise a cruel and brutal monarch. 
 
 13. King Agrippa and Bernice] Agrippa was the son of Herod 
 Agrippa, mentioned in Acts xii, 1, and grandson of Herod the 
 Great. At the time of the miserable death of his father in Cesarea, 
 he was in Rome with the emperor Claudius, where he was receiving 
 his education. He was greatly beloved by Claudius, who would have 
 immediately given him the provinces ruled over by his father ; but 
 was dissuaded from his intention on account of the extreme youth of 
 Agrippa, then only seventeen, and a procurator was sent in his 
 stead. At the end of eight years Claudius bestowed upon him the 
 government of the provinces of Gaulonitis, Trachonitis, Batanea, 
 Paneas, and Abilene, while the rest of his father's kingdom Judea, 
 Samaria, Galilee, and Peraea was still governed by a Roman pro- 
 curator. Nero, who succeeded Claudius, was also a friend of 
 Agrippa, and added a portion of Galilee to his territory. It was for 
 his interest to be on friendly terms with the Roman procurator of the 
 adjoining provinces ; and hence this visit to Festus, the new governor. 
 Agrippa was much beloved by the Jewish nation, and used all his 
 influence to assuage their civil dissensions, and to avert the impend- 
 ing danger that overhung them, but in vain. After the destruction of 
 Jerusalem he retired with Bernice, his sister, to Rome, and died in 
 that city at the advanced age of seventy years. Bernice] Was the 
 sister of Agrippa and Drusilla, wife of Felix, and at a very early age 
 became the wife of her uncle Herod, of Chalcis. Upon his death, 
 she married the king of Pontus ; but did not live with him any 
 length of time. She was a woman of great beauty, influence, and 
 wealth; but, like her sister, of an exceedingly questionable cha- 
 racter. After leaving her second husband, she resided, and it is sup- 
 posed criminally, with her brother Agrippa, and afterward with 
 Titus, the Roman emperor. To salute Festus] To pay their respects 
 to him. 
 
 14. Declared Paul's cause] That is, related the circumstances con- 
 nected with his case. This was partly out of respect to Agrippa, 
 who was a Jew, and it may have been partly to obtain his opinion 
 
350 NOTES ON THE ACTS. 
 
 15 About whom, when I was at Jerusalem, the chief priests 
 and the elders of the Jews informed me, desiring to have judg- 
 ment against him. 
 
 1 6 To whom I answered, It is not the manner of the Romans 
 to deliver any man to die, before that he which is accused have 
 the accusers face to face, and have license to answer for himself 
 concerning the crime laid against him. 
 
 1 7 Therefore, when they were come hither, without any delay 
 on the morrow I sat on the judgment-seat, and commanded the 
 man to be brought forth ; 
 
 18 Against whom, when the accusers stood up, they brought 
 none accusation of such things as I supposed : 
 
 19 But had certain questions against him of their own super- 
 stition, and of one Jesus, which was dead, whom Paul affirmed 
 to be alive. 
 
 20 And because I doubted of such manner of questions, I asked 
 him whether he would go to Jerusalem, and there be judged of 
 these matters. 
 
 concerning the religious views involved in the charge against him, as 
 Agrippa would be likely to be familiar with them. 
 
 15. Desiring to have judgment against him] Desiring to have him 
 given up for condemnation and death ; the Jews had not power of 
 themselves to administer such a sentence. 
 
 1 6. Have license to answer for himself] Have an opportunity to de- 
 fend himself. 
 
 18. Brought none accusation of such things as I supposed] He had 
 thought him guilty of some criminal act against the Jewish law or 
 the Roman statutes ; some atrocious crime, as his accusers were so 
 bitter against him. 
 
 19. Of their own superstition] The word usually denotes the worship 
 of demons, and, hence, vain and foolish fancies ; but here it is used 
 in a good sense, as in Acts xvii, 22, meaning, Of their own peculiar 
 religious views, as Festus was too much of a gentleman to speak of 
 the religion of his guest Agrippa as a superstition. Of one Jesus, 
 which was dead] Being a Roman, and not long in Judea, and also an 
 idolater, he had heard but little of Jesus Christ, and knew less of his 
 character and doctrines. He speaks of him as of any stranger whose 
 name may have come under his notice. Of his resurrection, Festus 
 seems neither to have known or cared. 
 
 20. Because I doubted of such manner of questions] Whether they 
 should come properly before his tribunal. " Here," observes Beza, 
 as quoted by Bloomfield, " Festus dissembles his offense, yet convicts 
 himself; for why did he not acquit an accused person, against whom 
 nothing had been proved ? For the same reason that he wished to 
 
NOTES ON THE ACTS. 351 
 
 21 But when Paul had appealed to be reserved unto the hear- 
 ing of Augustus, I commanded him to be kept till I might send 
 him to Csesar. 
 
 22 Then Agrippa said unto Festus, I would also hear the man 
 myself. To-morrow, said he, thou shalt hear him. 
 
 23 And on the morrow, when Agrippa was come, and Bernice, 
 with great pomp, and was entered into the place of hearing, 
 with the chief captains and principal men of the city, at Festus' 
 commandment Paul was brought forth. 
 
 24 And Festus said, King Agrippa, and all men which are 
 here present with us, ye see this man about whom all the multi- 
 tude of the Jews have dealt with me, both at Jerusalem, and 
 also here, crying that he ought not to live any longer. 
 
 25 But when I found that he had committed nothing worthy 
 of death, and that he himself hath appealed to Augustus, I have 
 determined to send him. 
 
 26 Of whom I have no certain thing to write unto my lord. 
 Wherefore I have brought him forth before you, and specially 
 before thee, O King Agrippa, that after examination had, I 
 might have somewhat to write. 
 
 27 For it seemeth to me unreasonable to send a prisoner, and 
 not withal to signify the crimes laid against him. 
 
 have him removed for trial to Jerusalem ; namely, to gratify tlie 
 Jews." 
 
 21. Hearing of Augustus] This name also, as well as Caesar, the 
 Roman emperors bore; it signifying, august, venerable a title of 
 respect. 
 
 23. Great pomp] Great display, great splendor in attire and retinue. 
 Into the place of hearing] The judgment-hall, where the trials were 
 held ; or an audience-chamber in the palace of Festus. 
 
 24. Have dealt with me] " Have made urgent application to me." 
 26. Unto my lord] " To my sovereign." As he could find nothing 
 
 against him, he had no proper charge to send with him to Rome, to 
 the emperor. He desires Agrippa, whose Jewish descent and 
 education would fit him for the task, to examine him, and find out 
 his peculiar sin against the Hebrew law, if he had committed any. 
 
352 NOTES ON THE ACTS. 
 
 CHAPTER XXVI. 
 
 1. Paul's defense before Agrippa. 12. Describes his conversion. 28. Agrippa 
 greatly affected. 31. The whole company pronounce him innocent. 
 
