ON .CT; 'HE Romans » ■'' Jf M" AC- '2. /'o ' *^/ . * * ^ It: * < <■ ^ _ ^' _^; -:^- *r .V >' :'' «■ •' -*:; i^ * ^ - - :^ »> 4 y Iff --* -^ Jf -•% ji^* ■^ *» .V ^(;- Jt- -*• -jf '**- jf * < < AN AMERICAN COMMENTARY ON THE KEW TESTAMENT. EDITED BY ALVAH HOVEY, D.D., LL.D. ^^^-4 PHILADELPHIA . AMERICAN BAPTIST PUBLICATION SOCIETY, 1420 Chkstnut Street. COMMENTARY ON THE ACTS OF THE APOSTLES. BY HORATIO B. HAOKETT, D.U., PROFESSOR OF BIBLICAL LITERATURE IN NEWTON THEOLOGICAL INSTITUTIOX. A. JSTJE^V EniTION', REVISED AND GREATLY ENLARGED BY THE AUTHOR. EDITED BY ALVAH HOVEY, D.D., LL.D., IN CONSULTATION WITH EZRA ABBOT, LL.D. PHILADELPHIA : AMERICAN BAPTIST PUBLICATION SOCIETY, 1420 Chestnut Street. Entered, according to Act of Congress, in the year 1882, by the AMERICAN BAPTIST PUBLICATION SOCIETY, In the Office of the Librarian of Congress, at Washington. KLECTROTYPED BY Westcott & Thomsok, PHI/ *"»IJ'HIA, THE AUTHOE Is Perniitted to Inscrite tWs VolumQ TO AUGUSTUS THOLUCK, D.D., WHOSE WRITINGS IN ILLUSTRATION OF THE SACRED WORD, AND WHOSE PERSONAL INSTRUCTIONS, HAVE CAUSED HIS INFLUENCE TO BE FELT AND HIS NAME TO BE HONORED IN FOREIGN COUNTRIES AS WELL AS IN HIS OWN. PREFACE TO THE FIRST EDITION. It has been the writer's endeavor to present to the reader in this volume the results of -the present state of biblical study as applied to the illustration of the Acts of the Apostles. Although our language contains already some valuable works devoted to the same general object, it is hoped that the dependence of the work here offered to the public on the original text, and the advantage taken of the latest investigations in this department of criticism, will render it not su- perfluous. Of the importance of an acquaintance with the contents of the Acts it must be unnecessary to speak. A single reflection will render this sufiiciently obvious. No person can be prepared to read the Epistles of the New Testament with the greatest advantage until he has made himself familiar with the external history of the apostle Paul and with his character and spirit, as Luke has portrayed them in his narrative. Those portions of the Acts, constituting the greater part of the whole, which relate to the great apostle must be thoroughly mastered before any proper foundation is laid for the exegetical study of the Epistles. It is the object of these Notes to assist the reader in the acquisition of this knowledge and disci- pline ; to enable him to form his own independent view of the meaning of the sacred writer in this particular portion of the New Testament, and, at the same time, furnish himself to some extent with those principles and materials of crit- icism which are common to all parts of the Bible. If the plan of the work and the mode in which it is executed are such as to impart a just idea of the process of biblical interpretation, and to promote a habit of careful study and of self- reliance on the part of those who may use the book, it will be a result much more important than that all the opinions advanced in it should be approved ; it is a result beyond any other which the writer has been anxious to accomplish. The grammatical references and explanations will enable the student to judge of the consistency of the interpretations given with the laws of the Greek language. The authorities cited will show the state of critical opinion on all passages that are supposed to be uncertain or obscure. The geographical, archaeological, and other information collected from many diflferent sources will unfold the relations of the book to the contemporary history of the age in which it was written, and 7 8 PREFACE TO THE FIRST EDITION. serve to present to the mind a more vivid conception of the reality of the scenes and the events which the narrative describes. No single commentary can be expected to answer all the purposes for which a commentary is needed. The writer has aimed at a predominant object, and that has been to determine by the rules of a just philology the meaning of the sacred writer, and not to develop the practical applications or, to any great extent, the doctrinal implications of this meaning. With such a design, no one will object to the use which has been made of the labors of foreign scholars ; it would have been a matter of just complaint not to have used them, although with a different aim it would be equally inexcusable not to have brought into view more frequently the connections which exist between the Acts and the practical religious literature contained in our own language. I am indebted to various friends for advice and co-operation in the performance of this labor. Among these, it becomes me to mention in particular the Rev. B. B. Edwards, D. D., professor at Andover. It is doubtful whether I should have un- dertaken the work, or persevered in it, had it not been for his generous sympathy and encouragement. The author can recall no happier hours than those which he has spent in giv- ing instruction on this book of the New Testament to successive classes of theo- logical students. May the fruits of this mutual study be useful to them in the active labors of the sacred work to which they are devoted ! They are now sent forth into a wider sphere ; and here, also, may God be pleased to own them as a means of contributing to a more diligent study and a more perfect knowledge of his Holy Word! Newton Theological iNSTiTtrrioKi October 31, 1851. PREFACE TO THE REVISED EDITION. The present edition, as compared with the former, has been in parts rewritten, and also enlarged by the addition of about a hundred pages. In the interval since the work was first published the writer has continued to study the Acts both in a private way and occasionally as the teacher of theological classes. As the result of this further labor, the view on some passages has been modified ; ex- pressions that were found to be obscure have been made plainer ; new points in the text have been elucidated ; former explanations of a debatable character, according to the apparent evidence in the case, have been placed in a stronger light or advanced with less confidence ; and, in general, pains have been taken in this revised form to render the notes not less critical than before, and yet freer and more varied in their contents. The last six years, too, have been signally fruitful in the appearance of valuable works relating to the Acts, either directly exegetical or subsidiary to that end. The reader will find ample proof in the following pages of the extent of my indebtedness to these contributions to biblical literature, and, at the same time, will appreciate the difficulty of using the abundant material with independence and judg- ment. It has been of some service to me that since the publication of the first edition I have been enabled to visit the countries in which the Saviour and the apostles lived and the cross gained its earliest victories. The journey has made it tenfold more a labor of love to trace again the footsteps of Paul and his associates, and should add something to the interpreter's power to unfold the history of their sufferings and their triumphs. Not to render the Commentary too heterogeneous, it has seemed best to dis- card the idea of a supplement for the discussion of certain miscellaneous topics, as was proposed at first. As a substitute for such an appendage, the points which it was designed to embrace have been enlarged upon more fully in the present notes, and references have been given to appropriate works in which the student who desires will find more complete information. I will only add that the Greek text has been reviewed more carefully in this edition, and, un- less I have erred through some inadvertence, all the variations which aflfect the 9 10 PREFACE TO THE REVISED EDITION. sense materially have been brought to the reader's notice. At the suggestion of various friends, the Greek words in the notes have been translated in all cases where the remarks might otherwise be obscure to the English reader, and thus the explanations will be readily understood by all into whose hands the work may fall. May the divine blessing rest upon this renewed endeavor to illustrate this por- tion of the Holy Scriptures ! Newton Centre, March 1, 1858. EDITOR'S PREFACE. The Editor has the very great pleasure of presenting to the public a new edi- tion of Dr. Hackett's Commentary, a standard work on the Acts of the Apostles — a work which has merited and received the highest commendation from biblical scholars in Europe and America, and which for thoroughness of investigation, critical acumen, and beauty of diction is unsurpassed by any commentary on the same book with which the Editor is acquainted. In preparing this Commentary for the use of persons who are not familiar with the original text on which it is founded, the Editor, in consultation with Prof Ezra Abbot, LL.D., has made it his aim — (1) to preserve in its integrity every- thing written by Dr. Hackett : to do this has been a pleasure as well as a duty, and great care has been taken in this respect ; (2) to omit such Greek words or sentences as could be spared without diminishing the clearness or value of the Author's notes, or to substitute for them the words of the Common Version when- ever this would be a help to the reader ; (3) to insert in brackets, generally over his own initials, A. H., a few brief notes relating to the text or to its meaning. The Editor is responsible for everything in brackets, and Dr. Hackett for the rest. Since the second edition of this Commentary was published, the critical editions of the New Testament by Tregelles, Tischendorf (VIII.), Westcott and Hort, and the text adopted by the Anglo-American Revisers, have been issued, and it has seemed advisable to make reference on many doubtful passages to the readings found in these works, as well as to the principal manuscripts on which they are based. And (4) to notice instances in which the fourth edition of Meyer's com- mentary on the Acts (now translated) differs from the earlier editions used by Dr. Hackett in this Commentary. The changes made by Meyer in his fourth and last edition are somewhat numerous, and are for the most part favorable to the views of Dr. Hackett. To have examined in detail the later objections to the authenticity or trust- worthiness of The Acts would have increased the size of the Commentary beyond the prescribed limits, without adding greatly to its value. But it niay be proper to refer the reader to The Beginnings of Christianity, by Dr. Fisher, as con- taining, especially in chapters xv. and xvi., important replies to these objec- 11 12 EDITOR'S PREFACE. tions, and to express the belief that nothing has been discovered by the most recent scholarship which ought to weaken in the least out' confidence in this part of the New Testament as being fully entitled to its ancient place in the canon of Holy Scripture. Although Dr. Abbot has been consulted in respect to the kind of notes which might be wisely inserted in this volume, he is in no degree responsible for the views expressed in any of them ; but the work has had the benefit of his accurate and practised eye in reading the proofs — a service which he was induced to render by his high regard for the Author of the Commentary, with whom he was formerly associated in the great work of preparing the American edition of Smith's Dictionary of the Bible. ALVAH HOVEY. Newton Centre, Mass., March 5, 1882. INTRODUCTION. §1. THE WRITER OF THE ACTS. The evidence that the book of Acts was written by Luke, to whom the Christian world are accustomed to ascribe it, is of a threefold character. It will be sufficient for the object here in view merely to indicate the line of argument which establishes the correctness of that opinion. A more complete and systematic view of the evidence must be sought in works which treat professedly of the formation and transmission of the Canon of the Scriptures. In the first place, we have the explicit testimony of the early Christian writers that Luke wrote the Acts of the Apostles. Irenseus, who became Bishop of Lyons in A. D. 178, and who was born so early that he was intimate with those who had seen the apostles, says expressly that Luke was the author of the Acts ; he quotes from him various single passages, and in one place gives a distinct summary of the last twelve chapters of the book {Adv. Hceres., 3. 14. 1). He treats this authorship of the work as a matter which he had no occasion to defend, because no one of his contemporaries had called.it in question. From the generation which separated Irenoeus from the age of Luke we have only a few scanty remains ; but these, although they contain expressions' which, according to the admission of nearly all critics, presuppose an acquaintance with the Acts, are silent respecting the writer. To have mentioned him by name would have been at variance with the informal mode of citing the Christian Scriptures which dis- tinguishes the writings of that early period. The next witness is Clemens of Alexandria, who flourished about A. D. 190. This Father not only speaks of Luke as having com- posed the Acts in his Stromata (lib. 5), but is known to have written a commentary on it, which has not been preserved. Tertullian, who lived about A. D. 200, olfers the same testimony. He has not only quoted the Acts repeatedly, but named Luke as the author in such a way as makes it evident that he merely followed in this the universal opinion of his age [Dc Jejun., c. 10; De Prcescript. Hceret., c. 22; De Bapt., c. 10, etc.). Euse- bius wrote about A. D. 325. He has recorded both his own belief and that of his time in the following important statement : " Luke, a native of Antioch, by profession a physician, was mostly Paul's companion, though he associated not a little with the other apostles. He has left us examples of the art of healing souls, which he acquired from the apostles, in two divinely-inspired books ; first, in the Gospel which he testifies to have written according to what eye-witnesses and ministers of the word delivered to him from the beginning, all which, also, he says that he investigated from the first;* 1 See the passapies, in Kirchhofer's Snmmlung zur Geschichte des N. T. Canons, p. 161, sq., in Lardner's Credibility, and in similar works. * As the relative may be neuter or masculine, many take the sense of the Greek to be, all whom he accompanied ; but the manifest allusion to Luke 1 : 2, 3 renders the other the more obvious translation. 13 14 INTRODUCTION. and, secondly, in the Acts of the Apostles, which he composed, not from report, as in the other case, but according to his own personal observation" {Hist. EccL, 3. 4). It would be superfluous to pursue this testimony farther. It may be proper to add that no trace of any opposition to it or dissent from it has come down to us from the first ages of the church. Some of the early heretical sects, it is true, as the Marcionites, Manicheans, Severians, rejected the religious authority of the Acts ; but as they did this because it contradicted their peculiar views, and as they admitted without question the source from which their opponents claimed to receive it, their rejection of the book, Under such circumstances, becomes a conclusive testimony to its genuineness. In the second place, the relation in which the Acts of the Apostles stands to the Gospel which is ascribed to Luke proves that the author of the two productions must be the same individual. The writer introduces his work as a continuation or second part of a previous history, and dedicates it to a certain Theophilus, who can be no other than the person for whose special information the Gospel was written. As to the iden- tity of the writer of the Acts with the writer of the Gospel attributed to Luke, no well- founded question has been, or can be, raised. Consequently, the entire mass of testi- mony which proves that Luke the Evangelist wrote the Gospel which bears his name proves with equal force that he wrote also the Acts of the Apostles. Thus the Acts may be traced up to Luke through two independent series of witnesses. And it may be confidently asserted that, unless the combined historical evidence from this twofold source be admitted as conclusive in support of Luke's claim to the authorship of the Acts, there is then no ancient book in the world the author of which can ever be ascer- tained by us. In the third place, the literary peculiarities which distinguish the Gospel of Luke mark also the composition of the Acts and show that it must have come from the same hand. The argument here is founded on a different relation of the Gospel to the Acts from that to which we have just adverted. Luke being acknowledged as the author of the Gospel, we know from that source what the characteristics of his style are ; and it is maintained that these re-appear in the Acts to such an extent that we can account for the agreement only by referring the two productions to the same writer. The reality of the resemblance here asserted is conceded by critics of every name. It will be neces- sary to restrict the illustration of it to a few examples.^ In Luke's Gospel, verb? com- pounded with prepositions are more numerous than in the other Evangelists ; they are found in the same proportion in the Acts. Matthew has avv three times ; Mark, five times ; John, three times, or, according to another reading, but twice ; while Luke em- ploys it in his Gospel twenty-four times, and in the Acts fifty-one times. Luke has used oTraf in his two books thirty-five times ; whereas it occurs in all the others but nine times. nopevea-Qai is found in the Gospel forty-nine times and in the Acts thirty-eight times, but is rarely found in other parts of the New Testament. The construction of eItzeIv and lalelv with 7r|o6c, instead of the dative of the person addressed, is confined almost exclusively to Luke. No other writer, except John in a few instances, ever says eiTvelv TTpdc, and ?.a2.elv npoQ occurs out of Luke's writings only in 1 Cor. 14:6; Heb. 5 : 5 and 11 : 18. As in Luke's Gospel, so in the Acts, we have a characteristic use of 6e nai to express emphasis or gradation ; a similar use of koI avrd^ or avroi ; the insertion of the neuter article before interrogative sentences ; the omission of 6e after /nev ovv ; the uniform preference of 'lepovaaTiijfi to 'lepoadlvfia ; and still others. Credner, in his Intro- 1 They are drawn out more or less fully in Gersdorf s Beitraege, p. 160, sq. ; Credner's E'mleitung in das neue Testament, p. 130, sq. ; Ebrard's Kritik der evangelischen Gcschichte, p. 671, ed. 1850 ; Guerioke's Gesammtgeschichte des N. T., p. 166, .9q. ; Lekebusch's Composition und Entstehung der Apostelgeschichte, p. 37, sq. ; and Dr. Davidson's Introduction to the New Testament, vol. i. p. 190, and vol. ii. p. 8. INTRODUCTION. 15 duction to the New Testament, has enumerated not fewer than sixty-five distinct idioms which he considers as peculiar to Luke's diction as compared with that of the other New-Testament writers ; and nearly all these he points out as occurring at the same time in both the Gospel and the Acts. It is impossible, then, to doubt, unless we deny that any confidence can be placed in this species of criticism, that if Luke wrote the Gospel which we accredit to him, he must also have written the Acts. § 2. BIOGRAPHICAL SKETCH OF LUKE. According to Eusebius, as already quoted, and Jerome, who may be supposed to represent the opinion of their times, Luke was a native of Antioch. As he appears in the Acts to have spent so much time at Philippi, some modern writers have conjectured that he may have been a native or an inhabitant of that city. The historical testimony deserves more regard than an inference of that nature. That he was a Gentile by birth appears to be certain from Col. 4 : 11, 14, where Paul distinguishes him from those whom he denominates those who are of the circumcision [ol ovreg ek nepirofiyg). His foreign extraction is confirmed also by the character of his style, which approaches nearer to the standard of classical Greek than that of any other writer of the New Testament, with the exception of the apostle Paul. This feature of his language ren- ders it probable that he was of Greek origin. Some have inferred this also from his Greek name ; but it was not uncommon for Jews, as well as Romans and other foreigners, to assume such names at this period. Whether he was a proselyte to Judaism before his conversion to Christianity, or not, is a question on which critics differ. The sup- position that he adopted first the Jewish religion, and had done so perhaps in early life, accounts best for his intimate acquaintance with the opinions and customs of the Jews, his knowledge of the Septuagint, and the degree of Hebraistic tendency which shows itself in his style. It appears from Col. 4 : 14 that Luke was a physician ; and the general voice of antiquity, in accordance with that passage, represents him as having belonged to the medical profession. The effect of his following such an employment can be traced, as many critics think, in various passages of Luke's writings. (Comp. the note on 28 : 8.) The fact that he was trained to such a pursuit — that he was a man, therefore, of culture and observing habits of mind — is an important circumstance. It has been justly remarked that, as many of the miracles which the first promulgators of the gospel wrought in confirmation of its truth were cases of the healing of maladies, Luke, by virtue of his medical skill and experience, was rendered peculiarly competent to judge of the reality of such miracles.' Of the manner in which the writer of the Acts was brought to a knowledge of the gospel w^e have no information. The suggestion of some of the later Fathers, that he was one of the seventy disciples, is not only without ground, but opposed to his own statement in the introduction of his Gospel, where he distinguishes himself from those who had been personal attendants on the ministry of Christ. It is evident that after his conversion he devoted himself to public Christian labors, for the most part in con- nection with the apostle Paul, whom he accompanied from place to place and aided in his efforts for the extension of the gospel. The first explicit allusion which he makes to himself occurs in 16 : 10, sq., where he gives an account of the apostle's departure from Troas to Macedonia. In that passage Luke employs the first person plural, and thus shows that he was one of the companions of Paul on that occasion. He goes with the apostle from Troas to Philippi, and speaks of himself again in 20 : 6 as one of the 1 I have made no allusion in the text to 2 Cor. 8 : 18 ; for it is barely possible that the author of our narrative can be meant there as "the brother whose praise is in all the churches." See De Wette's note on that passage in his Exegetisches Handbiich zum X. Testament. 16 INTRODUCTION. several individuals who sailed with Paul from the same city on his last journey to Jeru- salem. Whether Luke had been separated from Paul during the interval, or remained with him, cannot be certainly known. It is eminently characteristic of the sacred writers that they keep themselves out of view in their narratives. Hence some have argued that we are not to infer that Luke was necessarily absent when he employs the third person, but rather that it was a sort of inadvertence, as it were, against his design that he has now and then disclosed his personal connection with the history. The other opinion is the surer one. We cannot be certain that Luke was in the company of Paul, except at the times when his language shows that he was personally concerned in what he relates. It is clear, even according to this view, that Luke, in addition to his accom- panying Paul on his first journey from Troas to Philippi, remained with him, without any known interruption, from the period of his leaving Philippi the second time to the end of his career. He goes with the apostle to Jerusalem, where the latter was appre- hended and given up to the custody of the Romans (20 : 6, sg. ; 21 : 1, sq.) ; he speaks of himself as still with him at the close of his imprisonment at Csesarea (27 : 1) ; pro- ceeds with him on his voyage to Rome (27 : 1, sy.) ; and, as we see from the Epistles which Paul wrote while in that city, continued to be associated with him down to the latest period of his life of which any record remains. The apostle mentions Luke as residing with him at Rome in Col. 4 : 14; Phil. 24; and 2 Tim. 4 : 11. Of his sub- sequent history nothing authentic has been preserved. The traditions which relate to this period are uncertain and contradictory. According to Gregory Nazianzen, whom several later writers follow, he suffered martyrdom ; according to others, and those whose testimony has greater weight, he died a natural death. ?3. AUTHENTICITY OF THE ACTS. The foregoing sketch shows us how ample were Luke's means of information in re- gard to the subjects of which his history treats. Of most of the events which he has recorded he was an eye-witness. The materials which compose the body of the work lay within the compass of his own personal knowledge. The particulars which he com- municates respecting Paul's life and labors before his own acquaintance with him he could have learned at a subsequent period in his intercourse with that apostle. His ex- tensive journeyings could hardly fail to have brought him into connection with most of the other persons who appear as actors in the history. Some of his information he de- rived, no doubt, from written sources. The official documents Avhich he has inserted (15 : 23, sq. ; 23 : 26, sq.) were public, and could have been copied. We assume nothing at variance with the habits of antiquity in supposing that the more extended discourses and speeches, which Luke himself did not hear, may have been noted down by others at the time of their delivery, or soon afterward, while the impression made by them was still vivid. If the writer of the Acts had any occasion for the use of such reports, his travels from one country to another must have given him access to the persons who could furnish them.^ We are to recollect, further, that the declaration which Luke makes at the com- mencement of his Gospel applies equally to the Acts. It was his habit, as we learn there, to avail himself of every possible source of inquiry, in order to ascertain the cer- tainty of what he wrote. With such opportunities at his command, and with such a 1 Some critics, as Schleierniacher, Bleek, De Wette, have thrown out the idea that Luke may have derived those parts of the Acts in which the narrator employs the first person iilural from a history of Paul's missionary labors written by Timothy. (See the note on 20 : 0.) Among the writers who have shown the untenableness of that hypothesis are Ebrard, Kritik, u. s. w., p. 732, sg. ; Lekebusch, Composition, u. s. w., p. 131, sq. ; and Davidson, Introduction, vol. ii. p 9, sq. INTRODUCTION. 17 character for diligence in the use of them, the writer of the Acts, considered simply in the light of an ordinary historian, comes before us with every title to confidence which can be asserted in behalf of the best-accredited human testimony. But this is not all. We have not only every reason to regard the history of Luke as authentic, because he wrote it with such facilities for knowing the truth, but because we find it sustaining its credit under the severest scrutiny to which it is possible that an ancient work should be subjected. First. This history has been confronted with the Epistles of the New Testament, and it has been shown as the result that the incidental correspondences between them and the Acts are numerous and of the most striking kind. They are such as preclude the supposition of their being the result of either accident or design. It is impossible to account for them, unless we admit that the transactions which Luke records really took place in the manner that he has related. It is the object of Paley's Horce Paulinas to develop this argument ; and the demonstration of the truth of the Acts, and of the New Testament in general, which he has furnished in that work, no objector has ever attempted to refute. Secondlij. The speeches in the Acts which purport to have been delivered by Peter, Paul, and James have been compared with the known productions of these men ; and it is found that they exhibit an agreement with them, in point of thought and expression, which the supposition of their common origin would lead us to expect. The speeches attributed to Peter contain peculiar phrases and ideas which impart a characteristic similarity to them as compared with the other speeches, and wJiicli appear again in his Epistles, but in no other portion of the New Testament. In like manner, the speeches of Paul evince an affinity both to each other and to his Epistles, in the recurrence of favorite words, modes of construction, and turns of thought, such as belong to no other writer. We have but one address from James, but even here we discover striking points of connection with the Epistle which bears his name. Occasion will be taken in the course of the Commentary to illustrate this peculiar feature of the history. Thirdly. We have a decisive test of the trustworthiness of Luke in the consistency of his statements and allusions with the information which contemporary writers have given us respecting the age in which he lived and wrote. The history which we read in the Acts connects itself at numerous points with the 'social customs of different and dis- tant nations; with the fluctuating civil affairs of the Jews, Greeks, and Romans; and with geographical or political divisions and arrangements, which were constantly under- going some change or modification. Through all these circumstances, which underlie Luke's narrative from commencement to end, he pursues his way without a single in- stance of contradiction or collision. Examples of the most unstudied harmony with the complicated relations of the times present themselves at every step. No writer who was conscious of fabricating his story would have hazarded such a number of minute allusions, since they increase so immensely the risk of detection ; and still less, if he had ventured upon it, could he have introduced them so skilfully as to baffle every at- tempt to discover a single well-founded instance of ignorance or oversight. It adds to the force of the argument to remark that in the pages of Luke every such allusion falls from him entirely without effort or parade. It never strikes the reader as farfetched or contrived. Every incident, every observation, flows naturally out of the progress of the narrative. It is no exaggeration to say that the well-informed reader who will study carefully the book of the Acts, and compare the incidental notices to be found on almost every page with the geography and the political history of the times, and witii the cus- toms of the different countries in which the scene of the transactions is laid, will receive an impression of the writer's fidelity and accuracy equal to that of the most forcible treatises on the truth of Christianity. 2 18 INTRODUCTION. The objections which sceptical writers have urged against the authenticity of the Acts relate chiefly to the supernatural character of its narrations. It does not belong to the province of biblical criticism to reply to such objections. They have adduced also a few instances of alleged offence against history or chronology or archseology, but these result from an unnecessary interpretation. We may understand the passages which are said to contain the inconsistency in a diflFerent manner, and thus remove en- tirely the occasion for it. H. OBJECT AND PLAN OF THE BOOK. The common title of the Acts — npa^EiQ tuv anoaroluv — is ancient, but is supposed generally to have been prefixed, not by the author, but by some later hand. It is read differently in different manuscripts. It is too comprehensive to describe accurately the contents of the book. The writer's object, if we are to judge of it from what he has performed, must have been to furnish a summary history of the origin, gradual increase, and extension of the Christian Church, through the instrumentality, chiefly, of the apostles Peter and Paul. In fact, we have not a complete history, but a compendium merely, of the labors of these two apostles, who were most active in their eflbrts to advance the gospel, while the other apostles are only referred to or named incidentally in connection with some particular occurrence. It is not to be supposed that Luke has recorded all the facts which were known to him respecting the early spread of Christi- anity. On what principle he proceeded in making his selection from the mass of materials before him we cannot decide with certainty. He may have been influenced in part by the personal relation which he sustained to the individuals introduced and the events described by him. It is still more probable that the wants of the particular class of readers whom he had in view may have shaped, more or less consciously, the course of his narrative; and these readers, in the absence of any surer indication, we may consider as represented by Theophilus, who was in all probability a convert from heathenism, (See note on 1 : 1.) In writing for such readers, w^e should expect that Luke would lean toward those aspects of the history which illustrated the design of God in reference to the heathen ; their right to participate in the blessings of the gospel without submitting to the forms of Judaism; the conflict of opinion which preceded the full recognition of this right; and the success more particularly of those apostolic labors which were performed in be- half of heathen countries. It cannot be denied that the contents of the Acts exhibit a predilection for this class of topics ; and to that extent the book may be said to have been written, in order to illustrate the unrestricted nature of the blessings of the gospel. On the other hand, it should be observed that this predilection is merely such as would spring naturally from the writer's almost unconscious sympathy with his Gentile readers, and is by no means so marked as to authorize us, according to the view of some writers, to impute to him anything like a formal purpose to trace the relation of Judaism to Christianity, In accordance with this trait of the Acts here alluded to, we have a very particular account of the manner in which Peter was freed from his Jewish scruples. The recep- tion of the first heathen converts into the church is related at great length. The pro- ceedings of the Council at Jerusalem with reference to the question whether circumcision should be permanent occupy one of the leading chapters of the book. And the indi- vidual of the apostles who preached chiefly to the Gentiles, and introduced the gospel most extensively into heathen countries, is the one whom the writer has made the central object of his history, and whose course of labor he has described in the full- est manner. INTRODUCTION. 19 Luke has pursued no formal plan in the arrangement of the Acts. The subject of his history, however, divides itself naturally into two principal parts. The first part treats of the apostolic labors of Peter, and hence particularly of the spread of Christianity among the Jews, occupying the first twelve chapters ; the second, of the labors of Paul, and hence the promulgation of the gospel in Syria, Asia Minor, Greece, and Rome, occu- pying the remaining chapters. But the book contains other topics which are related to these only in a general way. The following division marks out to view the different sections more distinctly: 1. Outpouring of the Spirit on the day of Pentecost, and the antecedent circumstances ; 2. Events relating to the progress of the gospel in Judea and Samaria ; 3. The transition of the gospel to the heathen, in the conversion of Cor- nelius and others; 4. The call of the apostle Paul, and his first missionary tour; 5. The Apostolic Council at Jerusalem ; 6. The second missionary tour of Paul ; 7. His third missionary tour, and his apprehension at Jerusalem ; 8. His imprisonment at Caesarea, and voyage to Rome. §5. TIME AND PLACE OF WRITING THE ACTS. The time when the Acts was written could not have been far distant from that of the termination of Paul's imprisonment at Rome, mentioned at the close of the history. The manner in which Luke speaks of that imprisonment implies clearly that at the time when he wrote the apostle's condition had changed ; that he was no longer a prisoner, either because he had been liberated or because he had been put to death. It does not affect the present question whether we suppose that he was imprisoned twice or only once. (See note on 28 : 3L) If we suppose that he was set at liberty, we have then a most natural explanation of the abrupt close of the book in the fact that Luke published it just at the time of the apostle's release, or so soon after that event that the interval furnished nothing new which he deemed it important to add to the history. On the other hand, if we suppose that Paul's captivity terminated in his martyrdom, it is not easy to account for the writer's silence respecting his death, except on the ground that it was so recent and so well known in the circle of his readers that they did not need the information. Thus, in both cases, the time of writing the Acts would coincide very nearly with the end of the Roman captivity of which Luke has spoken. The question arises now, Do we know the time when that captivity ended, whether it may have been by acquittal or by death ? Here we must depend upon the surest chronological data which exist, though it is not pretended that they are certain. Ac- cording to a computation which has received the assent of most critics, Paul was brought as a prisoner to Rome in the year A. D. 61 or 62. In the year 64 followed the conflagra- tion in that city, which was kindled by the agency of Nero, but which, for the sake of averting the odium of the act from himself, he charged on the Christians. This led to the first Christian persecution, so called, which is mentioned by Tacitus (Annal., 15. 44), Suetonius [Ker., 16), and possibly Juvenal [Serm., 1. 146, sq.). If now Paul was set at liberty after his confinement of two years, it must have been just before the commence- ment of Nero's persecution— that is, in the year A. D. 63, or near the beginning of 64. But if, according to the other supposition, the two years were not completed until the persecution commenced, he must, in all probability, as the leader of the Christian sect, have soon shared the common fate, and so have been put to death about the year 64. Hence we may consider this date, or the close of A. d. 63, as not improbably the time when Luke wrote, or at least published, the Acts of the Apostles. But if Luke wrote the book thus near the expiration of the two years that Paul was a prisoner at Rome, it is most natural to conclude that he wrote it in that city. This 20 INTRODUCTION. was also the opinion of many of the early Christian Fathers. The probability of this conclusion is greatly strengthened by the fact that Luke makes no mention of Paul's liberation or martyrdom, as the case may have been. At Rome every reader of the apostle's history knew, of course, what the result of his captivity there was ; and if Luke wrote it at that place, the absence of any allusion to his fate would not seem to be so very surprising. On the contrary, if Luke wrote it at a distance from the scene of the apostle's captivity, the omission would be much more extraordinary. § 6. CHRONOLOGY OF THE ACTS. The subject of the chronology of the Acts is still attended Avith uncertainties which no efforts of critical labor have been able wholly to remove. "After all the combina- tions," says Schott,' " which the ingenuity of scholars has enabled them to devise, and all the fulness of historical learning which they have applied to the subject, it has been impossible to arrive at results which are satisfactory in all respects." The source of the difficulty is that the notations of time are for the most part entirely omitted, or, if they occur here and there, are contained in general and indefinite expressions. We must content ourselves, therefore, with endeavoring to fix the dates of a few leading events which may be ascertained with most certainty, and must then distribute the other contents of the book with reference to these, on the basis of such incidental inti- mations as may be found to exist, or of such probable calculations as we may be able to form. 1. The Year of Paul's Conversion. The date of this event is very uncertain, but an attempt has been made to approxi- mate to it by means of the following combination. In Gal. 1 : 15-18, it is stated that Paul went up to Jerusalem from Damascus three years from the time of his conversion, and we learn from 2 Cor. 11 : 32 that Damascus, when Paul made his escape from it on that occasion, was in the hands of Aretas, King of Arabia. As this city belonged to the Romans, it is remarkable that it should have been just at that time wrested from them, and the circumstances under which such an event took place must have been peculiar. It is conjectured that a juncture like this may have led to that occurrence. Josephus relates that an army of Herod Antipas had been defeated about this time by Aretas, King of Arabia. Upon this, the Emperor Tiberius, who was a friend and ally of Herod, directed Vitellius, Roman Governor of Syria, to collect an adequate force, and to take Aretas prisoner or slay him in the attempt. Before Vitellius could execute this order news came that the emperor was dead, and, as a consequence of this, the military preparations on foot were suspended. This sudden respite afforded Aretas an opportunity to march upon Damascus and reduce it to his possession. The city, how- ever, supposing him to have become master of it, could not have remained long in his power. We find that the difficulties with Arabia were all adjusted in the first years of the reign of Caligula, the successor of Tiberius — i. e. within A. d. 37-39 ; and the policy of the Romans would lead them, of course, to insist on the restoration of so important a place as Damascus. If, now, we place the escape of Paul in the last of these years (so as to afford time for the incidental delays), and deduct the three years during which he had been absent from Jerusalem, we obtain A. d. 36 as the probable epoch of the apostle's conversion. It is in favor of this conclusion, says Neander, that it gives us an interval neither too long nor too short for the events which took place in the church between the ascension of Christ and the conversion of Paul. Among others who fix upon the same year, or vary from it but one or two years, may be mentioned Eichhorn, ^ Erorterung einiger chronologischen Punkte in der Lebentgeschichte des Apostel Paul, § 1. INTRODUCTION. 21 Hug, Hemsen, Schott, Guericke, Meyer, De Wette, Anger,^ Ebrard, Alford, Howson.* This date determines that of Stephen's martyrdom, which took place, apparently, not long before Paul's conversion, and also that of Paul's first journey to Jerusalem and his subsequent departure to Tarsus. 2. The Death of Herod Agrippa. This occurred at Csesarea in the year A. D. 44. The statements of Josephus are de- cisive on this point. He says that Agrippa, who, under Caligula, had reigned over only a part of Palestine, received the entire sovereignty of his grandfather, Herod the Great, on the accession of Claudius — viz. in the year A. d. 41 [Antt, 19. 5. 1), and, further, that at the time of his death he had completed the third year after this extension of his power [AnfL, 19. 8. 2). This date fixes the position of several other important events ; such as the execution of James the elder, the arrest and deliverance of Peter, the return of Paul to Antioch from his second visit to Jerusalem, and his departure on his first missionary excursion. 3. The Third Journey of Paul to Jerusalem. In Gal. 2 : 1 the apostle speaks of going up to Jerusalem after fourteen years, which sre to be computed, in all probability, from the time of his conversion. It has been made a question whether this journey is to be understood as the second or third of the several journeys which Paul is mentioned in the Acts as having made to Jerusalem. The general o])inion is that it should be understood of the third — first, because the object of that journey, as stated in 15 : 1, sq., coincides exactly with that which occa- sioned the one mentioned in the Epistle to the Galatians ; and secondly, because the circumstances which are described as having taken place in connection with the journey in 15 : 1, «y., agree so entirely with those related in the Epistle.' Supposing, then, the identity of the two journeys to be established, we add the fourteen years already men- tioned to the date of Paul's conversion — viz. 36 — and we have A. D. 50 as the year when he went up to Jerusalem the third time after he had become a Christian.