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 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. THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW AN INITIAL FINE OF 25 CENTS WILL BE ASSESSED FOR FAILURE TO RETURN THIS BOOK 9N THE DATE DUE. THE PENALTY WILL INCREASE TO SO CENTS ON THE FOURTH DAY AND TO $1.OO ON THE SEVENTH DAY OVERDUE. JUV 8 "* OVJ*" < /