 THEN Agrippa said unto Paul, Thou art permitted to speak 
 for thyself. Then Paul stretched forth the hand, and an-, 
 swered for himself. J 
 
 2 I think myself happy, King Agrippa, because I shall answer 
 for myself this day before thee, touching all the things whereof 
 I am accused of the Jews : 
 
 3 Especially, because I know thee to be expert in all customs 
 and questions which are among the Jews : wherefore I beseech 
 thee to hear me patiently. 
 
 4 My manner of life from my youth, which was at the first 
 among mine own nation at Jerusalem, know all the Jews, 
 
 5 Which knew me from the beginning, (if they would testify,) 
 that after the most straitest sect of our religion, I lived a 
 Pharisee. 
 
 6 And now I stand, and am judged for the hope of the pro- 
 mise made of God unto our fathers : 
 
 1. Stretched forth the hand] A graceful and common manner among 
 the ancients of signifying that they were about to speak, or of com- 
 mencing their speech. Answered for himself] Made his defense. 
 
 2. I think myself happy] Who can refrain from admiring the manly 
 dignity and peculiar beauty of the commencement of this oration ! 
 The whole defense is a model of its kind. Says Dr. S. Clarke, 
 " We here observe the beauty and force of the most persuasive elo- 
 quence, the sincerity of the Christian, and the authority and majesty 
 of the apostle." 
 
 3. Because I know thee to be expert] Well-educated in familiar with. 
 This was not flattery, but the truth, as be was a Jew by birth, and 
 had been taught the customs and doctrines of his nation by his 
 father. Customs and questions] Ceremonials, and religious opinions. 
 
 5. After the most straitest sect of our religion] After the strictest sect, 
 that is, the Pharisees, who were reputed to be peculiarly rigid in 
 their attention to the law. 
 
 6. for the hope of the promise made of God unto our fathers] " This 
 was the promise of the Messiah, to the fulfillment of which promise 
 all the twelve tribes hoped to attain. Acts xiii, 32, 33. But as it 
 included the promise of a resurrection of the dead, by the means of 
 the Messiah, as it was proved to have been fulfilled in Christ by his 
 rising from the grave, and as Christ's rising again was the pledge 
 
NOTES ON THE ACTS. 353 
 
 7 Unto which promise our twelve tribes, instantly serving God 
 day and night, hope to come. For which hope's sake, King 
 
 Agrippa, I am accused of the Jews. 
 
 Why should it be thoug 
 God should raise the dead ? 
 
 8 Why should it be thought a thing incredible with you, that 
 
 9 I verily thought with myself, that I ought to do many things 
 contrary to the name of Jesus of Nazareth. 
 
 10 Which thing I also did in Jerusalem : and many of the 
 saints did I shut up in prison, having received authority from 
 the chief priests ; and when they were put to death, I gave my 
 voice against them. 
 
 and demonstration of our resurrection, St. Paul, in Acts xxiii, 6, 
 says that he was called in question for the hope of the resurrection 
 of the dead." HOLDEN. 
 
 7. Unto which promise] Unto its fulfillment. Our twelve tribes] Sig- 
 nifying, figuratively, the Jewish nation, formerly consisting of twelve 
 tribes, but scattered long before this by invasions and captivities, so 
 that the division into tribes was nearly lost. Instantly serving God day 
 and night] Zealously attending to the Mosaic ordinances, with un- 
 wearied zeal and devotion, for which hope's sake] On account of 
 teaching that this expectation of the patriarchs and prophets of the 
 Jewish nation was fulfilled in Christ; the hope, by a figure of 
 rhetoric, being put for the object hoped for. Christ was the hope of 
 the nation. Paul preached that Jesus was the Christ ; and for this 
 he was now accused by the. Jews. 
 
 8. Why thought a thing incredible] Or, as it may be rendered, 
 " What ! is it thought incredible that God should raise the dead ?" 
 As if he had said, while insisting upon the resurrection of Christ as 
 proving his Messiahship, " You will not deny that God can raise the 
 dead ; why, then, is it incredible to you, or why do you doubt the 
 well-attested resurrection of Jesus, proving him to be the Messiah ?" 
 The apostle then proceeds to show the strong personal reason for his 
 belief in the resurrection of Jesus, and for his faith in his Messiah- 
 ship. He had been a persecuting opponent, but had been convinced 
 by surprising miracles. 
 
 9. I verily thought with myself] Was self-persuaded; I conceived it 
 to be my duty ; I was conscientious in my opposition to Jesus of 
 Nazareth. Contrary to tfie name of Jesus] In opposition to the doc- 
 trines of Jesus. 
 
 10. Many of the saints] Of the disciples Christians often called 
 saints in Scripture. Acts ix, 13. We have only the account of 
 Stephen's death given; but undoubtedly there were others, and 
 Stephen's was particularly mentioned, as perhaps the first, and most 
 
354 NOTES ON THE ACTS. 
 
 11 And I punished them oft in every synagogue, and compelled 
 them to blaspheme : and being exceedingly mad against them, I 
 persecuted them even unto strange cities. 
 
 12 Whereupon, as I went to Damascus, with authority and 
 commission from the chief priests, 
 
 13 At mid-day, O king, I saw in the way a light from heaven, 
 above the brightness of the sun, shining round about me, and 
 them which journeyed with me. 
 
 14 And when we were all fallen to the earth, I heard a voice 
 speaking unto me, and saying in the Hebrew tongue, Saul, Saul, 
 why persecutest thou me ? It is hard for thee to kick against 
 the pricks. 
 
 15 And I said, Who art thou, Lord ? And he said, I am Jesus 
 whom thou persecutest. 
 
 16 But rise, and stand upon thy feet: for I have appeared 
 unto thee for this purpose, to make thee a minister and a wit- 
 ness both of these things which thou hast seen, and of those 
 things in the which I will appear unto thee ; 
 
 1 7 Delivering thee from the people, and from the Gentiles, 
 unto whom now I send thee, 
 
 18 To open their eyes, and to turn them from darkness to light, 
 
 noted. Gave my voice against them] Not in the Sanhedrim, for he was 
 not a member ; but exerted his influence, and assisted in procuring 
 their death. 
 
 11. Compelled them to blaspheme] To revile and curse Jesus and his 
 religion, to apostatize, and abandon Christianity. I persecuted them 
 even unto strange cities] So unrelenting was his bitterness that when 
 they fled from Jerusalem, he even followed them to foreign cities. 
 
 12-15. (See Acts ix, 1-6.) 
 
 16-18. In this account of his conversion, Paul gives a succinct 
 detail of the events of which, in the preceding chapters, he had re- 
 lated the circumstances more at large. He combines the informa- 
 tion which he received directly from the Lord Jesus, and that which 
 he received through the instrumentality of Ananias. (See Acts ix, 
 15, 16.) Of those things in ivhich I will appear unto thee] Meaning, 
 either that other truths should be afterward revealed by other mira- 
 culous appearings of Christ to him, Acts xviii, 9; xxii, 18; xxiii, 
 1 1 ; 1 Cor. ix, 1 ; or it may mean, In which I shall instruct thee 
 hereafter; that is, he was to be a witness of what he had already 
 seen, and of what should hereafter be made known to him. 
 