* With this year coincides that of holding the Council at Jerusalem. Paul departed on his second missionary tour soon after his return to Antioch from this third visit to Jerusalem, and hence we are enabled to assign that second tour to the year A. D. 61, 4. The Procuratorship of Felix. The time of this officer's recall, on being superseded by Festus (see 24 : 27), is as- signed by most critics to the year A. d. 60 or 61. The names of both these men are well known in secular history, but it so happens that we meet with only indirect state- ^ Be temporum in Actis Apostolorum ratione, p. 121, sq. * Wieseler {Chronologie des Apostolischen Zeitalters, pp. 175-213) assigns Paul's conversion to a. d. 40. It was gratifying to me to find that, with this exception, all his other dates agree with tliose which I had been led to adopt before consulting his able treatise. * The reasons for this conclusion are well stated by Hemsen, in his Der Apostel Paulus, u. s. w., p. 52, sq., translated by the writer in the Christian Review, 1841, p. 66. sq. Dr. Davidson has dis- cussed the question with the same result in his Introduction, vol. ii. pp. 112-122. See, also, Cony- beare and Howson, Life and Epistles of St Paul, vol. i. p. 539, sq. (2d ed.), and Jowett On Gala- tians, p. 252. * It is proper to apprise the reader that some reckon the fourteen years in Gal. 2 : 1 from the apostle's first return to Jerusalem (Gal. 1 : 18) ; and in that case his third journey to that city would be dated three years later. But few, comparatively, adopt this view. The apostle's conver- sion is the governing epoch, to which the mind of the reader naturally turns back from Gal. 2 : 1, as well as from Gal. 1 : 18. 22 INTRODUCTION. ments relating to the point which concerns us here. It is generally agreed that these statements justify the following opinion. It is certain that Felix could not have been recalled later than the year 62. Josephus states {Antt., 20. 8. 9) that Felix, soon after his return to Rome, was accused before the emperor, by a deputation from the Jews in Palestine, of maladministration while in office, and that he would have been condemned had it not been for the influence of his brother Pallas, who stood high at that time in the favor of Nero. This Pallas now, according to Tacitus [Ann., 14. 65), was poisoned by Nero in the year 62. The only circumstance which impairs the certainty of this conclusion is that Tacitus states {Ann., 13. 14) that Pallas had lost the favor of Nero some time before this, and had been entirely removed from public business. Hence some have placed the appointment of Festus as successor of Felix several years earlier than A. D. 61. But there is reason to believe that the, disgrace of which Tacitus speaks may have been only temporary, and that Pallas may afterward have recovered his in- fluence with the emperor. Since it is certain, according to Tacitus himself, that the death of this favorite did not occur till A. d. 62, it can be more easily supposed that Nero was again reconciled to him than that this revengeful tyrant should have suffered him to live several years after he had become odious to him. De Wette, Anger, Meyer, Wieseler, and others, admit this supposition, under the circumstances of the case, to be entirely natural. It is less easy to fix the limit on the other side. The general belief is that Festus eould not have succeeded Felix earlier than A. D. 60 or 61. Josephus relates [Antt, 20. 8. 11) that Festus, after having entered on his office, permitted a deputation of the Jews to repair to Eome, in order to obtain the decision of Nero in a controversy be- tween himself and them, and that Poppsea, the wife of Nero, interceded for them, and enabled them to gain their object. But this woman did not become the wife* of Nero until the year 62 (Tac, Ann., 14. 49 ; Suet., Ner., 35) ; and hence, as Festus must have been in Judea some time before this difficulty with the Jews arose, and as, after that, some time must have elapsed before the case could be decided at Rome, Festus may have received his appointment in the year 60 or 61, The best recent authorities, as Winer, De Wette, Anger, Meyer, Wieseler, adopt one or the other of these years. We reach very nearly the same result from what Josephus says of his journey to Eome in behalf of the Jewish priests whom Felix had sent thither for trial before his removal from office. He informs us in his Life (§ 3) that he made his journey in the twenty-sixth year of his age, and, as he was born in the first year of the reign of Calig- ula — i. €. A. D. 87 [Life, § 1) — he visited Rome on this occasion about 63. His narra- tive, without being definite, implies that Felix at this time had not only been recalled, but must have left Palestine two or three years earlier than this. Festus was the im- mediate successor of Felix. It is the more important to settle as nearly as possible some epoch in this portion of 1 Some, as Neapder, Wieseler, object to the stricter sense of yw-f, in the passage of Joseplms, but it is defended by Schrader, Meyer, and others, as the more obvious sense, whether we con- sider the historical facts or the usage of tlie word. Neander (Pflanzung, u. s. w., vol. i. p. 493) expresses himself with much hesitation respecting tliis date of the succession of Felix and Festus. It is important, for the purpose of laying up in the mind a connected view of the his- tory, to settle upon the precise years as nearly as possible ; and we ought not to deprive ourselves of this advantage merely because some of the conclusions, or the grounds of them, cannot be placed entirely beyond doubt. It is admitted that, of the dates proposed in the above scheme of chronology, the second (that of Herod's death) and the last in a lower degree (that of Paul's ar- rival at Rome) are the only ones that can be brought to a state of comparative certainty. In regard to tlie others I have not meant to claim for them anything more than the character of an approximation to the truth. INTRODUCTION. 23 the apostle's history, since there would be otherwise so much uncertainty as to the mode of arranging the events in the long interval between this and Paul's third journey to Jerusalem. Upon this date depends the year of the apostle's arrest in that city on his fifth and last visit thither, before he was sent to Rome. His captivity at Cajsarea, which followed that arrest, continued two years, and must have commenced in the spring of A. D. 58 or 59. 5. The Arrival of Paul in Rome. The extreme limit beyond which we cannot place this event may be regarded as certain. It could not have been later than the year 62 ; for after 64, when the Chris- tians at Rome began to be persecuted by the Roman Government, their situation was such that the apostle could not have remained there and preached the gospel for two years without molestation, as stated by Luke at the end of the Acts. It is impossible to obtain a more definite result than this from secular history.' But the date in ques- tion follows as a deduction from the one considered in the last paragraph. It is evi- dent from the Acts that Paul proceeded to Rome almost immediately after the entrance of Festus on his office ; and if this took place in A. D. 60 or 61, he must have arrived in Rome early in the spring of 61 or 62. Hence, if he arrived even in A. D. 62, he could have remained two years in captivity and then have regained his freedom (if we adopt that opinion), since Nero's persecution of the Christians did not commence till the summer of A. D. 64. g 7. THE CONTENTS IN CHRONOLOGICAL ORDER. A. D. 33. — Ascension of Christ. Appointment of Matthias as an apostle. Outpouring of the Spirit at Pentecost. The gift of tongues conferred. Discourse of Peter. Three thousand are converted. — Pilate, under whom the Saviour was crucified, is still procurator of Judea. Tiberius continues emperor till A. D. 37. 33-35. — Peter and John heal the lame man. They are arraigned before the Sanhedrim and forbidden to preach. Death of Ananias and Sapphira. The apostles are scourged. Deacons appointed. Apprehension and martyrdom of Stephen. Saul makes havoc of the church. 36. — Persecution scatters the believers at Jerusalem. Philip preaches the gospel in Samaria. Hypocrisy of Simon the Magian. Baptism of the eunuch. The word is made known in Phoenicia, Cyprus, and at Antioch in Syria. Christ appears to Saul on the way to Damascus. Conversion of Paul. 37-39. — Paul spends these three years at Damascus and in Arabia. During the same time other laborers spread the gospel in Judea, Galilee, and along the coast of the Mediterranean. — Caligula becomes emperor in A. D. 37. 39. — Paul escapes from Damascus, and goes to Jerusalem for the first time since his conversion. Barnabas introduces him to the disciples. He remains there fifteen days, but is persecuted, and departs thence to Tarsus. 40-43. — During this period Paul preaches in Syria and Cilicia. Churches are gathered there. Barnabas is sent to search for him, and conducts him to Antioch. In the meantime Peter visits Joppa, Lydda, and Csesarea. Dorcas is restored to life. Cornelius is baptized. Peter defends himself for visiting the heathen. — Claudius becomes emperor in the beginning of A. D. 41. On his accession he makes Herod Agrippa I. king over all Palestine. ^ Whether this result is confirmed by tw (TTparoTreSdpxv in 28 : 16 depends on the explanation of the article. (See the note on that passage.) 24 INTRODUCTION. A. D. 44. — Paul labors "a whole year" with Barnabas at Antioch. Agabus predicts a famine in Judea. James the elder is beheaded at Jerusalem. Peter is cast into prison ; his liberation and flight. — Herod Agrippa dies at Csesarea in the sum- mer of this year. Judea is again governed by procurators. 45. — Paul goes to Jerusalem the second time, on the alms-errand, accompanied by Barnabas. He returns to Antioch, and under the direction of the Spirit is set apart by the church to the missionary work. In the same year, probably, he goes forth with Barnabas and Mark on his first mission to the heathen, 46,47. — He was absent on this tour about two years. He proceeds by the way of Seleucia to Salamis and Paphos in Cyprus ; at the latter place Sergius Paulus believes, and Elymas is struck blind. Crossing the sea, he lands at Perga, where John Mark abruptly leaves him. He preaches in the synagogue at Antioch. Labors with success at Iconium. At Lystra he is about to be worshipped as a god, and afterward is stoned. Escapes to Derbe. Re- traces his way to Perga. Sails from Attaleia, and comes again to Antioch in Syria. 48, 49. — Here he abode, it is said, " a long time." We may assign these two years to that residence. He extended his labors, no doubt, to the neighboring regions. 50. — Apostolic Council at Jerusalem. Paul makes his third journey to that city, in company with Barnabas and others, as delegates from the church at Antioch. Returns to Antioch with the decrees. Paul and Barnabas separate. 61-54. — The apostle's second missionary tour. Silas, Timothy, and I^uke are associated with him. Paul revisits the churches in Syria and Cilicia. Plants the churches in Galatia. At Troas he embarks for Europe, and, among other places, visits Philippi, Thessalonica, Berea, Athens, Corinth. In this last city he remained at least a year and a half. Labored with Aquila at tent-making. Left the synagogue and preached to Greeks. He is arraigned before Gallio. In this city Paul wrote the First and Second Epistles to the Thessalonians.^ In the spring, probably, of A. d. 64 he leaves Corinth, embarks at Cenchrese, touches at Ephe- sus, lands at Csesarea, and from there goes for the fourth time to Jerusalem, and thence to Antioch. We may allot three years, or three and a half, to this journey. — Felix became procurator of Judea in A. D. 62. In A. d. 63, Claudius bestowed on Herod Agrippa II. the former tetrarchy of Philip and Lysanias, with the title of king. In A. d. 54, Nero succeeded Claudius as emperor. 54-57. — In the autumn of A. d. 54 according to some, or early in A. d. 55 according to others, Paul entered on his third missionary tour. He goes through Galatia and Phrygia to Ephesus, where he spends the greater part of the next three years. Just before his arrival Apollos left Ephesus for Corinth. Certain dis- ciples of John are baptized. Nearly all Asia hears the gospel. The exorcists defeated. An uproar at Ephesus. The Asiarchs befriend Paul. During this sojourn here Paul wrote the Epistle to the Galatians and the First Epistle to the Corinthians. Within the same time he made, probably, a short journey to Corinth, either directly across the jEgean or through Macedonia. While on this excursion, some suppose that he wrote the First Epistle to Timothy, and after his return to Ephesus that to Titus. 1 The reasons for assigning the different Epistles to the times and places mentioned are stated in the body of the Commentary. INTRODUCTION. 25 A. D. 68, 59.— In the spring of A. d. 58, or perhaps A. d. 57 (if this tour began in 54), the apostle leaves Ephesus and proceeds to Macedonia, where he writes his Second Epistle to the Corinthians. He spent the summer in that region, and travelled probably as far west as lllyricum. In the autumn or early winter of this year he arrives at Corinth, and remains there three months. The Jews plot his' de- struction. At this time he wrote the Epistle to the Romans. In the ensuing spring he returns through Macedonia to Troas, where he preached and " broke bread." Miraculous recovery of Eutychus. At Miletus he addressed the Ephe- sian elders. Landing at Ptolemais, he proceeded to Cjesarea, and thence to Jerusalem, which is his fifth and last visit to that city. This journey occupied about four years. 68 or 59.— At Jerusalem, Paul assumes a vow, to conciliate the Jewish believers. He is seized by the Jews in the temple, but is rescued by Lysias the chiliarch. Speech to the mob from the stairs of the castle. His Roman citizenship saves him from the torture. He stands before the Sanhedrim, and narrowly escapes with his life. Forty Jews conspire against him. Lysias sends him as a state prisoner to Felix at Caesarea. 69-61.— His captivity here continues two years. He pleads his cause before Felix, who detains him in the hope of a bribe. The Jews renew their charge against him before Festus. Paul is compelled to appeal to Caesar. He speaks in the pres- ence of King Agrippa, and is pronounced innocent.— Felix was superseded by Festus in A. d. 60 or 61. 62-64.— In the autumn of a. d. 60 or 61, Paul embarked at Ca?sarea for Rome, and ar- rived there early in the following spring. He remains in custody two years. During this period he wrote the Epistles to the Ephesians, Colossians, Philip- pians, Philemon, and, if he suffered martyrdom at this time, the Second Epistle to Timothy, just before his death. The Epistle to the Hebrews was written, probably, in this latter part of the apostle's life. Most of those Avho maintain that Paul was imprisoned twice at Rome suppose (the correct opinion, as it seems to me) that he wrote the First Epistle to Timothy and that to Titus in the interval between his first and second captivity, and his Second Epistle to Timothy in the near prospect of his execution, after his second arrest. C OMMEISTT^R^' FOR THE READER. The works on the Greek language to which most frequent reference has been made are the following : W., Winer's Grammatik des nevdestamentUehen Sprachidioms, sixth edition, 1855 (the divis- ions in the English translation, fourth edition, sometimes differ). S., Prof. Stuart's Grammar of the New Testament Dialect, second edition. K., Kuehner's Greek Grammar, translated by I^dwards and Taylor. C, Crosby's Greek Grammar. B., Buttmann's, Robinson's translation. Mt., Matthi^'s, third edition of the original, or Blomfield's translation. Dnld., Gr., Donaldson's Complete Greek Grammar (London, 1848). Bernh., Synt., Bernhardy's Wissenschaftliche Syntax. Hart., ParlkL, Hartung's Lehre von den Partikeln, u. s. w. Kl., Devr., Devarius, De Gr. Ling. Partieulis, edidit Klotz. Lob., Phryn., Phrynichi Eclogce Nominum, edidit LOBECK. Tittm., Synm., Tittmann, De Synonymis in N. Testamento. ' Pape, Lex., Handworlerbuch der Griechischen Sprache, von Dr. W. Pape (Braunsschweig, 1842). K. and P., Lex., Passnw, Handworterbuch der Gr. Sprache, neu bearbeitet, u. s. w., von Dr. RosT und Dr. Palm (Leipzig, 1841-56). Some other names, especially those of commentators or critics, mentioned often, as well as titles of books quoted oftjen, have been abbreviated. A list of such contractions will be found at the end of the volume. 28 THE ACTS OF THE APOSTLES. CHAPTER I. THE former treatise have I made, O «Theophiliis, of all that Jesus began both to do and teach. 1 The 'former treatise I made, O Theophilus, con- cerning all that Jesus began both tu do and to teach. Or. flrtt. Ch. 1 : 1-3. RELATION OF THE ACTS TO THE GOSPEL OF LUKE. 1. MeV, solitarium — i. e. without any follow- ing Se. This omission, which occurs in the liest writers, is very common in this book. (See V. 18 ; 3:13; 19 ; 4 ; 26 : 4, etc. K. § 322. R. 4 ; W. ? 63. I. 2. e.) The writer frames the clause in which he refers to his first history iniv) as if he had intended to add here (fie) that he would now relate how extensively the name of Jesus had been made known, and by what means. Being led, by the allusion to the ascension of Christ, to state the circumstances of that event, he drops the proposed antithesis and leaves the subject of the book to unfold itself from the course of the narrative. — npM- Toi/ { first) stands for the stricter irporepov {for- vier), like the interchange of first and for- mer in English. (Comp. John 1 : 15, 30 ; 15 : 18 ; and perhaps Luke 2:2.) — Treatise, "his- tory," as in Herod. (6. 19), and thence on- ward. — Theophilus. He appears from Luke 1 : 3 to have been a man of rank, since most excellent, when prefi.xed in the Acts to the name of a person, refers, not to character, but to station. (See 23 : 2G ; 24 : 3 ; 26 : 25.) From the fact that Lulce wrote his Gospel confessedly for Gentile readers, and that both tlicre and here he has uniformly supplied such informa- tion respecting Jewish customs and places as tlicy would need, we may conclude that The- ophilus belonged to that class of readers, and that he was not, therefore, a Jew or a resident in Palestine. Tiie manner in which the book terminates (see Introduct., p. 21) favors tlie supposition that he may have lived at Rome or in Italy. Some have urged it as an argu- ment for that opinion that Luke has merely enumerated tlie names of places in Italy as if liis readers were familiar with them ; but the jiroof is not conclusive. He takes for granted a similar knowledge of the geography of Asia Minor and Greece. He inserts no e.xplanatory notices in this part of the liistory, unless we are to except 16 : 12; 27 : 12. — Which Jesus both did and taught from the beginniug — viz. of his career, mv (of which) stands by attraction for a (which). Began carries back the mind to the commencement of the Sav- iour's history, and is equivalent in sense to from the beginning. Hence this verb marks the limit of the narrative in one di- rection, as until what day does in the other. This adverbial sense belongs usually to the participle (Mt. g 558), but may be admitted also in the verb. (Hmph.i adopts this analysis in his second edition.) It gives tlie same result, though less directly, if we consider the expres- sion as elliptical : which he began and pro- ceeded both to do, etc. (Comp. v. 22; Matt. 20 : 8 ; Luke 23 : 5. See W. § 66. 1. c.) Otlier explanations have been proposed. Meyer finds in it an implied contrast between the labors of Clirist and those of the apostles. He laid the foundation ; they were to build upon it and finish what lie began. This seems to me far- fetched. (But in his last edition Meyer retracts this opinion, and saj's justly that 'iTjrroO* (Jesus) with tliat contrastive force would naturally precede the verb.) Olshausen tliinks tliat Luke intended to suggest by began (^pfaro) that Christ only commenced his work on earth ; that he still continues, and will com- plete, it in heaven. Baumgarten^ (p. 8, sq.) contends for the same view, and deduces from it what lie supposes to be Luke's special design in writing tlie Acts — viz. to represent the Sav- iour after liis ascension as still acting through the apostles, and thus carr}-ing forward by their agency the merely incipient labors of liis life on earth. Of course, this activity of Christ, who is ever present with liis people (Mait. 28 :2o). could not fail to be recognized in the historj^ (as in 3 : 26; 4 : 30; 19 : 13, etc.) ; but it is impos- '-•1 Covjmentnni 071 the Acts of the Apostles, by W. G. Humphry, B. D., late Fellow of Trinity College, Cam- bridge, etc. (London, 18,54). -Die Apostelgeschichte Oder der Entwickelungsgang der Kirehe von Jerusalem bit Rom. von M. Baumgarten C1852). 29 30 THE ACTS. [Ch. I. 2 "Until the day in which he was taken up, after that he thnnigh the Holy tihost 'had given command- ments unto the apostles whom he had chosen : a "To whom also he shewed himself alive after his ■passion by many infallible proofs, being seen of them 2 until the day in which he was received up, after that he had given commandment through tlii' Holy SSpirit utito the apostles whom he had chosen: to whom he also 'shewed himself alive after his passion by many proofs, ajipearing unto them by the oMark 16 : IS) ; Luke 9 : 51 ; 24 : 51 ; ver. il; 1 Tim. 3 : 16.... 6 Matt. 28 : 19 ; Mark 16 : 15 ; John 25 : 21 ; oh. 10:41, 42.... c Mark 16: 14; Luke24:;j6;John20:19, 26; 21:1,14; I Cor. 15 : 5. 1 Gr. pretented. sible that the writer, with that object in view, should have left it to be so obscurely intimated. This alleged contrast between Luke's Gospel as simply a beginning and the Acts as a continu- ation of Christ's personal work, so far from being put forward with prominence, as we sliould expect, is not distinctly drawn out in a single passage. The truth is, as Lekebusch remarks (Composition, u. s. w., p. 203), the nar- rative contains no hint of any such relation of the two histories to each other, unless this be found in began ; and even this word, as we have seen, admits much more naturally of a different explanation. A caution against re- garding this verb as superfluous here, or in any passage, can hardly be needed. (See W. ^ 65. 7. d.) 2. What day (^s vfiepai) =the day in which (t^s ^H€>as iJ), as in Matt. 24 : 38 ; Luke 1 : 20.— Had given command, I understand, with Mej^er and others, as referring to Christ's com- mand to preach the gospel to all the world, as recorded in Matt. 28 : 19, and which, from its memorable character, Luke could assume as well known to his readers. De Wette supposes it to be the command in v. 4 ; but we have then an unnecessary repetition of the same thing, and, contrary to the natural order, the allusion first and the fuller notice last. Some have pro- posed to extend the meaning of the word so as to embrace all the instructions which Christ gave to the apostles in relation to their future work, but the term is too specific for so general an idea ; and, besides, the obvious implication is that the giving of the command was some- thing almost immediately antecedent to the ascension.— Through the Holy Spirit, his influence, guidance. This noun, as so used, may omit the article or receive it, at the option of the writer, since it has the force of a proper name. (W. ? 19. 1. See also EUicott's note on Gal. 4:6.) [Besides the careful statement of Winer as to the New Testament use of the ar- ticle (? 19), see Buttmann's Gram, of the N. T. Greek (Thayer's translation), pp. 85-90; Green's Gram, of the New Test., ch. ii. p. 28, f ; and Bih. Sac. 1SS2, pp. 159-190 : " The Article in the Re- vised Version," by Prof. W. S. Tyler. The rule given by Winer for the present case is that " ap- pellatives, which, as expressing definite objects, should have the article, are . . . employed in certain cases without it. This omission, how- ever, only takes place when it . . . leaves no doubt in the mind of the reader whether the object is to be understood as definite or indefi- nite." Among the words that may thus take or omit the article are "sun," "earth," "heav- en," " God," " Lord," " Holy Spirit ;" and their meaning is essentially the same whether used with or without the article. It has indeed been said that the designation "Holy Spirit," with- out the article, refers to the operations of the Spirit, and with the article to the Spirit as a person ; but this distinction is precarious. In English the appellative " Holy Scripture " may be used either with or without the article, after the analogy of the Greek words that are virtually propernames. — A.H.] These words attach them- selves naturallyto the participle(E.V., had given command) which they accompany, and it is forced, as well as unnecessary, to connect them with the verb in the next clause. This passage, in accordance with other passages, represents the Saviour as having been endued abundantly with the influences of the Spirit, and as having acted always in conformity with its [his] dictates. (See 10 : 38 ; Luke 4:1; John 3 : 34, etc.) That subjection was one of the laws of his depend- ent nature. That he revealed the command through the Holy Spirit cannot be meant, for the history shows that he gave this direction to them in person. — Whom he had chosen. The aorist stands often for our pluperfect after a relative or a relative expression. ( W. ? 40. 5.) — Was taken up — i. e. into heaven. (Comp. Mark 16 : 19 and Luke 24 : 51.) The abbre- viation shows how accustomed the early disci- ples were to recur to this event. 3. To whom also. Also joins showed himself to whom he had chosen. The persons whom Christ had selected as his apos- tles were the same to Avhom also he shewed himself, etc. Thus they not only received their office directly from Christ, but were able to testify from their own personal knowledge to the reality of his resurrection. (Comp. 2 : 32 and 3 : 15. See note on v. 22.)— After he had suffered— viz. the death of the cross. (See Heb. 13 : 12 and 1 Pet. 3 : 18.) The term oc- curs thus absolutely in 3 : 18 and 17 : 3 (comp. Ch. L] THE ACTS. 81 forty days, and speakiug of the things pertaining to the kingdom of liod : 4 "And, being assembled together with them, com- manded them that thev slioiild not depart from Jeru- salem, but wait for the promise of the i-ather, 'which, sailh. he, ye have heard of me. 5 'For John truly baptized with water; ■'but ye space of forty days, and speaking the things con- 4cerning the kingdom of tiod: and, 'being assembled together with them, he charged them not to depart from Jerusalem, but to waii for the promise of the 5 Father, which, said he, ye heard from me : for John a Luke 21 : 43, 49. . . .b Luke 24 : 49 ; John 14 : 16. 26, 27 ; 15 : 26 ; 16 : 7 ; ch. 2 : 3:f. . . .c Matt. 3 : 11 ; ch. II : 16 ; 19 : 4. . . .<2 Joel 3 : 18; cb. 2 : 4 ; 11 : 15. 1 Or, tatlng with them also 26, 23), and is a striking lasage. It arose probably out of tlie impression which the pain- ful nature of Christ's sufferings had made on the first disciples.— In many proofs, or if, jis De Wette suggests, tlie idea of the verb mingles with that of the noun, in many convincing manifestations. TtK^^pi.ov {proof) does not occur elsewhere in the New Testament, and is a very expressive term. Plato uses it to denote the strongest possible logical proof, as opposed to that which is weaker, and Aristotle employs it to signify demonstrative evidence. The lan- guage seems to show that the first Christians had distinctly revolved the question whether the Saviour's resurrection was real or not, and had assured themselves of its reality by evi- dence which did not admit in their minds of the shadow of a doubt. Our infallible proofs" (E. V. ; Gen. V : infallible tokens — both founded on Beza's certissimis sirjnls) does not express the sense too strongly. (Compare the idea with 1 John 1 : 1.)— During forty days appearing to them (as in all the earlier E. Vv.) — i.e. from timo to time, as related by the Evangelists ; not pjiss. seen by them (E. V.). on-Tai/d/aefos (not else- where in N. T.) agrees best as middle witli the active sense of the other verbs, and with 1 Kings 8:8 (Sept.). (See Tromm's Concord., s.y.) Wahl (Clav. Apocr., s. opau) should not have put down the use in Tob. 12 : 9 as certainly passive. Some have argued too positively from this word that Christ rose from the grave with a glorified body. It represents his appearing to the disciples, per- liaps, as occasional and sudden (comp. uVhich you heard from me, as recorded in Luke 24 : 49. (See also John 15 : 26; 16 : 13.) For the verb with tlie accus- ative and genitive, see K. ?273. R. 18; W. ? 30. 7. c. The style of discourse changes suddenly from the indirect to tlie direct, as in 17 : 3; 23 : 22. and often. (W. ? 63. II. 2. ; S. ? 196. 2.) 5. With water, as the element by which, 32 THE ACTS. [Ch. I. shall be baptized with the Holy Ghost not many days hence. 6 When they therefore were come together, they asked ol' him, saying, "Lord, wilt thou at this time *restore again the kingdom to Israel? 7 And he said unto them, •'It is not for you to know the times or the seasons, which the Father hath put in bis own power. inde d baptized with water ; but ye shall be bap- tiz d 'in the Holy Spirit not many days hence. 6 They therefore, when thry were come together, asked him, saying. Lord, dost thou at this time re- 7 store the kingdom to Israel? And he said unto them, It is not lor you to know times or seasons, which the a Matt. 24 : 3. . . .6 Isa. 1 : ^6 ; DaD. 7 : 27 ; Amos 9 : II ... .c Matt. 24 : 36 ; Mark 13 : .32 ; 1 Thess. 5:1.- in the Holy Spirit, as the element in which, the baptism is performed. The insertion of iv (in) may be slightly localizing with reference to a copious impartation of the Spirit's gifts and influences. [The preposition iv is always ex- pressed when baptism in the Holy Spirit is spoken of, btit often omitted when baptism in water is referred to — jierhaps because the local sense is sufficiently exj)ressed by the verb when followed by the customary element for ijunier- sion, while it needs to be made certain when that element is spiritual. — A. H.] Not after these many days, after not many, a few. This mode of inverting the signification of an adjective is frequent in Luke's style. If this assurance was given on the day of the ascen- sion, only ten days were now to pass before the promised effusion of the Spirit. (Comp. v. 3 with 2 : 1.) But if, as maintained below, we are to distinguish the meeting in v. 4 from that in V. 6, we cannot decide exactly how long the interval was, not knowing on which of the forty days (v. 3) the earlier interview took place. These, being the pronoun which points out what is near at hand (iKflvo^, what is more remote), represents the days as closely connect- ed with the present. It is not superfluous, there- fore, but strengthens the idea of the brevity of the interval. 6-11. HIS LAST INTERVIEW WITH THE DISCIPLES, AND HIS ASCENSION. 6. They therefore (the them in v. 4) having come together on a subsequent oc- casion (Calv., Olsh., E. v., and earlier E. Vv. except Wicl. and Rhem.), or they who came together at the time spoken of in v. 4 (Vulg., Mey., De Wet., Alf.). [In his last edition— the fourth — Meyer holds that this is a different interview from the one spoken of in v. 4, thus agreeing with Dr. Hackett.— A. H.] I incline to the first view, because, as Olshausen sug- gests, Luke in his Gospel (24 : 49 as compared with V. 50) appears to assign the direction to remain at Jerusalem to an earlier interview than the one which terminated in Christ's as- cension (as even De Wette admits in his Si/nop. Evanrf., p. 298), and because uke 13 : 34; 2 Tim. 3 : 8.) 12-14. RETURN OF THE DISCIPLES TO .JERUSALEM. 12. From the mount (definite frf>m the an- nexed clause, thoujdi tlic article could be used ; see Ltike 19 : 29) which is called Olivet. We are indebted for tliis beautiful name to the Latin Olivctum (in Vulg.) — (. e. a place set with olives; hence the exact import of eAoiaii'. This Avord is so accentuated also by Lclim., Tsch., Mey., even in Luke 19 : 29 and 21 : 3S. instead of cAaiii' in the common editions. In Matt. OLIVES. as often represented. A Sabbath-day's journey was the distance— about three-quarters of a mile — to which "the traditions of the elders" restricted the Jews in travelling on the Sabliath. In Luke 24 : TiO, 51 it is said that our Saviour led the discijiles as far as to Bethany, and tliat there, while in the act of blessing them, he was parted from them and carried ii)) into heaven. It was at Bethany, therefore, or in the vicinity of Bethany, tiiat the ascension took place. That account is entirely consistent with this. Beth- any was on the eastern declivity of the Mount of Olives, and, as appears from Mark 11:1 and Luke 19 : 29, was reckoned as a part of it ; so that the disciples, in returning from that place to the city, took their way naturally across the Ch. L] THE ACTS. 35 13 And when they were come in, they went up "into an upper room, where abode both 'Peter, and James, and John, and Andri.'W, Philip, and Thomas, Bartholo- mew, and Matthew, James lite son of Alphieus, and "Simon Zelotes, atjd ■'Judas the brother of James. 14 «Thesf all continued with one accord in prayer and supplication, with /the women, and Mar^' the mother uf Jesus, and with 'his brethren. 13 a sabbath day's journey off. And when they were come in, they went up into the ui)per chamber, where they were abiding; both I'eter and John and James and Andrew, Philip and Thotnas, Bartholo- mew and Matthew, James the son of Alphieus, and 14 .Simon the Zealot, and .1 udas the ^son of James. These all with one accord continued stedfastly in prayer, -with the women, and Mary the mother of Jesus, and with his brethren. acb. 9:37, 39; 20:8 6 Matt. 10:2, 3, 4 c Luke 6: g .Malt. 13 : 55. 1 Or, brutber. mountain. (See Rob., Bihl. Res., vol. ii. p. 100 ; or p. 431 in ed. of 185G.) Luke specifics here the distance of Olivet from the city, instead of that of Bethany, which was about two miles (conip. John 11 : 18), because the former was better known to most of his readers, and con- veyed a sufficiently definite idea of the scene of tlie ascension. 13. Had entered (tense as in v. 2), into the city, probably, not the house. What precedes suggests the place, rather than what follows. — Into the upper room, of some private house, not of the temple. The opinion that it was the latter some have supposed to be required by Luke 24 : 53. But continualbj, as used there, need not signify anything more than a frequent resort ; they were in the temple always on the occasions when men in their state of mind would naturally repair thither. (See 2 : 46; Luke 2 : 37.) Even De Wette allows thq,t the passages involve no discrepancy. As the disciples must have been well known as the followers of Christ, we cannot well suppose that the Jewish rulers would have allowed them to occupy an apartment in the temple. The upper room, either directly under the flat roof or upon it with a roof of its own, was retired, and hence convenient for private or social wor- ship. The Hebrews were accustomed to use it for such purposes. (See 20 : 8, and Dan. 6 : 10, Sept.) Travellers describe such rooms at the present day as airy and spacious. (Sec Bibl. Res., vol. ii. p. 229, ed. 185G.) On the formation of imtpi^v, see W. ^ IG. 2. — Where were abid- ing. Weakened in E. V. (abode), as if it were the simple imperf. (See on v. 10.) We could understand this of constant residence, but more naturally here of frequent resort for religious conference and prayer (De Wet.). — James of Alphreus — i. e. son : James the son of Alphcpus ; but after Judas we supply broth- er: Judas the brother of James. (SeeJude 1.) The nature of the relationship in such a case is not determined by the construction, but is left to the knowledge of the reader. (W. g 30. 3; C. ? 389.)— The Zealot = Kananite in Matt. 10 : 4, from the Hebrew kanna. He is stipposed to have received this epithet on ac- count of his former zeal as a supporter of Juda- ism. As there was another Simon among tlie apostles, he appears to have retained the name after he became a disciple, as a means of dis- tinction, though it had now ceased to mark the trait of character from which it arose. It has been said that he took the appellation from his having belonged to a political sect known as the zealots, who are mentioned by Josephus ; but the party distinguished by that name in Jewish history did not appear till a later period. 14. With one mind. The term character- izes the entire iiarmony of their views and feel- ings. (Comp. Rom. 15 : G.)— Unto the (work of) prayer, where the points out that as the appropriate way in which they were occupied. And the supplication the best editors re- gard as an addition to the text. It serves merely to strengthen the expression. ((5omp. Phil. 4 : G.)— With women. Among them may have been those who followed Christ from Galilee. (See Luke 23:55; 24:10.) It is incorrect to suppose that they are meant ex- clusively. The absence of the article forbids that restriction. — And (among them especially) Mary. Kai (and) combines often a part with its whole for the sake of prominence. This is the last time that tlie mother of Jesus is named in the New Testament. — His brethren may mean his brethren in a strict sense, or more gen- erally liis kuuwieii, relatives. The same question arises in regard to Matt. 13 : 55, though the closer relationship there, as well as here, is the more obvious one, and finds very strong sup- port from Matt. 1 : 25. [Tliat is, if, as Dr. Hackctt appears to have been satisfied, the common text of that passage is correct. But Lach., Tsch., Treg., West, and Hort, and the Anglo-Am. Revisers omit her first-born, and read till she had brought forth a son. If their view of the text be adopted, the pas- sage has no bearing on the point in question. The reading of Luke 2 : 7, however, is sure ; and it is said there that she hrouglU forth her first-born son, etc. This, witli tlie evidence 36 THE ACTS. [Ch. I. 15 H And in those days Peter stood up in the midst of the disciples, and said, (the nmuber "of names to- gether were about an hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, 'which the Holy v^ihost by the mouth of I>avid spake before concerning Judas, 'which was guide to them that took Jesus. 17 For ''he was numbtred with us, and had obtained part of «this ministry. IS /Now this man purchased a field withsthe reward 15 And in these days Peter stood up in the midst of the brethren, and saiil land there was a multitude of 'persons iiitliicrinl together, about a hundred and 16 twenty), Brethren, it was needful that the scrijjtiir! should be fulfilled, which the Holy .-pirit spake i e- fore by the mouth of l/avM concerning Judas, who 17 was guide to them that took Jesus. For he was numbered among us, and received his -portion in this 18 ministry. (Now this man obtained a field with the reward of his iniquity ; and falling headlong, he : 4....6 P9. 41 ;9 20 : U ; n : John 13:18 c I/Uke 22 : 47 : John 18:3 d M.att. I / Matt. 27 : 5, 7, 8. . . g Matt. 26 : 15 ; 2 Pet. 2 : 16. from other source.s, seems to be more consist- ent with the opinion that his brethren were either the sons of Joseph and Mary, or of Joseph by an earlier marriage, tlian with any other opinion. — A. H.] The brethren of Jesns had not beheved on him at first (see John 7 : 5), but we discover here that they had now joined the circle of his followers. 15-22. THE ADDRESS OF PETER ON THE CHOICE OF A NEW APOSTLE. 15. In those days is indefinite as a nota- tion of time. The same language in Matt. 3 : 1 marks an interval of thirty years. (Comp. also Ex. 2 : 11.) Here a short time only could have elapsed, as the ascension of Christ forms the limit on one side and the day^of Pentecost on the other. — re. It is worth remarking that this particle rarely occurs in the New Testament out of the Acts and the writings of Paul. — Names = men, as in Rev. 3:4; 11 : 13. The term may have acquired this sense from the practice of taking the census by registration or enrollment, inasmuch as the names on such a record are equivalent to persons. — eVl to avTo — lit. unto the same place, implying an ante- cedent motion. It means, not that they were so many collectively, but that so many came together at this time. (See 2:1; 3:1; 1 Cor. 11 : 20; 14 : 23.)— A hundred and twenty. We are to understand these hundred and twentij as the number of the disciples at Jerusalem, not as the entire number of those who had be- lieved. (See 1 Cor. 15 : 6.) 16. Men is not superfluous, but renders the address more respectful. It is a compliment to be recognized as men. (See 2 : 29, 37; 7:2; 13 : 15, and often.) — Was necessary. The tense is past, because the speaker has his mind on the part of the prediction already accom- jjlished. — This refers to the doulile citation in V. 20. The parenthetic character of vs. IS, 19 accounts for the distance of the antecedent, which in this case follows the iironoun. (See K. ?332. 8).- Which the Holy Spirit spake beforehand, etc. We have a similar testi- mony to the inspiration of the Scriptures from the same apostle in 2 Pet. 1 : 21. — Concerning Judas belongs by both position and construc- tion to spake before, not to have been ful- filled, fv or €771 would have followed the lat- ter verb.— Who became (not was, E. V.) guide, who acted so base a part, though pro- fessedly a friend. (See Matt. 26 : 47 ; John IS : 2, sq.) 17. Here the second passage in v. 20 was be- fore the speaker's mind. That passage cc^ntem- plates the case of an office transferred from one person to another; and, since forfeiture implies previous jiossession, it is the object of for he was, etc. (oTL . . . iv iiixlv), to remind us that Ju- das had fulfilled that condition of the passage : for he was numbered among us — i. e. the apostles. (For that limitation of us, see the next clause, and also v. 26.) The full connec- tion, therefore, is this : The prophecy speal^s of a ministry which anotlier shall take ; Judas held such an office, for he was numbered, etc. ; so that the words apply to him. To ren- der on "although" (Hmpb.) is not allowable. — The lot, or office, of this ministry whicli we possess — i. c. the apostlesliip. (Comp. Rom. 11 : 13.) Lot loses often its figurative sense, so as to denote a possession without any reference to the mode of its attainment. Our word "clergy" comes from this term, being founded on the idea of the order as one divinely ap- pointed. 