 17. Delivering thee from the people] The Jewish people. 
 
 18. To open their eyes] Spiritually, so that they might perceive the 
 truth, or to enlighten their minds. Turn tJiem from darkness to light] 
 From spiritual ignorance to the knowledge of our Lord ; from the 
 
NOTES ON THE ACTS. 355 
 
 and from the power of Satan unto God, that they may receive 
 forgiveness of sins, and inheritance among them which are 
 sanctified by faith that is in me. 
 
 19 Whereupon, O King Agrippa, I was not disobedient unto 
 the heavenly vision : 
 
 20 But showed first unto them of Damascus, and at Jerusalem, 
 and throughout all the coasts of Judea, and then to the Gentiles, 
 that they should repent and turn to God, and do works meet 
 for repentance. 
 
 21 For these causes the Jews caught me in the temple, and 
 went about to kill me, 
 
 22 Having therefore obtained help of God, I continue unto 
 this day, witnessing both to small and great, saying none other 
 things than those which the prophets and Moses did say should 
 come: 
 
 23 That Christ should suffer, and that he should be the first 
 that should rise from the dead, and should show light unto the 
 people, and to the Gentiles. 
 
 night of sin to the day of holiness. Luke i, 79; iv, 18; Col. i, 13; 
 2 Tim. ii, 16. From the power of Satan] From the dominion and 
 victory of Satan to the liberty and obedience of the children of God, 
 which course would secure the forgiveness of sin, and, in the end, a 
 heavenly inheritance. By faith that is in me] By the same confiding 
 faith in the redemption of Jesus Christ which I enjoy. Or the \vords 
 may be properly transposed, and be considered as the language of 
 Christ to him ; reading thus : " To turn them from darkness to light, 
 and from the power of Satan unto God, that by faith which is in me 
 (by becoming believers in me) they may receive forgiveness of sins 
 and inheritance among them who are sanctified." 
 
 19. Whereupon] In consideration of this; immediately upon this. 
 Unto the heavenly vision] The miraculous revelation of Jesus, and of 
 his will concerning me. 
 
 20. But showed first] Made known, declared. Do works meet for 
 repentance] Worthy of repentance ; show by their acts the sincerity 
 of their penitence. 
 
 22. Saying none other things] In becoming a Christian, he introduced 
 no new religion, but held only, and witnessed to, the truth contained 
 in Moses and the prophets. He preached the advent of the very 
 Messiah whose coming they foretold, and in the very manner they 
 prophesied. 
 
 23. Should suffer] (See note on Acts xvii, 3.) That he should be 
 the first that should rise from the dead] First, to rise to die no more; thus 
 giving proof of a resurrection of the body, and of his power to accom- 
 plish it. Others had risen before, but died again, as did the son of 
 
356 NOTES ON THE ACTS. 
 
 24 And as he thus spake for himself, Festus said with a loud 
 voice, Paul, thou art beside thyself; much learning doth make 
 thee mad. 
 
 25 But he said, I am not mad, most noble Festus ; but speak 
 forth the words of truth and soberness. 
 
 26 For the king knoweth of these things, before whom also I 
 speak freely. For I am persuaded that none of these things are 
 hidden from him ; for this thing was not done in a corner. 
 
 2 7 King Agrippa, believest thou the prophets ? I know that 
 thou believest. 
 
 the Shunamite, and as Jesus himself raised Lazarus ; but Jesus rose 
 for ever. Should show light] Light of the gospel, to both Jews and 
 Gentiles, Often foretold by prophets. Isa. ix, 1, 2 ; xi, 10 ; xlii, 1,6; 
 liv, 3, &c. 
 
 24. Thou art beside thyself] Insane, mad. The solemn earnestness 
 of the apostle to the Eoman idolater could only be accounted for by 
 supposing his reason affected. Much karning] Festus noticed the 
 clearness of his argument, and his continued reference to books, and 
 judged that his severe application to his studies had demented him, 
 and diseased his brain. How unaccountable to the unconverted are 
 the exercises of the truly pious ! They are as one that mocketh ; 
 but wisdom is justified of her children. The unconverted are insane, 
 if either ; and they but begin to come to themselves when they say, I 
 will arise, and go to my Father, and say, Father, I have sinned against 
 heaven and in thy sight. 
 
 25. Truth and soberness] Not the ravings of an insane man, but 
 rational truth and sober convictions. 
 
 26. The king knoweth of these things] The prophecies of the Old 
 Testament Scriptures. The life and labors, and death and resurrec- 
 tion, of Jesus of Nazareth all these things, as a Jew, and a resident 
 of Palestine, Agrippa could not but be familiar with. This thing was 
 not done in a corner] The miracles and teaching of Christ transpired 
 publicly, and were widely spread abroad; he was crucified, and 
 arose again in the midst of Jerusalem, when the city was crowded 
 all the prominent events of his life, and the truths of his gospel, were 
 generally diffused and well known, and Agrippa could not but have 
 heard them. By his silence, and by his answer, he admits the 
 apostle's appeal. 
 
 27. Believest thou the prophets?] The interruption of Festus had 
 broken in upon the thread of his argument. Paul was referring to 
 the testimony of the prophets ; and having answered Festus's charge 
 of madness, by an elegant and impressive turn in his discourse, he 
 resumes his argument by interrogating King Agrippa as to his faith 
 
NOTES ON THE ACTS. 357 
 
 28 Then Agrippa said unto Paul, Almost thou persuadest me 
 to be a Christian. 
 
 29 And Paul said, I would to God, that not only thou, but also 
 all that hear me this day, were both almost, and altogether such 
 as I am, except these bonds. 
 
 30 And when he had thus spoken, the king rose up, and the 
 governor, and Bernice, and they that sat with them : 
 
 31 And when they were gone aside, they talked between them- 
 selves, saying, This man doeth nothing worthy of death, or of bonds. 
 
 32 Then said Agrippa unto Festus, This man might have been 
 set at liberty, if he had not appealed unto Caesar. 
 
 in the sacred books, and anticipates his answer. It was an appeal 
 direct to the conscience of the king, and was exceedingly effective, 
 as the result shows. The way was then open to present Jesus as 
 the Messiah. 
 
 28. Almost thou persuadest me, &c.] Some have supposed Agrippa 
 said this in ridicule; hut it has every mark of a different spirit. 
 Probably a momentary impression was made upon the mind of this 
 volatile king by the impassioned manner and solemn truths of the 
 apostle ; but it was not lasting. The impression was soon effaced, 
 and he turned thoughtlessly to his worldly luxuries and sins. " How 
 often, alas ! does the heart refuse to follow the convictions of the 
 understanding ! and how mournful to- be not quite a Christian ! Such 
 a man will not quite reach heaven." EIPLEY. 
 
 29. I would to God] It is my heart's desire ; I could entreat God 
 for this ; or, I now pray for this. Except these bonds] The fetters that 
 bound him, or his present imprisonment. How noble ! how magna- 
 nimous ! He wished them to enjoy his blessed, comforting religion ; 
 but though his enemies are there, he desired none of them to share 
 his bonds. 
 
 30. The king rose up] The exhortation was becoming too personal, 
 and, perhaps, to cover the emotions that were rising in his heart by 
 this affectionate appeal, he rises from the tribunal, signifying that 
 enough had been said. 
 
 32. If he had not appealed unto C&sar] After a prisoner had appealed 
 to the emperor, it was entirely out of the power of the inferior 
 magistrate to release or condemn him. It may seem unfortunate 
 that Paul was now in this dilemma when he apparently would have 
 been declared innocent at this time, and have been liberated ; but if 
 he had not appealed, he would probably have been again given up to 
 the Jews, who might have destroyed him. There is a divine Provi- 
 dence in all these events they all work together for good, however 
 mysterious they appear to our human vision. 
 
353 NOTES ON THE ACTS. 
 
 CHAPTER XXVII. 
 
 I. Paul sails for Rome. 10. Foretells the danger of the voyage, but is not 
 believed. 14. A tempest falls upon them. 21. They suffer shipwreck. 23. Paul's 
 vision, and assurance of their safety. 44. All come safe to the shore. 
 
 AND when it was determined, that we should sail into Italy, 
 they delivered Paul and certain other prisoners unto one 
 named Julius, a centurion of Augustus' band. 
 
 2 And entering into a ship of Adramytdum, we launched, 
 meaning to sail by the coasts of Asia, one Aristarchus, a Mace- 
 donian of Thessalonica, being with us. 
 
 3 And the next day we touched at Sidon". And Julius cour- 
 teously entreated Paul, and gave him liberty to go unto his 
 friends to refresh himself. 
 
 1. That WE should sail] From this it appears that Luke now 
 voluntarily, and from tender regard for the apostle, accompanied 
 him on his perilous voyage to Rome. Into Italy] Of which Rome 
 was the capital city. A centurion of Augustus' band] The Augustan 
 cohort or legion. A legion, bearing this title, had probably been on 
 duty in the army then in Syria, and to the charge of a centurion of 
 this band Paul was now committed. 
 
 2. A ship of Adramyttium] A vessel belonging to this seaport. 
 Adramyttium was situated in the province of Mysia. and the ship 
 was bound hither. We launched] Set sail. Meaning to sail by the 
 coasts of Asia] To sail along the coast ; either, this being a merchant 
 ship, to land and receive merchandise at different ports, or to avoid 
 strong opposing winds, or through the great fear of losing sight of 
 land : in those days, before the invention of the mariner's compass, 
 they crept along close to the coast, although the length of the pas- 
 sage was much increased thereby. The centurion embarked his 
 prisoners on board this ship, expecting, in some of the seaports of 
 Asia Minor, to find a vessel sailing to Italy, on board of which he 
 might embark the prisoners ; and this proved to be the case at Myra, 
 in Lycia. One Aristarchus} Who was also, with Luke, an affection- 
 ate companion of Paul in his present bonds ; he became his fellow- 
 prisoner- in Rome. Col. iv, 10. 
 
 3. Sidon] (See Acts xii, 20.) Now called Saide, formerly a sea- 
 port of considerable importance. Courteously entreated Paul] Treated 
 him kindly, giving him every permissible liberty. To go unto his 
 friends to refresh himself] He permitted him to visit his Christian 
 acquaintances in Sidon, and to receive their kind attentions. 
 
NOTES ON THE ACTS. 359 
 
 4 And when we had launched from thence, we sailed under 
 Cyprus, because the winds were contrary. 
 
 5 And when we had sailed over the Sea of Cilicia, and Pam- 
 phylia, we came to Myra, a city of Lycia. 
 
 6 And there the centurion found a ship of Alexandria sailing 
 into Italy ; and he put us therein. 
 
 7 And when we had sailed slowly many days, and scarce were 
 come over against Cnidus, the wind not suffering us, we sailed 
 under Crete, over against Salmone : 
 
 8 And hardly passing it, came unto a place which is called, 
 The Fair Havens ; nigh whereunto was the city of Lasea. 
 
 4. Sailed under Cyprus] Under the lee of Cyprus, somewhat out of 
 their course ; but the bold shores of the island sheltered them from 
 the force of a strong head wind. 
 
 5. Sailed over the Sea of Cilicia, &c.] That is, sailed over that por- 
 tion of the Mediterranean washing the provinces of Asia Minor, 
 lying upon the seacoast. 
 
 6. A ship of Alexandria} At Myra, according to their expectation, 
 they found a vessel about to sail for Italy, an Alexandrian bark. 
 Alexandria was a noted seaport on the north of Egypt. The ship 
 was loaded with wheat from the fruitful grain valley of the Nile, to 
 be sold in Rome. 
 
 7. Come over against Cnidus] This seaport city was situated on a 
 promontory of the same name jutting out from the province of 
 Caria, opposite the Island of Rhodes. Wind not suffering us] Being 
 contrary, and driving them out of their regular course. Sailed under 
 Crete] Instead of sailing to the north of Crete, as they designed, they 
 were forced to sail under the lee of the southern coast of the island ; 
 first making the promontory of Salmone, at the eastern extremity of 
 the island, and then seeking shelter, with difficulty, along the south- 
 ern shore. Crete was formerly a noted island, with a hundred cities ; 
 but its inhabitants, depraved by their commercial success, had be- 
 come noted for their deception. Thus quoting one of their own 
 poets, Paul writes to Titus, the bishop of Crete : " The Cretians are 
 always liars." Titus i, 12. The island is now called Candia, and is 
 one of the largest islands in the Mediterranean Sea ; it is under the 
 power of the Turks. 
 
 8. The Fair Havens] Doubling the promontory with difficulty, 
 they entered a sheltered bay then, and it is said still, bearing 
 among the inhabitants the above title, from its shelter from die 
 storms. Lasea] This is supposed to have been a town of Crete, 
 some four miles from the coast, of which Fair Havens was the 
 seaport. 
 
360 NOTES ON THE ACTS. 
 
 9 Now, when much time was spent, and when sailing was now 
 dangerous, because the fast was now already past, Paul ad- 
 monished them, 
 
 10 And said unto them, Sirs, I perceive that this voyage will 
 be with hurt and much damage, not only of the lading and ship, 
 but also of our lives. 
 
 11 Nevertheless, the centurion believed the master and the 
 owner of the ship more than those things which were spoken 
 by Paul. 
 
 12 And because the haven was not commodious to winter in, 
 the more part advised to depart thence also, if by any means 
 they might attain to Phenice, and there to winter ; which is a 
 haven of Crete, and lieth toward the south-west and north-west. 
 