18. This verse and the next are considered by most critics as an exjjlanatory remark of Luke (Calv., Kuin., Ol.sh., Ilmpli.), not as a part of Peter's address. The reader miglit need this information, but those who listened to tlie apostle may be supposed to have been familiar with the fate of Judas. It is evident tliat in- somuch that, etc. (olo-Te KArji^tjvat . . . aV/iiOTOs), tliough appro])riate to tlie history, could hardly have belonged to the discourse. For in v. 20 appears to demand thi.s- view of tlie interven- ing verses, tiiv avv does not forbid this suppo- sition (Alf.), since Luke certainly could adjust his own words to the context, as well as those of Peter, reported by liim. Some such horrible Ch. I.] THE ACTS. 37 of iniquity ; and falling headlong, he hurst asunder in the uiidst, and all his bowels gushed out. burst asunder in the midst, and all his bowels end of the traitor was to be inferred {ovv, there- fore) from the phrase this Scripture (see on V. 20); and it was not at all unnatural that .Luke should interrupt the speech at this point, and inform us how remarkably the death of Judas agreed with this predietion. Further, it is strange that the citation in v. 20 should be kept back so long after this in v. IG, except on the view that Luke inserted what intervenes. Bengel restricts the parenthesis to the explana- tion respecting Aceldama. /ucV stands alone, as in V. 1. — Purchased, or caused to be pur- chased, gave occasion for it— i. e. it was in consequence of his act, and with the money gained by his treachery, that the field was pur- chased, as rehited in Matt. 27 : 6, sq. The great body of critics adopt this view of the meaning (Bez., Bretsch., Kuin., Frtz., Thol.,i01sh., Ebr., Mey., Rob.). This briefer mode of expression is common in every language, and may be em- ployed without obscurity where the reader is presumed to be foniiliar with the fiicts in the case, or when the nature of the act itself •sug- gests the proper modification. The following are analogous examples in the New Testament. Matt. 27:60: "And Joseph laid the body of CJirist in his own new tomb, which he had liewn out in a rock "— i. e. caused to be hewn out for him ; John 4:1: "And when the Lord knew that the Pharisees heard that Jesus made and baptized more disciples than Jolm "— ('. c. through his disciples ; for lie himself baptized not. (See 7 : 21 ; 16 : 22; Matt. 2 : 16; 1 Cor. 7 : 16; 1 Tim. 4 : 16.) These cases are plain and no one refuses to admit the causative sense (not directly expressed, but implied) whiih belongs to the verb in such passages. The principle which this mode of speaking^in- volves, the law recognizes even in regard to actions in its well-known maxim. Qui facit per a/iiuii, facit per se (" Who does a thing by an- other docs it himself"). It is only by refusing to extend this usage to Ur^iraTo that such writ- ers as Strauss make out their allegation of a j want of agreement between this passage and : Matt. 27 : 5. Fritzsche's suggestion''^ as to the , reason why Luke expressed himself in this un- usual manner deserves notice. lie finds in it I a studied, significant brevity, a sort of accrba I irrisio ("bitter mockery"), bringing the motive ! and the result into pointed antithesis to eacli j other: This man thought to enrich hiiuself by I his treachery, but all tliat he gained was tluit j he got for himself a field where blood was paid for blood.— irp.j.'n? (on the face) is strictly the ! opposite of iiTTTiot (on (he back). His falling in i that position may have occasioned the burst- I ing asunder; that view agrees well with yex-oMei-ot, j though rrpjii/i/s admits also of the vaguer sense headlonff.—i\dKr, In unpublished Nolex on (lie Gospetx 3 TlKtZ ilf'/S"' T""" :,' '■""' ^""'"■"""•'■- P'"7>^""-.' "rf'V''^ Carol FY. A. F):U.che, p. 799. it Ifeltt atlheexnl^^^^^^^^^^ '"""^'^ up to the rocky terraces which hangover u, 1 lell that the explanation proposed above is entirely natural. I was more tha., ever satisfied with it T Ss'and i™il fr ' "k ■' T^ '^^^'^J-"-" ^^^t- Trees Mill flourish o., the margin of these preci 38 THE ACTS. [Ch. I. 19 And it was known unto all the dwellers at Jeru- salem: insomuch as that tield is called in their proper tongue, Aceldama, that is to say. The field of blood. 20 For it is written in tlie book of Psalms, "Let his habitation be desolate, and let no man dwell therein : and 'his bishoprick let another take. 21 Wherefore of these men which have corapanied with us all the time that tlie Lord Jesus went in and out among us, 19 gushed out. And it became known to all the dwell- ers at Jerusalem ; iu>omucli that in their langiutge that tield was called Akeldania, th .t is, Ihe field of 20 blood.) For it is written in the book of Fsalms, Let his habitation be made desolate, And let no man dwell therein : and. His 'office let another take. 21 Of the men therefore wlio have companied with us aPs. 69: 25.... 6 Ps. 109 : which he has omitted to mention ; and sec- ondly, it puts us in the way of so combining events as to account better for the incomplete representation in the Acts than would other- wise have been po.ssible. 19. And it became known — viz. that he came to so miserable an end. — Aceldama = chakal dSma belongs to the Aramaean or Syro- Chaldaic spoken at that time in Palestine. (On that language, see BiU. Repos., vol. i. p. 317, sq.) It was for a twofold reason, therefore, says Lightfoot, that the field received this appella- tion : first, because, as stated in Matt. 27 : 7, it had been bought with the price of blood ; and secondly, because it was sprinkled with the man's blood who took that price. This is the common view, and so in the first edition ; but I incline now to doubt its correctness. First, falling headlong, io v. 18, does not define at all where Judas fell ; secondly, that field here recalls naturally field above merely as the field purchased with " the reward of iniquity ;" and thirdly, if Judas fell into the Valley of Hin- nom, no spot there at the foot of the rocks could well have been converted into a place of burial. Nor does the conciliation with Matt. 27 : 7 demand this view. Luke may be understood here as saying that " the field of blood " which the priests purchased with the inoney paid to Judas, whether situated in one place or another, was called Aceldama, because the fact of the traitor's bloody end was so no- torious. Matthew (27 : e) mentions another rea- son for the appellation, wliich was that the money paid for the field was the " price of blood " — not a different, but a concurrent, rea- son, showing that the ill-omened name could be used with a double emphasis. Tradition has placed " the potter's field " (Matt. 27 : e) on the side of the hill which overlooks the Valley of Hinnom. It may have been in that quarter, for argillaceous clay is still found there, and receptacles for the dead appear in tlie rocks, proving that the ancient Jews were accustomed to burv there.i 20. The writer returns here to the address. For specifies the prophecy to wliich this points in v. 16; hence namely (as in Matt. 1 : 18). (See B. ^ 149; K. § 324. 2.) The first passage is Ps. 69 : 25 slightly abridged from the Septuagint, with an exchange of their for his. Its import is. Let his end be disastrous, his abode be desolate, and shunned as accursed. It is impossible to understand tlie entire Psalm as strictly Messianic, on account of v. 5 : " O God, thou knowest my fooHshness, and my sins are not hid from thee." It ai)pears to be- long rather to the class of Psalms which de- scribe general relations, which contain proph- ecies or inspired declarations which are verified as often as individuals are placed in the partic- ular circumstances which lay within the view, not necessarily of the writer, but of the Holy Spirit, at whose dictation they were uttered. When Peter, therefore, declares that this proph- ecy which he applies to Judas was spoken with special reference to him (see v. 16), lie makes the impressive announcement to those whom he addressed that the conduct of Judas had identified him fully witli sucli persecutors of the righteous as the Psalm contemj)lates ; and hence it was necessary that he sliould suffer the doom deserved by those who sin in so ag- gravated a manner. — The other ^^assage is Ps. 109 : 8 in the words of the Seventy. We are to apply here the same principle of interpreta- tion as before. That Psalm sets forth, in like manner, the wickedness and desert of those who persecute the people of God ; and hence, as Judas had exemplified so fully tliis idea, he too must be divested of his office, and its honors be transferred to another. 21. Therefore, since, as foretold, the place of the apostate must be filled. — Of these men, etc., depends properly on one, in v. 22, where tlio connection, so long interrupted, is reasserted by these. — In every time. The conception divides the period into its successive parts. — In which he came in unto us, and went out — «. e. lived and associated with us. Tlio 1 1 have taken the liberty to repeat a few sentences here already published in another work. (See JIhixfin- tiovjs of Scripture suggested by a Tour throvgh the Holy Land, p. 2(JG.) 1 have taken a similar liberty in a few Other passages. Ch. I.] THE ACTS. 39 w "Pecinnine fnmi the ban ism of John, unto that all the time that the Lord Jesus went in and went "" • '- ■ S . ■ ' ,__ , — ustone be 22 out UimonK us, beginning liom the baptism ot John, same dav that '-he was taken up I'roni us, m ordained 'to be a witness with us of his resurreciion. •2:J And tliey api)oihted two, Joseph called ''Barsabas, who was huriiamed Justus, and Matthias. 24 And thty prayed, and said, Thou, Lord, "which knowe^t the hearts oi all men, shew whether of these two thuu hast chosen. ntu the day that he was receiv d up from us, of these must one become a witness with us of his 21! resurrection. And they put fo.ward two, Juseph called liarsabbas, who was sunianied Justus, and 24 .Matthias. And they prayed, and .said. Thou, Lord, who knowestthe hearts of all men, shew of these aMwk 11 5vcr 9.. ..c John 15:27; ver. 8; ch. 4 : 3»....le con- tains the principal idea. It may be suppo.sed to be Peter who uttered the prayer, since it was he who suggested the appointment of a succes- sor to Judtus.- Thou, Lord, etc. Whether this prayer was addressed to Christ or God has been disputed. The reasons for the former opinion are that Lord, when taken absolutely in tlie New Testament, refers generally to Christ ;2 that Christ selected the other apostles as stated in v. 2 ; that the first Christians were in the habit of praying to him (see on 7 : 59 ; 9 : 14) ; and that Peter says to Christ, in John 21 : 17, " Lord, thou knowcst all things," which is the import exactly of nap^ioyvCxna (heart-knower). Tlie reasons for the other opinion do not invalirc- rogative of God to know the heart contradicts John 21 : 17. Some have supposed the apostle intended to quote that passage of the prophet, but the similarity is too slight to ])rove surli a design; nor, if tlie idea of heart-knower were drawn from that .source, would the ai)pli- cation of it here conform necessarily to its ap- plication there. — iva (omitted in E. V. after 1 BiblischM Realworterbiich, von Dr. Georg Benedict Winer (3d ed. 1848\ «See Professor Stuart's article ou the meaning of this title in the New Testament, Bibl. Rejws., vol. i. p. 733, sq. 40 THE ACTS. [Ch. I. 25 "That he 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 forih their lois; and the lot fell upon Matthias; and he was numbered with the eleven apostles. 25 two the one wh^ m thou hast chosen, to take the place in this niinistiy and apostleship. from which Judas fell away, that he might go to his > wn place. 2(! And they gave lots 'for them ; and the lot lell upon Matthias; and he was numbered with the eleven apostles. Cranm.) belongs to 6i', which one, or perhaps in apposition, whom — viz. one that he, etc. Tynd. and Gen. render that the one may take, etc. 35. For lot (icAijpov), see on v. 17. — This mini.stry and (tliat) an apostleship. And Uai) adds a second terra explanatory of the first — i. e. essentially an instance of liendiadys (Mey., De Wet.), the ministry of this apos- tleship. From which he went aside, as opposed to the idea of adhering faithfully to the character and service which his apostleship re- quired of him ; " ad normam Hebr. soor sq. mt»i=deserere niunus" (Wahl). That he might go unto his own place. The clause is telle, depending on went aside. So long as Judas retained his office, he was kept back, as it were, from his proper destiny. He must re- linquish it, therefore, in order to suffer his just deserts. In this way the apostle would state strongly the idea that the traitor merited the doom to which he had been consigned. The following comment of Meyer presents the only view of the further meaning of the passage which has any respectable critical support : "What is meant here by his own place is not to be decided by the usage of place in itself considered (for totto? may denote any place), but merely by the context. That re- quires that we understand by it "Gehenna," which is conceived of as the place to which Judas, in virtue of his character, properly be- longs. Since the treachery of Judas was in itself so fearful a crime, and was still further aggravated by self-murder (which alone, ac- cording to Jewish ideas, deserved punishment in hell), the hearers of Peter could have had no doubt as to the sense to be attached to own place. This explanation is demanded also by the analogy of Rabbinic passages — e. g. Baal Turim on Num. 24 : 25 (see Lightfoot, Hor. Hebr., ad loc.) : Balaam ivit in locum suum — i. e. in Gehennam." De Wette assents entirely to this interpretation. Own place, therefore, " is a euphemistic designation of the place of punishment, in which the sin of Judas ren- dered it just that he should have his abode" (Olsh.). 26. And they placed (probably = Heb. nathan, as often in the New Testament) their lots in a vase or something similar, or perhaps gave them to those whose busine-ss it was to collect them, avrdv (T. E..), their, or avraU (Lch., Tsch.), for them, refers to the candidates, be- cause the lots pertained to them. The two names were probably written on slijis of parch- ment, perhaps several duplicates of them, and then shaken up ; the one fir.?t drawn out de- cided the choice. The idea of throwing up the lots agrees better witli ^aWdv icAjjpous tlian with this exi:)ression. — Fell, came out, without refer- ence to any jjarticular process. — The lot. Defi- nite, because it was the decisive one. — Was numbered together with the eleven apos- tles — i. e. was recognized as one of their order, and had the character of an apostle henceforth accorded to him. Hesychius sanctions this sense of the verb, though it means properly " to vote against," " condemn," which is out of the question here. De Wette renders " was chosen," "elected," which not only deviates from the classic usage, but ascribes the result to tlieir own act, instead of to a divine inter- position. The subsequent appointment of Paul to the apostleship did not discredit or al^rogate this decision, but simply enlarged tlie original number of the apostles. (See Guericke's remarks on this point in his Church History, Prof. Shedd's translation, p. 47.) [The appointment of Mat- thias has sometimes been regarded as an un- authorized transaction : (1) Because the spirit of inspiration was not yet given to the apostles, or to any of the disciples; (2) Because there is no further reference to Matthias (by name) in j the New Testament, or certain trace of his work ! in early tradition ; (3) Because the full numl)er of apostles (twelve) was completed by the Lord's ■ choice of Paul ; (4) Because the method of I selection here adopted (by casting lots) was i never afterward resorted to by the apostles. I But to these objections to the validity of the transaction it has been answered : (1) That the ! resort to lots was perhaps justified by the want j of inspiration, which would liave rendered it I unnecessary ; (2) That several other apostles 1 are not referred to by name in the later writ- ings of the New Te.stament, or by any trust- I worthy early traditions; (3) That Paul may be [ regarded as an extra apostle for the Gentiles or i as filling the place made vacant by the early Ch. II.] THE ACTS. 41 CHAPTER II, AND when "the day of Pentecost was fully come, 'they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and 'it tilled all the house where they were sitting. 3 And tliere appeared unto them cloven tongues like as of fire, and it sat upon each of them. 1 An'I) when the day of Pentecost 'was now come, 2 they were all together in one place. Aud suddenly there came from heaven a sound as of the rushing of a mighty wind, and it tilled all the house where 3 they were sitting. And there appeared unto them tongues -parting asunder, like as of lire; and il sat a Lev. 23 : 15; Deut. 16 : 9; ch. 20 : 16 6 ch. 1 : 14 c ch. 4: 31.- Or, distributing themselvtt . Gr. wtu being fulfilled 2 Or, parting among therit niartyrdoin of James the Less ; (4) That there was no occasion for the use of lots after the ef- fusion of the Spirit at Pentecost. After noticing certain grounds of doubt as to the validity of this election, Dr. Ripley says : " Still, the trans- action was performed in a very devout manner, with a practical referring of it to Divine Prov- idence." And it may probably be added that the space given to this transaction in a very con- densed history, tlie positive statement that Mat- thias was numbered with the apostles, and the total absence of any hint of a mistake on the l)art of the apostles and disciples in what they did, are valid arguments for Dr Hackett's view. —A. H.] 1-4. DESCENT OF THE HOLY SPIRIT. 1. When the day of Pentecost was fully come, arrived. (See Luke 1) : 51.) The action of the verb (lit. to be completed) refers not to the day itself, but to the completion of the interval which was to pass before its arrival (Olsh., Bmg.). Some translate Avhile it is completed — /. e. in the coui-se of it, on that day (Mey., De Wet.). The present infinitive is consistent with this view or that. — The Pente- cost (lit. the fiftieth) the Greek Jews employed as a proper name. ( See 20 : 16 ; I Cor. 10:8; 2 Mace. 12 : 32.) Day or feast determined the form. This festival received its name from its occurring on the fiftieth day from the second day of the passover ; so that the interval em- braced a circle of seven entire weeks — i. e. a week of weeks. It is usually called in the Old Testament, with reference to this circumstance, the festival of weeks. Its observance took place at the close of the gathering of the harvest, and was no doubt mainly commemorative of that event. (See Jahn's Archxnl., ^355.) According to the later Jews, Pentecost was observed also as the day on whicli the law was given from Sinai; but no trace of this custom is found in the Old Testament or in the works of Philo or Josephus. It is generally supposed that this Pentecost, signalized by the outpouring of the Spirit, fell on the Jewish Sabbath, our Saturday. According to the best opinion, our Lord cele- brated his last passover on the evening which began the fifteenth of Nisan (Num. as ; a); and hence, as he was crucified on the next day, which was our Friday, the fiftietii day, or Pentecost (beginning, of course, with the even- ing of Friday, the second day of the passover), would occur on the Jewish Sabbath. (See Wiesl., Chronolofjle, u. s. w., j). 19.) — All the believei-s then in Jerusalem. (Sec 1 : 15.) — biio^vna&6v == 6iiioi/(ux"s. with one accord. Its local sense, together, becomes superfluous, followed by in one place. (See on 1 : 15.) 2. As of a mighty wind (lit. blast) rush- ing along; not genit. absolute, but dependent on sound, )5xos. (See v. 3.). nvori = irveCiia. The more uncommon word is chosen here, perhajis on account of the dilferent sense of irvivtua in this connection — e. g. v. 4. As used of the wind, •j>ip«T&ai denotes often rapid, violent, iikj- tion. (See the proofs in Kypke's Obss. Sitcr., vol. ii. p. 11, and in Kuin., ad loc.) Filled — i. e. the sound, which is the only natural subject furnished by the context. — House is probably the house referred to in 1 : 13 ; not the temple, for the reasons there stated, and because the term employed in this absolute way does not signify the temple or an apartment of it. [The note of Canon Cook on filled all the house reads thus: "As a bath is filled with \v:itcr, that they might be baptized with the Ilnly Ghost, in fulfilment of 1 :5; Chrysostom, Horn, iv. 2, on the Acts, and Hom. ii. 13, on the as- cension and the beginning of the Acts." We are not to suppose that a sound like that wliich would have been made by a mighty wind rush- ing against the outside of the building, or rush- ing through the adjacent street, filled all the house, but rather that a sound which seemed like that of a rushing wind that entered and filled the whole house filled it. In other words, the Spirit's presence seems to have been signi- fied and revealed by a sound that came with that presence into the house and filled it. The aud- ible sign filling the room announced the Power represented bv it as doing the same. — A. H.^ 3. And there appeared to them tongues distributed — i.e. anion;; them — and one — 42 THE ACTS. [Ch. II. 4 And "they were all filled with the Holy Ghost, and began Ho tipeak with other tongues, as the Spirit gave them utterance. 4 upon eacli one of them. And they were all filled with the Holy i-pirit, and began to .speak with other tongues, as the !?pirit gave them utterance. acb.l :5....& Mark 16 : 17 ; ch. 10:-16; 19:6; 1 Cor. 12 : 10, M, 30; 13 : 1 ; 14 ; 2, etc. i. e. tongue — sat upon each of them. So Bng., Olsh., Wahl, De Wet., Bnig., Hmph., Rob., and most of the later critics, as well as some of the older. (Meyer comes over to this view in his last ed.) The distributive- idea occasions the change of number in sat. (W. ^ 58. 4.) — To them belongs strictly to the verb, but ex- tends its force to the participle. According to this view, the fire-like apjjearance presented it- self at first, as it were, in a single body, and then suddenly parted in this direction and that ; so that a portion of it rested on each of those present. It could be called a tongue, in that case, from its shape, as extended, pointed, and may have assumed such an appearance as a symbol of the miraculous gift which accom- panied the wonder. Tliis secures to distrib- uted its proper meaning (see v. 45 ; Matt. 27 : 35; Luke 23 : 34, etc.), and explains why the first verb is plural, while the second is singular. Calvin, Heinrichs (also Alf ), and many of the older commentators, render the participle dis- parted, cleft (as in the E. Vv. generally), and suppose it to describe the fiame as exhibiting in each instance a tongue-like, forked appear- ance. The objection to this view is that it rests upon a doubtful sense of the word, and espe- cially that it offers no explanation of the change from the plural verb to the singular. De Wette, after others, lias adduced passages here from the Rabbinic writers to show that it was a common belief of the Jews that an appearance like fire often encircled the heads of distinguished teach- ers of the law. To this it has been added that instances of a similar phenomenon are related bj^ the Greek and Roman writers. We are di- rected by such coincidences to an important fact in the history of the divine revelations, and that is that God has often been pleased to reveal himself to men in conformity with their own conceptions as to the mode in which it is natural to expect communications from him. The appearance of the star to the Magians may be regarded as another instance of such accom- modation to human views. 4. Were all filled with the Holy Spirit (anarthrous, as in 1 : 2), a phrase referring usually to special gifts rather than moral qual- ities, and to these as transient rather than per- manent. (Comp. 4 : 8, 31 ; 13 : 9, etc.) [It will be instructive to compare all the other passages in which this expression is found — viz. Luke 1 : 15, 41, 67 ; Acts 4 : 8, 31 ; 9 : 17 ; 13 : 9— or the equivalent expression " full of the Holy Spirit " — viz. Luke 4:1; Acts 6:3; 7 : 55 ; 11 : 24 — together with those which apparently refer to the same endowment — viz. Acts 2 : 17 ; 6:8; 8 : 17, sq. ; 10 : 44, 46 ; 11 : 15, 16 ; 19 : 6. A study of these passages leads to the conclusion that " being filled with the Holy Spirit," or " being baj^tized in the Holy Spirit," implies a reception from the Si)irit of extraordinary powers, in addition to ordinary sanctifying grace. These extraordinary powers might be permanent, as the gift of prophecy to the apos- tles, or they might be, and generally were, tem- porary, as the gift of miracles. — A. H.] — Began (like our "proceeded") to speak, as soon as the symbol rested on them. This use of apxo- fiai (to begin) as introducing what is next in order has not been duly recognized in the New Testament. With other tongues — i. e. than their native tongue. That Luke designed to state here that the disciples were suddenly en- dued with the power of speaking foreign lan- guages, before unknown to them, would seem to be too manifest to admit of any doubt. It is surprising that such a writer as Neander should attempt to put a different construction on the text. He objects that the miracle would have been superfluous, inasmuch as the apostles are not known to have employed this gift of tongues in preaching the gospel. It may be replied, first, that we have not sufficient infor- mation concerning the labors of the apostles to affirm that they may not have employed the endowment for that purpose; and secondly, that we are not obliged to regard such a use of it as the only worthy object of the miracle. It may have been designed to serve chiefly as an attestation of the truth of the gospel, and of the character of the apostles as divine messen- gers. It is certain, at least, that Paul enter- tained that view of the tongues spoken of in 1 Cor. 14 : 22 : " Wherefore tongues are for a sign, not to them that believe, but to them tliat believe not." The effect produced on this oc- casion (see V. 12) shows how well suited such a miracle was to impress the minds of those who witnessed it. A miracle, too, in this form, may have had a symbolic import which added to its significancy. It was necessary that even the apostles should be led to entertain more en- larged views respecting the comprehensive de- Ch. II.] THE ACTS. 43 ."> And there were dwelling at Jerusalem Jews, de- vout men, out of every nation under heaven. () Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 5 Now there were dwelling at Jerusalem Jews, de- t) voul men, from every nation under lieaven And when this sound was heard, the multitude came to- gether, and were confounded, because that every man heard them speaking m his own language. sign of the New Dispensation. This sudden possession of an ability to proclaim the salva- tion of Christ to men of all nations (even if we allow that it was not permanent) was adapt- ed to recall their minds powerfully to the last command of the Saviour, and to make them feel that it was their mission to publish his name to the ends of the earth. Such a mode of conveying instruction to them was not more indirect than that employed in the vision of Peter (io:9, «j.), which was intended to teach the same truth. But we are not left to argue the question on grounds of this natixre : the testimony of Luke is explicit and decisive. Even critics who would explain away the reality of the miracle admit that it was the writer's intention to record a miracle. Thus Meyer says: "The other tongues are to be considered, according to the text, as absolutely nothing else than languages which were differ- ent from the native language of the speakers. They were Galileans, and spoke now Parthian, Median, Persian, etc., therefore foreign lan- guages, and those too — the point precisely wherein appeared the wonderful effect of the Spirit — unacquired languages (new tongues in Mark 16 : 17) — i. e. not previously learned by them. Accordingly, the text itself defines the sense of tongues as that of languages, and excludes as impossible the other exjjlanations, different from this, which some have attempted to impose on the word." — According as, in respect to manner, since the languages were diverse. 5-13. IMPRESSION OF THE MIRACLE ON THE MULTITUDE. 5. «e, now, transitive. — Dwelling, whether for a season or permanently ; hence more gen- eral than sojourning (v. 10; 17 : 21), but not excluding the sojourners there. No doubt many of the Jews in question liad fixed their abode at Jerusalem, as it was always an object of desire with those of them who lived in foreign countries to return and spend tlie close of life in the land of their fathers. The preva- lent belief that the epoch had now arrived when the promised Messiah was about to ap- pear must have given increased activity to that desire. The writer mentions this class of Jews \ in distinction from the native inhabitants, be- ' cause the narrative which follows rejiresents that many were present who understood dif- j ferent languages. The number of these stran- gers was tlie greater on account of the festival which occurred at that time. — Devout, God- fearing. (See 8:2; Luke 2 : 25.) This sense is peculiar to the Hellenistic Greek. The term is applied to those only whose piety was of the Old-Testament type. — Of those— i. e. being — under heaven. The strong expression here is a phrase signifying froiu many and distant la)uls. A phrase of this kind has an aggregate sense, which is the true one, while that deduced from the import of the separate words is a false sense. 6. When this was noised abroad (yei'Ofxci/T); . . . rauTT)?). These wortis are obscure. The princii)al interpretations are the following: (1) i^iof^s Taunjs (this voice or sound) refers to other tongues in v. 4, and the implication is that the voices of those who spoke were so loud as to be heard at a distance, and in this way were the occasion of drawing together the mul- titude. This interpretation secures to this a near antecedent, but has against it that voice is singular, and not plural, and that the parti- ciple is hardly congruous with the noun in that sense. Neander, who adopts this view, regards voice as a collective term. (2) 4>wvii has been taken as synonymous with ^w'i : now when this report arose — i. c. the rejiort concerning this. The meaning is good, but opposed to the usage of the noun, while it puts this in effect for concerning this, which is a hard con- struction. Many of the older critics and the authors of nearly all the E. Vv. understood the expression in this way. (3) We may regard voice as repeating the idea of sound in v. 2: now luhen this sound — that of the descend- ing Spirit — occurred. (For that signification of o)v^, comp. John 3:8; Rev. 1 : 15 ; 9 : !) ; 14 : 2, etc. ) ytvonivrit appears to answer to tye'rero in V. 2, and favoi-s this explanation. The ob- jection to it is that this forsakes the nearer for a remoter antecedent ; but that may occur if the latter be more prominent, so as to take the lead in the writer's mind. (See W. ^ 23. 1.) This meaning agrees with the context. The participial clause here may involve the idea of cause as well as time ; and we may understand, therefore, that the sound in question was audi- ble beyond the house where the disciples were assembled — that it arrested the attention of those abroad, and led them to seek out the 44 THE ACTS. [Ch. II. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak "Ualilteans ? 8 And how hear we every man in our own tongue, wherein we were born ? 9 Parthians, and Medes, and Elamites, and the dwell- ers in Mesopotamia, and in Judoea, and Cappadocia, in Pontus, and Asia, lu Phrygia, and Pamphylia, in Egypt, and in the 7 And they were all amazed and marvelled, saying, Behold, are not all these who speak Oalilieans / 8 And how hear we, every man in our own language, 9 wherein we were born? Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Ju- 10 dtea and Cappadocia, in I^ontus and Asia, in i^hrygla and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Kome, botli Jews scene of the wonder. So Hess,' Schrader, Meyer, De Wette, Alford, and others. The house (v. 2) may have been on one of the ave- nues to the temple, thronged at this time by a crowd of early worshippers (v. 15). — Were hearing. (Imperf.) — Every alone (v. 8) or with one distributes often a plural subject. (See 14 : 29 ; Matt. 18 : 35 ; John 16 : 32. K. g 266. 3.) — iSicf, his own, usually emphatic. (W. § 22. 7.)— Dialect = tongue. (See v. 11.) The term in its narrower sense here would be too narrow ; for, though some of the languages differed only as dialects, it was not true of all of them. — Them speak. We are not to un- derstand by this that they all sjioke in the lan- guages enumerated, but that one of them em- ployed this, and another that. In so brief a narrative the writer must have passed over various particulars of the transaction. We may suppose that at this time the apostles had left the room where they assembled at first, and had gone forth to the crowd col- lected in the vicinity. 7. Not, which leads the sentence, belongs properly to are. (Comp. 7 : 48. W. § 61. 4.)— AH (T. R.) was inserted here probably from v. 12. — These, emphatic. — Galileans. They were known as Galileans, because they were known as the disciples of Christ. Had the different speakers belonged to so many differ- ent countries, the wonder would have been di- minished or removed. 8. How, since they were all Galileans. The object of hear follows in v. 11 ; but, the con- nection having been so long suspended, the verb is there repeated. Every, a.s in v. 6. — In which we were born. This remark ex- cludes the possibility of Luke's meaning that the tongues were merely an ecstatic or impas- sioned style of discourse. 9. In the enumeration of the countries named in this verse and the next the writer proceeds from the north-east to the west and south. Parthians. Parthia was on the north-east of Media and Hyrcania and north of Aria, sur- rounded entirely by mountains. — Medes. Media bordered north on the Caspian Sea, west on Armenia, east on Hyrcania, and south on Persia. Elamites— »'. e. the inhabitants of Elymais or Elam, which v/as east of the Tigris, north of Susiana (annexed to it in Dan. 8 : 2), and south o*" Media, of which Ptolemy makes it a part.— Judea. It has excited the surprise of some that Judea should be men- tioned in this catalogue, because, it is said, no part of the wonder consisted in hearing Ara- maean at Jerusalem. But we need not view the writer's design in that light. It was rather to inform us in how many languages the dis- ciples addressed the multitude on this occasion ; and as, after all, the native Jews formed the greater part of the assembly, the account would have been deficient without mentioning Judea. It has been proposed to alter the text to Idu- mea, but there is no authority for this. — The catalogue now passes from Capi)adocia and Pon- tus, on the east and north-east, to the extreme west of Asia Minor. Asia. Phrygia being ex- cluded here, Kuinoel and others have supposed Asia to be the same as Ionia ; but Winer says it cannot be shown that in the Roman age Ionia alone was called Asia. He thinks, with an appeal- to Pliny, that we are to understand it as embracing Mysia, Lydia, and Caria, with Ephesus as the principal city. (See his Rcalw., vol. i. p. 96.) Others, as Bottger,^ whom De Wette follows, understand Mysia, vEolis, Ionia, Lydia, Caria. All admit that the term denoted not so much a definite region as a jurisdiction, the limits of which varied from time to time according to the plan of government which the Romans adopted for their Asiatic jarovinces. 10. Phrygia was separated by the Taurus from Pisidia on the south, with Bithynia on the north, Caria, Lydia, and Mysia on the west, Galatia, Cappadocia, and Lycaonia on the east. — Pamphylia was on the Mediterranean, ad- jacent on other sides to Cilicia, Caria, and Pi- sidia. — The parts of Libya toward Cy- rene. Libya was an extensive region on tlie west of Egypt. One of the principal cities there was Cyrene (now Grenna), on the sea, origi- 1 Geschichle nnd Sc.kriflen der Apostel Jesii, vol. i. p. 24 (Zurich, 1820). * Hchauvlalz der Wirksamkeil des Apostels Paulus, u. s. w., p. 23. Ch. II.] THE ACTS. 45 parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of (iod. 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. Hand proselytes, Cretans and Arabians, we do hear them speaking in our tongues the mighty works of 12 (iod. .Vnd they were all amazed, and were jier- ple.ved, saying one to another, What meaneth this? 13 But others mocking said. They are tilled with new wine. nally aGreek colony, but where at this time the Jews constituted a fourth pail of the popula- tion. (See Jos., Antt., 14. 7. 2.) It was the native place of Simon, who bore the Saviour's cross to Golgotha (Luke 23 : 26). Tiiis part of Africa comes into view in making the voyage from Malta to Ale.xandria.— The Romans so- journing at Jerusalem. (Comp. 17 : 21.) — Both Jews and proselytes a few critics restrict to Romans merely, but most (De Wet., Mey., Wiesl.) refer them to all the preceding nouns. The Jews generally adopted the languages of the countries wliere tliey resided. The prose- lytes were originally heathen who had em- braced Judaism. The words sustain the same grammatical relation to Cretans and Ara- bians, or, at all events, are to be repeated after them.. The last two names follow as an after-thought, in order to complete the list. [Proselytes, or Gentile converts to Judaism, were evidently somewhat numerous at this time. Many of them remained uncircumcised, and were called " proselytes of the gate." These, like Cornelius, were worshippers of the true God and well prei)ared to listen to the gospel of his grace. Others were circumcised and al- lowed to take part in the great religious festi- vals, as well as in the daily temple-service. At a later period a Gentile became a "proselyte of righteousness" by circumcision, baptism, and an offering (Corban). Only the last two ceremonies were required of women. The bap- tism of men is thus described : " When the wound [of circumcision] was healed, he was stripped of all his clothes, in tlie presence of three witnesses who had acted as his teachers, and who now acted as his sponsors, the ' fathers ' of the proselyte (Ketubh. xi., Erubh. xv. 1), and led into the taitk or pool. As he stood there, up to his neck in water, they repeated the great commandments of the law. These he promised aiid vowed to keep; and then, with an accom- panying benediction, he plunged under the water. To leave one handbreadth of liis body unsubmerged would have vitiated the wliole rite." (Smith's Diet, of the Bible, "Proselytes"). This, however, appears to have been a later usage. There is no sufficient evidence that proselyte baptism was introduced as early as the time of Christ. (See Baptist Quarterly, 1 872, pp. 301-.332, "Jewish Proselyte Baptism," by Dr. Toy.)— A. H.] 11. The declarative form whicli the Englisli Version assigns to the sentence here (we do hear) is incorrect. The question extends to of God. (See on v. 8.) [Tischendorf, Trcgelles, Meyer, and others agree with Dr. Hackett in making the question begiiniing with v. 8 in- clude this verse; but Westcott and Hort and the Anglo-American Revisers suppose that tlie question embraces only v. 8, wliile this verse is declarative. It seems impossible to assign any conclusive reason for either view in preference to the other. The meaning is the same with the one as with the otlier. A nice rhet(jrical sense may lead to preference. — A. H.] — ^The great things of God, done by him through Christ for tlie salvation of men. (Comp. v. 38.) 12. Amazed describes their astonishment at the occurrence in general; in doubt, their perplexity at l)eiiig unable to account for it. — What may this perhaps mean? iv attaches a tacit condition to the inquiry, if, as we think, it must import something. (See W. ? 42. 1 ; K. ^ 2G0. 4.) This is the question of the more serious party. The hesitating form of it indi- cates the partial conviction which the miracle had wrought in tlicir minds. 13. Others . . . said. Among those who scoffed may have been some of the native in- habitants of the city, who, not understanding the foreign languages spoken, regarded the dis- course of the aj>ostles as senseless because it was unintelligible to tliem. — XAeuo^oi-Tes is not so well supported as aiaxAeui^orrf?. and expresses the idea less forcibly. Calvin : " Nihil tam ad- mirabile esse potest, qtiod non in ludibrium ver- tant, qui nulla Dei cura tanguntur." — on, that^ declarative. — SAveet wine iyXevKov^), not new, as in the E. V. after all the earlier E. Vv. The Pentecost fell in June, and the first vintage did not occur till August. It is true //leiikos desig- nated properly tlie sweet, unfermcnted juice of the grape, but it was applied also to old wine preserved in its original state. Tlie ancients had various ways of arresting fermentation. One of them, in use among the Greeks and Romans, was this : "An amphora was tikon and coated with pitch witliin and without; it 46 THE ACTS. rciT. II. 14 1[ But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of .ludtea, and all yi 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 hut the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 'And it shall come to pass in the last days, saith God, "I will pour out of my Spirit upon all flesh: and your sons and ') or hand (if after Grslj., Lclim., Tsch., and others, we read \(i-p6i) of lawless ones (partitive, hence without the article; see on 5 : 16) — /. e. of the heathen, as Pilate and the Roman soldiers. (Comp. AVisd. 17. 2 ; 1 Cor. 9 : 21.) The indignity which Christ suffered was the greater on account of his being cruci- fied by the heatlien. (See 3 : 13.) ivotnov (law- less) may agree with x"P""' (hands), lawless hands ; but, as the adjective must refer still to the heathen, it is not so easy a combination as the other. — Having fastened to the cross — i.e. with nails driven through the hands and feet (John 20 : 25, 27). (See Byuoeus, De Mode Christi, L. III. c. 6, and Jahn's Archirol., ^ 262.) [Also Amer. addition to the art. " Crucifixion " in Smith's Did. of the Bible. — A. H.] He imputes the act of crucifixion to the Jews because they were the instigators of it. (Comp. 4 : 10 ; 10 : 39.)— dfeiAore (ye slew) is first aorist, an Alexandrian form. (W. ? 13- 1 ; S. ? 63. 11. R.) 24. Raised up, not into existence, as in 3 : 22, but fn^n the dead. The context de- mands this sense of the verb. (See v. 32.) — The pains of death. Quoted apparently from the Sei>t. for Hob. chrrJr mavcth in Ps. 18 : 5, cords of death. Having loosed agrees better with the Helirew idea; but, taken less strictly, having ended, it is not inappro- 1 Grammnr of thf Clialdee Language as contained in (he Bible and the Targums, translated from the German by the writer (Audover, 1845). 4 50 THE ACTS. [Ch. II. pains of death : because it was not possible that he should be holden of it. 2f) For David sijeaketh concerning him, "I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved : 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither ■wilt thou suffer thine Holy One to see corruption. 25 possible that he should be holden of it. For David saitli concerning him, I beheld the Lord always before my face; For he is on my right liand, that 1 should not be moved : 25 Therefore my heart was glad, and my tongue re- joiced ; Moreover my flesh also shall 'dwell in hope : 27 Becau.se thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see cor- ruption. -1 Or, tabernacle. priate to pangs. We may conceive, in the lat- ter case, of the pains of deatli as not ceasing altogether with the life which they destroy, but as still following their victim into the grave. Hence, though the Greek expression, as compared with the Hebrew, changes the figure, it conveys essentially the same thought, and may have been adopted because it was so familiar to the foreign Jews. Some con- tend that oiSlvai means cords in the Hellenistic Greek (Kuin., Olsh.) ; but the assertion is des- titute of proof. In that case, too, Luke would liave said their at the end of the sentence in- stead of his, out of regard to the figure. Oth- ers have found an allusion in the word to the resurrection as a birth (see Col. -1 : 18), and hence to death as enduring (so to speak) the pangs inseparable from giving back the dead to life. It is strange that Meyer should revive this almost forgotten interpretation. — Because it was not possible, since the divine pur- pose cannot fail. The confirmatory because shows that to be the nature of the impossibil- ity in the writer's mind. 25. The quotation is from Ps. 16 : 8-11, in accordance with the Septuagint. It will be observed that in vs. 29-31 Peter takes pains to show that the portion of the Psalm under con- sideration there could not have referred to David, but had its fulfilment in Christ. In 13 : 36, Paul too denies the applicability of that passage to David, and insists on its exclusive reference to the Messiah. We may conclude, therefore, that they regarded the entire Psalm as Messianic ; for we have in it but one speaker from commencement to end, and in other re- spects such a marked unity of thought and , structure, that it would be an arbitrary pro- cedure to assign one part of it to David and another to Christ. (See Prof Stuart's interpre- tation of this Psalm in Bibl. Repon., 1831, p. 51, sq.) — Concerning, in reference to, him. — I saw the Lord before me (where npo is intensive merely), looked unto him as my only helper and support; not foresaw (E. V., after the Genv. V.), or saw beforehand (Tynd.). The verb answers to Heb. shivvethe, I placed, ex- cept that this marks more distinctly the effort made in order to keep the mind in that post- ure. — Because states why the eye is thus turned unto Jehovah. — ix Sf^iiiv (on my right hand) describes one's position as seen off from the right. A protector at the right hand is one who is near and can afford instantly the succor needed. — Iva is telic, in order that. [The mean- ing and use of iva are carefully discussed by Winer (§ 53. G. p. 457, sq., Thayer's transl.) and by Buttmann (G;-o»i. of the N. T. Greek, Thayer's transl., p. 235, sq.). The latter maintains that there are manjr predicates and constructions in the New Testament " in which the idea of pur- pose decidedly recedes into the background,''^ and " where the difference between the two rela- tions (the telic and the ecbatic) [or that of pur- pose and that of result — in order that, so that] disappears, and it is nearer to the ecbatic sense [so that] than to its original final sense." But in the writings of Luke it almost always re- tains its original telic sense. — A. H.] 26. €v4>pdv»ri (was glad). (On the augment in verbs which begin with eS, see W. ^ 12. 1. 3 ; K. ^ 125. R. 1.).— My tongue stands for Heb. kebhodhe, my glory — i. e. soul — whose dignity the Hebrews recognized in that way. The Greek has substituted the instrument which the soul uses in giving expression to its joy. We may render botli verbs as present if we suppose them to describe a permanent state of mind. (K. ^ 256. 4.)— But further also, climacteric, as in Luke 14 : 26. — My flesh, body as distinguished from the soul. — Shall r/sst — viz. in the grave, as defined by the next verse. — In hope = Heb. labhetah, in confi- dence — i. e. of a speedy restoration to life. The sequel exhibits the ground of this confi- dent hope. 27. Because (not that) thou wilt not abandon my soul into Hades. My soul, according to Hebrew usage, an emphasized i>ro- noiin. Hades = Heb. Sheol denotes properly the place of the dead, but also, by a frequent personification, death itself, considered as a ra- Ch. II.] THE ACTS. 51 28, Thou hast made known f o me the ways of life ; thoii shall make me full of joy with thy countenance. 29 Men (ind brethren, let nie freely speak unto you ■of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. ao Therefore being a prophet, 'and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to s.it on his throne; 31 He seeing this before spake of the resurrection of Christ, 'that his soul was not left in hell, neither his flesh did see corruption. 28 Thou niadest known unto me the ways of life; Thou shall make me- full of gladness 'with thy countenance. 29 Brethren, 1 may .say unto you freely of the patriarch David, that he both died and was l)uried, and his 30 tomb is with us unto this day. Heing therefore a prophet, and knowing that dod had sworn with an oath to him, that of trie fruit of his loins -he would 31 set one upon his throne; he foreseeing l/il.s spake of the resurrection of the Christ, that neither was he al Kings 2 : 10 : ch. 13 : 36 6 2 Sam. 7 : 12, 13: Ps. 132 ; II ; Luke 1 :-»2, 69: Rom. 1 : 3 ; 2 Tim. 2 ; 8 c Ps. 16 : 10; ch. 13 : 1 Or, in thy presence 2 Or, one should sit pacious destroyer. (See Gesen., Heb. Lex., s. v.) The sense then may be expressed thus : Thou wilt not give me up as a prey to death ; he shall not have power over me, to dis.solve the body and cause it to return to dust. On the ellipti- cal aSov, see K. g 2G3. b. Later critics (Lchm., Tsch.) read uSriv, after ABCD and other au- thorities. — To see, experience, as in Luke 2, 2G. 28. Thou didst make known to me the ways of life — i.e. tlui.sc wliich lead from deatli to life. The event was certain, and hence, though future, could be spoken of as past. The mean- ing is that God would restore him to life after liaving been put to death and laid in the grave. Kuinoel, De Wette, Meyer, concede that this is the sense which Peter attached to the words; and if so, it must be the true sense. The Greek here expresses the exact form of the Hebrew. — With itierd, nut = Sta, %) thy presence — i. e. with thee where thou art; viz. in heaven. The Redeemer was a.ssured that he would not only escape the power of death, but ascend to dwell in the immediate presence of God on high. It was for that "joy set before him, that he en- dured the cross, despising the shame, and is set down at the right hand of the throne of God " (Heb. 12 : 2). 29. The object of the remark here is to show that the pa.ssage cited above could not have re- ferred to David. — i$6v, SC. 60-T1, not eVrw, it is lawful, proper.— With freedom, without fear of being thought deficient in any just re- spect to his memory. His death w;us recorded in the Old Testament; no one pretended that he had risen, and the Psalm, therefore, could not apply to him. — David is called patriarch, as being the founder of the royal family. This title in its stricter use belonged to the founders of the nation. — Among us, here in the city. The sepulchre of David was on Mount Zion, where most of the kings of Jiidah were buried. (See on 5 : 6.) The tomb was well known in Peter's day. Josephus says that it was opened by both Hyrcanus and Herod, in order to rifle it of the treasures which it was supposed to contain. The mosque, still shown as Nebv Duuid, on the southern brow of Zion, cannot be far from the true site. 30. A prophet — i. e. divinely inspired (see i on v. 17), and so competent to utter the predic- tion. — Therefore, since, unless David meant himself, he must have meant the Messiah. — And knowing — viz. that which follows. This knowledge he received from the prophet Na- than, as related in 2 Sam. 7 : 12-lG. (See also Ps. 132 : 11 ; 89 : 35-37.) The resurrection of Christ in its full historical sense involved two points: first, his restoration to life; and secondly, his elevation to permanent regal power. Peter in- serts the remark made here to show that David, in predicting the main fact, had a view also of Christ's office as a Sovereign. — To cause one to sit, place him (comp. 1 Cor. G : 4. Whl., Mey., De Wet.), or (intrans. oftener in N. T.) that one should sit (Rob.). [Gloag (and Dickson) translate Meyer's words (4th ed.), in- correctly, to sit on his throne; for zu sctzen auf seinem Thron means, not to sit, but to scat or place on his throne. Dr. Hackett's language tlierefore represents correctly Meyer's latest view. — A. H.] This descendant was to occupy the throne as ruler in Zion, as Messiah. (Comp. Ps. 2 : 6.) The Greek omits nva (one) often before the infinitive. (K. ? 238. R. 3. e.)— After his loins the received text adds that he would raise up the Messiah after the flesh. Scholz retains the words, but most edit- ors omit them or mark them as unsupported. 31. Seeing this before repeats the idea both of prophet and of knowing. Hav- ing the knowledge derived from the sources which these terms specify, David could speak of the Messiah in the manner here represented. The Christ is the official title, not a proper name. — Neither was left (Tsch.) or was not left behind (given up) unto Hades (T. R.); aorist here (note the fut. in v. 27), because the speaker thinks of the prediction as now accomplished. His soul (T. R.) sliould probably [almost cer- tainly, witli N A RC' D and all the later editors. — A. H.] be dropped after the verb. 52 THE ACTS. [Ch. IL 32 "This Jesus hath God raised up, 'whereof we all are witnesses. 33 Therefore ''being by the right hand of God ex- alted, and ''having received of the Father the promise of the Holy (ihost, he ■'hath shed forth this, whicli ye now see and hear. 34 tor David is not ascended into the heavens; but he saith himself, /The Lord said unto my Lord, Hit thou on my right hand, 32 left in Hades, nor did his flesh see corruption. This Jesus did God raise up, i whereof we all are witnesses. 33 Being therefore -by the right hand of (.od e.\alted, and having received of the Father the promise of the Holy .-spirit, he hath poured forth this, which 34 ye see and hear. For David ascended not into the heavens: but he saith himself. The Lord said unto my Lord, Sit thou on my right hand. over. 24....ftch. 1 : 8.. ..c oh. 5 : 31 ; Phil. 2:9; Heb. 10: 12.... d John 14: 2fi; 15: 26; 16: 7. 13; ch. 1 : 4 : 8..../PS. 110 : 1 ; Matt. 22 : 44 ; 1 Cor. 15 : 25; Kph. 1 : 20; Heb. 1 : 13. 1 Or, of whom 4....ech. 10:45; Eph. ...2 Or, at 32. This (looking back to v. 24) Jesus, the subject of such a prophecy. — Whose (masc. as Wicl. after Vulg.; comp. 5 : 32; 13 : 31), or, as the verb suggests a natural antecedent (neut.), of which — viz. his resurrection — we all are witnesses (Mey.andE.V.). (See note on 1 :22.) 33. The exaltation of Christ appears here (therefore) as a necessary consequent of the resurrection. (See on vs. 28, 30.)— Having been exalted to the right hand of God (Neand., De Wet., Olsli., Bmg, Whl., Rob.); not by the right hand (Calv., Kuin., Mey., Alf , E. Vv.). The connection (see especially vs. 34, 35, and comp. 5 : 31) directs us quite in- evitably to the first sense; and, though the local dative whither may not occur in ' the New Testament out of this passage and 5: 31, yet all admit that it is one of the uses of the later Greek generally, and was not unknown to the earlier Greek poetry. (See Bernh., Synt., p. 94.) AViner says (^ 31. 5) that we may trans- late here to the right hand without any hesita- tion. — Having received the promise — i. e. its fulfilment in the bestowal— of the Holy Spirit, genit. of the object. (See on 1 : 4.) — Poured out. The effusion of the Spirit which is ascribed to God in v. 17 is ascribed here to Christ.^See refers to the general spectacle of so many speaking in foreign tongues, or possi- bly to the tongues of fire visible on the speakers. — Hear refers both to the languages spoken and to what was spoken in them. 34. For confirms being exalted. The ex- altation was not only incident to the resurrec- tion, but was the subject of an express predic- tion ; and that prediction could not apply to David, for he did not ascend to heaven — i. e. to be invested with glory and power at the right hand of God. The order of thought, says De Wette, would have been plainer thus : For David says. Sit at my right hand, etc. ; but he himself did not ascend into heav- en — i. e. he says this, not of himself, but of the Messiah.— Saith— viz. in Ps. 110 : 1. In Matt. 22 : 43 and Mark 12 : 36 the Saviour recognizes David as the author of the Psalm, and attrib- utes to him a divine inspiration in speaking thus of the Messiah. He cites the same pas- sage as proof of David's acknowledged inferi- ority to himself — Ka&ov (imperf.) is for the purer Ka*7)<7o. (W. ? 14. 4 ; Mt. ? 236.) On my right hand (see on v. 25)— i. e. as the partner of my throne. The following remarks of Professor Stuart^ are pertinent here : "In tlie New Testa- ment, when Clirist is I'epresented as sitting at the right hand of Divine Majesty (Heb. i : s), or at the right hand of God (Aota2:3:iandHcb. lo: 12), or at the right of the throne of God (net. 12:2), participation in supreme dominion is most clear- ly meant. (Comp. 1 Pet. 3 : 22 ; Rom. 8 : 34 ; Mark 16 : 19 ; Phil. 2 : 6-11 ; Eph. 1 : 20-23.) At the same time, the comparison of these passages will show most clearly that Clirist's exaltation at the right hand of God means his being seated on the mediatorial throne as the result and reward of his sufferings (see particularly Phil. 2 : 6-11, and comp. Heb. 12 : 2), and tliat the phrase in question never means the original dominion which Christ, as Logos, or God, pos- sesses. The sacred writers never sjieak respect- ing the Logos, considered simply in his diimie nature, as being seated at the right hand of God, but only of the Logos incarnate, or the Mediator, as being seated there. So, in Heb. 1 : 3, it is after the expiation made by the Son of God that he is represented as seating himself at the right hand of the Divine Majesty. And tliat this mediatorial dominion is not to be con- sidered simply as the dominion of the divine nature of Christ as such is plain from the fact that when the mediatorial office is fulfilled the kingdom of the Mediator as such is to cease. Moreover, that the phrase to sit at the right hand of God, or of the throne of God, does not of itself mean original divine dominion is clear from the fact that Christ assures his faith- ful disciples they shall sit down with him on his throne, even as he sat down with the Father on his throne. (Rev. 3 : 21). It is exaltation, then, in consequence of obedience and sufferings, which is designated by the phrase in ques- tion." 1 Commentary on l/ie Epistle to the Hebrews, p. 559, sq. (1833). Ch. II.] THE ACTS. 53 35 Until I make thv foes thy footstool. 36 Therefore let all the house of Israel know assured- ly, that < lod "hath made that same Jesus, whom ye have crucified, both Lord and (_ hrist. 37 UNow when they heard thix, Hhey were pricked in their heart, and said unto I'eter and to the rest of the apostles, Men and brethren, what shall we do? 3s Then Peter said unto them, "^Kepent, and be bap- tized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and ''to your chil- 35 Till I make thine enemies the footstool of thy feet. 36 Let 'all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified. 37 Now when they heard this, they were pricked in their heart, and .said unto Peter and the rest of the 38 apostles. Brethren, what shall we do? And I'eter Miui unto them, Hepent ye, and be baptized every one of you in the name of Jesus Christ unto the le- mission of your sins; and ye shall receive the gift 39 of the Holy Spirit. For to you is the promise, and ...5 Zech. 12: 10; Luke 3 : 10 ; ch. 9:6; 16 : .30... .c Luke U : iT, cb. 3: 19.... d Joel 2:28; ch. 3:25.- every house. -lOr, 35. Until, etc. The dominion here which Christ received belonged to him as Mediator ; and it is to cease, therefore, when the objects of his kingdom as Mediator are accomplished. (Comp. 1 Cor. 15 : 23-28.) Tlie verse recognizes distinctly that limitation. 36. All the house (race) of Israel. oIkos (house) appears to omit the article, as having the nature of a proper name. (W. § 17. 10.) — That God made him both Lord and Christ — to wit, this one, the Jesus whom, etc. This one, the Jesus is in apposition with him. 37-42. EFFECT OF THE DISCOURSE IN THE CONVERSION OF THREE THOU- SAND. 37. Not all, but many, of those addressed must be understood here. This necessary lim- itation could be left to suggest itself. Were pierced in the heart, dative of the sphere in which (Rom. 4 : 20 ; 1 Cor. 14 : m). (W. § 31, 3.) SoiUe editions have KapSiav (heart), accusative of the part affected. [This reading is adopted by Lach., Tsch., Treg., West, and Hort, Anglo- Am. Revisers, with X A B C and other docu- ments. — A. H.] The verb expresses forcibly the idea of pungent sorrow and alarm. — What shall we do? The answer to the question shows that it related to the way of escape from the consequences of their guilt. — For men, see on 1 : 16. 38. Upon the name of Jesus Christ, as the foundation of the baptism — i. e. with an acknowledgment of him in that act as being what his name imports (see on v. 21) — to wit, the sinner's only hope, his Redeemer, Justifier, Lord, final Judge. (For inl with this force, see "W. § 48. c.) We see from v. 40 that Luke has given only an epitome of Peter's instructions on this occasion. The usual formula in rela- tion to baptism is into the name as in 8 : 16 ; 19 : 5. It may have been avoided here as a matter of euphony, since «i« follows in the next clause (De Wet.).— In order to the for- giveness of sins (Matt. 26:215; Luke 3 : 3) WC COIl- nect naturally with both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other. [Observe (1) that forgiveness of sins is here conditioned on repentance. Hence the doctrine that sin- ners are forgiven unconditionally, in view of the Saviour's propitiatory death, is an error. Though mercy is offered, the wrath of God abideth on him that believelh not. (See John 3 : 36.) If one may be said in a certain sense to have been forgiven from eternity in con- sideration of the Lamb slain from the founda- tion of the world, it is because he was looked upon as having exercised repentance toward God and faith in the Lord Jesus Christ. Out of Christ the sinner is unforgiven. (2) That repentance and the prescribed expression of it by baptism are closely united. Peter did not feel it necessary to provide for exceptional cases in this address to the people. He saw that the inward change and the ritual confession of it were so knit together by nature that it was enough for him to state them in their proper order and sequence. Repentance and the first- fruits of repentance were generally inseparable. The former could not be genuine without man- ifesting itself in the latter. And in the circum- stances of that day a willingness to be bap- tized was no slight evidence of a new heart. —A. H.] 39. To your children — unto your de- scendants (see 13 : 33) ; not your little one.i (Alf ), with an appeal to v. 17, for the sons and daughters there are so far adult as to liave visions and to prophesy. — To all those afar off — J. e. the distant nations or heathen. So, among others, Calvin, Bengel, Olshausen, Har- less,i De Wette, Neander, Lange.'^ The ex- pression was current among the Jews in that ' Commentar iiher den Brief Pauli an die Ephesier, p. 213, sq. 2 Das apOitoUsche Zeitalter, zweiter Band, p. 42 (1853). 54 THE ACTS. [Ch. II. dren, and "to all that are afar off, even as many as the Lord our God shall call. 4M And with many othtir words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 II Then they that gladly received his word were baptized: and the same day there were added untv tUein about three thousand souls. 42 'And they continued stedfastly in the apostles' to your children, and to ail that are afar off, eirn as 40 many as the Lord our tiod shall call unto him. And with many other words he testified, and e.\horted them, saying, Save yourselves from this crooked 41 generation. They then 'that received his word were baptized: and there were added unlo them in 42 that day about three thousand souls. And they continued stedfastly in the apostles' teaching and och. 10 :45; 11 : 15, 18; 14: «; 15:3, 8, 14; Eph. 2 : i:), 17.... i. ver. 46; oh. 1 : 14 ; Rom. 12 : 12; 10 : 25. 1 Or, Iiaving received b. 6: 18; Col. 4:2; Heb. sense. (Comp. Zech. 6 : 15 ; Isa. 49 : 1 ; 57 : 19 ; Eph. 2 : 13, 17, where see Dr. Hodge in his recent Cominentary.) Even the Rabbinic writ- ers employed it as synonymous with the heathen. (Schott., Hor. Heb., vol. i. p. 761.) It has been objected that this explanation sup- poses Peter to have been already aware that the gospel was to be preached to the Gentiles ; whereas it is said he afterward hesitated on the subject, and needed a special revelation to point out to him his duty. (See 10 : 10, sq.) But the objection misstates the ground of the hesita- tion ; it related to the terms on which the Gen- tiles were to be acknowledged as Christians, not to the fact itself. On this point how is it pos- sible that he should have doubted ? The Jews in general who exjiected a Messiah at all be- lieved in the universality of his reign. The prophets foretold distinctly that the Gentiles under him should form one people with the Jews, that they should both acknowledge the same God and be acknowledged of him. (See e. g. Mic. 4 : 1, sq. ; Amos 9 : 12 ; Isa. 2 : 2, sq. ; 40 : 5 ; 54 : 4, s^., etc.) Add to this that the Saviour himself before his ascension had charged his disciples to go into all the world and preach the gospel to every creature. The relation in which the Gentile believers were to stand to Judaism — how far they were to prac- tise its rites, and in that respect assimilate to the Jews — was not so well understood. On that question, it is true, they needed and received further instruction as to the course to be pur- sued. Those who rt>ject the foregoing explana- tion suppose all that are afar off to denote the foreign Jews. But they are included al- ready in you, since many of those addressed were pilgrims who had come to Jerusalem to celebrate the present feast This sense of the phrase renders it superfluous. — Whomsoever the Lord shall have called. For the verbal form, see the note on v. 21. The expression imports that as many would secure a part in the promise as it should prove that the divine purpose had embraced. 40. Copies fluctuate between Sie/napTi/'pero and fite/oiapTupaTo. The imperfect agrees best with the next verb. — Save yourselves. For this middle sense, see W. ? 39. 2. — From this per- verse (Phil. 2 : 15) generation — *. e. from i)artici- pation in their guilt and doom. (Comp. 1 Cor. 11 :32; Gal. 1 : 4.) 41, Therefore — viz. in consequence of Peter's exhortation. — They (who were men- tioned as penitent in v. 37) having received his word — viz. that in v. 38, sq. (De Wet., Mey.). Many adopt the substantive construc- tion : they who received (Bug., Kuin., E. Vv.). The first view identifies those wlio be- lieve here more distinctly with those in v. 37 who evince such a preparation for the exercise of faith, and may be preferable on that account ; but the use of the participle in other respects (as we saw on 1 : G) involves an ambiguity. Gladly elicits a correct idea, but is hardly genuine. — Souls, persons. (See v. 43; 3 : 23 ; 7 : 14 ; 27 : 37.) The frequency of this sense may be Hebraistic, but not the sense itself. — Were baptized. Not necessarily at once after the discourse, but naturally during tlie same day, if we unite the next clause (the same day ; see on 8 : 1) closely with this. But the compendious form of the narrative would allow us, with some editors, to place a colon between the two clauses ; and then the baptism could be regarded as subsequent to were added to, taking place at such time and under such circumstances as the convenience of the parties might require. It is proper to add (against Alf.) that the pools so numerous and large which encircled Jerusalem, as both those still in use and the remains of others tes- tify at the present day, afforded ample means for the administration of the rite. The liabits of the East, as every traveller knows, would present no obstacle to such a use of the public reservoirs. 42. Constantly applying themselves unto the teaching of the apostles. They sought to know more and more of the gospel which they had embraced. — >tai rij KOivmvia (comp. etxov KOiva. \W V. 44), and UUtO the communication, distribution — /. e. of money or other supplies for the poor (Ileinr., Kuin., Olsh., Bmg., Hmph.) ; the fellowship — i. e. the community, oneness of spirit and effort which bound the first Christians to each Ch. II.] THE ACTS. 55 doctrine and fellowship, and in breaking of bread, and in prayers. ■13 And fear came upon every soul : and "many won- ders and signs were done by the apostles. ifellowshlp, in the breaking of bread and the prayers. 43 And fear came upon every soul: and many won- a Mark 16 : 17 ; ch. 4 : 33 ; 5 : 12.- -1 Or, in fellowship other (Bng., Mey., Rob.); the communion, meals in common {agapx, which were followed by the Lord's Supper (Bez., Grot., De Wet.) ; the sacrament itself (Lightf., Est., Wlf.). I prefer the first sense of this doubtful word, be- cause all the other nouns denote an act, not a state of mind or feeling ; because the participle applies to an act rather than an abstract qual- ity (which are objections to the second sense) ; because this use of the term is justified by Rom. 15 : 26; 2 Cor. 8 : 4, especially Heb. 13 : 16 ; and because, as the contributions would naturally be made at their meetings, the sev- eral nouns relate then to a common subject — viz. their religious assemblies. It may be added that their liberality toward the poor was so characteristic of the first Christians that this sketch of their religious habits nught be ex- pected to include that particular. Koinonia in the sense of our communion, the Lord's Supper, appears not to have prevailed before the fourth century (Suicer, Thesaur., s. v., as cited by Hmph.), and hence the last of the meanings given above may be laid out of the account here. The meals in common, or aYan-at, were known to be a part of the /cAala- cing the cripple here.— The one called B eau- tiful. Most interpreters think that this was the gate described by Josephus {Bel. Jiul., 5. 5. 3; Antt., 15. 11. 3) as composed chiefly of Co- rinthian brass, and as excelling all tlie other gates of the temple in the splendor of its ap- pearance, though it is not mentioned by him under this particular appellation. If this be so, the gate then was on the east side toward Olivet {the eastern, says Jos.), and was an inner gate leading from the Court of the Gentiles into the Court of the Israelites. It is not against tliis that Josephus speaks also of this gate as the one without the temple; for he must mean (the term is not Upov) the one exterior to the temple strictly SO called, the sanctuary ; not (as May.) opening 58 THE ACTS. [Ch. hi. temple which is called Beautiful, "to ask alms of them that entered into the temple ; •i Who seeing I'eter and John about to go into the temple asked an alms. 4 And I'eter, fastening his eyes upon him with John, said. Look on us. 5 And he gave heed unto them, expecting to receive something oi them. I) Then Peter said, Silver and gold have I none ; but such as I have give I thee: 'in the name of Jesus (. hrist of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. « And he "^leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising Ood. temple which is called Beautiful, to ask alms of them 3 that entered into the temple ; who seeing I'eter and John about to go into the temple, asked to rtcei>e 4 an alms. And I'eter, fastening his eyes upon liim, 5 with John, said, hook on us. And he gave heed unto them, expecting to receive something from 6 them, hut Peter said, Silver and gold have 1 none; but what 1 have, that give 1 thee, in the name of 7 Jesus (. hrist of Nazareth, walk. And he took him by the right hand, and raised him up: and imme- diately his feet and his ankle-bones received strengt h. 8 And leaping up, he stood, and began to walk ; and be entered with them into the temple, walking, a Johu 9 : 8 6 ch. 4 : 10 c Isa. 35 : from without into the enclosure of the sacred precincts. Tlie folds of tliis brazen gate were fifty cubits liigli and forty broad, and were covered witli plates of gold and silver. Luke's epithet Beautiful could not have had a more pertinent application. Some have thought that tlie gate to which he refers must have been one of the outer gates, because what is related in v. 11, sq., took place in Solomon's porch, which was in the Court of the Gentiles. But we may suppose, as Lightfoot suggests, that the apostles, having been with the lame man into the temple — i. e. the Court of the Israelites (see v. 8) — were returning, and had reached the Court of the Gentiles when the concourse of the people there spoken of took place. — In order to ask, telle. This use of the infinitive with toO to de- note the object for which an act is performed (comp. 18 : 10 ; 26 : 18 ; Mark 4 : 3, etc.) results naturally from the nature of the genitive as the whence-case. The older writers supplied evexa or xdpiv, but the construction is neither elliptical nor Hebraistic. (W. ? 44. 4. b. ; S. ? 165. 3. 2 ; K. §308. 2. b.) — Those entering into the tem- ple — i. e. the court where tlie Jews worshipped, if, as suggested above, the lame man sat at the gate of that court. The temple here too may be the temple in its aggregate sense ; not, per- force, the outer court (Mey.). If a noun fol- lows an intransitive verb compounded with a preposition, it is common to repeat the preposi- tion before the noun. (See vs. 3, 8 ; 22 : ; Matt. 7 : 23, etc. W. ?56. 2.) 3. Who (os), stands often where this one (oStos) would be the ordinary contiective. (K. g 334. 3.) — To receive (omitted in v. 2) is not strictly pleonastic, but e.xpands the idea of asked. (W. ? 63. 4. d.) It is left out of some copies, but is genuine. 4. Look upon us. Their object appears to have been to gain his attention more fully to their words ; so that, as they said, " In the name of Jesus Christ," etc. (v. 6), he might under- stand to whom he was indebted for the benefit conferred ujion him. 5. iirdxfv auTois, sc. TOf vovv, Fixcd his mind upon them. (Comp. Luke 14 : 7.) Tlie man's eager expectation looked through his counte- nance. — Something, in the way of alms. Wo have no evidence that he recognized Peter and John as the disciples of Christ and expected that they would heal his infirmity. Their ad- dre.ss to him in the next verse precludes that supposition. 6. In the name—?, e. we speaking in his name, by virtue of his authority. (Comp. 16 : 18.) The language of Christ, on the contrary, when he performed a miracle, was I say to thee, or to that effect. (See Luke 5 : 24.) — Of Nazareth is added for the sake of dis- tinction, as in 2 : 22. — Walk is imperative present, and not aorist, like rise up, because it denotes a continued act. (Comp. 8 : 26 ; 13 : 8, etc. W. i 43. 3. b. ; S. § 141. 5.) [It ought per- haps to be stated that the three words rise up and are omitted by Tsch., West, and Hort, Revisers' text, and bracketed by Treg. They are wanting in N B D, and probably formed no part of the autograph of Luke. — A. H.] 7. Having taken him by the right hand, and thus encouraged him to obey their com- mand. (See Mark 9 : 27.) His exemplifies the rule that a genitive which belongs to two op more nouns usually precedes them. (W. g 30. 3. 4.) — Feet, ankles. This particularity has been reckoned among the traces of a j)rofes- sional habit f(jr wliich -Luke is distinguished. (See on 28 : 8.) 8. Leaping forth, from the place where he sat, and up only as involved ; not from his bed (Mey., but dropped in his last ed.), since sat (v. 10) shows that he was not reclining. — Stood, for the first time since he was born (v. 2).^ Walked to and fro, as if to make trial of his Ch. III.] THE ACTS. 59 9 "And all the people saw him walking and praising God: , , . , I X <• 1 10 And thev knew tliat it was he whicli 'sat for alms at the I5t*aiit"ifiil gate of the temple: and tliey were filled with wonder and amazement at that whieh had happened unto him. . , , u 1 1 11 And as the lame man whieh was healed held Peter and .lolin, all the people ran together unto them in the porch nhat is called Solomon's, greatly wonder- VI IT And when Peter saw il, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ve so earnestly on us, as though by our own power or holiness we had imide this man to walk ? 1:3 <*The (iod of Abraham, and of Isaac, and ot Jacob, the Ood of our fathers, 'hath glorified his son Jesus; whom ye /delivered up, ai.d nlenicd him in the pres- ence of Pilate, when he was determined to let hun yo. 9 and leaping, and praising fJod. And all the people 10 saw him walking and praising (iod: and they took knowledge of him, that it was he who sat for alms at the 1 eautiful (.ate of the temple: and they were tilled with wonder and amazement at that which had haijpened unto him. 11 And as he held Peter and John, all the people ran together unto them in the 'porch that is called Solo- 12mon's, greatly wondering And when I'eter saw it, he answered unto the people, Ve men of Israel, why marvel ye at this ^man? or why fasten ye your eyes on us, as though bv our own power or godliness we 13 had made him to walk? The i.od of Abraham, and of Isaac, and of Jacob, the (jod of our lathers, hath glorified his -'Servant Jesus; whom ye delivered up, and denied before the face of I'ilale, when he had ooh. 4: 16, 21.... 6 Like John 9 : 8.... c John 10:: •17 : M; Miiik 15 : 11 ; Luke 23 : 18. 20, 21 ; Joh in ver. 26 ; » : 27, :«. See Matt. 12 : 18 ' • ch. 5 : 12. . . .d ch. 5 : .10. . . .e. John 7 : 39 ; 12 : 16 ; 17 : 1 . . - . / Matt 27 : 2 . .g Matt. 18:40; 19:15; ch. 13:28. 1 Or, i)omco....2 Or, J/iinff. . . . J Or, Child: and so I.^a. 42 : 1 : 52 : 13 . 53 : 11. newly-found strength.— Into the temple, its inner part, beyond the gate where the hune man had been healed. (See on v. 2.)— In walking, etc., Luke writes as if he were giving tlie recital of some eye-witne.ss. 10. They recognized him (upon attentive scrutiny, hence imperf.) that this one, etc. The sui3ject of the subordinate clause is attract- ed here into the principal clause, and then re- peated in this one. (So in 4 : 13 ; 9 : 20 ; 13 : 32; 16 : 3, etc.) The subject of the second clause becomes in this way more prominent. (W. ? 6G. 5; B. ^ 151.1. 6. 7.) The ordinary construction would omit him after recog- nized, and make the sentence after that the object of the verb.— For the alms which he solicited. 11-26. THE TESTIMONY OF PETER AFTER THE MIRACLE. 11. While he is holding them fast, or keeping near to them. This latter signif- ication, says De Wette, has not been fully proved, but arises naturally out of the other. Meyer adheres more correctly to the first mean- ing: the man, in the ardor of his gratitude, clung to his benefactors, and wotild not be separated from them. He is considered the correct reading, instead of the lame man that was healed in the common te.\t (Grsb., Mey., Lchm.). The addition has been trans- ferred to the English Version.— Porch . . . Solomon's. (See John 10 : 23.) This hall, or porch, was on the eastern side of the temple, in the Court of the Heathen. The general opinion is that it was called the porch of Solomon because it occupied the site of a porch which had been connected with the tirst temple. Liicke' thinks that it may liave been a struc- ture built by Solomon himself, which had escaped the destruction of the first temple. Tholuck'^ expresses the same belief. It accords with this view that Josephus (Antt., 20. 9. 7) calls the porch " Solomon's work." In popular speech, says Lightfoot, the Jews sometimes meant the entire Court of the Gentiles when they spoke of Solomon's porch.— ti really wondering agrees with people a-s a collective term. (Coiiip. 5 : 16.) 12. Seeing their astonishment.— Proceed- ed to speak (Hebraistic; see 5 : 8), or perhaps answered unto the people (De Wet., Mey.), since their looks of wonder seemed to ask for some explanation of the miracle. (See v. 11.) — en-i TouTtf) may be neuter at this thing (see v. 10, E. Vv.), but more probably masculine, at this one (Mey., De Wet.), which prepares the way for him, like the succession of this one and him in v. 16. [In his last edition Meyer considers this pronoun neuter ■-= at this, refer- ring to V. 10, where the astonishment and sur- prise were occasioned by ivliat luul happened to the lame man.— A. H.]— Upon us, emphatic, as distinguished from Chri.st or God, to whom the miracle ought to have tiu-ned their thoughts. — Look ye takes its object in the dative (see also 10 : 4 ; 14 : 9), or in the accusative with eis. (Comp. V. 4; 1 : 10; 6 : 15.)— As by our own (inherent or self-acquired) power, or (since power had been exerted) piety, as the rea.son of its being conferred on them.— Had made, etc. ;— having effected (ecbatic infinitive) that he should walk. (W. ? 44. 4; S. ? 1(35. 3.) 13. Glorified, honored ; not by the miracle at this time (Mey.), but by all the mighty works which attested his mission. (See 2 : 22.) — nalia, not son = v\.6 : 38. which had been furnished by his miracles, his life, doctrine, and resurrection. TheSaviour liim- self, in liis dj'ing prayer, urged the same exten- uation in belialf of his murderers: "Fatlier, forgive them, for they know not what they do." Compare also the language of Paul in 1 Tim. 1 : 13 : " Wlio was before a blasplicmer, and a per- secutor, and injurious ; but I obtained mercy be- cause I did it ignorantly in unbelict." — As also your rulers, wlio were not present, and hence are distinguished from tliose addressed. 18. But — /. e. wliile they did tliis they ac- complislied a divine purpose.— All the proph- ets, instead of being talvcn strictly, may be viewed as a phrase : the prophets as a whole. For tliis restricted use of all in such general expressions, see Matt. 3:5; Marie 1 : 37 ; Jolm 3 : 26. Most of the books of the Old Testament foretell distinctly the sufferings and death of the Messiah. (Comp. Luke 24 : 27.) Olshausen regards tlie entire history of the Jews as typical, and in that view maintains that all the ancient prophets prophesied of Christ. — That the Christ (who was to eome) would, or must, sutfer (De Wet.). After verbs which signify "to declare," "believe," and the like, the infinitive implies often the idea of necessity or obligation. (W. ? 45, 3. b.) [The true text, according to X B C D E and Lach., Tsch., Treg., West, and Ilort, Revisers' text, and others, reads his Christ instead of the Christ. — A. H.] — So refers to the previous verse : thus, in this way — viz. by their agency. (Comp. 13 : 27.) It is incorrect to understand it of the accordance between the fulfilment and the prediction. 19. Repent therefore, since your guilt is not such as to exclude you from the mercy pro- cured by tlie Saviour whom you have crucified. — Turn — (. e. from your present cour.se of cha- racter unto Christ (9:35;n:2i), or unto God (u: 15; 15: 19). What is required here includes faith as a constituent part of tlie act to be per- formed. [The word translated repent has a deep spiritual significance. It is an exhortation, not merely to sorrow for sin, but rather to a com- plete change of mind, in thought, feeling, and purpose. It is the act by which the soul, under the regenerating influence of the Holy Spirit, renounces self and trusts in Christ, dies to sin and the law, and rises to a new life in God. Tlie following \ev\y(turn again) points to the same act of the soul, but perhaps with a morc dis- tinct reference to its manifestation in conduct; so that the order of thought is naturally ex- pressed by the order of words.— A. H.] — That your sins may be blotted out, obliterated as it were from the book or tablet where they are recorded, ((^omp. Col. 2 : 14 ; Isa. 43 : 25.) — In order that (tclic; comp. Matt. G : 5) the times of refreshing may come — i. e. to you personally, that you may have part in the blessings of the Messiah's kingdom, for which men can be prepared only by repentance and the pardon of their sins, ai- after b)iu»9 followed by the conjunctive represents the act of the verb as dependent — /. e. in this case on their compliance with the exhortation. (W. ^42. G; Hart., Parfik., vol. ii. p. 2S9.) onio^ as a particle of time, 71'hen (as in E. V.), is foreign to the New Testament idiom. (See Green's Gr., p. 77.) We must discard that translatiim here. Schole- field {Hints,^ etc., p. 40) j)leads faintly for re- taining it, but admits that the weight of evi- dence is against it. It is not entirely certain whether times of refreshing refers to the present consolations of the gospel, or to tlie blessedness which awaits the followers of Christ at the end of the world, when he shall return and receive them to himself in heaven. The expression, in itself considered, would very aptly descrilje the i:)eace of mind and joy which result from a consciousness of pardon and rec- onciliation to God. So one class of commen- tators undei'stand it. Others think that the time here meant must coincide with that in the next ver.se, and hence suppose the apostle to have in view Christ's second coming, when tho.se who have Iwlieved on him shall enter upon their eternal rest in heaven. (Comp. Heb. 4 : 9-11.) Taken thus, the image of the future state in ii-ai^rfeios is that of relief or refreshment of the wearied sotd after toils and sorrows, and is strikingly similar to Paul's rest, relaxation — rest which God allots to the afflicted in the day of final recompense. (See 2 The.ss. 1:7.) 1 Jfin/s/or frnprnvemenlx in the Authorized Version of the Xeir Testament, by the late Rev. James .ScholefieUl, Pro- fessor of Greek in the University of Cambridge, England (4th ed., 1857;. 62 THE ACTS. [Ch. III. 20 And he shall send Jesus Christ, which before was 20 of refreshing from the presence of the Lord ; and preached unto you : that he may send the Christ who hath been ap- This is the interpretation of Chrysostom, 01s- hausen, De Wette, Meyer, and otliers. The order of the clauses decides nothing against the latter opinion, since it may be as natural in this instance to think first of the etfect, and then to assign the cause or occasion, as the re- verse. It is in favor of this opinion that it re- fers may come and shall send to the same period or event, as the close succassion of the verbs would lead us to expect.— From the presence of the Lord, since the blessings in question (a Hebrew idiom) are laid up where he is (see 2 : 28), and must be received thence. liOrd, which may refer to Christ or God (see on 1 : 24), applies to the latter here, since it prepares the way for the subject of the next verb. 20. And that (dependent still on ottws) he may send forth — viz. from heaven. (See v. 21; conip. he shall show, who is the bless- ed and only Potentate, etc., Seifei 6 /xaxapio? KoX iJ.6i'o<; 6ui'd)s, k. t. A., in 1 Tiui. 6 : 15.) — Be" fore appointed or prepared for yon — i. e. from eternity. (See 1 Pet. 1 : 20.) Announced before is a less approved reading. Nearly all critics understand this passage as referring to the return of Christ at the end of the world. The similarity of the language to that of other passages which announce that event demands this interpretation. The apostle enforces his exhortation to repent by an apjjeal to the final coming of Christ, not because he would repre- sent it as near in point of time, but because that event was always near to the feelings and con- sciousness of the first l>clievers. It was the great consummation on which the strongest desn-es of their soul were fixed, to which their thoughts and hopes were habitually turned. Tliey lived with reference to this event. They labored to be prepared for it. They were constantly, in the expressive language of Peter, looking for and (in their impatience as it were) hastening the arrival of the dn;/ of God (2 Pet. 3 : 12). It is then that Christ will reveal himself in glory ; will come to take " vengeance on them that obey not the gospel,'' " and to be admired in all them that believe " {2 Theas. 1 ; 8) ; will raise the dead (John 5 : 28, 29}, invcst the redeemed with an incorruptible body (Piiii. a ;2i), and introduce them for the first time, and for ever, into the state of perfect holiness and happiness prepared for them in his kingdom. The ap(Mles, as well as the first Christians in general, comprehended the grandeur of that occasion. It filled their circle of view ; stood forth to their contempla- tions as the point of culminating interest in their own and the world's history ; threw into comparative insignificance the present time, death, all intermediate events ; and made them feel that the manifestation of Christ, with its consequences of indescribable moment to all true believers, was the grand object which they were to keep in view as the end of their toils, the commencement and perfection of their glorious immortality. In such a state of in- timate sympathy with an event so habitually present to their thoughts, they derived, and itmst have derived, their chief incentives to action from the prospect of that future glory. As we should expect, they hold it up to the people of God to encourage them in affliction, to awaken them to fidelity, zeal, perseverance, and, on the other hand, appeal to it to warn the wicked and impress upon thent the neces- sity of preparation for the revelations of the final day. For examples of this habit, the reader may see 17 : 30, 31 ; 1 Tim. 6 : 13, sq. ; 2 Tim. 4:8; Tit. 2 : 11, sq. ; 2 Pet. 3 : 11, sq., etc. Some have ascribed the frequency of such passages in the New Testament to a definite ex- pectation on the part of the apostles that the personal advent of Christ was nigh at hand ; but such a view is not only unnecessary, in order to account for such references to the day of the Lord, Irat at variance with 2 Thess. 2 : 2. The apostle Paul declares there that the ex- pectation in question was unfounded, and that he himself did not entertain it or teach it to others. But, while he corrects the opinion of those at Thessalonica who imagined that the return of Christ was then near, neither he nor any other inspired writer has informed us how remote that event may be or when it will take place. That is a point which has not been re- vealed to men ; the New Testament has left ii in a state of uncertainty: "The day of the Lord .so cometh as a thief in the night ;" and men are exhorted to be always prepared for it. It is to be acknowledged that most Cliristians at the present day do not give that prominence to the resurrection and the judgment, in their thoughts or discourse, which the New-Testa- ment writers assign to them ; but this fact is owing not necessarily to a difference of opinion in regard to the time when Christ will come, but to our inadequate views and impressions concerning thegrandeur of that occasion and the too prevalent worldliness in the church, which Ch. III.] THE ACTS. 63 21 "Whom the heaven must receive until the times of 'lestitutioii of all thing's, "^wliich (.od hatli spuken by the mouth ol all his holy prophets since the world began. SI For Moses truly said unto the fathers, <'A prophet sliall the Lord vour t.od raise up unto you of your brethren, like linto nie : him shall ye hear in all tilings whatsoever he shall say unto you. '.':i And it shall come to pass, //m/ every soul, which will not hear that prophet, shall be destroyed from among the people. 