 13 And when the south wind blew softly, supposing that they 
 had obtained their purpose, loosing thence, they sailed close by 
 Crete. 
 
 9. Because the fast was now already past] As we would express a 
 season by saying, it was after Christmas or Michaelmas, so the Jews 
 used the period of their feasts to express the seasons in which they 
 transpired. The fast referred to was the great day of atonement, 
 the annual and divinely appointed fast of the Jews. Lev. xvi, 29, 30. 
 It was kept on the tenth of the Jewish month Tisri, about the end of 
 our September; and sailing was now dangerous from the heavy 
 tempests of that season. 
 
 10. Sirs, I perceive] Either from his acquaintance with the character 
 of the weather after the fast, or by divine intimation. Hurt and much 
 damage] Liability of injury and danger, both to the persons and 
 freight in the ship. By a miraculous intervention their lives were 
 saved. Acts v, 22. 
 
 11. The master and the owner of the ship] The pilot, and supercargo, 
 and owner of the ship and produce. Paul seems to have advised 
 wintering there, but was overruled by those whom experience and 
 risk ought to have taught more wisdom; but life is usually held 
 cheap when profit is at stake. The harbor lacked some conveniences, 
 or was not considered so favorable a position to pass the winter 
 in as some others, and the most of the officers and crew advised 
 to sail for another port. 
 
 12. Phenice] Bather Phrenix, as the word should be rendered, 
 which was on the south-east coast of Crete. Lieth toward the south- 
 ivest and north-west} Such was the shape of the harbor, that there were 
 two entrances, from the north-west and south-west. 
 
 13. Loosing thence} Weighing anchor, and setting sail, they crept 
 along the shore. 
 
NOTES ON THE ACTS. 361 
 
 14 But not long after there arose against it a tempestuous 
 wind, called Euroclydon. 
 
 15 And when the ship was caught, and could not bear up into 
 the wind, we let her drive. 
 
 16 And running under a certain island which is called Clauda, 
 we had much work to come by the boat : 
 
 1 7 Which when they had taken up, they used helps, under- 
 girding the ship; and fearing lest they should fall into the 
 quicksands, strake sail, and so were driven. 
 
 18 And we being exceedingly tossed with a tempest, the next 
 day they lightened the ship ; 
 
 19 And the third day we cast out with our own hands the 
 tackling of the ship. 
 
 20 And when neither sun nor stars in many days appeared, 
 
 14. Euroclydon] Of the same description as the furious winds or 
 hurricane now called a Levanter the wind blowing in all directions, 
 a perfect tornado. The etymology of the word Euroclydon seems to 
 be very expressive of its character the wave-stirring east wind. 
 
 15. When the ship was caught] Rather, "when the ship was borne 
 away " by the force of the tornado, and not able to bear up against 
 the wind, they let her drive run on before it. 
 
 16. Running under] Close on the lee. Clauda] A small island just 
 off the south-western extremity of Crete. To come by the boat] They 
 had great difficulty in securing the boat on board the ship 5 it had 
 probably been towed at the stern behind them ; but now, as the boat 
 might be highly necessary in case of shipwreck, and was exposed to 
 be broken by the waves, they, with great exertion, secured it by draw- 
 ing it into the ship. 
 
 17. They used helps, undergirding the ship] They strengthened the 
 ship, either by passing cables and chains around it on the out- 
 side, or, as Bloomfield supposes, by fastening strong planks or 
 stays on the inside, to bind the frame-work together. " They 
 used helps, inner belting her." Fall into the quicksands] These were 
 immense shoals or sand banks off the African coast, called in the 
 Greek Systes. They feared lest they should be driven upon them. 
 Strake sail] Rather, lowered the mast; the ancient ships having but 
 one, which was raised when they set sail and taken down when they 
 came to land. 
 
 18. They lightened the ship] By throwing out the lading. 
 
 19. The tackling of the ship] All the supernumerary ship furniture, 
 cables, sails, &c. 
 
 20. Neither sun nor stars] Their only guides upon the sea, the 
 mariner's compass not having been discovered. They, therefore, did 
 
 16 
 
362 NOTES ON THE ACTS. 
 
 and no small tempest lay on us, all hope that we should be saved 
 was then taken away. 
 
 21 But after long abstinence, Paul stood forth in the midst of 
 them, and said, Sirs, ye should have hearkened unto me, and 
 not have loosed from Crete, and to have gained this harm and 
 loss. 
 
 22 And now I exhort you to be of good cheer : for there shall 
 be no loss of any man's life among you, but of the ship. 
 
 23 For there stood by me this night the angel of God, whose 
 I am, and whom I serve, 
 
 24 Saying, Fear not, Paul; thou must be brought before 
 Caesar: and lo, God hath given thee all them that sail with 
 thee. 
 
 25 Wherefore, sirs, be of good cheer : for I believe God, that 
 it shall be even as it was told me. 
 
 26 Howbeit, we must be cast upon a certain island. 
 
 27 But when the fourteenth night was come, as we were driven 
 up and down in Adria, about midnight the shipmen deemed that 
 they drew near to some country ; 
 
 28 And sounded, and found it twenty fathoms : and when they 
 had gone a little further, they sounded again, and found it 
 fifteen fathoms. 
 
 29 Then fearing lest they should have fallen upon rocks, they 
 cast four anchors out of the stern, and wished for the day. 
 
 not know where they were, and had no means of finding out. Their 
 situation was to them, therefore, the more fearful. 
 
 21. After long abstinence] With so much anxiety and danger, they 
 had little time or inclination for eating. To have gained] Suffered, 
 occasioned, or, rather, " have avoided, this injury and loss." 
 
 23. The angel of God] Rather, " an angel of the, God," &c. Whose 
 lam] Noble confidence ! Paul felt that he was entirely in the hands 
 of his heavenly Father; his interests were safe in divine hands. 
 
 24. T/iou must be brought before Caesar] Therefore he would certainly 
 escape from this shipwreck. Hath given thee all them that sail with thee] 
 As if he had said, " Out of his regard for thee, and thy prayers, this 
 providential gift was bestowed ;" and it was done through his instru- 
 mentality, to impress all on board with the divine character and im- 
 portance of the religion that Paul preached. 
 
 27. The fourteenth night] Of the storm, or from their sailing from 
 Fair Havens. In Adria] That is, in the Adriatic Sea, including all 
 that portion of the Mediterranean between Greece and Italy on the 
 north, and Africa on the south. Drew near to some country] To land. 
 
 28. Twenty fathoms] A fathom was a measure of six feet. 
 
 29. Four anchors out of the stern] Such was the violence of the 
 
NOTES ON THE ACTS. 363 
 
 30 And as the shipmen were about to flee out of the ship, 
 when they had let down the boat into the sea, under color 
 as though they would have cast anchors out of the fore- 
 ship, 
 
 31 Paul said to the centurion, and to the soldiers, Except these 
 abide in the ship, ye cannot be saved. 
 
 32 Then the soldiers cut off the ropes of the boat, and let her 
 fall off. 
 
 33 And while the day was coming on, Paul besought them 
 all to take meat, saying, This day is the fourteenth day 
 that ye have tarried, and continued fasting, having taken 
 nothing. 
 
 34 Wherefore I pray you to take some meat ; for this is for 
 your health : for there shall not a hair fall from the head of any 
 of you. 
 
 35 And when he had thus spoken, he took bread, and gave 
 thanks to God in presence of them all ; and when he had broken 
 tV, he began to eat. 
 
 36 Then were they all of good cheer, and they also took some 
 meat. 
 
 storm, and that the head of the ship might swing round, and they be 
 so much further from the rocks. It is said to be customary now for 
 Egyptian mariners to drop their anchors from the stern, as was the 
 ancient custom. 
 
 30. The shipmen] Sailors. Under color] Pretending that they 
 needed the boat to assist them in mooring the bows of the 
 vessel. 
 
 31. Except these abide] The divine promise of salvation did not 
 prevent the necessity of their using all proper efforts to save them- 
 selves. The company was not to be saved by a miracle, but by 
 sanctified means. The presence of the sailors was still needed on 
 board to work the ship ; and it was only by the faithful use of the 
 means in their power, that they secured the fulfillment of the pro- 
 mise. We are never to presume upon divine Providence, but use all 
 possible diligence, and all proper means, and then sweetly and con- 
 fidently rely upon the promised aid of God. 
 
 32. Cut off" the ropes of the boat] By which she was attached to the 
 ship, and thus sent her adrift. 
 
 33. Having taken nothing] No regular meals ; eaten little, and sel- 
 dom little or nothing, as we say. 
 
 34. Some meat] Some food. For your health] " Will be promotive 
 of your safety ;" give you strength to meet what is to come. Not a 
 hair] Suffer no injury to your bodies or lives. 
 
364 NOTES ON THE ACTS. 
 
 37 And we were in all in the ship two hundred threescore 
 and sixteen souls. 
 
 38 And when they had eaten enough, they lightened the ship, 
 and cast out the wheat into the sea. 
 
 39 And when it was day, they knew not the land : but 
 they discovered a certain creek with a shore, into the 
 which they were minded, if it were possible, to thrust in 
 the ship. 
 
 40 And when they had taken up the anchors, they com 
 mitted themselves unto the sea, and loosed the rudder-bands, 
 and hoised up the mainsail to the wind, and made toward 
 shore. 
 
 41 And falling into a place where two seas met, they ran the 
 ship aground; and the forepart stuck fast, and remained un- 
 movable, but the hinder part was broken with the violence of 
 the waves. 
 
 42 And the soldiers' counsel was to kill the prisoners, lest any 
 of them should swim out, and escape. 
 
 37. Two hundred threescore and sixteen] Two hundred and seventy- 
 six. The Alexandrian merchantmen were proverbially bulky, and 
 fitted for carrying many passengers. Josephus speaks of a ship in 
 which he sailed which was cast away in the Adriatic Sea with six 
 hundred persons on board. 
 
 38. Cast out the ivheat] Probably the ship's provisions at this time, as 
 the lading had been thrown out before. 
 
 39. A certain creek] An inlet, a narrow bay. With a shore] Con- 
 venient for landing. 
 
 40. Taken up] Having weighed or lifted the anchors. Loosed 
 the rudder-bands] Among the ancients, large ships appear to have 
 had two rudders, one in the bow, and one at the stern ; these 
 appear to have been secured or fastened when at anchor, (per- 
 haps raised up out of the water,) or in a harbor, and to have 
 been loosed for the purpose of steering when they set sail. 
 Hoised up the mainsail] There is a doubt about this sail; pro- 
 bably it was a kind of jib or triangular sail at the bow of the 
 vessel. 
 
 41. Where two seas met] Probably a sand-bank caused by the meet- 
 ing of opposite currents. 
 
 42. The soldiers' counsel] They were responsible for the prisoners, 
 and held accountable for their loss ; they feared that they would 
 escape, and their own lives be the penalty. How cruel and blood- 
 thirsty this advice, after such a scene as they had just passed 
 through! 
 
NOTES ON THE ACTS. 365 
 
 48 But the centurion, -willing to save Paul, kept them from 
 their purpose, and commanded that they which could swim, 
 should cast themselves first into the sea, and get to land : 
 
 44 And the rest, some on boards, and some on broken pieces 
 of the ship. And so it came to pass, that they escaped all safe 
 to land. 
 
 43. Willing to save Paul] From personal respect, or fearing if he 
 should be killed they would all be lost. 
 
 44. The rest] Who could not swim, he ordered to save themselves 
 on floats made of plank and portions of the wreck. 
 
 CHAPTER XXVIH. 
 
 1. They land upon the Island of Malta, and are kindly entertained by the in- 
 habitants. 5. Paul exposed to a poisonous viper, but uninjured. 8. Heals dis- 
 eased persons. 11. They depart toward Rome. 17. He calls the chief of the 
 Jews together, and informs them of the cause of his coming. 24. Some believe. 
 30. Preaches in Rome two years. 
 
 AND when they were escaped, then they knew that the island 
 was called Melita. 
 
 2 And the barbarous people showed us no little kindness : for 
 they kindled a fire, and received us every one, because of the 
 present rain, and because of the cold. 
 
 3 And when Paul had gathered a bundle of sticks, and laid 
 them on the fire, there came a viper out of the heat, and fastened 
 on his hand. 
 
 1. Melita} The modern name of this island is Malta; it is situated 
 about midway in the Mediterranean, between Europe and Africa, 
 south of the Island of Sicily. 
 
 2. And the barbarous people} They were chiefly Carthaginians or 
 Phoenicians, but were then under a Roman governor. The Greeks 
 and Romans called all other nations, speaking a different language 
 from themselves, barbarians ; so that the term here has nearly the 
 same force as the word foreigners with us ; although, from their pride 
 of character, they also associated with it an idea of inferiority. St. 
 Paul thus uses this word in 1 Cor. xiv, 11: "If I know not the 
 meaning of the voice, I shall be unto him that speaketh a barbarian ; 
 and he that speaketh shall be a barbarian unto me." Showed us no 
 little kindness] That is, showed us special kindness a common ex- 
 pression ; their sympathy being the more excited by the driving rain 
 and the bitter cold. 
 
 3. There came a viper out of the heat] Rather, " urged by the heat," 
 
366 NOTES ON THE ACTS. 
 
 4 And when the barbarians saw the venomous beast hang on 
 his hand, they said among themselves, No doubt this man is a 
 murderer, whom, though he hath escaped the sea, yet vengeance 
 suffereth not to live. 
 