21 pointed for you, fvn .lesus: whom the heaven must receive until the times of restoration ol all things, whereof (lod spake by the nuiuth of his holy prophets 22 that have been IVoni of old .Moses indeed said, .V prophet shall the Lord (iod raise up unto you from among your brethren, Mike unto me; to him shall ye hearken in all things whatsoi'ver he shall speak 23 "unto you .\nd it shall be, that every soul, which shall not hearken to thai prophet, shall be utterly ocl>. I : 11.. ..6 Matt. 17 : II. ...c Luke 1 : JO....les of our faith. 21. Whom the heavens, indeed, must (according to the divine i)Ian) receive, not reldui, wliich the usage of the verb forbids. Tlujugli the ascension liad taken i)lace, we liave it is necessary (SeD, and not it was necessary (e5ei)» because the necessity of the event is a permanent fact. Meyer explains S^l as in effect an imperfect, an instance merely of the rhetorical present for the past. [In his last ed. Meyer adopts Hackctt's view, thus: "SeJ does not stand for efiet, as if Peter wished hix- toricdUji to nnrrnte tiie ascension ; but the present tense i)laces before the eyes the necessity of the elevation of Christ into heaven as an absolute relation, which as such is constantly present until the fimoiisla." — A. H.] De Wette shifts tiie iieciiliarity of the expresson from must to receive, and renders whom it is necessary the heavens should receive. lie alleges for tliis future sense that the ascension could be vieweil as still incomplete because it was so re- cent. But the apostle, having just referred to Christ as already in heaven, whence lie is to ap- l>ear again (v. 20), would not be apt to speak in the very next words as if he thought of him as still lingering on the eartli. Many of the Jews believed that when the Messiah appeared he would remain permanently among men. (See John 12 : 34.) Peter corrects here that misapprehension: the Saviour must return to lieaven and reign there for a season before his final manifestation. The iiev (which no Si fdlows) has this antithesis in until the times, etc. (De Wet.) : Christ would not be ab- sent always, but for a certain time only; not in the preceding shall send, etc. (Alf.), since that would make this the 5« clause, not the liiv, as it is IK1W. — Until (diu-ing is incorrect) the times of the restoration of all things — i. e. to a state of primeval ortler, purity, and happiness, such as will exist for those who have part in the kingdom of Christ at his second coming. The expression designates the same epoch as times of refreshing (Olsh., Mcy., De Wet.).— Which God spake of, announced. (Comp. v. 24.) The rehitive refers to times as the principal word, and stands l)y attraction for oOs or n plishment of all things which, etc., for tlie word rendered restoration will not bear that meaning.— From the heginning. From the earliest times of proplietic revelation. Such a period of restoration to holiness and happiness is the explicit or implied theme of prophecy from the beginning to the end of the OKI Testa- ment. Some omit the expression or put it in brackets, but the evidence for it preponderates. 22. For here (T. R. and E. V.) should be left out. Unto the fathers, also, is supposed to be a gloss. — fi*v here responds to 5e in v. 24 : Moses on the one hand, as well as all the prophets on the other. — Said— viz. in Deut. 18 : IS, sq. The translation is partly that of the Seventy, partly new. In 7 : 37, Stephen cites this passage as having the same import which Peter ascribes to it here. Their mode of apply- ing it shows that the Jews were agreed in refer- ring it to the Messiah. That this was the cur- rent interpretation may be argued also from John 4 : 25. (See Hengstenberg's rein;trks in his Christol., vol. i. p. 07, sq.) — Will raise up, cause to appear = Ilel). yakrm. — Like me. The context of the original passage (comp. vv. 15, IG with vv. 17, 18) indicates that the resem- blance between them was to consist chiefly in their office as mediator. The meaning is : Since the Israelites had been unable to endure the terrors of the Divine Majesty, God would at some future time send to them another inetlia- tor, through whom he wouhl communicate with them as he had done through Moses (Heng.). (See also Gal. 3 : 19; Heb. 9 : 15.)— Whatsoever. (See 2 : 21.) 23. Peter interrupts the sentence here to in- sert and it shall be, which is not in the He- brew. It serves to call attciitinn more strongly to what follows. — Shall be utterly destroyed 64 THE ACTS. [Ch. III. 24 Yea, and all (he prophets from Samuel and those that follow after, as many as have spoken, have like- wise foretold of these days. 25 "Ye are the children of the prophets, and of the covenant which (iod made wiih our fathers, saying unto Abraham, *And in thy seed shall all the kindreds of the earth be blessed. 26 'Unto you tirst God, having raised up his Son Jesus, ■'.sent him to bless you, nn turning away every one of you from his iniquities. 24 destroyed from among the people. Yea and all the Ijrophets from Samuel and them that followed after, as many as have s])<)ken, they also told of these days. 25 Ye are the sons of the prophets, and of the covenant which God 'made with your fathers, saying unto Abraham, And in thy seed shall all the families of 2Gthe earth be blessed. Unto you tirst (iod, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities. ach. 2 : 39; Rom. 9 : 4, 8 ; 15 : 8; Gal. 3 : 26 h Oen. 12 : 3; 18 : 18 ; 22 : 18 ; 26 : 4 : 28 : 14- Gal. 3 : 8 c Matt. 10 : 5 ; Luke 24 : 47 ; ch. 13 : 32, 33, 46 d ver. 22 e Matt. 1 : 21. 1 Gr. covenanted. from the people. This expression occurs often in the Pentateuch, where it denotes tlie sentence or punishment of death. Tlie apostle uses it here evidently to denote tJie punishment which corresponds to that in relation to the soul — i. e. as De Wette explains it, exclusion from tlie kingdom of God. Peter has substituted this expression here for the Heb. edhrosh inciiamo, as rendered in the Septuagint: I will exact vengeance from him. Tlie only ditference is that the Heljrew affirms the purpose of God to punish, while the Greek employed by Peter defines at the same time the nature or mode of tlie punishment. 24. All the prophets, etc., stands concisely for all the prophets from Samuel, both he and they who followed. The appositional clause is here merged in the genitive. From Samuel shapes the construction, instead of the remoter prophets. (Conip. Luke 24 : 27. W. §67. 2.) The literal translation, from Samuel on, and those who followed, involves a tautology, the second clause being comprehend- ed in the first. Samuel is mentioned next after Moses, because so few prophets appeared in the interval between them, or so few whose names are recorded. Tliey stand in the .same proxim- ity to eacli other in Ps. 90 : 6. We have no rec- ord of all that the prophets taught, and the apostle's assertion here that Samuel also bore testimony to Clirist does not need to be con- firmed bj' specific passages. — As many as spake (prophesied) shows, as related to the next clause (note likewise), how uniformly the theme of a coming Messiah had been held forth in the instructions of the ancient messen- gers of God. Yet the object may be to charac- terize the teaching of the prophetic order as such, and not of eveiy single individual. (See note on v. 18.) 25. Ye are the sons of the prophets, and of the covenant — /. e. are those in the first case to whom the predictions respecting the Messiah especially appertain, and in the second are those to whom God would first (v. 2G) offer the mercies which he covenanted to bestow on Abraham's spiritual seed — viz. such as believe, and thus " walk in the steps of liis faith." (See Rom. 4 : 12.) Sons in this sense of participation, appurtenance, is a common Hebraism. (See Matt. 8:12; John 4 : 22 ; Rom. 9 : 4, etc.) Its ordinary significance, sons, de- scendants, would be incongruous with cove- nant, and should not be retained, therefore, in connection with prophets. — Saying, etc. — viz. in Gen. 12 : 3. God repeated the i)romise to Abraham and the other patriarclis at various times. (See Gen. 18 : 18; 22 : 18 ; 26 : 4, etc.)— In thy seed— viz. the Messiali (v. 26), as one of his posterity, agreeabh' to Paul's view in Gal. 3 : 16. 26. Unto you. Dependent on sent (see 13 : 26 ; 28 : 28) ; not for yon, dat. comm. (Mey.). [Meyer's last ed. agrees with Dr. Hackett. — A. H.], dependent on having raised up. — npinov, first, in the order of time. (Coiiip. 13 :46: Luke 24 : 47 ; Rom. 1 : 16.) Here too Peter recognizes the fact that the gospel was to be preached to the heathen. (See on 2 : 39.) — Having raised up, as in v. 22. — TTaX&a, ser- vant, as in V. 13.— The E. V. follows the com- mon text, which inserts Jesus after his ser- vant, but contrary to tlie best authorities (Grsb., Tsch., Mey.). — Blessing applies the idea of tlie preceding be blessed to the Jews, and requires you to be read with emphasis. — In turning away, etc., states how he blesses tliem : in that he turns away each one from your sins— to wit, by his gospel, which secures the pardon and sanctification of those who accept it. (See on 2 : 47.) Tliis verb has elsewliere an active sense in the New Testament. Some (Kuin., De Wet.) disregard that usage and render in that each one turns nway, etc. This is op- posed also to blessing, which represents Christ here as the actor — men rather as recipients. Ch. IV.] THE ACTS. 65 CHAPTER IV. AND as they spake unto the peoijle, the priests, and the captain of the temple, and the Saddiicees, came upon them, 2 "Hoiiig grieved that they taiiglit the people, and preached through Jesus the resurrection from the dead. :< And they laid hands on them, and put them in hold unto the next day: for it was now eventide, •i Howbeit many of them which heard the word be- 1 And as they spake unto the people, Ulie priests and the captain of the temple and the >adducees 2 came upon them, being sore troubled b cause ihey taught the p ople, atid proclaimed in .Jesus the resur- 3 reel ion from the dead. Ami they laid hands on them, and put them in ward unto the morrow: for it was 4 now eventide. But many of them tuat heard the a Matt. 22 : 28 ; Acta 23 : 8.- -1 Some ancient authorities read the ehitf priett*. 1-4. THE IMPRISONMENT OF PETER AND JOHN. 1. €ireeople; for all men glorified Ood for 22 that which was done. For the man was more than forty years old, on whom this 'miracle of healing was wrought. acb. 5 : 40 i cb. 5 :29. .cch. 1 :8; 2: 32... .d oh. 22 :15; 1 John 1 : l,3....e Matt. 21 ; 26 ; Luke 20 : 6, 19 ; 22 : 2 ; ch. 5: 26 / ch. 3 : 7, 8 1 Gr. sign. severely (lit. with a threat) threaten them. Winer (g 54. 3) regards this conibi nation of a verb and noun as an expedient for expre.ssing the infinitive absolute w^ith a finite verb in Hebrew. (See Gesen., Ileb. Gr., § 128. 3.) But we meet with the idiom in ordinary Greek. (See Thiersch, De Pent. Vers., p. 1G9.) The fre- quency of the construction in the New Testa- ment is undoubtedly Hebraistic. [Sci'crdy, or lit. ivlth a threat, is omitted by the best editors, Lach., Treg., Anglo-Ain. Revisers, in agree- ment with K A B D. The only uncial copies that are quoted for it by Tscli. 8 ed. are E P. There is therefore very slight reason to suppose that it was written by Luke. — A. H.] — Upon this name, as the basis of their doctrine or authority. (Comp. v. 18 ; 5 : 28, 40. W. § 48. c.) 18. TO (the) before it&iyy^a&ai (to speak), points that out more distinctly as the object of the prohibition. It is not a mere sign of tlie substantive construction. (W. § 44. 3. c.) — Nor to teach upon the name of Jesus specifies the part of their preaching which the rulers were most anxious to suppress. The other infinitive does not render this super- fluous. 19-22. THE ANSWER OF PETER AND JOHN. 19. In the sight of God (Hebraistic), whose judgment is true, and which men are bound to follow as the rule of their conduct. — To hearken unto, to obey. (See Luke 10 : IG ; 10 : 31 ; John 8 : 47.) — niAAov, not more, but rather. (See5:29.) The question was whetlier they should obey men at all in opposition to God, not whether they should obey him more or less. (See further on 5 : 29.) 20. For we cannot, etc. confirms the answer supposed to be given to their appeal in whether it is right, etc. AVe must obey God, for we cannot (morally — i. e. in accord- ance with truth and duty) not speak — ;'. e. withhold, suppress— our message. The double negation states tlie idea strongly. The impos- sibility which they felt was that of refraining from giving publicity to their knowledge; it was not sufficient tliat they taught no eiTor. To be silent would have been treachery. — ■ Which Ave saw and heard — i. e. during the life of tlie Saviour, when they beheld his mighty works and listened to his instructions. The verbs are in the aorist, not perfect (as in E. v.). 21. Having threatened them further — i. e. than they had done already. (See v. 18.) — ■ Finding nothing, no means, opportunity. — Namely, how, on what pretence. (Comp. 22 : 30; Luke 1 : G2; 9 : 4G, etc.) This use of the article before single clauses distinguishes Luke and Paul from the other writers of the New Testament. It serves to awaken attention to the pro[)osition introduced by it. (See W. I 20. 3.) — Because of the people belongs to the participle (Mey.), rather than to let them go. The intervening clause breaks off the words from the latter connection. The idea, too, is not that they were able to invent no charge against the apostles, but none which they felt it safe to adopt, because the people were so well disposed toward the Christians. 22. For he was of more years, etc. The cure Avrought was the greater the longer tlie time during which the infirmity had existed, eriv (years) depends on was (^i^) as a genitive of proi>erty. (K. § 273. 2. c. ; C. ? 387.)— Than forty years, governed by Tt\(i.6vtav fmore) as a comparative. (Comp. 25 : G.) De Wette as- sumes an ellipsis of ;?, which puts the numeral in the genitive, because that is the case of the preceding noun. Bitt most grammarians rep- resent 1) as suppressed only after jrAcof, TrA6iu>, and the like. (Comp. Matt. 26 : 53 as correctly read. K. ? 748. R. 1 ; Mt. § 455. A. 4.)— The healing, the act of it which constitute Who Ijv the mouth of thy servant David hast said, «\Vhy did the heathen ragej and the people imag- ine vain things? 2i) Tlie kings of the earth stood up, and the rulers •were gathered together against the Lord, and against his Christ. 23 And being let go, they came to their own com- pany, and reported all that the chief priests and tie 24eldeis had said unto them. Anil llujy, when they heard it, lifted up their voice to <.oil with one ac- cord, and said, O M.onl, -tliou that didst make the heaven and the earth and the sea, and all that in 25 them is: ^wlio by the Holy iSjjirit, hi/ the mouth of our father David thy servant, didst .-ay, Why did the (ientiles rage, And the jieoples ■'imagine vain things? 26 The kings of the earth .set themselves in array. And the rulers were gathered together. Against the Lord, and against his ^Anointed: och. II : 12 4 '2 Kings 19 : 15 c Ps. 2 : 1. 1 Or, itaster 2 Or, thou art he that did make 3 The Greek text ia thii clause 13 soiuewbat uucertalD 4 Or, tnedUale....& Gr. Chrut. 23-31. THE APOSTLES RETURN TO THE DISCIPLES, AND UNITE WITH THEM IN PRAYER AND PRAISE. 23. Unto their own friends, in the faith. (Conip. 24:23; Tit. 3:14.) Nothing in the context requires us to limit the term to the apo.stles. — The chief priests (those of the first-class) and the elders. This is another mode of (U'sijj;nating the Sanhcdrnn. (See v. 5.) 24. With one accord must denote, as else- where (i:i4; 2:46; 7:57, etc.), a concort of hearts, not of voi(;es. If they all joined aloud in the prayer, the proof must not l)e drawn from this word or from lifted up their voice — which could be said though hut one uttered tlie wortis while the others assented — but rather from the nature of the service. The prayer on this oc- casion was chiefly praise, and, as the words quoted were so familiar to all, it is quite pos- sible that they recited them together. (See 16 : 25, and the remarks there.) Baumgarten's view {Apostcl(icsc/iichte, u. s. w., p. 93) may be near the truth : the whole company sung the second Psalm, and Peter then applied the con- tents to their situation in the terms recorded here. — SeinroTa (Lord) is applied to God as ab- solute in power and authority. It is one of the titles of Christ also. (See 2 Pet. 2:1; Jude 4.) — Thou art the God, or thou the God, nominative of aildress. The latter, says Meyer, accords best with the fervid state of their minds. 25. By the mouth, etc. — viz. in Ps. 2 : 1, 2. By citing tliis jiassage the disciples c.vpress their confidence in the success of tlie cause for which they were j)ei'secuted ; for it is the object of tiie second Psalm to set forth the ultimate and com- plete triumph of tlie gospel, notwithstanding the opposition which the wicked may array again.st it. The contents of tiie Psalm, as well as the other quotations from it in the New Testament, (confirm its Messianic character. (See 13 : 33 ; Heb. 1 : 5 and 5 : 5.) — iva ri (why; is abbreviated for Iva ri yefjjTai (why is it). (W. g 25. 1 ; K. § 344. R. 6.) The question challenges a reason for conduct so wicked and futile. It expresses both astonishment and reproof. — Raged, or, which is nearer to the classic sense, showed themselves restive, refrac- tory. The aorist may be u.sed here to denote a recurrent fact. (K. § 250. 4. b.) The active form is used only in the Septuagint (Pape, Lex., s. v.). The application to this particular instance does not exhaust the proi)hecy. The fulfilment runs parallel with tlie history of the contiicts and triiuuphs of the cause of truth. — Peoples, masses of men, whether of the same nation or of different nations. Hence this term includes the Jews, whom i^vy] would exclude. — Vain, abortive, since such must be the result of all opposition to the plans of .le- hovah. 26. Stood up, stood near,with a hostile design, which results, however, from the con- nection, not the word itself. — Assembled. In Hebrew, sat together, with the involved idea in both ca.ses that it was for the ]>uri)ose of C(jmbination and resistance. — His Christ, his Anointed One, answering to M in the Psalm. The act of anointing was performed in connection with the .setting apart of a prophet, priest, or king to his office, and, ac- cording to tlie Hebrew symbology, denoted his receiving the spiritual gifts and endow- ments w'hich he needed for the performance of his duties.^ (Comp. the note on : G.) The act accompanied consecration to the office as- sumed, but was not the direct sign of it, as is often loosely a.sscrted. It is with reference to this import of the symbol that the Saviour of men is called The Christ — i.e. the Anointed — by way of eminence, becatise he possessed the gifts of the Spirit without measure, was fur- nished in a perfect manner for the work which he came into the world to execute. (See on 1:2.) 1 Biibr's SymbMk des MosaUchen Calttu, vol. ii. p. 171, sq. 72 THE ACTS. [Ch. IV. 27 For "of a truth against 'thy holy child Jesus, •whom thou hast anointed, both Herod, and Pontius Pilate, with the (ientiles, aud the people of Israel, were gathered together, 28 "^i-or to do whatsoever thy hand and thy counsel determined before to be done. 2'J And now. Lord, behold their threatenings: and grant unto thy servants, «that with all boldness they may speak thy word, SO By stretching forth thine hand to heal ; /and that signs and wonders may be done «'by the name of *thy holy child Jesus. 31 If And when they had prayed, 'the place was shaken where they were assembled together; and they were all filled with the Holy ijhost, *and they spake the word of God with boldness. 82 And the multitude of them that believed 'were of one heart and of one soul : ""neither said any oj'i/ieni 27 for of a truth in this city against thy holy Servant Jesus, whom th^u didst anoint, both Herod'aid Pou- tiu.s I'ilate, wiih the dentiles and the peoples of Is- 28 rael, were gathered together, to do whatsoever thy hand and thy counsel fnreordained to come to pass. 29 And now. Lord, look upon their threatenings: aud grant unto thy 'servants to s])eak thy word with all 30 boldness, while thou stretchest forth thy hand to heal ; and that signs and wonders may be done 31 through the name of thy holy i^ervant Jesus. And when they had piayed, the place was shaken wh re- in they were gathered together; and they were all tilled with the Holy Spirit, and they spake the word of tied with boldness. .32 And the multitude of them that believed were of one heart and soul: and not one uj them said that aught of the things which he possessed was his own ; oMatt. 26: 3; Luke 22:2; 23: 1, 8.... ft Luke 1 :35....c Luke 4: 18; John 10 : 36... .d ch. 2 : 23; 3 : 18. ...e vers. 13, 31 : ch. 9 ; 27 ; 13 : 46; U : 3; 19 : 8 ; 26 : 26 ; 28 : :jl : Eph. 6 : 19 / ch. 2 : 43 : 5 : 12 g .ssessors of lands or houses sold them, and brought the price- of the 35 things that were sold, and laid them at the ajMjstles' feet: and distribution was made unto each, a cord- ing as any one had need. 3G And .loseph, who by the apostles was surnamed Baruabus i,which is, being interpreted, Son of -ex.- ach. 1 :8....6ch. 1 : 22....coh. 2 : 47. .dch. 2 : 45 e ver. 37; ch. 5 : 2 / ch. 2 : 45 ; 6 : 1.- add Christ 2 Or, cotisoiatiun. -I Same ancient authorities doe.s not recall readily so distant a remark. — ov&i e's, not even one. — Said that it was his own— i. e. insisted on his right to it so long as others were destitute. (See v. 34.) — Common, in the use of their property ; not necessarily in the possession of it. (Conip. the note on 2 : 44, sq.) "It is proper to remark," says Bishop Blomfield,! "that although an absolute com- munity of goods existed, in a certain sense, amongst the first company of believers, it was not insisted upon by tlie apostles as a necessary feature in the constitution of the Christian Church. We find many precepts in the Epis- tles which distinctly recognize tlie difference of rich and poor and mark out the respective (Grot., Kuin., Olsh.). It is better, with De Wette, Meyer, Alford, and others, to retain the ordinary sense: diviiie favor, grace, of which their liberality was an effect. (Coiup. 2 Cor. 9 : 14.) 34. For (a proof of tiioir reception of such grace) there was no one needy, left to .suf- fer, among them. — Estates, landed pos.se.s- sions. (See 5 : 3-8; Matt. 2() : 3<;: Mark 14 : 32.) — iruAoOi'Te? eiiepov, sold and brought. Tliis combination illnstrates the occasitmal use of the present ])articiple as an imperfect. (W. ^ 45. 1. a.; S. ^ 173. 2.) 35. Placed them at the feet of the apostles. (See v. 37 ; 5 : 2.) The frapiency duties of each class, and the apostle Paul, in of the act is determined by that of the jirevious particular, far from enforcing a community of goods, enjoins those who were affluent to make a contribution every week for those who were poorer (i Cor. 16:2,3). Yet the spirit of this primitive system should pervade the church in all ages. All Christians ought to consider their worldly goods, in a certain sense, as the common property of their brethren. There is a part of it whicli by the laws of God and na- ture belongs to their brethren, who, if they can- not implead them for its wrongful detention before an earthly tribunal, have their right and title to it written by tlie finger of God him- self in the records of the gospel, and will see it established at the judgment-day." 33. With great power, with convincing effect on the minds of men. (See Matt. 9 : 29; Luke 4 : 32.) Among the elements of this power we are to reckon, no doubt, the miracles which the disciples performed; but the singular imniber forbids the supposition that poAver can refer to miracles, except in tliis indirect manner. — Grace some understand of the favor which the Christians enjoyed with the people in consequence of their liberality (see 2 : 47) verb. This appears to have been a figurative expression, signifying to commit entirely to their care or disposal. It may have arisen from the Oriental custom of laying gifts or tribute liefore tlic footstool of kings. — Distri- bution was made. The verb is impersonal. — As any one had need occurs a.s in 2 : 45. 36. Se (and) subjoins an example in illus- tration of what is said in vv. 34, 35. — [Joses. Rather Joseph, according to the oldest MSS. and the critical editors. XABDE, together with the Vulgate and Syriac versions, have Jo- seph, wliile there is very little early autliority for Joses. — A. II.] — Barnabas is the individual of this name who became subsequently so well known as Paul's a.ssociate in missionary labors. (See 13 : 2, sq.) The appellation wliich lie rts ceived from the apostles describes a particular trait in his style of preaching. Most supixise it to be derived from Bfir-nl/hhoonh (Syro-Chaldaic) — i. e. ".son of propliecy " — but in a more re- stricted sense of the phrase as equivalent to son of consolation, since prophecy in- cludes also hortatory, consolatory discourse. (Comp. 1 Cor. 14 : 3. F'or other conjecttires, such a way that it is not merely those many fv. 4) that are meant, but Ihey, and at the same time all others uho kail till now become believers. This is required by the iinilliiude, which denotes the Christian people generally, as contrasted with the apostles." Hacketf s interpretation is simple and sutlicient.— A. H.] 1 Lectures on the Acts 0/ the Apostles (.third edition), p. 2S. 74 THE ACTS. [Ch. V. Barnabas, (which is, being interpreted, The son of consolation,) a Levite, mul of the country of Cyprus, 37 "Having land, sold U, and brought the money, and laid il at the apostles' feet. hortation', a Levite, a man of Cyprus by race, hav- ing a field, sold it, and brought the money, and laid it at the apostles' feet. CHAPTER V. BUT a certain man named Ananias, with Sapphira his wife, sold a possession, 2 And kept back ptiii. of the price, his wife also being privy to it, 'and brought a certain part, and laid U at the apostles' feet. 3 <^but Peter said, Ananias, why hath jod. And Ananias hearing these words fed down and gave up the ghost : and great fear came Cupon all that heard it. And the 'young men aro.-e and wrapi»ed him round, and they carried him out and buried him. overs. 10, 11. ...6 John 19 : 40.- -1 Gr. younger. 4. Did it not, while it remained unsokl, remain to you a.s yotir own property? and when sold was it not—/, e. the money re- ceived for it— in your own power? This language makes it evident that the community of goods, as it existed in the church at Jeru- salem, was purely a voluntary thing, and not required by the apostles. Ananias was not censured because he had not surrendered his entire property, but for falseliood in professing to have done so when he had not. — rl on stands concisely for ri ipe€at. The aorist (not perf., as in E. V.) represents the wicked thought as consum- mated.— Thou hast not lied, etc., is an in- tensive way of saying that the peculiar enor- mity of his sin consisted in its being committed against God. David takes the same view of his guilt in Ps. 51 : 6. Ananias had attempted to deceive men as well as (Jod; but that aspect of his conduct was so unimportant, in compar- ison with the other, that it is overlooked, de- nied. (Comp. Matt. 10 : 20 ; 1 Tliess. 4 : 8. See W. 'i 59. 8. b.) It is logically correct to trans- late not so much ... as, but is incorrect in form and less forcible. Hast lied governs the dative here, as in the Septuagint, but never in the classics. (W. ? 31. 5.) 5. Lit. breathed out his soul, crpired. — And great fear came upon all, etc. Luke repeats this remark in v. 11. It applies here to the first death only, the report of which spread rapidly and produced everywhere the natural effect of so awful a judgment. Some editoi-s (Lchm., Mey., Tsch.) strike out these things after heard. It is wanting in A B D, Vulg., ct «/., and may have been inserted from V. 11. [It is also wanting in N and is rejected by Lach., Tsch., Treg., Anglo-Am. Revisers, but is retained by West, and Hort.— A. H.] If it be genuine, however, it may refer to a single event, especially when that is viewed in connection with its attendant circumstances. The plural does not show that the writer would include also the death of Sapphira— i. e. that he speaks here proleptically— which is De Wette's view. 6. The younger men = young men (vecwi- (TKoi) in V. 10. They were prolxihly the younger men in the assembly, in distinction from the older (Neand., De Wet., Alf.). It devolved on them naturally to perfjrm this service, both on account of their greater activity and out of re- spect to their superiors in age. So also Walch decides {Disscrtationcs, etc., p. 79, sps neiirer both to the ety- mology and the ordinary meaning, is placed together— laid out or composeii — his stiffened limbs, so as to enable the bearers to take up and carry the body with more convenience. Jileyer insists on this view, and contends that irrTrAois «rufe<7ToArjb3nd to the grave. lie (See note oii v. 5.) Great fear came, etc. To produce this impression both in the church and out of it was doubtless one of the objects which the death of Ananias and Saji- phira was intended to accomplish. The piniish- ment inflicted on them, while it displayed the just abhorrence with which God looked upon this particular instance of prevarication, was important also as a i:)ermanent testimony against similar offences in every age of the church. " Such severity in the beginning of Christi- anity," says Benson,'^ " was highly i^roper, in order to prevent any occasion for like punish- ments for the time to come. Thus Cain, the first murderer, was most signally punished by the immediate hand of God ; thus, upon the erecting of God's temporal kingdom among the > Denkbimter aus Jerusalem, von Dr. Titus Tobler, p. 32o (St. Gallen, 18.53). 3 History of the First Planting oj the Christian Iteiiyion, etc., vol. 1. p. 105. Ch. v.] THE ACTS. 77 12 II And "by the hands of the apostles were many signs and wonders wrought among the people ; ('anil they were all with one accord in Solomon s porch. 13 And 'of the rest durst no man join him-elf to them : ''but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and worn' n.) 15 Insomuch that they brought forth the sick into the streets, and laid Ikem on beds and couches, «that al the 12 And by the hands of the apostles were many signs and wonders wrought among the people; and they 13 were all with one ace rd in Solomon s porch. But of the rest durst no man join himself to iheiu: how- 14 belt the people magniiied them; land belies ers werj the more added to the Lord, multitudes both of men 15 and women ; insomuch that they even carried oiit the sick into the streets, and laid them on beds and -couches, that, as i eler came Ljy, at the least his I ch. S : 43 ; 14 : 3 ; 19 : 11 ; •J : 47; 4: 21.... e Matt. 9 : pallets Rom. 15:19; 2 Cor. 12:12; Heb. 2:4. ...6ch. 3:11; 4 : 32... .c John U : 22 ; 12:42: 19:38... d ch. !1 ; 14 : 36; ch. 19 : 12. 1 Or, and there were the more added lo them, believing on the Lord 2 Or, Jews, Nadab and Abihu were struck dead for off^'ring strange lire before the Lord ; and Korah and his company were swallowed up alive by the earth for opposing Moses, the faithful ser- vant of God ; and the two hundred and fifty men who otfered incense upon that occasion were consumed bj' a fire which came out from the Lord ; and, lastly, Uzzah, for touching the ark, fell by as sudden and remarkable a divine judgment when the kingdom was going to be established in the house of David, to teach Israel a reverence for God and divine things. Nay, in establishing even human laws, a severe punishment upon the first transgressors doth oft prevent the punishment of others, who are deterred from like attempts by the suifering of the first criminals." 12-16. THE APOSTLES STILL PREACH, AND CONFIRM THEIR TESTIMONY BY MIRACLES. 13. And, now, continuative. — Many in this position qualifies the two nouns more strongly than when joined with the first of them, as in 2 : 43. The first and last places in a Greek sentence may be emphatic. (K. g 348. 6.) [It i9»doubtful whether many {noWd) had the last place in Luke's autograph. The principal edi- tors, with X A B D E, etc., put it after signs and wonders, hut before among the peo- ple. Were wrought, it may be added, is according to decisive evidence in the imperfect tense = were being wrought, describing a suc- cession of miraculous events. The tcxtus recep- tus gives the verb in the aorist, but upon very insuflacient manuscript authority. — A. II.] And they were all with one mind in Solo- mon's porch— I. e. from day to day. It was their custom to repair thither and preach to the people whom they found in this place of public resort. All refers to the apostles men- tioned in the last clause (Kuhi., Olsh., Alf ). Some understand it of all the believers (Bng., De Wet., Mey.), in disregard both of the nat- ural antecedent and of the improbability that so many would assemble at once in such a place. The apostles or individuals of them are meant certainly in v. 42 ; and, from the simi- larity of that passage to this, we naturally infer that Luke speaks of the same class of persons here as there. 13. But of the rest, who did not belong to the party of the apostles, who were not C'hris- tians ; the same, evidently, who are called the people just below. — No one ventured to associate with them (see 9 : 2i]; 10 : 28) — viz. the apostles ; lit. join himself to them. So deeply had the miracles wrought by the apostles impressed the Jewish multitude that they looked upon those who perf(jrmed them with a sort of religious awe and were afraid to mingle freely with them. The rest, taken as above, need not include any but unbelievers, even if we confine all to the apostles. If we extend all to the disciples generally, the notion that the others are believers as well as unbeliev- ers (Alf) falls away still more decisively. That the apostles should have inspired their fellow- Christians with a feeling of dread disturbs all our concei)tions of their relations to each other, as described or intimated elsewhere. — A comma is the proper point after them.— But, as op- posed to what they refrained from doing. — Magnified them, regarded them with wonder and extolled them. 14. This verse is essentially parenthetic, but contains a remark .which springs from the one just made. One of the ways in which the peo- ple testified their regard for the Christians was that individuals of them were constantly pass- ing over to the side of the latter.— And still more. (Comp. 9 : 22; Luke 5 : 15.)— The Lord — here Christ — many connect with be- lievers ; but a comparison with 11 : 24 shows that it depends rather on the verb. — Multi- tudes both of men and women. The ad- ditions were so great that Luke counts them no longer, (^ee 1 : 15; 2 : 41 ; 4:4.) 15. Insomuch binds this verse to v. 13. We have here an illustration of the extent to wliioh the people carried their confidence in the apos- tles.— Along the streets. (See W. ? 49. d.)— Upon beds and pallets. The latter was a cheaper article used bv the connnon people. (See Diet. o/Aiitt., art. " Lectus;" and R. and P., 78 THE ACTS. [Ch. V. least tie shadow of Peter 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 t^pirits: and they were healed every on''. 17 1i 'Then the high priest rose up, and all they that were with him, (which is the sect of the !Sadducees,j and were filled with indignation, 1,S ■'And laid their hands on the apostles, and put them in the common prison. 19 Kut ''the angel of the Lord by night opened the prison doors, and brought them forth, and said, 10 shadow might overshadow some one of them. And there also came together the multitude from the cities round about Jerusalem, bringing sick folk, and them that were vexed with unclean spirits: and they were healed every one 17 But the high ])riest rose up, and all they that were with him (who were the sect of the Sadducees), and 18 they were tilled with jealousy, and laid hands on the 19 apostles, and put them in public ward. Kut an angel of the Lord by night opened the prison doors, and I Mark 16: 17, 18; John 14 : 12 6 ch. 4 : 1, 2, 6 c Luke 21 : 12 d ch. 12 : 7 ; 16 : 26. Lex. s. 7rous.) The rich and the poor grasped the present opportunity to be healed of their dis- eases. Instead of beds many read little beds, with reference to tlieir portable size. We may adopt that reading, and yet distinguish the terms as before; for these couches need not have been larger than the others, in order to be more valuable. — As Peter was passing. The genitive does not depend on shadow, but is absolute. — ic(Iv = Kal Uv, at least, so much as {vel certe). (Comp. Mark 6 : 5G; 2 Cor. 11 : 16.) The separate parts can hardly be traced in this idiom. Some evolve them from an ellipsis : in order that, if Peter came, he might touch some of them, even if it were only his shadow (Mey.). (See Klotz, AdDevar., vol. ii. p. 139, sq.) 16. a■, they entered into the temple about daybreak, and taught, but the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison- 22 house to have them brought. Hut the otticers that came found them not in the prison; and they re- 23 turned, and told, saying. The prison-house we found shut in all safety, and the keepers standing at the doors: but when we had (ipened, we found no luau 24 within. Now when the captain of the temple and a John 6: 68; 17 : 3; 1 John 5 : U... .6 oh. 4 : 5. 6....cLuke22 : 4; ch. 4: 1. An extreme purism in some cases is one of Meyer's faitlts as a critic. [By a mistranslation Gloag (and Dickson) represent Meyer as giving the same interpretation to this expression as Dr. Hackett, tluis : " Per noctcm—i. e. during the night ; so that tlie opening, the bringing out of tlte prisoners, and the address of tlie angel oc- curred during the course of the night, and to- ward morning dawn the apostles repaired to the temple." But Meyer wrote, '^Per noctem — /. €. the night through (die Nacht hindurch) ; so that," etc. It seems proper to mention this mistake in a translation which is generally correct and is likely to be in the hands of many persons. — A. H.] — Ojiened the doors (see 12 : 10), which were then closed again. (See v. 23.) — Having brought them forth, while the keepers were at their post (v. 23), but were restrained by a divine power from seeing them (see on 12 : 10), or, at all events, from interpos- ing to an'e.st them. 20. Go and speak are present, because they denote acts already in progress. The prisoners were to proceed on tlieir way to the temple, and to persist there in proclaiming the offensive message. (See on 3 : 6.) — The words of this life, eternal life, which you preach. (Comp. 13 : 26. W. ? 34. 2. b.) olshausen refers this to the angel : this life of which I speak to you; Lightfoot, to the Sadducces: this life which they deny. According to some, this belongs to the entire expression, these words of life, agreeing as a Hebraism with the de- pendent noun, instead of the governing one. (See Green's Gr., p. 205.) An adjective may be so used, but not the pronoun. 21. At early dawn. The temple had already opened its gates to the worshippers and the traffickers (John2: i4, »?.) accustomed to resort thither. Hence the apostles could begin their work of instruction as soon as they ar- rived. The people of the East commence the day much earlier than is customary with us. The arrangements of life there adjust them- selves to the character of the climate. During a great part of the year in Palestine tlie heat be- comes oppressive soon after sunrise, and the in- habitants, therefore, assign their most import- ant duties and labors to the early hours of the day. Nothing is more common at the present time than to see the villagers going forth to their employment in the fields while the night and the day arc still struggling with each other. Worship is often perf(jrmed in the synagogues at Jerusalem l:)efore the sun appears above Olivet. — Having come — (. e. to the place of assembly, which was probably a rocm in the temple (see G : 14 ; Matt. 27 : 3, sq.), and whence, I apparently, the chief priest and his coadjutors sent out a summons (called . . . together, t's- of these -iihings ; ■•and SI) is the Holy ."-pirit, whom ood hath given to them that obey him. 33 hut they, when they heard this, were cut to the 34 heart, and were minded to slay them. Kut there stood up one in the council, a i harisee, named (ia- nialiel, a doctor of the law, had in honor of all the people, and commanded to put ihe men forth a little och. 3: 13, 15; 2i: }*.... bch. 10;. 19; 13 ■.■19; Gal. 3 : 13 ; 1 Pet. 2; 24....cch. 2 : 33, 36; Phil. 2:9; Heb. 2 ; 10; 12 : 2....(J ch. 3 : 15.... e Malt. 1 ; 21 / l.uke 24 ; 47 ; ch. :1 : 26; 13 ; 38; Eph. 1:7; Col. 1 : 14.... g Johu 15 : 26, 27 A ch. 2:4; 10 : 44 tch. 2 : 37 ; 7 : 54 A; ch. 22 : 3. 1 Or, at 2 Some ancient authorities udd in him 3 Gr. sayings.... i Some ancient authorities reiid and God hath given the Holy Ghost to them that obey him. he suffered, threatened not, but committed himself to liim tliat judgeth rigliteously " (l Pet. 2 : 22,23). 30. Our fathers recalls to mind the series of promises which God had made to provide a Saviour. (Comp. 3 : 25.) — Raised up, sent into the world. (Comp. 3 : 22 ; 13 : 23.) So Calvin, Bengel, De Wette, and others. Some supply from the dead, raiKcd %ip from the dead; but that idea, being involved in ex- alted, l)elow, would introduce a repetition at variance with the brevity of the discourse. — Whom ye slew (26:21) by hanging, not slew and hanged (E. V.). — Wood, tree = cross, a Hebraism. It occurs especially where the Jews are spoken of as having crucified the Saviour (l0:39; 13 : 29). 31. Prince and Saviour belong as predi- cates to this one : this one (as, who is) a j)rincc and a Saviour; not to the verb: c.rnlted to he a prince, etc. (E. V.). — To his right hand. (See note on 2 : 33.) — To give repentance — i. c. the grace or dispo.-^ition to exercise it. (Comp. 3 : 16 ; 18 : 27 ; John 16 : 7, 8.) Some under- stand it of the opportunity to repent, or the provision of mercy which renders reiientance available to the sinner (De Wet.). The expres- sion is too concise to convey naturally that idea, and place of repentance is employed for that purpose in Heb. 12 : 17. In both cases the exaltation of Christ is represented as securing the result in question, because it was the con- summation of his work, and gave effect to all that preceded. 32. /liipTupej (witnesses) governs here two genitives, one of a person, the other of a thing. (See Phil. 2 : 30 ; Heb. 13 : 7. W. ? 30. 3. R. 3 ; K. I 275. R. 6.) Since their testimony was true, they must declare it ; no human authority could deter them from it. (Comp. 4 : 20.)— And the Holy Spirit (««) too is his witness. [The im- portant MSS. NAB D* 33 and others omit hi {ako) ; so do the editors Lach., Tsch., Treg., West, and Hort. and Anglo-Am. Revisers. — G A. H.] — To those who obey him — i. e. by receiving the gosjjel. (Comp. 6 : 7.) Many suppose the apostle to refer chiefly to the special gifts which the Spirit conferred on so many of the first Christians, in order to con- firm their faith as the truth of God. What took place on the day of Pentecost was a tes- timony of this nature, and that or some equiv- alent sign was repeated on other occasions. (Comp. 10 : 45 ; 19 : 6 ; Mark 16 : 20.) But to that outward demonstration we may add also the inward witness of the Spirit, which believ- ers receive as the evidence of their adoption. (Comp. Rom. 8 : 16 ; Gal. 4 : G ; 1 John 3 : 24.) Neander interprets the language entirely of this internal manifestation. Since the Holy Spirit testified to the gosi>el in both ways, and since the remark here is unqualified, we have no rea- son to consider the expression less extensive than the facts in the case. 33. Were convulsed with rage — lit. were saw)i asunder, torn in pieces. The E. V. supplies "to the heart" after the verb (see 7 : 54), but the Greek text has no such reading. Some ren- der sawed their teeth, gnashed them, which would require tous oSdv-raf as the expressed object of the verb. — Resolved, determined (see 27 : 39 and John 12 : 10) ; but on the rejjresentation of Gamaliel they recalled their purpose. The issue was averted, and hence the tense is im- perfect. [The imperfect tense would perhaps justify us in translating were resolving, were coming to a determination. — A. H.] Instead of passing a formal vote, it is more probable that they declared tlieir intention by some tu- multuous expression of their feelings. The verb may denote the act as well as the result of deliberation, took counsel, consulted; but men exasperated as they were would not be likely to pay much regard to parliamentary decorum. 34-39. THE ADVICE OF GAMALIEL. 34. TiVtos governs \aw as allied to words de- noting judgment, estimation. (See W. ? 31. 6. 82 THE ACTS. [Ch. V. tatiou among all the people, and commanded to put the apostles forth a little space ; :i5 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 3ij For before these days rose up Theudas, boasting himself to be somebody ; to whom a number of men, about four hundred, joined themselves: who was slain ; and all, as many as obeyed him, were scattered, and brought to nought. 35 while. And he said unto them. Ye men of Israel, take heed to yourselves as touching these men, what 36 ye are about to do. tor belore these days rose up Theudas, giving himself out to be somel ody ; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, ;ind came to nought. b. ; Mt. ^ 388.) The character which Luke ascribes to Gamaliel in this passage agrees with that wliich he bears in the Talmud. He appears tliere also as a zealous Pharisee, as un- rivalled in that age for his knowledge of the law, as a distinguished teacher (see 22 : 3), and as possessing an enlarged, tolerant spirit, far above the mass of his countrymen. He is said to have lived still some fifteen years or more after this scene in the council. (See Herz., Encyk., vol. iv. p. 65G.1) — Ppa^v {short) refers ev- idently to time (in Wicl., for a while), not to space (E. V.). 35. Said. What follows is probably an outline of the sjieech. — As touching these men some join with take heed — take heed unto yourselves in respect to these men (E. v.); others with what ye are about to do in respect to these men (Kum., De Wet., Mey.j. Both constructions are admissible (W. § 55. 4) ; but, as to do something in respect to one is not uncommon in Greek (see exam- ples in Wetst., N. T.), it is better to recognize an instance of that expression here. 36. Before these times. This is not the first time that zealots or seditionists have ap- peared ; they may have come forth with great pretensions, but ere long have closed their career with defeat and ignotniny. For the sake of effect (observe for), Gamaliel ptits the case as if the prisoners would turn out to be persons of this stamp ; but before closing he is careful to remind his associates that there was another possibility. (See v. 39.) — Theudas. Josephus mentions an insurrectionist named Theudas who appeared in the reign of Claudius, some ten years after the delivery of this speech. Gamaliel, therefore, mtist refer here to another man of this name; and this man, since he preceded Judas the Galilean (v. 37), could not have lived much later than the reign of Herod the Great. The year of that monarch's death, as Josephus states, was remarkably turbulent ; the land was overrun with belligerent parties, under the direction of insitrrectionary chiefs, or fanatics. Josephtis mentions but three of these disttirbers by name ; he passes over the others with a general allusion. Among those whom the Jewish historian has omitted to name may have been the Theudas whom Gamaliel has here in view. The name was not an un- common one (Win., Reahv., vol. ii. p. 609) ; and it can excite no surprise that one Theudas who was an insurgent shotild have appeared in the time of Augustus, and another fifty years later, in the time of Claudius. Josephus gives an account of fotir men named Simon who fol- lowed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion. This niode of rec- onciling Luke with Josephus is approved by Lardner, Bengel, Kuinoel, Olshausen, Anger, Winer, and others.'^ Another very plausible supposition is that Luke's Theudas may have been identical with one of the three insurgents whom Josephtis designates by name. Sonntag, who agrees with those who adopt this view, has supported it with much learning and ability.* He maintains that the Theudas mentioned by Gamaliel is the individual who occurs in Jose- phus under the name of Simon, a slave of Herod, who attempted to make himself king in the year of that monarch's death. He urges the following reasons for that opinion : first, this Simon, as he was the most noted among those who disturbed the public peace at that time, would be apt to occur to Gamaliel as an illustration of his point; secondly, he is de- scribed as a man of the same lofty pretensions (eii'at aftos eATriVa? Trap* ovTtvovv = Aeywf eli'ai Tiva, iavTov) ; thirdly, he died a violent death, wliich Josephus does not mention as true of the other two insurgents ; fourthly, he appears to liave had comparatively few adherents, in coiiformitj' with Luke's about four hundred ; and lastly, his having been originally a slave accounts for the twofold appellation, since it was very com- mon amonc; the Jews to assume a different 1 Herzog's RmJ-EncyMopadie fiir protestantische Theologie iind Kirche [1st edition]. 2 Jost, the Jewish historian (Gexchic/ite der Ismelitni, Band ii., Anh., p. 76\ assents to this explanation, and admits the credibility of Luke as well as of Josephus. 3 In the Theoloffische Siudien und Kriliken (1S37), p. G22, sq , translated by the writer in the Bibliolhera Hacra (1848.1, p. 409, sq. Ch. v.] THE ACTS. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him : he also perished ; and all, even as many as obeyed him, were dispersed. as And now 1 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 nought: 39 'Rut if it be of Cod, ve cannot overthrow it; lest haply ye be found eveu no tight against God. 3/ After this man rose up Judas of Galilee in the days ot the enrolment, and drew away .■<.,„te <,/ the people after him : he also perished ; and all, as many as 38 obeyed him, were scattered abroad. And now 1 say unto you, l{efrain from these men, and let them on -M ?■ ''^'" if, this counsel or this work be of men, it 39 will be overthrown : but if it is of (iod, ve will not be able to overthrow them; lest haply ye be found a ProY. 21 : 30 ; Isa. 8 : 10 ; .Matt. 15 : 13.... 6 Luke 21 : 15; 1 Cor. 1 : 25... .c ch. 7 : 51 ; 9 : 5 ; name on changing their occupation or mode of life. It is very pos.sible, therefore, that Ga- maliel speaks of him as Theudas, because, hav- ing borne that name so long at Jerusalem, he was best known by it to the members of the Sanhech-im ; and that Josephus, on the contrary, who wrote for Romans and Greeks, speaks of him as Simon, because it was under that name that he set himself up as king, and in that way acquired his foreign notoriety. (Tacit., Hk., 5. 9.)— There can be no valid objection to either of the foregoing suppositions ; both are reasonable, and both must be disproved before Luke can be justly charged with having com- mitted an anachronism in this passage. — Was some one of importance. tIi (some one) has often that emphatic force. (W. I 25. 2. c.) 37. Judas- the Galilean, etc. Josephus mentions this Judas the Galilean, and his ac- count of him either confirms or leaves unde- nied every one of the particulars stated or in- timated by Luke. (See Bell. Jud., 2. 8. 1; A7itt., 18. 1. 6; 20. 5. 2.) He calls him twice the Galilean, though he terms him also the Gaulonite in AntL, 18. 1. 1, from the fact that he was born at Gamala, in Lower Gaul- onitis. He was known as the Galilean, be- cause he lived subsequently in Galilee (De Wet.), or because that province may have in- cluded Gaulonitis. The epithet served to dis- tinguish him from another .Tudas, a revolution- ist, who appeared some ten years earlier than this.— In the days of the registration— i. e. in this instance of persons and property with a view to taxation (Jos., Antt., 15. 1. 1). The oiroypa*^ in Luke 2 : 2, which is so care- fully distinguished from this tumult, and which took place at the birth of Christ, is supposed generally to have been a census merely of the population. We learn from Jo- sephus that soon after the dethronement of Archelaus, about the year a. d. 6 or 7, the Emperor Augustus ordered a tax to be levied on the Jews. The payment of that tax Judas instigated the people to resist, on the ground of its being a violation of their allegiance to Je- hovah to pay tribute to a foreign power. (Comp. Matt. 22 : 17.) He took up arms in defence of this principle, and organized a powerful oppo- sition to the Roman Government.— And he also, etc. Josephus relates that this rebellion was effectually suppressed, and that many of those who had taken part in it were captured and crucified by the Romans. He says nothing of the fate of Judas him.self— Were dispersed describes very justly such a result of the enter- prise. Coponius was then Procurator of Judea, and Quirinus [Quiriniu.sJ, or Cyrenius (Luke 2: a),' was Proconsul of Syria. 38. And now, in the light of such ex- amples.— Let them alone, not suffer them to depart.— From men, in distinction from God (v. 39). (Comp. Matt. 21 : 25.)— This counsel, this plan, enterprise, or (more correctly) work, since it was already in prog- ress.— Will be frustrated— i. c. without any interference on your part. 39. In if it is of God (comp. if it be, just before) the speaker reveals his sympathy with the prisoners. (See on 4 : 9.) Without declaring the truth to be on their side, he at least argues the question from that ^loint of view.— Lest haply, etc. Critics differ as to the dependence of this clause. Some supply before it see to it or an equivalent word (see Luke 21 : 34) : Take heed lest ye be found (in the end) also fighting against God, as well as men (Grot., Kuin., Rob.). Others find the ellipsis in Ye cannot^ destroy them (more correct than avro, it) and, therefore, I say, should not attempt it, lest ye also, etc. (Bng., Mey.). Also in both cases in- cludes, naturally, the idea both of the impiety and the futility of the attempt. De Wette as- sents to those who connect the words with let them alone, in the last verse. [The true read- ing appears to be a<|.eT€ avrov^. So Lach., Tsch., Treg., West, and Hort, after X A B C. But this does not necessarily affect the interpreta- tion. (Comp. Matt. 15 : 14.)— A. H.] This is the simplest construction, as MJiTore (lest) fol- lows appropriately after such a verb, and the sense is then complete without supplying any- thing. In this case some editors would put what intervenes in brackets ; but that is incor- 1 [The future tense, will not be able, etc., is the best-supported reading.-A. H.]" 84 THE ACTS. [Ch. V. 40 And to him they agreed : and when they had "called the aposties, 'and beaten them, they com- manded that ihey should not speak in the name of Jesus, and let them go. 41 ii And they departed from the presence of the council, 'rejoic ng that they were counted worthy to sutler shame for his name. 42 And daily "^in the temple, and in every house, •they ceased not to teach and preach Jesus Christ. 40 even to be fighting against God. And to him they agreed : and when they had called the apostles unto them, they beat them and charged them not to speak 41 in the name of Jesus, and let them go. They there- fore departed from the presence of the council, re- joicing that they were counted worthy to sutler dis- 42 honor for the Name. And every day, in the temple and at home, they ceased not to teach and to preach Jesus as the Christ. och. 4: 18.... 5 Matt. 10 : 17 ; 23 : 34 ; Mark 13 : 9. . . .c Matt. 5 : 12 ; Rom. 5 :3; 2 Cor. 12 : 10; Phil. 1 : 29 ; Heb. 10:34; James 1 : 2 ; 1 Pet. 4 : 13, 16. ...d oh. 2 ; 46....ech. 4 : 20, 29. rect, inasmuch as the caution here presupposes the alternative in but if it is of God. — The advice of Gamaliel was certainly remarkable, and some of the early Christian Fathers went so far as to ascribe it to an unavowed attach- ment to the gospel. The supposition has no historical supijort, and there are other motives which explain his conduct. Gamaliel, as Ne- ander remarks, was a man who had discern- ment enough to see that if this were a fanatical movement, it would be rendered more violent by oi-)position ; that all attempts to suppress what is insignificant tend only to raise it into more importance. On the other hand, the man- ner in which the apostles sjioke and acted may have produced some impression upon a mind not entirely prejudiced, and so much the more since their strict observance of the law and their hostile attitude toward Sadduceeism must have rendered him favorably disposed toward them. Hence the tliought may have arisen in his mind that possibly, after all, there might be some- thing divine in their cause. 40-43. THE APOSTLES SUFFER JOY- FULLY FOR CHRIST, AND DEPART TO PREACH HIM ANEW. 40. Were persuaded by him — i. e. to spare the lives of tlie apostles, whom they had (see v. 33) resolved to put to death. They could not object to the views of Gamaliel, they were so reasonable ; they were probably influenced still more by his personal authority. Still, their rage demanded some satisfaction : tliey must punish the heretics, if they could not slay them. — Having scourged. The instrument frequently used for this purpose was a whip, or scourge, consisting often of two lashes "knotted with bones, or heavy indented circles of bronze, or terminated by hooks, in which case it was aptly denominated a scorpion" {Diet, of Antt., art. "Flagrum"). The punishment was in- flicted on the naked back of the sufferer. (Comp. 16 : 22.) A single blow would some- times lay the flesh open to the bones. Hence, to scourge a person {SeCpoi) meant properly to excoriate, flay him. Paul says that he suffered this punishment five times (2 Cor. 11:24). It is affecting to remember that the Saviour was subjected to this laceration. 41. oi iiiv. The antithesis does not follow. — ou*-, illative — i. e. in consequence of their release. [See the Revised Version, above, for the proper translation. — A. H.] — That, because, appends an explanation of the participle rejoicing, not of the verb. — In behalf of the name — i. e. of Jesus, which is omitted, either because it has occurred just before, or more properly because " the name " was a familiar expression among the disciples, and as such required no addition. (Comp. 3 John 7.) It is a loss to our religious dialect that the term in this primitive sense has fallen into disuse. The common text, indeed, reads his after name (Greek), but without sufficient authority. — Were counted, etc. — a bold oxymoron : were accounted worthy to be disgraced. For an explanation of the paradox, see Luke 16 : 15. The verbs refer to different standards of judgment. 42. From house to house, or at home, refers to their private assemblies in different parts of the city, as distinguislied from their labors in the temple. Those who reject the distributive sense in 2 : 46 reject it also here. [See Jacob, Eccl. Pol. of N. T., p. 191, sq.—A. H.] Ceased not to teach, in defiance of the pro- hibition which I1I0WS as well as words had just now enforced on them (v. 40). The Greek in such a case employs a participle, not the infini- tive, as the complement of the verb. (K. § 310. 4. f. ; W. § 45. 4.)— Announcing the glad tidings of the Christ (first as emphatic) Jesus, the latter the subject here, the former the predicate. (Comp. 9 : 20-22.) This clause defines the preceding one. Ch. VI.] THE ACTS. 85 CHAPTER VI. AND in those days, "when the number of the disci- ples was multiplied, there arose a murmuring of the ''i.irecians against the Hebrews, because tlieir wid- ows were neglecied 'in the daily ministration. •I Then the twelve cal;ed the multitude of ihe disci- ples uniQlhem,a.x\Oi said, ■'it is not reason that we should leave the word of t.od, and serve tables. i Wherefore, brethren, 4ook ye out among you seven men of honest report, full of the Holy i.host and wis- dom, whom we may appoint over this business. 4 Hut we /will give ourselves continually to prayer, aud to the ministry of the word. ach 2- 41- 4- 4- 5 : 1*; ver. 7.... 5 oh. 9 : '^9: 11 ; 20 cch. 4 : 35... ;icolas a pros- elyte of Antioch : li Whom they set before the apostles: and "^when they had prayed, 'they laid their hands on them. 7 And /the word of Cod increased; and the number of the discipk-s multiplied in Jerusalem greatly ; and a great company »of the priests were obedient to the faith. 5 word. And the saying pleased the whole multitmle: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and I'rochorus, and M- canor, and Timon, and larmenas, and >vicolas a 6 proselyte of Antioch: whom they set before the apostles: and when they had prayed, they laid their hands on them. 7 And the word of (iod increased; and the number of the disciples multiplied in Jerusalem exceedingly ; and a great company ol the priests were obedient to the faith. och. 11 : 'H 1 ch. 8 : 5, 26; 21 : 8....C Rev. 2 : 6, 15 d ch. 1 : 24 ech. 8 : 17 ; 9 : 17 ; 13 : 3 ; 1 Tim. 4 : 14; 5 : 22; 2 Tim. 1:6 / ch. 12 : 24 ; 19 : 20 ; Col. 1 : 6 g Joliu 12 : 42. (i:i4). Prayer, evidently in this connection for the success of the word, is recognized as their legitimate work, as much as preaching. — We will give ourselves. This remark does not imply that they had been diverted already from their proper work, but that they wished to guard against that in future by committing this care to others. They now saw that it re- quired more attention than they had bestowed upon it. 5. A man full of faith and of the Holy Spirit. We may retain kyiov (Holy), but the word is uncertain. [This remark was doubt- less intended for the word Holy in verse 3 (see Ridded note), for the adjective here is not ques- tioned. — A. H.] The same terms describe the cliaracter of Barnabas in 11 : 24.— Of Philip we re&d again in 8 : 8, sq. ; 21 : 8. The others are not known out of this passage. That Nico- laus was the founder of the sect mentioned in Rev. 2 : 6 is a conjecture without proof. Many have supposed that the entire seven were chosen from the aggrieved party. Gieseler thinks that three of them may have been Hebrews, three Hellenists, and one a proselyte {Ch. Hist., I 25). Their Greek names decide nothing. (See on 1 : 23. ) The distributers would be taken natu- rally from both sides, but in what proportion we cannot tell. It would depend on their per- sonal traits, after all, more than on their nation- ality, whether they were able to satisfy the dis- affected. — Luke does not term the men dea- cons, thovigh we have an approach to that ap- pellation in V. 2. In 21 : 8 they are called the Seven. Some of the ancient writers regarded them as the first deacons; others, as entirely distinct from them. The general opinion at present is that this order arose from the insti- tution of the Seven, but by a gradual extension of the .sphere of duty at first assigned to them. [It is difficult to ascertain the precise duties of deacons in the apostolic churches. But that there were persons bearing this title and en- trusted with some kind of service in the churches is evident from Phil. 1 : 1 and 1 Tim. 3 : 8-12. The view which has most in its favor is that they were helpers of the pas- tors, especially in visiting the sick, providing for the poor, jind entertaining strangers. Only those who were grave, sincere, benevolent, spir- itual, could perform such service with the high- est benefit to the cause. But they were not re- quired to be, like the pastors of the churches, "apt to teach," though many of them doubt- less possessed this gift also. Their service was therefore similar to that which the Seven were expected to render, and in principle the ap- pointment of the Seven was the introduction of diaconal service. The latter would easily grow out of the former. But when Paul wrote to Timothy, miraculous gifts were no longer very frequent or necessary in the cluirches ; hence, neither bishops nor deacons were re- quired to be men "full of the Holy Spirit" — i. e. possessed of supernatural gifts. For the office of " deaconess," see notes on Rom. 10 : 1, 2 and 1 Tim. 3 : 11.— A. H.] 6. Laid, etc. — viz. the apostles. The nature of the act dictates this change of the subject. [So, likewise, does the expression whom we will appoint in verse 3, the statement whom they (the brethren) set before the apostles — evidently for some purpose wholly unsug- gested, unless the apostles performed the laying on of hands — and the ijrobability that the apos- tles offered prayer on the occasion. — A. H.] The imposition of hands, as practised in ap- pointing persons to an office, was a symbol of the impartation of tlie gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred. 7. The prosperity related here is a proof that harmony had been restored, and that the prayers and labors of the ajxistles had suf- fered no interruption. — The word of God grew, spread and strengthened itself as a system of belief or doctrine. The next clause repeats the idea concretely by stating how rap- idly the recipients of this faith were mnlri- plied. (See note on 12 : 24.) — And a great Ch. VI.] THE ACTS. 87 » And i^tcphen, full of faith and power, did great wonders and miracles anionK the peojile. 9 *i Then there arose certain of the synagogue, which is called '/le si/iiit;/ur/ur of the Libertines, and ( yrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. M And "they weie not able to resist the wisdom and the spirit by which he spake. 8 And Stephen, full of grace and power, wrought 9 great wonders and signs among the people, ilut there arose certain of them that were of the syna- gogue called t/ii^ si/niit/iifiiif of the Libertines, and of the (yrenians, and of the Alexandrians, and of them 10 of Cilicia and Asia, disputing with Stephen. And they were not able to withstand the wisdom and a Luke 21 : 15 : ch. 5 : :<9 : see Kx. 4:12; Isa. 54 : IT. multitude of priests. According to Ezra 2 : oG-39, tlic i)riests amounted to four thou- sand two hundred and eiglity-nino at the time of the return from Babylon ; tliey must have been still more numerous at this period. Such an acce.s.sion of such converts was a signal event in the early history of the churcli. — The faith, faith system — i. e. the gospel. (Comp. Rom. 1:5; Gal. 1 : 23, etc.) This mode of epitomizing the ptlan of salvation confirms tlie Protestant view of it, in opposition to that of the Catholics. (See Rom. 11 : G.) 8-15. THE ZEAL OF STEPHEN, AND HIS VIOLENT APPREHENSION. 8. Full of grace — i. e.,hy metonymy, of gifts not inherent, but conferred by divine favor. (See v. 3.) This is the correct word rather than faith, which some copies insert from V. 5. — Power, etficiency (i : s), which was one of the gifts, and, as inthcated by the next words, included an ability to work mir- acles. — Did (imperf.) shows that he repeated the miracles. 9. Certain from the synagogue so called of the Libertines — t. e. Ubertini fn-edmcn ; viz. Jews, or the sons of Jews, who, having been slaves at Rome, had acquiretl their freedom, and, living now at Jerusalem, main- tained a separate synagogue of their own. When Pompey overran Judea, about b. c. 63, he carried a vast inimber of the Jews to Rome, where they were sold into slavery. Most of these, or their children, the Romans afterward lil)erated, as they found it inconvenient to have servants who were so tenacious of the peculiar rites of their religion. The Jews usually named their synagogues from the countries whence those who attended them liad come; and hence Luke inserts here the so called, in order to reconcile the ear, as it were, to this almost unheard-of designation. Some contend that A(/3epTiVi> is also a patrial name, Lihertinian,'! — i. e. Jews from a place named Libertum. Not only has the participle no apparent force in this ca.sc, but the existence of such a town is alto- gether uncertain. — And Cyrenians, etc. The construction here is doul)tful. The simplest view is that which repeats ruvU (certain) be- fore each of the genitives with the implication that the Cyrenians, Alexandrians, Cilicians, and Asiatics formed so many distinct syna- gogues — i. e. including the Libertines five ditfer- ent assemblies in all (De Wet., Mey.). Tlie Rabbinic writers say — with some exaggeration, no doubt — that Jerusalem contained four hun- dred and eighty synagogues. The would be I)ropcr before Cyrenians and Alexan- drians, but, as they refer to towns well known, could be omitted, as bcfr>re Egyp- tians in 7 : 22 and Thessalonians in 20 : 4. — Them of Cilicia may be simply = Cili- cians, and the article docs not arise, neces- sarily, out of a different relation to certain. Some repeat from the synagogue as well as certain before the successive genitives, with the same result, of course, as to the number of synagogues. It is awkward to supply so many words, and also to shut up the so called to the first clause, as we must in that case, since it is so plainly inappropriate to the other names. ! According to others, we are to connect Cyre- I nians and Alexandrians with Libertines, ! understanding these three cliusses to constitute one synagogue, and the Cilicians and Asiatics to constitute another. (See W. § 19. 5, marg.) It may be objected to this (though no interpre- tation is wholly unencumbered) that it unites so called too closely (for the reason given above) with the second and third noun, and also that so large a number of foreign Jews aa the populous cities referred to would be likely to send to Jerusalem could not meet conveni- ently in a single place of worship. Wie.seler {Chronologie, p. 63), in support of his opinion that Paul acquired his Roman citizenship (22 : 28) as libertinus, or the descendant of a Uh- ertinm, would take and before Cyrenians as explicative — namely, to wit; so that they were all lihertini, and belonged to one syna- gogue. This is extremely forced and arbitrary. — Among the Cilicians who disputed with Stephen may have been Saul of Tarsus. (See 7 : 58.) — For the extent of Asia, see on 2 : 9. 10. The Spirit. (See v. 5.)— In with AVhich he spake [the verb is imperf, denoting c the council, 18 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law : 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 stedfastly on him, saw his face as it had been the face of an angel. 11 the Spirit by which he spake. Then they suborned men, who said, we ha\e heard him speak blas- phemous words against Mo.ses, and iKj'iinsf dod. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, 13 and brought him into the council, and set up false witnesses, who said. This man ceaseth not to speak 14 words against this holy place, and the law : for we have heard him say, that this . esus of Nazareth shall destroy this place, and shall change the cus- 15 toms which Moses delivered unto us. And all that sat in the council, fastening thuir eyes on him, saw his face as it had been the lace of an angel. a 1 Kings 21 : 10, 13; Matt. '26 : 59, 60 6 ch. 25 : 8 c Dau. » : ! Stephen experienced the truth of the promise recorded in tliat passage.) 11. Secretly instructed, suborned. It was concerted between them wliat should be .said, and to what point it should be directed. — Blas- phemous, in the judicial sense, which made it a capital offence to utter such words. Contempt of Moses and his institutions was contempt of Jehovah, and came within the scope of the law against blasphemy as laid down in Deut. 13 : 6-10. It was on this charge that the Jews pronounced the Saviour worthy of death. (See Matt. 26 : 60, sq.) 12. The elders and the scribes — i. e. those of these classes who belonged to the San- hedrim. The appeal was made more especially to them, because, in addition to their influence, they were mostly Pharisees, and the present ac- cusation was of a nature to arouse especially the spirit of that sect. Hence they take the lead at this time, rather than the Sadducees. — Caught. The subject here is strictly certain, etc. (see v. 9), but we think of them naturally as acting in concert with those whom they had instigated to join with them. 13. Placed before them, introduced (see 4 : 7) ; others, set up, procured. — False wit- nesses. They accused Stephen of having spoken contemptuously of the law and the temple, and of having blasphemed Moses and God. Their testimony in that form was grossly false. It was opposed to everything which Stephen had said or meant. Yet, as Neander and others suggest, he had undoubtedly taught that the Christian Dispensation was superior to that of Moses ; that the gospel was designed to supersede Judaism ; that the law was unavail- ing as a source of justification ; that henceforth true worship would be as acceptable to God in one place as another. In the clearness with which Stephen apprehended these ideas, he has been justly called the forerunner of Paul. His accusers distorted his language on these points, and thus gave to their charge the only sem- blance of justification which it po.ssessed. — For this man, see 5 : 28. — Does not cease betrays the exaggerating tone of a "swift witness." — The holy place is the temple (21:28; Ps. -4:3, etc.), in some part of which they were assembled, as appears from this in the next verse. 14. Who said, etc. They imputed to Stephen these words, as authorizing the inference in v. 13. — This [in the Greekj repeats Jesus with atone of contempt. — Will destroy, etc. It is not impossible that he had reminded them of the predictions of Christ respecting the destruction of the city and the temple. — This place, be- cause the present session was held in some room or court of the temple. — Customs required to be observed, hence laws, as in 15 : 1 ; 21 :21, etc. — Delivered may apply to what is written as well as what is oral (R. and P., Lex., s. v.). 15. Looking stedfastly, etc. They were all gazing upon him, as the principal object of interest in the assembly, and so much the more at that moment in expectation of his reply to so heinous a charge. The radiance, therefore, which suddenly lighted up the countenance of Stephen was remarked by every one present. That what they saw was merely a natural ex- pression of the serenity which pervaded his mind can hardly be supposed. As if the face of an angel seems to overstate the idea, if it be reduced to that; for the comi)arison is an unusual one, and the Jews supposed the visible appearance of angels to correspond with their superhuman rank. (Comp. 1 : 10 ; Matt. 28 : 3; Luke 24 : 4 ; Rev. 18 : 1, etc.) The countenance of Stephen, like that of Moses on Iiis descent from the mount, shone, probably, with a pre- ternatural lustre, proclaiming him a true wit- ness, a servant of him whose glory was so fitly symbolized by such a token. The occasion was worthy of the miracle. Ch. VII.] THE ACTS. 89 CHAPT 1-53. DISCOURSE OF STEPHEN BE- FORE THE SANHEDRIM. The speaker's main object may be considered as twofold : first, to show that the charge against him rested on a false view of the An- cient Dispensation — not on his part, but on that of his accusers ; and secondly, that the Jews, instead of manifesting a true zeal for the temple and the law in their opposition to the gospel, were again acting out the unbelieving, rebellious spirit which led their fathers so often to resist the will of God and reject his greatest favors. It appears to me that the latter was the uppermost idea in Stephen's mind, both because it occupies so much space in the body of the address (vv. 27, 39-14), and because, near the close of what is said (v. 51, sq.), it is put for- ward very much as if he regarded it as the con- clusion at which he had been aiming. It may be objected that this view renders the discourse aggressive, criminatory, in an unusual degree ; but we are to remember that Stephen (see on v. 5-1) was interrupted, and but for that, in all probability, after having exposed the guilt of his hearers, he would have encouraged them to repent and believe on the Saviour whom they had crucified. (Bmg. has a remark to the same effect.) Yet both parts of the speech, as so un- derstood, converge to one point — viz. that the speaker was not guilty of maligning the Ancient Economy : first, because even under that Dis- pensation the divine favor was bestowed inde- pendently of the law ; and secondly, because the teachers of that Economy held up the same view of its spiritual nature and encountered a similar opposition. In the interpretation of the speech I proceed on the principle that most of Stephen's hearers were so well accjuainted with his peculiar views, with his arguments in support of them, and his mode of illustration, that they had no occasion to be distinctly reminded of his doctrine at this time. (See the note on 6 : 13.) Hence, Stephen could assume that the bearing of the different remarks or occurrences brought forward in the address would suggest itself to the minds of his judges ; without pausing to tell them this means that or (hat means this, he could leave them to draw silently the conclusions wliich he wished to establish. Stephen illustrates his subject historically. Th.at mode of argument was well chosen. It enabled him to show the Jews that their own history, in which they gloried so ER VII. nmch, condemned them ; for it taught the in- etficacy of external rites, foreshadowed a more perfect spiritual system, and warned them against the example of those who resist the will of God when declared to them by his messengers. Stephen pursues the order of time in his narrative; and it is important to remark that feature of the discourse, because it explains two peculiarities in it : first, that the ideas which fall logically under the two heads that have been mentioned are intermixed, in- stead of being presented separately ; and secondly, that some circumstances are intro- duced which we are not to regard as signif- icant, but as serving merely to maintain the connection of the history. But the adtlress is so discursive and complex, and the purport of it has been so variously represented, that it is due to the subject to mention some of the other modes of analysis that have been proposed. The ft)llowing is Neander's view of it. Ste- phen's jn-nuary object was certainly apolo- getical ; but, as he forgot himself in the sub- ject with which he was inspired, his apologetic efforts relate to the truths maintained by him, and impugned by his adversaries, rather than to himself. Hence, not satisfied with defend- ing, he developed and enforced, tlie truths he had proclaimed, and at the same time reproved the Jews for their unbelief and their opposition to tiie gospel. Stephen first refutes the charges made agamst him of enmity against the people of God, of contempt of their sacred institutions, and of blaspheming Closes. He traces the pro- cedure of the divine providence in guiding the people of God from the times of tlieir progen- itors ; he notices the promises and their pro- gressive fulfilment to the end of all the prom- ises — the advent of the Messiah, and the work to be accomplished by him. But with this narrative he blends liis charges against the Jewish nation. He shows that their ingrati- tude and unbelief became more flagrant in pro- portion as the promises were fulfilled or given with greater fulness ; and their conduct in the various preceding periods of the development of God's kingdom was a specimen of the dis- position they now e\'inced toward the publi- cation of the gospel.' According to Olshausen,^ the speaker recapit- ulated the Jewish history at such length simply in order to testify his regard for the national in- 1 Quoted from Ryland's translation of T/te Planting and Tiaininff of the Christian Church. * Commentar Hber das Neue Testament, vol. ii. p. 719. 90 THE ACTS. [Ch. VII. riiHEN said the high priest. Are these tilings so? X 2 Aud he said, "Meu, brethren, and fathers, heark- 1 And the high priest said. Are these things so? 2 And he said, ach. 22 : 1. stitutions, to conciliate his hearers, and show indirectly that he could not have uttered the blasphemous words imputed to him. (See G : 11.) That those addressed saw their own moral image reflected so distinctly from the narra- tive results from the subject, not from the speak- er's intention. Luger develops the course of thought in this way : Stephen is accused of blaspheming the temple and the law; he vindicates himself by exhibiting the true significance of the temple and the law. The main points are, first, that the law is not something complete by itself, but was added to the promise given to Abraham — yea, contains in itself a new promise, by the fulfil- ment of which the law is first brought to com- pletion. Secondly, the temple cannot be ex- clusively the holy place ; it is one in a series of places which the Lord has consecrated, and by this very act foreshadowed that future com- pletion of the temple to which Solomon and the prophets point. Thirdly, it being a cause of special offence to the Jews that the Jesus re- jected by them should be represented as the Perfecter of the law and the temple, Stephen showed that no objection against him could be derived from that fact, since the messengers of God had been treated with the like contempt at all periods. Fourthly, these three topics are presented, not after each other, but in each other. The history of Israel forms the thread of the discourse, but this is related in such a manner that examples of the different points come into view at every step.^ Baur's exposition of the plan has been highly commended. The contents of the discourse divide themselves into two parallel parts: on the one side are presented the benefits which God from the earliest times conferred on the Jewish nation ; on the other side is exhibited in contrast their conduct toward him. Hence the main thought is this : The greater and more extraordinary the favors which God from the beginning bestowed on the Jews, the more un- thankful and rebellious from the beginning was the spirit which they manifested in return ; so that where a perfectly harmonious relation should have been found the greatest alienation appeared. The greater the effort which God made to elevate and draw the nation to him- self, the more the nation turned away from him. In presenting this view of the Jewish character, the speaker defended indirectly his own cause. He was accused of having spoken reproachfully, not only against the law, but in particular against the temple. Hence, the direc- tion which he gave to the speech enabled him to show that the idolatrous regard of the Jews for the temple exemplified in the highest de- gree that opposition between God and them- selves which had been so characteristic of them from the first.^ It may be added that tlie peculiar character of the speech impresses upon it a seal of au- thenticity, for no one would think of framing a discourse of this kind for such an occasion. Had it been composed ideally or after some vague tradition, it would have been thrown into a different form ; its relevancy to the charge which called it forth would liave been made more obvious. As to the language in which Stephen delivered it, opinions are di- vided. His disputing with the foreign Jews (6 : 9) would indicate that he was a Hellenist (comp. 9 : 29), and in that case he spoke prob- ably in Greek. The prevalence of that lan- guage in Palestine, and especially at Jerusa- lem, would have rendered it intelligible to such an audience.* The manner, too, in which the citations agree with the Septuagint favors this conclusion. 1-16. History of the Patei.^echs, or Age OF THE Promises. 1. Then {&i) binds this verse to 6 : 14. — Are then these things so, as the witnesses testify? Hence this was the question to which Stephen replied, and must furnish the key to his an- swer. We must C(instrue the speech so as to find in it a refutation of the charge in 6 : 13. ti is direct here, as in 1 : 6. apa. = " rebus ita comparatis," under these circumstances. (See Klotz, Ad Devar., vol. ii. p. 176.) The ques- tion is asked in view of the accusation. The particle is not to be struck out of the text, as in some editions. [It is elided by Lach., Tsch., Treg., West, and Hort, Anglo-Am. Revisers, on what apjiears to be satisfactory evidence — e. <7. X A B C— A. H.] 2. Brethren are the spectators, fathers the members of the council, like our " civil fa- 1 Ueher Zweck, Inhalt, vnd Eitjenthumlic/ikeii der Rrde des Stfphanus, von Friedrich Luger. * Pavlus, sein Lehen vnd Wirkrn, seine Briefe und seine Lehre. p. 42. s In proof of this, see Hug'j EinleUung in das Neue Testament, vol. ii. p. 27, sq., fourth edition, and the Biblical Beposilory (1832), p. 530. C:i. VII.] THE ACTS. 91 cii ; The (iod of glory appeared unto our father Abra- ham, when he was in Mesopotamia, before he dwelt in Cliarraii, •'! And said unto him, "Get thee out of thy country, and from tliy kindred, and come into the land which I shall shew tliee. 4 Then 'came he out of the land of the C'halda.'ans, and dwelt in Charran: and from thence, when hi^ Brethren and fathers, hearken. The <^) points to that sense here. (See also v. 55.) Paul speaks of this symbol in Rom. 9 : 4 as one of the pe- culiar distinctions with which God honored the Hebrew nation. Those miss the sense who resolve the genitive into an adjective, the glo- rious God (Kuin., Hmph.). — When he was in 3Iesopotainia. Irapcrf., as often in nar- ration. (W. ^ 4G. 0.) Abraham resided first in Ur of the Chaldees (Gen. n:28), wliich lay prob- ably in the extreme North of Mesopotamia, near the sources of the Tigris. The Chaldee branch of Peleg's family, to which Terah and his sons belonged, spread themselves originally in that region. ^ Xcnophon found Chaldeans here in his retreat from Babylonia with the Ten Thousand. (See further on v. 4.) — In Charran. Charran = Charan (Gen. ii :3i) was also in the north of Mesopotamia, but south of Ur. It was the later Carrse of the Greeks and Romans, where Crassus was defeated and slain by the Parthians. Its position tallies remarkably with the sacred narrative. The ruins have been identified a few miles south of ITrfa, on a road from the north to the south- ern ford of the Euphrates. It is a perversion of the text to suppose Stephen so ignorant of the geography here as to place Charran on the west of the Euphrates. His meaning evidently is that Abraham's call in that city was not the first which he received during his re.sidence in Mesopotamia. We have no account of this first communication to the patriarch in the Old Testament, but it is implied distinctly in Gen. 15 : 7 and Neh. 9 : 7. Philo and Josephus relate the history of Abraham in accordance with the statement here that he was called twice. 3. Said unto him, in Ur, liefore the mi- gration to Charran. — Go forth from thy country, etc. This is quoted from Gen. 12 : 1, sq., where it appears as the language ad- dressed to Abraham when God api)eareil to him at Charran. But his earlier call had the same object precisely as the later; and hence Stephen could employ the terms of the second communication, in order to characterize the import of the first. And hither, with an im- j Iterative force ; the term adapted to tlie spe^iker's I position, like this, in v. 4. — Whichever (see on 2 : 21), since he "went forth not knowing wliither he goes" (Heb. n:8). j 4. Then, after tliis command. — Having I gone forth from the land of the Chal- dees, which, therefore, did not extend so far south as to include Charran. It is barely pos- sible that having gone forth may reach for ward to removed (the change of sulyect there j is against it), and in that case the second re- ' nioval would have been a part of the journey from Chaldea. (Comp. Gen. 11 : 31.) The early history of the Chaldees is too ob.scure to allow us to define the limits of their terri- tory. (See Herz., Encijk., vol. ii. p. 617.) — i Land of the Chaldeans .suggests a region I rather than a city, and Ur (for which the Sept. renders "country" in Gen. 11 : 28) was prob- ably the name of a district among the steppes of Northern Mesopotamia. Some would idert- tify Ur with the modern Urfa, the Edessa of I the Greeks ; but, though the name (dropping I the last syllable) may seem to favor that com- I bination, the surer etymology derives Urfa (as j a corrujition) from the Syriac Urhoi, and thus I destroys all connection between Ur and Urfli. (See Tuch, p. 284, and Delitzsch, p. 407, Vher die Genesis.) Had Ur, either as a city or re- gion, been in Babylonia, as some conjecture, \ Charran, so far to the west, would have l>een I out of the wav in a migration to Canaan. — After his father Avas dead. According to Gen. 11 : 32, Terah died at Haran at the age of two hundred and five, and according to the usual inference drawn from Gen. 11 : 26 he was only seventy years old at the birth of Abra- ham ; so that, since Abraham left Charran at 1 J"or the ethnography of the. subject, see Knobel's VSlkertaffl der Genesis, p. 170, sq. 92 THE ACTS. [Ch. VII. father was dead, he r^moyed him into this land, where- in ye now dwell. 