 5 And he shook off the beast into the fire, and felt no harm. 
 
 6 Howbeit, they looked when he should have swollen, or fallen 
 down dead suddenly : but after they had looked a great while, 
 and saw no harm come to him, they changed their minds, and 
 said that he was a god. 
 
 7 In the same quarters were possessions of the chief man of 
 the island, whose name was Publius; who received us, and 
 lodged us three days courteously. 
 
 8 And it came to pass, that the father of Publius lay sick of a 
 fever, and of a bloody-flux: to whom Paul entered in, and 
 prayed, and laid his hands on him, and healed him. 
 
 9 So when this was done, others also which had diseases in the 
 island, came, and were healed : 
 
 there "came out of the heat." He had undoubtedly been hidden, 
 perhaps torpid, in the bundle of sticks, and the fire revived and drove 
 him out. It appears to have been a very poisonous serpent. 
 
 4. Venomous beast] The word beast is usually applied to the larger 
 animals ; but the original word is applicable to wild animals of any 
 species. Yet vengeance suffereth not to live} They knew he was a 
 prisoner by his guards or bonds; and they supposed he had re- 
 ceived a fatal wound from the viper. By vengeance, they meant the 
 divine justice, or malediction with which the barbarians believed 
 their gods always pursued heinous criminals. 
 
 6. Swollen, or fatten down dead] The symptoms and result of a 
 poisonous bite. They changed their minds, and said tliat he rvas a god] 
 Knowing the universal effect of the viper's bite, and seeing that Paul 
 was entirely unharmed, they immediately concluded that he must 
 be a supernatural being, having a different nature from the race 
 of men, 
 
 7. Were possessions] The estates the property. Of the chief man] 
 The principal or most influential person; probably, however, the 
 word here refers to his office as Roman prefect. Lodged us three days 
 courteously] Received them as guests, and most hospitably enter- 
 tained them. 
 
 8. Lay sick] Of fever and dysentery ; a most dangerous situation. 
 To whom Paul entered in] Into whose sick room he entered ; came 
 into his presence. And prayed] For the divine power to heal. And 
 laid his hands on him] According to his custom ; the Spirit using this 
 outward symbol as the sign of his powerful descent upon a person. 
 Mark xvi, 18. And healed him] Instrumentally, through divine aid 
 
NOTES ON THE ACTS. 367 
 
 10 Who also honored us with many honors; and when we de- 
 parted, they laded us with such things as were necessary. 
 
 11 And after three months we departed in a ship of Alex- 
 andria, which had wintered in the isle, whose sign was Castor 
 and Pollux. 
 
 1 2 An 1 anding at Syracuse, we tarried there three days. 
 
 13 And from thence we fetched a compass, and came to 
 Khegium : and after one day the south wind blew, and we came 
 the next day to Puteoli : 
 
 14 Where we found brethren, and were desired to tarry with 
 them seven days : and so we went toward Rome. 
 
 15 And from thence, when the brethren heard of us, they 
 
 10. Honored us with many honors] Bestowed upon us the most 
 respectful attentions; or honors here may mean gifts bestowed 
 many generous gifts. Such things as were necessary] They had made 
 them presents before, now they loaded them with provisions for their 
 voyage. 
 
 11. Whose sign was Castor and Pollux] The ancients were accus- 
 tomed to have images of deities upon the prows and poops of their 
 ships, and the ships were known by the name of these gods ; they 
 wei-e also considered the especial patrons of the ship and crew. 
 Castor and Pollux were, according to their mythology, the twin 
 sons of Jupiter, and were considered the peculiar patrons of mari- 
 ners ; it was very common, therefore, for vessels to choose them as 
 their sign, or mark of distinction and recognition. 
 
 12. Syracuse] On the southern part of the Island of Sicily a noted 
 city of antiquity. 
 
 13. Fetched a compass, and came to Rhegium] Not sailing directly, 
 as probably the wind was contrary, but by a long tack outward, they 
 were enabled at length to run into the port of Rhegium, in Italy. 
 This town was near the south-western extremity of Italy ; now called 
 Reggio. Puteoli] Passing through the Sicilian Straits with a fair 
 wind, tbey sailed to the above port. This was the usual port for 
 the landing of cargoes from the east, and was well known to the 
 Jews who debarked here when they came to Rome ; many of whom 
 resided here. It was noted for iiS mineral and hot baths. 
 
 14. We found brethren] Christians. Tarry with them seven days] 
 " It is probable that they had arrived there the day after the Lord's 
 day. Hence, they were requested to stay the next Lord's day over, 
 to give an opportunity to all the Christians of hearing Paul's preach- 
 ing." BLOOMFIELD. 
 
 15. When the brethren heard of us] The brethren of the church at 
 Rome, having heard by letter or messenger. That church had pro- 
 
368 NOTES ON THE ACTS. 
 
 came to meet us as far as Appii-forum, and The Three Ta- 
 verns ; whom when Paul saw, he thanked God, and took 
 courage. 
 
 16 And when we came to Rome, the centurion delivered the 
 prisoners to the captain of the guard : but Paul was suffered to 
 dwell by himself, with a soldier that kept him. 
 
 1 7 And it came to pass, that after three days, Paul called the 
 chief of the Jews together. And when they were come to- 
 gether, he said unto them, Men and brethren, though I have 
 committed nothing against the people, or customs of our fathers, 
 yet was I delivered prisoner from Jerusalem into the hands of 
 the Romans : 
 
 bably been founded by the " strangers from Rome," who were pre- 
 sent at the Pentecost, and were converted at that time. Acts ii, 5. 
 Came as far as Appii-forum] A distance of fifty-one miles from 
 Rome 5 showing their great respect for the apostle Paul. It was a 
 small town, situated upon the celebrated Appian way a paved way 
 leading from Rome to the city of Brundusium, a distance of three 
 hundred and fifty miles. It received its name from its situation. 
 The Three Taverns] Another small village ; receiving its name from 
 its being a common stopping place for those journeying to and from 
 Rome, and provided with refreshment houses. It was about thirty- 
 three miles from Rome. Two companies came out, one as far as 
 Appii-forum, the other to the Three Taverns. Thanked God, and 
 took courage] How consoling this Christian visit must have been ! 
 It called forth his 'thankfulness to the Giver of every good and per- 
 fect gift. And took courage] From this evidence of the kindness he 
 should receive from the Roman Church, and of an overruling and 
 gracious Providence. 
 
 16. The centurion delivered the prisoners to the captain of the guard] 
 The prefect of the emperor's guards, into whose custody all prisoners 
 sent to Rome were delivered. But Paul icas suffered to dwell by him- 
 self] The other prisoners were placed in the camp, or barracks ; but, 
 perhaps through the testimony of Julius, the centurion who came 
 with Paul, and also the letters of Festus and Agrippa, Paul was 
 permitted to dwell by himself under the guard of a single soldier, to 
 whom he was probably chained. (See verse 20.) 
 