5 And he gave him none inheritance in it, no, not 40 muck iiji 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. his father was dead, God removed him into this land, 5 wherein ye now dwell : and he ga\e him none in- heritance in it, no. not >o much as to set his foot on : and he promised that he would give it to him in possession, and to his seed after him, when as yet he a Gen. U : 1 ; 13 : 15; 15 : 3, 18; 17 : 8 ; 26 : 3. seventy-five (Gea.u-.t), Terah, instead of being dead at that time, must have lived (205 — [70 + 75] =) sixty years after his son's departure from Charran. Here, again, some writers insist that Stephen has shown a gross ignorance of the patriarchal history. But this apparent dis- agreement admits of a ready solution if we suppose that Abraham was not the oldest son, but that Haran, who died before the first mi- gration of the family (Gen. 11 : 28), was sixty years older than he, and that Terah, consequently, was one hundred and thirty years old at the birth of Abraham (130 + 75 = 205). The rela- tion of Abraham to the Hebrew history would account for his being named first in the gene- alogy. We have otlier instances entirely par- allel to this. Thus in Gen. 5 : 32 and else- where Japheth is mentioned last among the sons of Noah, but according to Gen. 9 : 24 and 10 : 21 he was the oldest of them. Lightfoot has shown that even some of the Jewish writers, who can be suspected of no desire to reconcile Stephen with the Old Testament, concede that Abraham was the youngest son of Terah. The learned Usher founds his sys- tem of chronology on this view. The other explanations are less probable. It appears that there was a tradition among some of the Jews that Terah relapsed into idolatry during the abode at Haran, and that Abraham left him on that account — i. e. as the TalmudLsts express it after his spiritual death. Kuinoel, Olshausen, and others, think that Stephen may have used was dead in that sense ; so that the notice of Terah's natural death in Gen. 11 : 32 would be proleptic — i. e. in advance of the exact order of the history. The tradition of Terah's relapse into idolatry may have been well founded. Bengel offers this suggestion : "Abram, dum Thara vixit in Haran, domum quodammodo paternam habuit in Haran, in terra Canaan dtintaxat peregrii^um agens ; mor- tuo autem patre, plane in terra Canaan domum unice habere coepit" ["While Terah lived in Haran, Abram had in a manner a paternal home in Haran, though living as a stranger in the land of Canaan ; but when his father was dead, he began manifestly to have his only home in the land of Canaan "]. The Samaritan Codex reads one hundred and forty-five in Gen. 11 : 32, which would remove the difficulty, had it not been altered probably for that very pur- pose. The Samaritan text has no critical au- thority when opposed to the Masoretic.i Caused him to remove, to migrate, by a renewed command. (See Gen. 12 : 1, sq.) — Into Avhich, because ye dwell (KaToiKtlre), implies an antecedent motion. — You, instead of we, because, as a foreign Jew, Stephen ex- cludes himself. 5. And he gave to him (during his life) no inheritance in it, no actual jio-ssession, but a i:)romise only that his jjosterity should occupy it at some future period. It is not at variance with this that he subsequently purchased the field of Ephron as a burial-ijlace ( Gen. 23:3, ««.) ; for he acquired no right of settlement by that purchase, but permission merely to bury "his dead," wliich he sought as a favor becatise he was " a stranger and a sojourner " in the land. Lest the passage should seem to conflict with tliat transaction, some (Kuin., Olsh.) would render not iovK as not yet (outtoj) and gave as pluperfect, De Wette agrees witli Meyer in restricting the remark to the period of Abra- ham's first arrival in Canaan. He purchased the field of Ephron near tlie close of his life. — Not even a foot-breadth, a single foot. (Comp. Deut. 2 : 5.)— That he would give it to him for a possession, not necessarily in his own jierson, but in that of his descend- ants. The country might be said to be Abra- ham's in prospect of that reversion. So, in Gen. 46 : 4, God says to Jacob on his descent into Egj^pt : " I will bring thee up again " — i. e. him in his posterity. Others understand pos- session of Abraham's own residence in tlie Land of Promise. — When he had no child. This clause, as well as the general connection, recalls to mind the strength of Abraham's faith. It was in that way that he pleased God and obtained the promise, and not by legal ob- servances ; for circumcision had not yet been instituted or the law given. Paul reasons in that manner from Abraham's history, both in Rom. 4 : 9, sq., and in Gal. 3 : 17, sq. Stephen may have expanded his speech at this point so as to have presented distinctly the same con- 1 See Gesenius, De Pentaleuchi Samarilani Origine, Indole, et Auctoritate.- Ch. VII.] THE ACTS. 93 6 And God spake on this wise, "That his seed should sojourn in a stian^re land ; and that they should bring tlieni into bondage, and entreat them evil 'four hun- dred years. 7 And the nation to whom they shall be in bondage will I, judge, said (iod: and after that shall they come forth, and i^.^crve nie in this place. 8 ''And he gave him the covenant of circumcision : «and so .-Vmiliam begat Isaac, and circumcised him the eighth day; .^and Isaac begat Jacob; and ejacob begat the twelve patriarchs. 6 had no child. And God spake on this wise, that hia seed should .sojourn in a strange land, and tluit they should bring them into bondage, ami entreat them 7 evil, four hundred years. And the nation to wliich they shall be in bondage will 1 judge, said (iod: and after that shall they come forth, and serve me in S this place. And lie gave him the covenant of cir- cumcision: and no Abraham begat Isaac, and circum- cised him the eighth day ; and Isaac be.gut Jacob, and oOen. 15: 13, 16.... i Ex. 12:40; Gal. 3: 17....cEx. 3 : 12.... d Gen. IT : 9, 10, 11 e Gen. 21 : 2, 3, 4..../ Gen. 25:26. g Geu. 29 : 31, etc. ; 30 : 5, etc. ; 35 : 18, 23. elusion ; or, as remarked in the first analysis, most of his hearers may have been so familiar with the Cliristian doctrine on tlie subject that they perceived at once that import of his allu- sions. 6. The speaker quotes here the passage to which lie had merely alluded. — Now (Si) sub- joins this fuller account of the promise ; not btit, although he was childless (Mey., taken back in his last ed.). — Thus, to this effect — viz. in Gen. 15 : 13-16. — Shall be, not should (E. v.). The citation mingles the indirect form with the direct. — Strangers shall enslave, strangers, as the subject, being involved in in a strange land. (See W. ? 64. 3. b.)— Four hundred years, in agreement with Gen. 15 : 13 ; but both there and here a round number, since in Ex. 12 : 40 "the sojourning of Israel who dwelt in Egypt" is said to have been four hundred and thirty years. But here arises a chronological question to which it is necessary to advert. In Gal. 3 : 17, Paul speaks of the entire period from Abraham's arrival in Canaan until the giving of the law as embracing only four hundred and thirty years — a calculation which allows but two hundred and fifteen years for the sojourn in Egypt; for Isaac was born twenty-five years after that arrival, was sixty yeai-s old at the birth of Jacob, and Jacob was one hundred and thirty years old when he went to reside in Egypt (430 - [25 -f- 60 + 130] = 215). The Seventy, in Ex. 12 : 40, and Josephus, in Atitt., 2. 15. 2, follow the same computation. There are two solutions of this difficulty. One is that the Jews had two ways of reckoning this period, which were current at the same time ; that it is uncertain wliich of them is the correct one, and for all practical purposes is wholly un- important, since, when a speaker or writer, as in this case of Stephen, adopted this mode or that, he was understood, not to propound a chronological opinion, but merely to em]>loy a familiar designation for the sake of definiteness. The other solution is that the four hundred and thirty years in Ex. 12 : 40 embrace the period from Abraham's immigration into Canaan until the departure out of Egypt, and that the sacred writers call this the period of sojourn or servitude in Egypt a potion — i. e. from its leading charac- teristic.^ Tliey could describe it in this manner with so much the more propriety, because even during the rest of the time the condition of the patriarchs was that of exiles and wanderers. The current chronology, Usher's system, adopts two hundred and fifteen as thenumber of years during which the Hebrews dwelt in Egypt. 7. I (emphatic, as one able to punish) Avill judge (Hebraistic), imjilying the execution of the sentence. — After these things, after both so long a time and such events. These things refers to will judge, as well as to the other verbs. — And shall worship me in this place. This clause is taken from a different passage — viz. Ex. 3 : 12, which records the dec- laration that God would bring the Israelites where Moses then was. But, as the words there also relate to the deliverance from Egypt, Stephen could use them to express more fully the idea in Gen. 15 : 16. In the communication to Moses, place refers to Sinai or Horeb, but is applied here very properly to Canaan, since the worship in the desert was a pledge of its per- formance in the Promised Land. Shall wor- ship may intimate that God accepted tlieir worship before they had any temple in which to offer it. 8. The covenant of circumcision — ?'. e. the one of which circumcision is the sign. (Comp. niqn of circumcision in Rom. 4 : 11.) — And thus (ovtm?) — i. e. agreeably to the cove- nant, God gave the promised child, and Abra- ham observed the appointed rite. Such briefly were the contents of the covenant fsee Gen. 17 : 2, ,«7.), and begat and circumcised very naturally recall them here, ovtu? as merely then (Mey.\ in lieu of 5e or koI in this speech elsewhere, expresses too little in such a place. [Changed by Meyer in his last ed. : " So — i. e. 1 Baumgarten, in common with others, inclines to this view in his TheologUcher Cammentar zum Penlatetich, vol. i. p. 190. 94 THE ACTS. [Ch. VII. 9 "And tlie patriarchs, moved with envy, sold Joseph into Egypt: 'but /And at th.' second time Joseph was mad > known to his brethren ; and Joseph's kindied was made known unto Pharaoh. 14 »Then sent Joseph, and called his father Jacob to him, and ''all his kindred, threescore and fifteen souls. 9 Jacob the twelve patriarchs. And the patriarchs, moved with jealousy against Joseph, sold him into lu Egypt: and ijod was with him, and deliveied him out of all his afflictions, and gave him favor and wisdom before Pharaoh king of Egyi)t; and he made 11 him governor over Egypt and all his house. Now there came a famine over all Egypt and Canaan, and great affliction : and our fathers found no sustenance. 12 Hut when oacob heard that there was corn in Egypt, IS he sent forth our fathers the first time. And at the second time Joseph was made known to his breth- ren ; and Jo.sephs race became manifest unto Pha- 14 raoh. And Joseph sent, and called to him Jacob his father, and all his kindred, threescore and fifteen Gen. 37 : 4, 11, 28; Ps. 105: 17.... 6 Gen. 39 : 2, L'l, 23... c Gen. 41 : 37 ; 42 : 6....d Gen. 41 : 54.... e Gen. 42 : 1..../ Gen. 45 : 4, 16 g Geu. 45 : 9, 27 A Geu. 46 : 27 ; Deut. 10 : 22. standing in tliis new relation to God ... as the bearer of tlie covenant of circumcision." — A. H.] — On the eighth day, etc. (See Gen. 21:4.) 9. Sold (5 : 8) into Egypt — i.e. to be carried thither; tluis concisely in Gen. 45 : 4 (Heb. and Sept.). — God was with him, though he was exposed to such envy and injustice. It was a memorable instance in which the rejected of men was approved of God and made the pre- server of his people. (See on V. 37.) The anal- ogy between Jo.scph's history in this respect and that of Christ must have forced itself on Ste- phen's hearers. 10. Favor (with the king) and wisdom, both the gifts of God, but the latter helping in part to secure the former. Meyer, contrary to his first opinion, understands favor of the di- vine favor toward Josepli ; but the two nouns belong alike to before Pharaoh, and asso- ciate themselves readily as cause and effect. The wisdom was that which Joseph displayed as an interpreter of dreams, as the king's coun- sellor and minister. — His house, the palace of the sovereign, from which, in the East, all the acts of government emanate. In other words, Joseph was raised to the office of vizier, or prime minister. 12. For the history, see Gen. 42 : 1, sq. — ovra. (being, translated Avas), instead of the in- finitive after heard, represents the plenty in Egypt as indubitable, notorious. (K. ? 311. 1.) The place of the abundance was well known, and in Egypt after the participle (T. R.) is a needless corruption for into Egypt, which be- longs to the next verb. — Sent our fathers first, while Jacob himself remained still in Canaan. (See v. 15.) 13. Was recognized by his brethren (De Wet., Mey.), on declaring his name to them. (Comp. Gen. 45 : 1.) The reflective sense, made himself known (Rob.), would be ex- ceptional, and is not required here. — And the race of Joseph was made known to Pharaoh — L e. the fact of their presence, their arrival. (See Gen. 45 : 16.) It does not mean tliat the king ascertained now Joseph's Hebrew origin, for he knew that already (Gen. 4i : 12), nor that Joseph's brethren were presented to him. The introduction took place at a later period. (See Gen. 47 : 2.) 14. In seventy-five souls — i.e. (consisting) in, etc. (For e^, see W. ^ 48. 3.) From so feeble a beginning the Hebrews soon grew to a mighty nation. (See v. 17.) Stejihen would suggest to the mind that contrast. According to Gen. 46 : 27, Ex. 1 : 5, and Deut. 10 : 22, Jacob's family at this time contained seventy persons ; but the Septuagint has changed that number in the first two passages to seventy-five. In Gen. 46 : 26 the Hebrew says that Jacob's descendants, on his arrival in Egypt, were sixty-six, and in the next verse adds to these Jacob himself, Joseph, and his two sons, thus making the number seventy. On the other hand, the Septuagint interpolates, in v. 27, And sons of Joseph were born to him in the land of Egypt, nine soids ; and adding these nine to the sixty- six in v. 26 makes the number seventy-Jive. It is evident from this interpolation that the Seventy did not obtain their number by add- ing the five sons of Ephraim and ]SIanasseh (1 chron. 7 : 14-23) to the seveuty persons mentioned in the Hebrew text. That mode of accounting for their computation has frequently been as- signed. If sons be taken in its wider sense, those sons and grandsons of Joseph may have been among the nine whom they added to the sixty-six, but it is not known how they reck- oned the other two. They may have included some of the third generation, or have referred to other sons of Joseph, of whom we have no account. But, in whatever way the enumera- tion arose, its existence in the Greek version Ch. \ll.] THE ACTS. 95 15 "So Jacob went down into Egypt, 'and died, he, and our fathers, 16 And "were carried over into Sychem, and laid in 15 souls. And Jacob went down into Egy))t; and he IGdied, himself, and our fathers; and they were car- ried over unto .'j'heeheui, and laid in the tomb thaf a Geo. 46 : 5. . . .i Geo. 49 : 33 ; Ex. 1 : 6 c Ex. 13 : 19 ; Josb. 24 : 32. shows that it was current among the Jews. That it was an erroneous one is incapable of proof, for we do not know on what data it was founded. At all events, Stephen could adapt himself to the popular way of speaking with entire truth as to the idea which he meant to convey ; for his object was to affirm, not that the family of Jacob, when he went down to Egypt, consisted of just seventy-five persons, in distinction from seventy-six or seventy, or any other precise number, but that it was a mere handful compared with the increase which made them in so short a time " as the stars of heaven for multitude." (See Deut. 10 : 22.) That among those whom Joseph is said to have called into Egypt were some who were already there, or were born at a subsequent period, agrees with Gen. 46 : 27 ; for it is said that " the sons of Joseph " were among " the souls of the house of Jacob that came into Egypt" with him. That representation si^rings from the Hebrew view, which regarded the descendants as existing already in their progenitor. (Comp. Gen. 46 : 15 ; Heb. 7 : 9, 10.) It is equivalent here to saying that the millions to which Israel had grown on leaving Egypt were all comprised in some seventy-five persons at the commence- ment of the residence there. ^ 16. It is mentioned in Gen. 50 : 13 that Jacob was buried in Abraham's sepulchre at Hebron (see Gen. 23 : 19), and in Josh. 24 : 32 that the bones of Joseph were laid in Jacob's tomb at Shechem, or Sychem ; as to the burial of Jacob's other sons, the Old Testament is silent. In this passage, therefore, our fathers may be taken as the stibject of were carried over without himself. Such brevity was natural in so rapid a sketch, and not obscure where the hearers were so familiar with the subject in hand. That Joseph's brothers were buried with him at Sychem rests, doubtless, on a well-known tradition in Stephen's time. "According to Josephus {AntL, 2. 8. 2), the sons of Jacob were buried at Hebron. According to the Rabbins (Light., Wetst.), the Israelites took the bones of their fathers with them to Pales- tine, but say nothing of Sychem ; since, how- ever, they do not include the eleven patriarchs among those who were buried at Hebron, they probably regarded Sychem as the place of their burial" (De Wet.). Jerome, who hved but a day's journey from Sychem, says that the tombs of tlie twelve were to be seen there in his time. — In the tomb, etc., presents a more serious difficulty. It is clear from Gen. 33 : 19 that Jacob purchased the family tomb at Sychem, and from Gen. 23 : 1, sq., that Abraham pur- chased the one at Hebron. On the otlier hand, according to the present text. Stephen appears to have confounded the two transactions, rej)re- senting, not Jacob, but Abraham, as having purchased the field at Sychem. It is difficult to resist the impression that a single word of the present text is wrong, and that we should either omit Abraham or exchange it for Jacob. — Bought, without a subject, could be taken as impersonal: one purchased = Avas pur- chased. (See W. 'i 58. 9.) That change would free the passage from its perplexity. It is true, manuscripts concur in the present reading, but this may be an instance where the internal evi- dence countervails the external. The error lies in a single word ; and it is quite as likely, judging a priori, that the word 2)roducing the error escai:)ed from some early copyist as that so glaring an eiTor was committed by Stejihen, for as a Jew he had been brought up to a know- ledge of the Scriptures, had jiroved himself more than a match for the learned disi)utants from the synagogues (s : lo), and is said to have been " full of the Holy Spirit " (6 : 5). Some at- tribute the difficulty to the concise, hurried style of the narrative. Biscoe states that opin- ion in the following terms: "Tlie Hebrews, when reciting the history of their forefathers to their brethren, do it in the briefest manner, because it was a thing well known to tliem. For which reason they made use of frequent ellipses, and gave but hints to bring to tlieir remembrance what they aimed at. Tliis may be the case here ; and, as nothing is more esisy than to supply the words tliat are wanting, so, when supplied, the narration is exactly agree- able to history delivered in the Old Testament : 'And were carried into Sychem, and were laid,' — i. e. some of them ; Jacob at least — ' in the sepulchre that Abraham bought for a sum of money,' and others of them 'in that (bought) from the sons of Emmor, tlie father of Sychem.' Here we repeat merely and in that before from the sons, which words were easily un- derstood and supplied by those to whom Ste- 1 See Hengstenberg'a Authenlie des Penlateuches, vohii. p. 357, sq. 96 THE ACTS. [Ch. VII. "the sepulchre that Abraham bought for a sum of money of the sous of Lmnior Itm jniker of Sychem. 17 itut when 'the time of the promise drew nigh, whie'h Ood had sworn to Abraham, ''the p. ople grew and multiplied in Egypt, IS Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, ''so that they cast out their young children, to the end they might not live. Abraham bought for a price in silver of the sons of 17 'Hamor in Shechem. but as the time of the promise drew nish, which (jod vouchsafed uutoAbrah m, the 18 people grew and multiplied iu Lgypt, till there arose 19 another king over ligypt, who knew not Joseph. The same dealt subtilly with our race, and evil entreated our fathers, that -they should cast out their babes to a Gen. 23 : 16 ; 33 : 19 6 Gen. 15 : 13 ; ver. 6 c K.\. 1 : 7, Pa. 105 : 24, 25....dE.'C. 1 : 22.- -1 Gr. Emmor..*.'l Or, he. phen addressed himself."^ Again, some have deemed it sufficient to say that Stephen was not an inspired teacher in the strict sense of tlie expression, and that, provided we have a true record of tlie discourse on the part of Luke, we may admit an error in the discourse itself, with- out discrediting the accuracy of tlie sacred writers. Dr. Davidson thinks that Luke must have been aware of the discrepancy, and has exhibited his scrupulous regard for the truth by allowing it to remain, instead of correcting it. Calvin sanctions a still freer view : "In nomine Abrahte erratum esse palam est ; quare hie locus corrigendus est " [" In the name of Abraham there is evidently an error; where- fore this passage should be corrected "]. — Em- mor, the father of Sychem. (See on 1 : 13, [where it is stated that the connection or known facts of the case must be considered in supply- ing the omitted noun, whether son, or father, or brother. — A. H.].) 17-46. The Age of Moses, or the Jews UNDER THE LaW. 17. Not when, but as, in the degree tliat ; hence, drew near, was approaching. — The time of the (fulfilment of the) promise (v. 7). (See on 1 : 4.) — Instead of ^ixoiJio\6yrtix€v, declared (Lchm., T.sch., Mey.). [Also Treg., West, and Hort.— A. H.] — Grew and multi- plied represent the growth in power as con- sequent on the increase of numbers; not a citation, but reminiscence, probablj', of Ex. 1 : 7, 20. 18. Until, for this signal prosperity had its limit. Though baffled in his first scheme, Pha- raoh tried other means more effectual. (See on v. 19.) — Who knew not Joseph, had no re- gard for his memory or services ; not was ignorant that such a person had lived (Mey.). How could the author of such important re- forms have been forgotten among a people ad- dicted, like the Egyptians, to recording their national events ? It has been supposed that a new dynasty may have ascended the throne at this time. According to Sir J. G. Wilkinson,^ this " new king" was Amosis, or Ames, first of the eighteenth dynasty, or that of the Dios- politans from Thebes. Some hold (e. g. Heeren, Jost)that the Hyksos, or shepherd-kings, had just been expelled from Egypt, and that the oppres- sor of the Hebrews was the first native prince who reigned after that event. The present knowledge of Egyptian history is too imperfect to admit of any positive conclusion on such a point. (For the later views and literature, see on " Ancient Egypt " in Herz., Encyk., vol. i. p. 138, sq.) 19. Treating subtly our race. (See Ex. 1 : 10 ; Ps. 115 : 25. His jiolicy is characterized in this manner, because his object, without be- ing avowed, was to compel the Hebrews to de- stroy their children, that they might not grow up to experience the wrctclied fate of their parents. — Oppressed our fathers, in order that they should cast out their infants, that these might not be preserved alive. Both verbs (Gr.) are telle. The first states tlie king's object in the oppression ; the second, the object of the exposure on the part of the parents. It was using the parental instinct for destroying the child ; it was seething the kid in the mother's blood [milk]. For toO noielv (that they should make — i.e. their children — out- casts), see on 3 : 2. The plan of the Egyptians failed ; for " the more they afflicted the He- brews, the more they multiplied and grew " (Ex. 1 : 12) — i. e. they spared their children, in- stead of putting them to death, and continued to increase. Pharaoh after tliis took a more direct course to accomplish his object : he issued a decree that all the male children of the He- brews should be killed at birth or thrown into the Nile. (See Ex. 1 : 16-22.) The sense is dif- ferent if we make toO Troter^ ecbatic : so that they cast out their infants, etc. Accord- ing to this view, the king's policy was in part successful; the Hebrews exposed their children of their own accord, that they might not see them doomed to so hopeless a bondage. But the infinitive construction with toO (the) is rarely ecbatic ; and, furtlier, had tlie Hebrews 1 The Acts 0/ the .Apostles, confirmed from other Authors, p. 395, ed. 1840. 8 Manners and Customs of the Ancient Egyptians, vol. i. p. 42, sq. (2d ed.). Ch. VII.] THE ACTS. 97 20 "In which time Moses was born, and 'was exceed- ing fair, and nourislied up in his latlier s Ijouse three mouths: "21 And 'wlien he was cast out, Pharaoli's daughter took him up, and nourished him lor lier own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was ''mighty in words and in deeds. 24 «Aud when he was full f rty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one '/ fhfni suffer wrong, he defended fiiiii, and avenged him that was oppressed, and smote the Egyptian : 2.1 For he supposed his brethren would hnve under- stood how that i.od by his hand would deliver Ihem: but they understood not. 20 the end they might not 'live. At which season Mo- ses was born, and was ^exceeding fair; and be was 21 nourished three months in his lathers house: a d when he was cast out, Iharaoh s daughter took him 22 uj), and nourished him for her own son. And .Moses was instructed in all the wisdom of the Egyptians; 23 and he was mighty in his words and works, hut when he was well-nigh forty years old, it came into his heart to visit his brethren the children of Israel. 21 And seeing one of thtm sutler wrong, he defended him, and avenged him that was opines.sed, smiting 25 the Egypiian: and he supposed that his brethren understood how that Uod by his hand was giving oEx. 2 : 2....6Heb. U : 23....cEx.2 : 3-10.... d Luke 24 : 19....e Ex. 2 : 11,12.- -I Gr. be preserved alive. . . .2 Or, fair unto God. destroyed their children as a voluntary act, a subsequent decree for murdering them would have been unnecessary (Ex. i : 16-22). It is harsh to make toO Troier;- epexegetical : oppressed them (viz. bya decree) that they must cast out, etc. It is difficult with this sense to see the force of treating subtly (Ka,raL. e. in his view who judges truly. (Comp. a city great for God in Jon. 3 :3, Sept.) It is a form of the Hebrew superlative. (W. ? 36. 3; Green's Gr., p. 277. For the dative, see on S : 34.) .Josci>hus (Antt., 2. 9. 7) speaks of the extreme beauty of Moses. (See also Heb. II : 23.) — His father, named Aniram (ex. 6 : 20). 21. Him (aiiToc), with the participle, is not an accusative absolute, but depends on the verb, and is then repeated. (Comp. Mark 9 : 28.) It is changed in some of the best copies to auToO. [The latter reading is much better supported than the former, having X A B C D. Lach., Tsch., Treg., West, and Hort, Anglo-Am. Revisers approve it. With tliis reading the English Version is correct. — A. H.] — Took up, not from the water or the ark, but like toUere lihcrns. adopted. This use both of the Greek and the Latin word is said to have arisen from the practice of infanticide among the ancients. After the birth of a child the father took it up to his bosom, if he meant to rear it ; otlierwise, it was doomed to perish. — As a son, apposi- tional like 7 before that which a person or thing becomes (W. ? 32. 4. b.) ; not telic, to be a son (Mey.), since the relation was an imme- diate one, and not prosi)ectivc merely. 22. Was instructed in all the wisdom, made familiar with it; dative of the resjiect or manner. Tiscliendorf reads in before wisdom. 7 Some render was trained by the wisdom as the means of culture; dative of the instrument (De Wet., Mey.). This may be easier grammat- ically, but looks like modernizing the idea. The accusative would be the ordinary case after this passive (was taught the wisdom); but it could be interchanged with the dative. (See W. I 32. 4.) — Mighty in words. In point of mere fluency he was inferior to Aaron (ex. ♦ : 10), but excelled him in the liigher mental attri- butes on which depends mainly the orator's power over the minds of others. His recorded speeches justify Stephen's encomium. — For deeds, comp. v. 3G. [Probably it should read in his words and deeds. — A. H.] 23. By him, dative of the agent. [Lit. But when a fortieth yearly time was fulfilled by him.— A. II.] (See on 5 : 9.)— A fortieth annual time — ('. e. when he was forty years old. (See the note on v. 30.) — It came upon his heart = Heb. alnh nl-libh. (See Jer. 3 : 10.) — To visit his brethren, in order to show liis sympathy for them and min- ister to their relief. The Hebrews lived apart from the Egyptians, and Closes as a member of the royal fiimily may have had hitherto but little intercourse with his countrymen. 24. Wronged, injured — viz. by blows, which the Hebrew was then receiving, as stated in the history. (See Ex. 2 : 11.) — Wrought redress, avenged. (See Luke 18 : 7.) — The one over- powered — lit. exhausted, worn out, implying a hard contest, and (the participle is present) a rescue just in time to ward olf the fatal blow. — By smiting the Egyptian (who did the wrong) so as to kill liim, see v. 28. 25. Was supposing in this interposition, and as the reason for it. Tliis use of ««', for (E. v.), is one of its metahatic [transition- making] offices. (Hart., Partkl., vol. i. p. 107.) On what ground Moses exjiectcd to be known so readily, we are not informed. He may liave thought that his history, so full of providential 98 THE ACTS. [Ch. VII. 26 "And the next day he shewed himself unto them as they strove, and would have s t 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, saying, '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 lai.d of Madian, where he begat two sons. 80 ^And when furty years were expired, there ap- peared to him in the w Iderness of mount iSina an angel of the Lord in a flame of fire in a bush. 31 When Moses saw il, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 26 them ideliverance; but they understood not. And the day following he appeared unto them as they strove, and would have set them at one again, say- ing. Sirs, ye are brethren ; why do ye wrong one to 27 another/ But he that did his neighbor wrong thrust him away, saying. Who made thee a ruler and a 28 judge over us? Wouldest thou kill me, as thou 29killedst the Egyptian yesterday? And Mo.ses fled at this saying, and became a sojourner in the land 30 of Midian, where he begat two sons. And when forty years were fulfilled, an angel appeared to him in the wilderness of mount Sinai, in a flame of fire 31 in a bush. And when Mo.ses saw it, he wondered at the sight: and as he drew near to behold, there iF.x. 2 : 13.... 6 See Luke 12: 14; oh. 4 : 7 c Ex. 2 : 15, 22: 4 : 20 ; 18 : 3, 4....d Rx. 3 ; 2.- -l Or, salvation. intimations, liad pointed him out to the Israel- ites as their predestined deliverer. Stephen makes the remark evidently for the purpose of reminding the Jews of their own similar blind- ness in regard to the mission of Christ. (Comp. V. 35.) — Not would deliver (E. V.) — lit. gives deliverance ; present either because the event was so near (see on 1 : 6), or because the deliver- ance begins with this act (Mey.). 26. Appeared, showed himself, with the involved idea, perhaps, that it was unexpected. — To them — ;'. e. two of his countrymen (Ex. 2:13). The expression is vague, because the facts arc supposed to be familiar. — Set them at one, «,/y/«/ them unto jjeace, reconciliation. — v/ids after 6eared to him in the bush. aii «lle brought them out, after that he had /shewed wonders and signs in the land of JCgypt,<'and in the Red sea, *and in the wilderness forty years. 37 ^[ This is that Moses, which said unto the chil- 32 came a voice of the Lord, I am the God of thy fa- thers, the tiod of Abraham, and of Isaac, and of Ja- cob. And Jlo.ses trembled, and durst not behold. 33 And the Lord said unto him, Loose the shoes from thy feet: for the place whereon thou standest is 34 lioly ground. I have surely seen the attiiction of my people which is in Egypt, and have heard llieir groaning, and 1 am come down to deliver them: 35 and now come, 1 will send thee into Egypt. This -Mo.ses whom they reluseti, saying, Who made thee a ruler and a judge'.' him hath iiod sent to he both a ruler and a 'deliverer with the hand of the angel 30 who appeared to him in the bush. This man led them forth, having wrought wonders and signs iu Egypt, and in the Ked sea, and in the wilderness 37 forty years. This is that ^Uoses, who said unto the a Matt. 22:32; Ueb. 11 : 16.... 5 Km. 3:5: Josh. 5: 15....cKx. 3 : 7....d Kx. U : 19 ; Num. 20 : 16....e Ex. 12 : 41 ; 33 : 1.... / Kx. 7-11 i 14; Pa. 10a : 2J g Kx. 14 : 21, 27-2»....A Ex. 16 : 1, 35. 1 Gr. redeemer. 32. I am the God, etc. In this way Jeho- ■vah declares himself to be the true God, in op- position to the idols of the heathen, and espe- cially the author of those promises to the jja- triarchs wliich were now on the eve of being fulfilled. — Durst not behold — i. e. the sight. In Ex. 3 : G it is said further that " Moses hid his face " — an act prompted by his sense of the holiness of liiin in whose presence he stood. (Comp. 1 Kings 19 : 13.) 33. Loose the sandal of thy feet. San- dal is a distributive singular, for the plural. (W. ^ 27. 1.) It was a mark of reverence in the East to take off the shoes or sandals in the l)resence of a superior, so as not to approach him with the dust which would otherwise cleave to the feet. On this principle, the Jew- isli priests officiated barefoot in the tabernacle and the temple. Hence, too, none enter the Turkish mosques at present except with naked feet, or, in the case of foreigners, with slippers worn for the occasion. — In is holy ground Lugcr finds a special reference to vv. 30, 32. The God of Abraham, Isaac, and Jacob was present, and where he appears the place is holy, though it be in the wilderness. 34. Truly I .saw. ;««.- €!«o>' = Heb. raoh raifhc, and so in the following verbs the tense is aorist : I heard wlion they groaned and came down (not am come) when I saw and heard. In Hebrew the infinitive absolute before a .finite verb denotes the re- ality of the act, or an effect of it in tlie highest degree ; after the verb, it denotes a continuance or repetition of the act. (See Gesen., Hcb. Gr., g 128. 3; W. §45. 8.) The easier Greek con- struction for this idiom is that noticed on 4 : 17. For I will send (T. R.) read I send (Tsch., Mey.), but with a future sense. (See W. f 13. 1.) 35. This (toOtoi') is here emphatic. This (oStos) introduces the next three verses with the same effect. — Denied. The verb is plural, because, though the rejection was one person's act (v. 27), it revealed the spirit of the nation. — As a raler and redeemer. (Comp. 5 : 31.) Stephen selects the words evidently with reference to the parallel which he would insti- tute between Moses and Christ. — In the hand stands for Heb. beyadh, by the hand, agency (comi). Gal. 3 : 19), since it was through the angel in the bush that God called Moses to de- liver his people. Tischendorf [also Lach., Treg., West, and Hort, after X 13 C D E, correctly, with- out doubt. — A. H.] reads avv x^tpi (unusual, but well supported), tvith the hand — /. e. attended by the angel's aid and power, an adjunct of the same rather than the verb. — The bush (tjj /SdTif.) is feminine here and in Luke 20 : 37, but masculine in Mark 12 : 2(5. 36. Led them forth, out of Egypt. Hence we cannot render jroi>j<7-av, afterhe had shown, performed (E. V.), because the miracles in the de.sert were not antecedent to the Exodus. The participle expresses here an accompanying act of led forth, performing (Vulg. /(icicns), since the leading forth formed a general epoch with which the associated events, whether his- torically prior or subsequent, could be viewed as coincident in point of time. On the force of the participle in such a case, see on 21 : 7. — For the difference between wonders and signs, see on 2 : 22. Lachmann inserts t^ before yjj, but on slight evidence. — AiYuwro. is more correct than KiyviTTOv (T. R.). 37. A prophet, etc. For the explanation found in Kurtz's article, Der Engel de.i Herrn, in Tholuck's LiUemrUicher Anzeiger, 1846, Nos. 11-14, and inserted, for substance, in the author's Geschichle des alien Buiules, vol. 1. pp. 121-126. 100 THE ACTS. [Ch. Vil dren 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 wilder- ness with ''the angel which spake to him in the mount Sina, and with our fathers : «who received the lively /oracles to give unto us : 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40 I'saying unto Aaron, Make us gods to go before children of Israel, A prophet shall God raise up unto you fVom among your brethren, 'like unto me. 38 This is he that was in the -church in the wilderness with the angel who spake to him in the mount !^inai, and with our fathers : who received living oracles 39 to give unto us: to whom our fathers would not be obedient, but thrust him from them, and turned 40 back in their hearts unto Egypt, saying unto Aar n, Make us gods which shall go before us: for as for a Deut. 18 : 15, 18; ch. 3 : 22....5 Matt. 17:5....cEx. 19 : 3, 17 d Isa. 63:9; Gal. 3 : 19 ; Heb. 2:2....cEx. 21 : 1 ; Deut. 5 ; 27, 31; 33 : 4; Jobu I : 17 / Kom. 3 : 2....y Ex. 32 . 1. 1 Or, as he ruised up me 2 Or, congregation. of this prophecy, see on 3 : 22. No one can doubt that Stephen regarded Christ as the prophet announced by Moses; yet it will be observed he leaves that unsaid, and relies on the intelligence of his hearers to infer his meaning. Here is a clear instance in which the speech adjusts itself to those suppressed re- lations of the subject on which, as I suppose, its adaptation to the occasion so largely de- pended. By quoting this prediction of Moses, Stephen tells the Jews in effect that it was they who were treating the lawgiver with contempt ; for, while they made such pretensions to re- spect for his authority, they refused to acknow- ledge the prophet whom he foretold and had commanded them to obey. Lord and our be- fore God (T. R.) are doulDtful. Him shall ye hear was inserted probably from 3 : 22 (Lchm., Tsch., Mey.). 38. Who was (lit. became, entered into connection) with the angel and with our fathers. The meaning is that he brought the parties into association with each other, acted as mediator between God and the people. (See Gal. 3 : 19.) This fact is mentioned to show how exalted a service Moses performed, in con- trast with the indignity which he experienced at the hands of his countrymen. He was a type, Stephen would say, of the Jesus despised, crucified, by those whom he would reconcile unto God. — In the congregation — i. e. of the Hebrews assembled at Sinai at the time of the promulgation of the law. So all tlie best critics and the older E. Versions (Tynd., Cran., Gen., Rhem.) translate this word. It is evi- dent that ecdesia here affords no countenance to the idea that the Hebrew nation, as such, constituted the church under the Ancient Econ- omy. [The word rendered church (eKKXriaia) signifies, in classical Greek, " an assembly of the citizens summoned by the crier," or "a leg- islative assembly." It is used in the Septuagint to denote the people of Israel when called to- gether in an assembly (neut. 31:30; Josh. 8:35; Judg. 21:8; Heb. 2: 12). It is cmploved by the writers of the New Testament about ninety times to denote a society of Christians who meet to- gether for worship, who duly observe the or- dinances, and who maintain discipline among themselves. But these writers furnisli no evi- dence that the various churches, scattered through the provinces and cities of Western Asia and South-eastern Europe, were in any sense one organized body or society. In certain passages the word "church" may pediaps sig- nify a regular assembly of disciples meeting for social worship, but not large enough to be or- ganized into an independent society (e. g. Rom. 16 : 5; Philem. 1). In other passages it seems to be used of the whole company of believers in Christ, ideally considered as a great spiritual assembly (Eph. 5:23, ««.). In one place (A<:ts9:3i) it may represent all the Christians in certain provinces. The expression "Jewish Chiu'ch" is sometimes used, even by Baptist writers as accurate as Dr. O. S. Stearns (perhaps in accom- modation to the practice of others), in a sense not strictly warranted by the Scriptures. — A. H.] — Lively characterizes oracles with reference, not to their effect (comp. Rom. 8:3; Gal. 3 : 21 ), but their nature or design : life-giving ora- cles, commands. (Comp. Rom. 7 : 12.) The inadequacy of the law to impart life does not arise from any inherent defect in the law itself, but from the corruption of human nature. 39. Turned Avith their hearts unto Egypt — i. e. longed for its idolatrous worship, and for the sake of it deserted that of Jehovah (Calv., Kuin., DeWet., Mey.). The next words are epexegetical, and require this explanation. Some have understood it of their wishing to return to Egypt; but that sense, though it could be expressed by the language, not only disregards the context, but is opposed to Ex. 32 : 4 and Neh. 9 : 18. The Jews are there rep- resented as worehipping the golden calf for having brought them out of Egypt, and not as a means of enabling them to return thither. 40. Gods who shall go before us -to wit, as guides, jjrotectors. This is a literal translation from Ex. 32 : 1. llie plural is b»st explained as that of the pluralis cxceileiUix, Ch. VII.] THE ACTS. 101 us : for a.s for this Moses, which brought us out of the land of Egypt, we wot not wliat is become of him. •41 ".And they made a calf in tliose days, and ottered sacrifice unto the idol, and rejoiced in the works of their own hands. 42 Then *God turned, and gave them up to worship 'the host of heaven ; as it is written in the book of the prophets, ''O ye house of Israel, have ye offered to me slain beasts and sacrifices bi/ tfie space of forty years in the wilderness? 4:{ Yea, ye took up the tabernacle of Moloch, and the star of your god Kemphau, figures which ye made this Moses, who led us forth out of the laud of 41 Egypt, we know not what is become of him. And they made a calf in tho.'^e days, and brought a sacri- fice unto the idol, and rejoiced in the works of their 42 hands. 15ut dod turned, and gave them up to serse the hoiit of heaven; as it is written iu the book of the prophets, L)id ye otl'er unto me slain beasts and sacrifices torty years in the wilderness, () house of Israel? 43 And ye took up the tabernacle of lUoloch, And the star of the god Kephuu, a Deut. 9 : 16 ; Ps. 106 : 19. since Aaron made but one image in compli- ance with this demand of the people (called gixh, elohim, in Ex. 32 : 8), and since the He- brews would naturally enough transfer the name of the true God to the object of their idolatrous worship. De Wette hesitates be- tween this view and that of gods as abstract, deity, divine power. The latter is better, per- liaps, than Meyer's categorical plural — gods, such as the calf represented. — For as to this Moses who led iis forth, etc. This is con- temptuous, like hte. The nominative absolute strengthens the sarcasm. (W. §29. 1.) For al- leges the disappearance of ISIoses as a reason why they should change tlieir worship ; possibly, because it freed them from his opposition to their desires, but more probably because, wheth- er he had deserted them or had perished, it showed that the God whom he professed to serve was unworthy of their confidence. 