 17. Paul called the chief of the Jews] The principal Jews of Rome, 
 of whom there were a large number in the city. Being sent to 
 Rome on an accusation brought against him by his own nation, he 
 called them to him to explain the circumstances, and to prevent 
 their prejudice and opposition against him, his cause, and his gos- 
 pel labors while in Rome. Delivered prisoner into the hands of the 
 
NOTES ON THE ACTS. 369 
 
 18 Who, when they had examined me, would have let me go, 
 because there was no cause of death in me. 
 
 19 But when the Jews spake against it, I was constrained to 
 appeal unto Caesar; not that I had aught to accuse my na- 
 tion of. 
 
 20 For this cause therefore have I called for you, to see you, 
 and to speak with you : because that for the hope of Israel I am 
 bound with this chain. 
 
 21 And they said unto him, We neither received letters out 
 of Judea concerning thee, neither any of the brethren that came 
 showed or spake any harm of thee. 
 
 22 But we desire to hear of thee, what thou thinkest : for as 
 concerning this sect, we know that everywhere it is spoken 
 against. 
 
 23 And when they had appointed him a day, there came many 
 to him into his lodging : to whom he expounded and testified 
 the kingdom of God, persuading them concerning Jesus, both 
 out of the law of Moses, and out of the prophets, from morning 
 till evening. 
 
 24 And some believed the things which were spoken, and 
 some believed not. 
 
 Romans] That is, they had, by their tumult and accusations, 
 occasioned his coming before the Eoman tribunal. Acts xxi, 
 27-33. 
 
 19. Not that I had augJtt to accuse my nation of] He had not come 
 bringing a charge, but merely to defend himself "Not intending 
 thereby to accuse my nation." 
 
 20. For the hope of Israel] The Messiah, long desired and expected. 
 Acts xxvi, 6, 7. 
 
 21. Any of the brethren that came] Jewish brethren. 
 
 22. What thou thinkest] What are thy peculiar religious views as a 
 Christian 5 and what are thy sentiments of the Christian sect. 
 They did not regard his being a Christian as an evil deed, or preju- 
 dicial to his character as a Jew, but delicately hint that they should 
 be glad to hear what he could say in defense of Christianity, as the 
 sect was generally in bad repnte, and had been accused of holding 
 great errors, probably by the Jews of Jerusalem, and of the cities of 
 Asia Minor. 
 
 23. He expounded and testified] Eather, explained and earnestly 
 taught the kingdom of God; that is, the gospel dispensation 5 en- 
 deavoring to convince them of the things relating to Jesus, both 
 by appealing to the testimony of the law of Moses and to the 
 prophetic scriptures. Concerning Jesus] His claims to be the 
 Messiah. 
 
 16* 
 
370 NOTES ON THE ACTS. 
 
 25 And when they agreed not among themselves, they 
 departed, after that Paul had spoken one word, Well 
 spake the Holy Ghost by Esaias the prophet unto our 
 fathers, 
 
 26 Saying, Go unto this people, and say, Hearing ye shall 
 hear, and shall not understand ; and seeing ye shall see, and not 
 perceive. 
 
 27 For the heart of this people is waxed gross, and their ears 
 are dull of hearing, and their eyes have they closed ; lest they 
 should see with their eyes, and hear with their ears, and under- 
 stand with their heart, and should be converted, and I should 
 heal them. 
 
 28 Be it known therefore unto you, that the salvation of God 
 is sent unto the Gentiles, and that they will hear it. 
 
 29 And when he had said these words, the Jews departed, and 
 had great reasoning among themselves. 
 
 30 And Paul dwelt two whole years in his own hired house, 
 and received all that came in unto him, 
 
 31 Preaching the kingdom of God, and teaching those things 
 
 25. Had spoken one word} It may be rendered, " They departed, 
 Paul saying (this) one thing, Well spake," &c. Well spake the Holy 
 Ghost] ( See this passage from Isaiah fully expounded in Longking's 
 Notes, vol. iv, p. 46.) 
 
 28. The salvation of God] The gospel of salvation through Jesus, 
 proceeding from God. They will hear it] Will hearken to it, receive 
 and believe it. 
 
 30. Two whole years] Which, together with his imprisonment under 
 Felix, his voyage, and other detentions, would swell the period of 
 his bonds to about five years 5 and yet how patient, how sweetly and 
 happily submissive ! Own hired house] Literally, home, place, lodgings, 
 as he probably did not hire a whole house. 
 
 31. Preaching, &c.] The apostle, although a prisoner, was busy in 
 his appropriate office preaching the gospel, and expounding the 
 character, office, and doctrine of Christ During this period he 
 wrote many of his apostolic letters to the churches, which are still 
 sources of instruction and comfort to all who love our Lord Jesus 
 Christ. Mr. Barnes gives the following chronology of the epistles 
 written from Rome : 
 
 Ephesians, April, A. D 61 
 
 Second Timothy, May, A. D .61 
 
 Philippians, before the end of ...... 62 
 
 Colossians 62 
 
 Philemon 62 
 
 Hebrews, spring of 63 
 
NOTES ON THE ACTS. 371 
 
 which concern the Lord Jesus Christ, with all confidence, no 
 man forbidding him. 
 
 Paul was successful, even while imprisoned, in winning many souls 
 to Christ, even from among the luxurious court of the Roman em- 
 pire, so that his confinement was not in vain; and even in this 
 respect it turned out to the furtherance of the gospel. Phil, i, 12-14. 
 With all confidence] In its truth, and fearless of consequences to him- 
 self. No man forbidding him] "Hence it appears that there was no 
 edict of Nero, or of any preceding Roman emperor, against the 
 Christians, till that which took place in the tenth year of Nero, the 
 year following that in which St. Paul was released from imprison- 
 ment." DR. WHITBY. 
 
 Here ends the evangelist Luke's account of the labors and travels 
 of St. Paul ; his history was prohably written soon after Paul's con- 
 finement of two years. 
 
 It is generally supposed that Paul was released at the end of this 
 period, by the imperial order, as no one appeared to accuse him, and 
 that he again revisited the scenes of his former labors, preaching with 
 extraordinary success. There is but little certainty in reference to 
 the time and circumstances of his death. It is the common opinion 
 that, in a general persecution against the Christians, excited by Nero, 
 A. D. 64, upon the false accusation that they had set fire to Rome, 
 both St. Paul and St. Peter sealed the sincerity of their faith with 
 their blood, Paul being. beheaded, and Peter crucified with his head 
 downward. His holy courage and unwavering faith remained un- 
 shaken until his martyrdom ; and in the prospect of a terrible death 
 he was enabled thus to triumph : " I am now ready to be offered, and 
 the time of my departure is at hand. I have fought a good fight, I 
 have finished my course, I have kept the faith ; henceforth there is 
 laid up for me a crown of righteousness, which the Lord, the right- 
 eous Judge, shall give me at that day." 2 Tim. iv, 6-8. 
 
 THE END. 
 
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