41. Made a calf (f/oLoo-xoTroi'^o-ai') is elsewhere unkiupwii to the extant Greek. They selected the figure of a calf, or more correctly bullock, as their idol, in imitation, no doubt, of the Egyptians, who worshipped an ox at Meiuphis, called Apis, and another at Heliopolis, called Mnevis. (Win., Realw., i. p. 644 ; Herz., En- cyk., vol. vii. p. 214.) Mummies of the animals so worshipped are often found in the catacombs of Egypt. — Rejoiced, made merry, refers doubtless to the festive celebration mentioned in Ex. 32 : G.— The works is plural, because the idol wa-s the product of their joint labors. Meyer supposes it to include the various im- plements of sacrifice, in addition to the image (in his la,st edition, tvnrks such as this). 42. Turned away, withdrew his favor.— Gave up (Rom. i : 24) = suffered in 14:16; he laid, for the present, no check upon tlieir in- clinations. In consequence of this desertion, they sunk into still grosser idolatry. — The host of heaven — ;. e. the sun, moon, and stars. This form of worship is called Sabaism, from tsabba (Heb.), as applied to the heavenly bodies. — In the book of the prophets— i. e. the twelve minor prophets, whom the Jews reckoned as one collection. Tlie passage is Amos 5 : 25-27.— Have ye offered, etc. This sign of a cjuestion requires a negative answer, and that answer is to be understood in a rela- tive sense. (See W. ? 57. 3.) Did ye offer unto me sacrifices and offerings ? — /. c. exclusively. Tlie reply is left tord: Or what is the place of my rest? 50 Did not my hand make all these things? 51 Ye stilfnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your 52 fathers did, so do ye. Which of the prophets did not your fathers persecute? and they killed theiu who'shewed before of the coming of the Righteous One ; of whom ye have now become betrayers and 53 murderers; ye who received the law 'as it was or- dained by angels, and kept it not. a 1 a»m. 16: 1 ; '2 Sam. 7:1; Ps. 89 : 1!) ; ch. 13 : 22.... 6 1 Kings 8 : 17 ; 1 Chron. 22 : 7 ; Pa. 1.12: 4, 5....C1 Kings 6 : 1 ; 8 : 20 ; 1 Chroo. 17 : 12; 2 Chroa. 3:1 d 1 Kings 8 : 27 ; 2 Chron. 2:6; 6 : 18 ; oh. 17 : 24....e I.fark 3 : 11 ; Luke 4: 41.) The expression would suppose the reader to be acquainted with the fuller ac- count of such cases in the history of Christ. Some understand the cry here to have been an exclamation of rage or indignation on the part of the demons, because they were compelled to release their victims. — And many, etc. Here, too (see on 5 : 16), ordinary disea.ses are distin- guished from deiuoniacal possession. 9-13. SIMON THE SORCERER, AND HIS PROFESSED BELIEF. 9. Simon. For the hi.story of this impostor, his character, and the traditions of the church respecting him, the reader is referred to Nean- Cii. VIII.] THE ACTS. 109 beforetime in the same city "used sorcery, and be- witched the i)eoi)le of .Samaria, 'giving out that him- self was some great one : , , , ^ 10 To whom they all gave heed, from the least to the greatest, saying. This man is the great power of U And to him thev had regard, because that of long time he had liewitched them with sorceries. 12 Hut when they believed rhilip preaching the things 'concerning the kingdom of ijod, and the name of Jesus Christ, they were baptized, both men and women. , . u la Then Simon himself believed also: and when he was tiaplized, he continued with I'hilip, and won- dered, 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 Uod, they sent unto them Peter and John: beforetime in the city used sorcery, and amazed the 'people of Samaria, giving out that himself was .some 10 great one : to whom they all gave heed, from the least to the greatest, saving, This man is that power of ood 11 which is called v. feat. And they gave heed to him, because that of long time he had aniaztd them with 12 his .sorceries. I5ut when they believed l^hilip preach- ing good tidings concerning the kingdom ol uod and the name of Jesus Christ, they were baptized, both 13 men and women. And .>imon also himself believed : and being baptized, he continued with I^hilip; and beholding signs and great -miracles wrought, he was amazed. 14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of Uod, 1 ch. 13 : 6. . . .6 ch. 5 : 36. . . .c ch. 1 : 3.- -1 Gr. nation 2 Gr. poieert. der's Church History, vol. i. p. 454, or his Plant- ing of the Church, p. 46, sq. (See note on v. 24.) —Was there before— i. e. the arrival of rhilip— and had been for a long time. (See v. 11.) — Using sorcery states in what character and by what arts lie secured so much power. — Bewitching the nation, either because he traversed the cf)untryor drew to himself crowds in the city wliere he dwelt. 10. From small unto great— i. e. both young and old. (See Heb. 8:11; Jon. 3 : 5, Sept.) The expression has been called a Hebra- ism, but e.\aiupk's of it occur in Greek writers (Mey.).— This one is the great power of God— i. e. through him is exhibited that power ; they sujiposed him to perform wonders which evinced his possession of superhuman gifts. The language is similar to that in Rom. 1 : 16, wliere the gospel is said to be God's power unto salvation [see Bib. Snc, vol. xxxix. p. 171. — A. II.] — i. e. an instrumentality exhib- iting the power of God in the salvation of men. Tliis is the more obvious view of the sense, and is the one commonly received. Neander would ascribe to the words a theosophic, concrete mean- ing. He supposes the Samaritans to have rec- ognizetl Simon "as more than a man: the great power which at first emanated from the invis- ible God, and through which he created every- thing else, had now appeared in a bodily form on tlie earth." It appears to be exacting too much from the language to understand it in that manner. Saying that himself was some great one, in v. 9 (comp. 5 : 36; Gal. 2 : 6), would not show that he himself carried his pretensions so far ; and the people are not likely to have conceded to him more than he claimed. — The variation 17 Ka\oviJ.evri fieydAr) (which is called great — ;'. e. is truly so, de- serves the epithet) is well supported (Grsb., Mey., Tsch.). [Also Lach., Treg., West, and Hort, Anglo-Am. Revisers, witli xABCDE, etc.— A. H.] De Wette thinks called a gloss, added to weaken the idea : called great, but not so in reality. 11. For a long time. The dative stands for the ordinarv accusative, as in 13 : 20 ; John 2 : 20 ; Rom . 16 : 25. { W. >( 31 . 9 ; S. ? 106. 4.)— They had been bewitched by his sorceries (lit. put beside themselves), not he had bewitched them (Vulg., E. V.). Tlie perfect ((eara^ivai, says Scholefield (ITlntx, etc., p. 40), does not admit a transitive sense. (See also Brud.,Conc.,s. v.). [The form here used is transitive. See 1 Mace. 10 : 20; 11 : 34.— A. II.] It was necessary that men delud- ed to sucli an extent should be reclaimed by ar- guments addressed to the senses. (See vv. 6, 7, 17.) 13. And Simon also himself believed— viz. the word preached ; i. c. professed to be a disciple, and was baptized in that character. The verb describes him with reference to his supposed or apparent state, not his actual posi- tion. He may have been not wholly insincere at first, but soon showed that he had no correct views of the gospel, that he was a stranger to its power. (See on v. 18.)— Miracles, or pow- ers, differs from signs, as explained on 2 : 22. Editors hesitate between miracles and great signs and signs and great miracles. 14-17. PETER AND JOHN ARE SENT TO SAMARIA. 14. There is no inadvertence here. The apostles had remained at Jerusalem (v. 1). — Samaria may be the name of the city or the country. (See on v. 5.) The ap!)lication here would not control it there. Neander refers it to the country. In that ca.se, as Philip had preached at one place only, we must regard the idea as generalized: his success there was hailed as the pledge of success in all Samaria. — Unto them, in that city or country; the antecedent implied, as in v. 5. 110 THE ACTS. [Ch. VIIL lo Who, when they were come down, prayed for them, "tliat they might receive the >loly i.hust: It) (For ''as yet he was fallen upon none of them : only "^they were baptized in ''the name of the Lord Jesus. I 17 Then "laid they l/ieii- hands on them, and they re- ceived the Holy (jhost. 18 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was gi\en, he of- fered them money, 19 Saying, dive me also this power, that on whomso- ever I lay hands, he may receive the Holy (.host. 'M But 1 eter said unto him, Thy money perish with thee, because /thou hast thought thaU'the gift of Ood may be purchased with money. 15 they sent unto them Peter and .lohn : who, when they were come down, prayed for them, that thev If) might receive the Holy Spirit: for as yet it was fallen upon none of them: only they had been bap- 17 tized into the name of the Lord Jesus. Then laid they their hands on them, and they received the 18 Holy Spirit. Kow when Simon saw" that through the laying on of the apostles' h;ind.s the 'Holy Spirit 19 was given, he oflf'ered them money, saying, Give me also this power, that on whomsoever I lay my hands, 20 he may receive the Holy Spirit. But I'eter said unto him, Thy silver perish with thee, because thou hast .ich. 19 : 2 c Matt. 28 : 19; ch. 2 : 38 d eh. 10 : 48; see-.* Kiugs 5 : 16 ...jch. 2 ; 3b ; 10 ; 45 ; 11 : 17. 19 : 5 ech. 6:6; 19 : 6; Heb. 6 : 2 / Matt. 10 : 8; ■1 Some auuii'Dt authorities omit Holj/. 15. Having come down. Their impart- ing the Spirit was consequent on the journey hither (pos^ /(oc), but is not said to have been the object of it (propter hoc). That none but the apostles were empowered to bestow this gift has been affirmed by some and denied by others. (See 1 Tim. 4 : 14.) If it was a pre- rogative of tiie apostles (who had no successors in the churcJi), the inference would be that it ceased with the extinction of that order. The Roman Catholics and those who entertain Roman Catholic views appeal to this scrip- ture as showing the inferiority of the pastor to the bishop. — Prayed, etc. The Samaritans had received already the converting influences of the Spirit; and hence the object of the prayer was that their faith might be confirmed by a miraculous attestation. (See on 5 : 32.) — on-u? (that), with the finite verb, circumscribes the infinitive. (Comp. 25 : 3; Matt. 8 : 34, De Wet.) Better here as telic, since prayer may be viewed as a necessary condition of the gift. (Comp. V. 24.) 17. Laid is the imperfect of a repeated act. For the import of the symbol, see on 6 : 6. — And they received the Holy Spirit, as the Author of the endowments conferred on them. Among these may have been the gift of tongues (see 2:4; 10 : 46), and also that of prophecy, as well as the power of working miracles. Mid- dleton's rule is that the anarthrous nveOna (Spirit) denotes only some effect or actual operation of the Spirit, while to n-ceDna (the Spirit) signifies the Divine Person in general, without reference to any particular instance or mode of operation. (See Green's Or., p. 229.) The distinction affects no question of a doc- trinal nature ; it may agree well enough with some passages, but is i)urely arbitrary in its ap- plication to others. The true principle is that stated on 1 : 2. 18-34. THE HYPOCRISY OF SIMON, AND ITS EXPOSURE. 18. &eaiKlit of >.od. 12 Kepent tlierel'ore of ihi-; tliy wiclvi'ilness, and pray God, "if perhaps the thought of thine lieart may be forgiven thee. ■Ja I'or I pereeive that tliou art in 'the gall of bitter- ness, and (71 the bond of iniijuity. 24 Then answered t-imon, and said, 'Pray ye to the Lord for me, that none of these things which ye have Epoken come upon lue. 21 thought to obtain the giftof (iod with money. Thou hast neither part nor lot in tliis 'matter; for thy heart 22 is not right before dod. Kepent therefore of this thy wickedness, and pray t he Lord, if jierhaps the thought 2.'! (if thy lieart shall be forgiven thee, i or I see that thou 2art in the gall of bitterness and in the bond 24 of iniquity. And Sinicui answered and said, I'ray ye for me to the Lord, that none of the things whicb ye have spoken come upon me. a Daa. 4 : 27 ; 2 Tim. 2 : 25 b Heb. 12 : 15 c Gen. 20: 7, 17 ; Ex. 8:8: Num. 21 : 7 ; 1 King!i 13 : 6 : Job 42 :8: James 3 : 16. 1 Ur. word 2 Or, wilt become yaU (or, a yali root} of bitterness and a bond of iniquiti/ 22, where the apostle points out to Simon the way to escape the danger announced to liiin. With thee some take to mean with thee who art in tlie way to destruction — i. e. may thy money share the doom to whicli thou art devoted. But tlie clause contains only one verb, and it is violent to make it thus ojitative and declarative at the same time. — Because thou didst think, deem it possible (aor., be- cause the pr()|>(isal made was the sin), to ac- quire (not pa.ssivc, as in the Eng. V.) the gift of (.iod with money. The gift stands op- posed to to acquire with money, and hence means that whicli God bestows gratuitously on those who are rpialiticd to receive it, not that which it is his prerogative to give in distinction from men. 21. Thou hast no part nor lot. The first term is literal, the second figurative; they are conjoined, in order to affirm the exclusion ' spoken of with more emphasis. — In this j word, doctrine or gospel, which we preach , (Olsh., Neand.), or in this thing— viz. the | gift of the Spirit (Bng., Mey., De Wet.). [Meyer's last ed. says " in this word " — (. e. in j the power, or authority, to be a medium of j the Spirit. — A. H.] The first sense accords I better with the usage of the word, and is also stronger and more comprehensive ; for if the state of his heart was such as to exclude him from the ordinary benefits of the gospel, much more mu.st it render him unfit to receive the higher communications of the Spirit, or to be honored as the medium of conferring them on others. 22. Repent, etc., occurs in xemfii prxctnnnti for repent and turn from this thy wicked- ness. (Comp. repentance from dead works, in Heb. r> : 1. W. ? GG. 2.)— For the received God after pr.iy, most manuscripts read the Lord. — If perhaps the thought of thy heart shall be forgiven thee. Some idea like and thm see If appears to lie between the impera- tive and the indicative future. (See W. ? 41. p. 268.) Some attribute the problematical form of the expression to an uncertainty on the part of Peter whether the man had sincerely repented or would repent of his sin. That view assigns the qualifying effect of apa (per- haps) to the first clause, instead of the second, where it stands. Others, more correctly, find the ground of it in the aggravated nature of the sin, or in the apostle's strong sense of its aggravated nature, leading him to doubt wheth- er he ought to represent the pardon as certain, even if he repented. — The thought, wicked purpose ; a vox media. 23. For I see that thou art in the gall of bitterness. The gall of noxious reptiles was considered by the ancients as the source of their venom ; and hence gall, with an al- lusion to that fact, becomes an expressive meta- phor to denote the malice or moral corruption of the wicked. (Comp. this with Job 20 : 14; Rom. 3 : 13.) Root of bitterness, in Heb. 12 : 15, is a difi'ercnt figure. Bitterness de- scribes a quality of gall, and is equivalent to an adjective, bitter gall (sec on 7 : 30) ; so that, transferring the idea from the figure to the sub- ject, the expression imports the same as malig- nant, aggravated depravity. — And in the bond of iniquity — i. e. not only wicked in principle, but confirmed in the habit of sin, bound to it as with a chain. — ti.% (lit. unto) belongs also to the second clause, and in both cases implies the idea of abandonment to the influence or condition spoken of 24. Pray ye, etc. We may infer from Luke's silence as to the sub.scqucnt history of Simon that the rebuke of the apostles alarmed only his fears — that it produced no reformation in his character or his course of life. This con- clusion would be still more certain, if it were true, as some maintain, that this Simon was the person whom Joscphus mentions under the same name as the wicked accomplice of the Procurator Felix (Antt., 20. 7. 2). Neander held at one time that they were the same, but afterward receded from that opinion. So com- mon a name is no proof of their identity, and it is proof against it that this Simon, according to Justin Martyr, belonged to Samaria, while the other is said to have been a native of Cyprus. 112 THE ACTS. [Ch. VIII. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the taniar- itans. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down Irom Jerusalem unto Oaza, which is desen. 25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the ^amar- itans. 26 But an angel of the Lord spake unto Philip, say- ing, Arise, and go 'toward the south unto the way that goeth down from Jerusalem unto Uaza; the 1 Or, at noon 25-35. CONVERSION OF THE ETHIO- PIAN. 25. And they — viz. Peter and John, prob- ably unattended by Philip. — Preached (euTjyye- Ai'ffaKTo, T. R.) may state the result of their labors while they had been absent, or what took place on their return to Jerusalem. The latter view agrees best with the order of the narra- tive, and is reqiured if we read were return- ing and were preaching (Lchm., Mey., Tsch.). [Add Treg., West, and Hort, Anglo-Am. Re- visers after X A B C D E.— A. H.] This verb, according to a later Grecism (Lob., Ad Phri/n., p. 267), may take its object in the accusative, as well as the dative. (Comp. v. 40 ; 14 : 15, 21; 16:10; Luke 3: 18; Gal. 1:9. W. ^2.1.) 26. But (6e) answers to fieV in v. 25. — Spake, etc. Philip appears to have received this direc- tion in Samaria (v. 1.3), and soon after the de- parture of the apostles. Zeller conjectures {Theol. Jahrb., 1851) that he had come back to Jerusalem in the mean time ; but the terms of the communication are against that view. — Arise involves an idiom explained in the note on 9 : 18. — Go. For the tense, see on 3 : 6. — Down to the south, because in Samaria he was so far to the north of Jerusalem. This expression points out, not the direction of the road from Jerusalem to Gaza, but that in which Philip was to travel, in order to find the road. The collocation joins the words evidently to the verb, and not, as some have represented, to the clause which follows. — Gaza was about sixty miles south-west from Jerusalem. — This is desert. Some refer the pronoun to Gaza, and, as that city was demolished a short time before the destruction of Jerusalem, they sup- pose that Luke by desert would describe its condition in consequence of that event. This is the opinion of Hug, Scholz, Meyer (former- ly), Lekebusch. and others. But, unless Luke wrote the Acts later than a. d. 64 or 65 (see Introduction, ^ 5), this explanation cannot be correct; for Gaza was not destroyed by the Romans till after the commencement of the Jewish war which resulted in the overthrow of Jerusalem. Most of the critics who contend I for a later origin of the book derive their chief I argument for it from this assumed meaning of I desert. But further, even supposing Luke to i have written just after the destruction of Gaza, j it appears improbable that the novelty merely 1 of the event would lead him to mention a cir- I cumstance so entirely disconnected with his ! history. Others refer this to way, but differ j on the question whether we are to ascribe the I words to Luke or the angel. According to : Bengel, Olshausen, Winer (Rcalw., i. p. 395), j Die Wette, and others, they form a parenthetic j remark by Luke, who would give the reader an idea of the region which was the scene of so memorable an occurrence. I prefer this opin- I ion to any other. According to some, the words belong to the communication of the angel, and were intended to point out to the evangelist the particular road on which he would find the eunuch. In that case it seems to me that the relative pronoun would have introduced them more naturally than this (yet see W. ^ 22. 4) ; and besides, if it were so that any one road to Gaza was known as "desert" beyond others, Luke may have inserted the epithet for the reader^s information, as well as the angel for the sake of Philip. " There were several ways," says Dr. Robinson, " leading from Jerusalem to Gaza. The most frequented at the i)resent day, although the longest, is the way by Ramleh. Anciently there ai)pear to have been two more direct roads — one down the great Wady es-Surar by Beth-Shemesh, and then passing near Tell es-Safieh ; the other through Wady el-Musurr to Betogabra or Eleutheropolis, and thence to Gaza through a more southern tract" {Bibl. Res., ii. p. 640, or p. 514, ed. 1850). Another route still proceeded by the way of Bethlehem and Bethzur to Hebron, and then turned across the plain to Gaza. It passed through the south- ern part of Judea, and hence through a region actually called "the desert" in Luke 1:80. This description would apply, no doubt, to some part of any one of the roads in question. The Hebrews termed any tract "a desert" which was thinly inhabited or unfitted for till- age. (See more on v. 36.) Lange^ spiritualizes 1 Das apo.stoUsche Zeilaller, zweiter Band, p. 109. Ch. VIII.] THE ACTS. 113 27 And he arose and went: and behold, "a man of ! Kthiopia, an eiiniicli of great aiitliority under ( andate queen of the Klliiopians, who had ihe charge ol uli her treasure, and 'had come to Jerusalem for to wor- ship, 2h Was returning, and sitting in his chariot read Esaias the j)roiihet. ■i".» Then the Spirit said unto Philip, Go near, and join thyself to this chariot. m And Philip ran thither to Aim, and heard him r-'ad the i)rophet l-j>aias, and said, L'nderstandest thou what thou readest? 27 same is desert. And he aro.se and went: and be- hi)ld, a man of Kthioiiia, a eunuch of great authority under ( andace, ort, l)ecause it would then render of great authority superfluous. The latter term, a sintc officer, is a noun both in form and usage (De Wet., Rob.), and is not to be translated as an adjective with eunuch (Kuin., Mey.')- — Candace, the queen of the Ethiopians. P^tliiopia was the name of the jiortion of Africa known to the tmcientsscjuth of Egyi)t, of which Meroe, a fertile island formed by two branches of the Nile, constituted an important part. Win., Rt'dlw., ii. j). 439 : " It is evident both from Strabo and Dio that there was a (lueen named Candace in Ethioina who fought against the Romans ai)out tlie twenty-secontl or twenty- third year of the reign of Augustus Ca?sar. (Dio calls her tjueen of the Etiiiopians (hvcUing above J'^UVPf) It is clear also from Pliny, who flour- ished in the reign of the Emperor Vespasian, that there was a queen of Ethiopia named Candace in his time; and he adds that this had been the name of their queens now for many years. It is beyond all doubt, therefore, that tliere was a (juecn of Ethiopia of this name at the time when Philip is said to have converted [baptized] the eunuch. Eusebius tells us that this country continued to lie governed by women even to his time." (See Biscoe, p. 47.) "Candace" was the name, not of an individual, but of a dynasty, like " Pharaoh " in Egypt or "Caesar" among the Romans. — Over (as in 12 : 20) the treasure. — In order to wor- ship proves, not that he was a Jew, but that he was not a heathen. 28. Was reading, aloud, as we .see from v. 30, and probably the Greek text, not the He- brew, since the Septuagint was used mostly out of Palestine. It is still a ctistoni among tlic Ori- entals, when reading privately, to read audibly, although they may have no particular intention of being heard by others.* It was common for the Jews to be occupied in this way, especially when they were travelling (Schottg., Ilor. Heb., ii. p. 443). — It is not imjiroljablc that the eunuch had heard at Jerusalen> of the deatii of Jesus and of the wonderful events connected with it — of his claim to be the Me.ssiah, and the exist- ence of a numerous ixirty who acknowledged him in that character. Hence he may have been examining tlie prophecies at the time that Philip approaclied him, with reference to the (piestion how far they had been accomplished in the history of the person concerning whom such reports had re-aclied him. The extraordi- nary means which God emjiloyed to bring the Ethiopian to a knowledge of the gospel, and the readiness with which he embraced it, authorize the belief that in this way, or some otlicr, his njind had been specially prepared for tlie recei)tion of the truth. 29. Attach thyself to this chariot, keep near it, follow it. He heard the eiuiuch read for a time unobserved before he addressed him. 30. Dost thou understand then what thoa readest? ye serves to render tlie ques- tion more defmite. The answer after apa is more commonly negative. (Comp. Lvike IS : 8. Klotz, Ad Dcvar.. ii. p. 180. sq.; W. ? 57. 2.) This is given as the rule for ]irose. — yi.vJ>aKei>: &. avayivuih, or glorifica- tion. Hengstenberg prefers the last meaning." [The same is true of Meyer in his last ed., thus: " But his offspring who shall describe? — i. e. How indescribably great is the multi- tude of those belonging to him, of whom he will now be the family Head (comp. Phil. 2 : 10) ! for . . . his life is taken away from the earth ; so that he enters upon liis heav- enly work relieved from the trammels of earth." — A. H.] — For his life conforms to the first sense of the clause which precedes better than to the second. 34. Addressing (see 3 : 12), or answer- ing, in further reply to the question in v. 30 (Mey.). Tlie passage from Isaiah is cited for the information of the reader, and this verse follows historically after v. 31.— Of himself, etc. The perplexity of the eunuch in regard to the application of the prophecy indicates that he was a foreigner rather than a Jew. The great body of the Jewish nation under- stood this poi-tion of Isaiah to be descriptive of the character and sufferings of the Messiah.'' " The later Jews," says Gesenius, " no doubt relinquished this interpretation, in consequence of their controversy with the Christians." 35. Opening his mouth is an imperfect Hebraism — /. c. was not peculiar to the Hebrew or Hellenistic writers, but most common in them. (See W. I 3.) It arises from the Orien- tal fondness for the minute in descrijjtion, the. circumstantial. The expression occurs properly before important, weighty remarks. (Comp. 10 : .34 ; Jol) 3:1; .32 : 20.,— And beginning from the same scripture is elliptiial for and be- ginning from this passage and proceeding thence to others. (W. g G6. I.e.) 1 Chalmers, Evidences of Christ i/inih/, chap. vi. ^ For a fuller view of the original passage, the reader is referred to Hengstenberg's Christology, vol. i. p. 518, iq., and to Professor Alexander's Commentary on haiah. 3See the.proofs in Hengstenberg's Christoloyy, vol. i. p. 484, .sj, and Schottgen's llora Hebraicce, vc!. ji. p. 647,«5, Ch. VIII.] THE ACTS. 115 3f) And as they went on thpir way, they came unto a certain water: and the eunuch said, !^ee, /leie ix water; "what doth hinder me to l)e baptized? 37 And I'liilip said, 'If thou believesl with all thine heart, thou niayest. And he answered and said, '1 be- lieve that Jesus Christ is the .^oii of tiod. 38 And he commanded the chariot to stand still : and 3G unto him Jesus. And as they went on the way, they came unto a certain water; and the eunuch sailh, Hehold, here u: water; what doth hinder me to 3S be baptized?! And he commanded the chariot to a ch. 10 : 47.... 6 Malt. 28 : 19: M.irk IB : 16 c .Matt. 16 : IS : Jolin 6 : 69 : 9 : 35. 38; II : '27: ch. 9 : 20; 1 John 4 : 15 : 5 ; 5, 13. 1 Siiiue aiiLiiiit iiiithcirities insert, » hulli or ju pan. vcr. 37 And Philip said, If (Aou htlievtst with all Ihy heart, thou mayett. And ha answered and said, I believe that Jesus Christ is the Son of God. 36-40. THE BAPTISM OF THE EU- Nccir. 3G. On their way, along (5 ; 15) the way. — Unto a certain water, not some, as the genitive woiilil follow that partitive sense. (C. g 362. ^.) — What hinders (what ohjection is there) that I should be baptized? This is the modest expression of a desire on the part of the eunuch to declare his faith in that man- ner, provided the evangelist was willing to ad- minister the ordinance to him. (Comp. 10 : 47.) As Dc Wctte remarks, the question presupposes that Pliilip, among other tilings, had instructed him in regard to the nature and necessity of baptism. As the road on which the euituch journeyed is unknown (see on v. 26), it cannot be ascertained where he was baptized. It may interest the reader to state some of the conjec- tures. Eusebius and Jerome concur in saying that it took place at Bothzur (josh. 15 ; 58; Neh. 3 : 16), near Hebron, about twenty miles south of Jeru- salem. The site has been identified, bearing still tlie ancient name. The water there at present i.ssues from a perennial source, a part of which runs to waste in the neighboring fields, and a part is collected into a drinking- trough on one side of the road, and into two small tanks on the other side. It was formerly objected fliat no chariot could have passed here, on account of the broken nature of the ground; but travellers have now discovered the traces of a paved road and the marks of wheels on the stones. (See Ritter's Erdkundc, xvi. 1. p. 26G, and Wilson's Lands of the Bible, i. p. 381.) The writer found himself able to ride at a rapid pace nearly all the way between Bethlehem and Hebron. The veneration of early times reared a chapel on' the spot, the ruins of which arc still to be seen. Von Raumer defends the gen- uineness of this primitive tradition. In the age of the crusaders the baptism was transferred to Ain Haniyeh, about five miles south-west of Jerusalem. A fountain here on the hillside, which irrigates freely the adjacent valley, is known among the Latins as "St. Philip's Fountain." One of the ancient roads to Gaza passed here, but appears to liave been less trav- elled than the others. Dr. Robinson thinks that the parties must have been nearer to Gaza at the time of the baptism, and would refer the transaction to a wady in the plain near Tell el- HiLsy. {Bibl. Res., ii. p. G41 ; or p. 514, 1856.) [Dr. Thomson ( The Land and the Book, new ed., 1880) supposes that Philip set out from Samaria, and on that hypothesis remarks : " He would then have met the ciiariot some- where south-west of Latron. There is a fine stream of water, called Marubah, deep enough in some places even in June to satisfy the ut- most wishes of our Baptist friends. This Ma- rubah is merely a local name for the great Wady Silrar, given to it on account of copious foun- tains which supply it with water during sum- mer." — A. H.] 37. This verse is wanting in the best author- ities. The most reliable manuscripts and ver- sions testify against it. The few copies that contain the words read them variously. Meyer suggests that they may have been taken from some baptismal liturgy, and were added here that it might not appear as if the eunuch was baptized without evidence of his faith. Most of the recent editors e.xpunge the verse. (In regard to the passage, see Green's Developed Criticism, p. 97, and Tregelles On the Te.rt of the K. T., p. 269.) Yet the interpolation— if it be such — is as old, certainly, as the time of Ire- na^us; and Augustine, in the fourth century, though he objected to a certain misuse of the text, did not pronounce it spurious. (See Humphry's note here.) Those who contend for the words remind us that the oldest manu- scripts represent a later age than that of these Fathers. Bornemann puts them in brackets, as entitled still to some weight. — The Son of God is tlie jiredicate after is. 38. And he ordered (viz. the charioteer; that the carriage should stop — lit. stand. An in.'itnu'tive use of the word for : 7. The eunuch's equipage corres]ioniled with his rank. — And both went down into the water, not here unto it (which fit may also mean), for it stands opposed to out of the water (e« ToO vSaTot), in the next verse; besides, they ' Paldstina, von Karl von Raumer (1850), p. 411, sq. 116 THE ACTS. [Ch. VIII. they went down both into the water, both Philip and the eun\ich ; and he baptized him. 39 And when they were come up out of the water, "the Spirit of the Lord t auglit away 1 hilip, that the eunuch saw him no more : and he went on his way re- joicing. 4li liut Philip was found at Azotus: and passing stand still : and they both went down into the water, both Philip and the eunuch; and he baptized him. 39 And when they came up out of tlie water, the .-pirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on hi.s way rejoicing. 40 But Philip was found at Azotus: and passing through a 1 Kings 18 : 12 ; 2 Kings 2 : 16 ; Ezek. 3 : 12, 14. would have occasion to enter the stream, or pool, in order to be baptized into it. (Comp. was baptized into the Jordan, in Mark 1 : 9. See Rob., Lej-., p. 118.) [Dr. Pluniptre, in EUicott's New Test. Chxinientary, says: ''The Greek preposition {>,. e. eU) might mean simply 'unto the water,' but the universality of immer- sion in the practice of the early church supports the English Version." — A. H.] The preposition in ^caTe^T)crav (wcnt down) may refer to the descent from the higher ground to tlie water. clause, but is put here for the sake of brevity. — Tradition says that the eunuch's name was Indich, and that it was he who first preached the gospel in Ethiopia. It is certain that Christianity existed there at an early period, but its introduction, says Neander, cannot be traced to any connection with his labors. 40. But Philip, etc., not was = riv (Kuin.), but was found at (lit. unto, from the idea of the journey thither) Azotus — i. e. was next heard of there, after the transaction in tlie C.tlSAKEA. or to the entrance into the water, but not to the descent from the chariot, for this verb cor- responds to avefiriihall)if/; but i» in this compound was generally lost. (See Tromm's Concord., s. v.) [In his last ed. Meyer e.\i)re.s.ses a different opinion, in sub.stantial accord with that of Dr. Hackett, thus: "In iid.Tfftiii' observe the coinpuuiul, to which ayaiiist tite (H.^cijilc!, belonging to it, corresponds; so that the word signities to hrenthe hard nt or »(/""* an object." — A. H.] — The high priest. If Saul w;is converted in .\. n. .'J(i, the high priest w;us Jonatiian. the successor of Caiaphas (deposed in .\. ». 35), and a son of Ananus, or Annas; but if ho was converted in .\. d. 37 or 38, the high priest was Theophilus, another son of Anna-s. 2. Letters, which were not merely com- mendatory, but armed him with full pt)wer to execute his object. (See v. 14; 2G : 12.) Fo« the apostle's age at this time, see on 7 : 5H> The Jews in every country recognized the San- hedrim as their highest ecclesiastical tribunals In 20 : 10 (comp. v. 14, below), Paul says that he received his authority' from the high priests ; and in 22 : 5, from the presbytery ; which are merely dilierent modes of designat- ing the Sanhedrim. (See on 4 : 5.) He says here that he had his commission froiu the high priest, which harmonizes entirely with the other passages, since the high priest represented the Sanhedrim in this act. On receiving Saul's application, he may have convened that body, and have been formally instructed to issue the letters. The proi>osal was sufficiently import- ant to engage the attention of the entire coiin- cil.— To Damascus states the local designa- tion of the letters. This ancient capital of Syria was still an important city and had a large Jewish jiopulation. It lay itorth-east of Jerusalem, distant aiioutone hundred and forty miles, making, for those times, a rapid journey of five or si.\ days. The route of Saul on this expedition can only be conjectured. If the Roiuan roads in Syria had been opened as early as this, he went, prol)ably for the sake of de- spatch, by the way of Bethel or Goplma to Neapolis, crossed the Jordan near Scythopolis, the ancient Bethshean (now Bci.san), and pro- ceeded thence to Gadara, a Roman city, and so through the modern Hainan to Dama.scus. By another track, which cuinc-ided in part witli the preceding, he pa.s.sed along the base of Tabor, crossed the Jordan a few miles above the Sea of Tiljerias (where Jacol/s Bridge now is), and then either ascended to Cre.sarea Phil- ippi, at the foot of Hcrmon, or turned more abruptly to the right, and traversed the desert, as before, on the ea.-*t of Anti-Lebanon. (For the details, see Conybeare and Howson's Life and £))("s7/o- >f I'lnd, veil. i. p. .S3 : Scribncr, 1854.) — Unto the synagogues — /. c. the officers of them, who were the rulers of the synagogue (Luke 8: 49), and the elders associated with them (Luke 7 :3). The fomicr term was sometimes ap- 118 THE ACTS. [Ch. IX. 3 And "as he journeyed, he came near Damascus: and suddenly there shi'ned round about hiiu a light from heaven : 4 And he fell to the earth, and heard a voice saying unto him, ^^aiil, !eeiug no uiau. 8 And Saul arose Iroui the earth; and wlieu his eyes were opened, he saw no man : but they led hiui by the hand, and brought Uiiu into Damascus. 7 thou must do. And the men that journeyed with him stood speechless, hearing the 'voice, but behold- 8iug no man. And Saul aruse Irom the earth; and when his eyes were opened, he s;iw nothing; and they led him by the band, and brought him into a Oaa. 10 : 7 ; xee ch. 22 : 9; 26 : 13.- 7. Were standing (see on 1 : 10) speech- less, having stopiicd in.stuntly, overcoiue by amazeiiieiit and terror. (Coiiip. were afraid, in 22 : 9.) The adjective is more correctly written ivtoi. (W. 'i 5. 1.) Thi.s verb often means to stand, not as opposed tt) other attitudes, but to be fixed, stationary, us opposed to the idea of motion. (Conip. b : 38 ; Luke 5 : 2. See the Cl(uis. Lexx., s. V.) In this sense the passage is entirely consistent with 20 : 14, where it is said that when they heard the voice they all fell to the ground. Plainly, it was not Luke's object to say that they stood erect, in distinction from kneeling, lying prostrate, and the like, but that, overpowered by what they saw and heard, they were fixed to the spot— they were unable for a time to speak or move. The conciliation which some adopt (Bng., Kuin., Bmg.) is that they fell to tlie ground at first, but afterward rose up and stood. It is unnecessary to urge this view; but Zeller's objection to it — that fidTrjKeKjav, as pluperfect, excludes a previous falling — is ungrammatical. — Hearing indeed the voice. The genitive after this verb points out the source or cause of the hearing ; the ac- cu.sative (see v. 4), that which one hears. (See tiie note on v. 1.) In 22 : 9, Paul .says, in refer- ence to the same occurrence, ttji/ 5« itxavjiv ovk TjKovaav ToC AaAoOfTos jiAoi, wliich we may render hut tlhcy understood not the voice of him speak- ing to me. In adding ivho spake the writer shows that he had in mind the sense of (tiiovriv (voice), and not the mere sound. To hear (oKoi/w), like the corresponding word in other languages, means not only to hear, but to hear so as to understand. Of the latter usage the New Testament furnishes other clear examples. 1 Cor. 14 : 2 : " For he that speak- eth in an unknown tongue, speaketh not unto men, but unto God ; for no man understands him " — lit. no one funreth. (("omp. v. 10, where Iteareth pai«es into unmyij would liavc difTcrcnt senses in almost successive verses. — But seeing no one who could have uttered the voice. This appears to be denied of Saul's companions, in opposi- tion to what was true of him— viz. that simul- taneously with the light he Jiad seen a personal manifestation of Christ. (Comp. v. 17 ; 22 : 18.) That he saw the speaker as well as heard him, we may infer from the language of Barnabas in v. 27, and that of Ananias in v. 17 and 22 : 14. To the fact of his having a view of the glorified I Saviour at this time Paul alludes, probably, in 1 Cor. 9 : 1, where he mentions his having seen' I the Lord as an evidence of his equality with the other apostles. (See the note on 1 :3.) Xeande:, De Wette, Meyer. Osiander, Thiersch, and others find such an allu.sion in that passage. 8. And when his eyes Avere opened — i. e. his eyelids, which he had spontaneously clo.sed when struck with the gleaming light. This expression refers usually to the recovery of one's eyesight, as in Matt. 9 : 30 ; John 9 : 10, 20, etc. — Saw no one — /. e. of his com- panions, because ho was lunv blind; or, which is a better reading, saw nothing, and hence 120 THE ACTS. [Ch. IX. 9 And he was three days without sight, and neither did eat nor drink. 10 1i And tliere was a certain disciple at Damascus, "named Ananias ; and to him said the I>ord in a vision, Ananias. And he said, Behold, 1 am /lere, Lord. 11 And the Lord x>ii For /I will shew him how great things he must suffer for my names sake. 17 I'And Ananias went his way, and entered into the house; and ''putting his hands on him said, Brother Saul, the Lord, rvim .lesus, that apiH;ared unto thee in the way as thou earnest, hath se.it me, that thou mighiest receive thy sight, aiid 'Ijc filled with the Holy (jhost. 13 hands on liim, that he might receive his sight. But Ananias answered. Lord, I have heard from many of this man, how much evil he did to thy saints at 14 Jerusalem: and here he hath authority fioui the chief priests to bind all that call upon thy name. l-i Hut the Lord said unto him. (Jo thy way: for he is a 'chosen ve.ssel unto me, to bear my name before the tientiles and kings, and the children of Israel: 16 for I will shew him how many things h.- must sutler 17 for my name's sake. And Ananias departed, and entered into the house; and laying his hands on him said, Hrother .■^aul, the Lord, I'l-en Jesus, who appeared un.o thco in the way which thou earnest, hatU scut me, that thou mayest receive thy sight, a ver. 1....6 ver. ?1 : ch. 7 : 59: 22 : IB; 1 Cor. 1:2; 2 Tim. 2 :22....cch. 1:1 : 2: 22 : 21 : 26 : 17 ; Rom. 1:1:1 Cor. 15: 10; Gal. 1 : 15 ; Kph. 3: 7, »; 1 Tim. 2:7:2 Tim. 1 : ll....d llom. I : 5; 11 : 13; Giil. 2: 7. 8 e uli. 25: 22, 2:1: 26 : 1. etc- . . / i:b. 20 : 23 ; 21 : II ; 2 Cor. II :23....ffcU. 22 : 12, 13 ft cli. 8 : 17. ...i cU. 2 ; 4 ; 4 : 31 ; 8 : 17 ; 13 : 52. 1 Gr. ucsscl of elcclluit. 13. The reply of Anania.s shows how tearful a notoriety a.s a persecutor Saul had ac(]uircd. (Comp. 2fi : 10.,' — How great evils. — Unto thy saints — /. c. those conseorated t(j hiiu, and so his. This term as ai>iilied in the New Testa- ment refers to the normal or prescribed standard of Christian character, ratlier than the actual one. (See 1 Cor. 1 : 2, as compared with I Cor. 8:2; 11 : 21, etc.) It belongs to all who pro- fess to be discijjles, and does not distinguish one class of them as superior to others in point of excellence. 14. Hath authority. Ananias may have received Icders fnnii tlie Christians at Jerusa- lem, or thiise who came with Saul may have divulged the oljject of the journey since their airival. — Those who call upon, invoke in l>niyer, thy name. (Coiup. 2 : 21; V: 50; 1 Cor. 1 : 2.) This i)artici{)le is middle, not pas- sive. The Greek for (hose on u'lioin thy )tniiie is called would be like that in lo : 17. The e.v- jiression here is the one wiiich the Seventy commonly use to translate kuni hh'csh'an, a well- known formula in the Old Testament. signifying (o worship. Gesenius {Lc.c, p. 938) says with reference to this phrase : To call on the name of God is to invoke his name — i. e. to praise, cel- ebrate, worship God. Of course, we are to attach the .same meaning to the words in the New Testament. Hence this language, wliich states a fact so characteristic of the first Cliris- tian« that it fi.xed upon them the name of rnllers upon CInist, shows that they were ac- customed to offer to him divine honor. (See on 7 : 59.) 15. A vessel (2 cor. «: 7), instrument, of choice —I. e. a chosen instrument. For this use uf tiie genitive, see on 7 : 30. The similar exam- ples in Greek belong rather to poetry. It is a common idiom in Hebrew. (Geseii. Ileh. Gr., I 104.)— To bear continues the metaphor in vessel (Alf.).— Kings, rulers of the highest class. (Comp. 17 : 7 ; John 19 : 15.) Paul .stood as a witness for Christ before the Gov- ernors of Cyprus, Achaui, and Judea, and be- fore Herod Agrippa, and probably Nero. — Children of Israel. The progress of the narrative will show how faithfully he exocMitcd this part of his mission. Though lie was the great apostle of the Gentiles, lie never ceased to l)reach to his countrymen. IG. For I will show him. by experience — will cause him to learn in the coui-se of his life CBng., ]\Iey.). According to De Wette, it means that God would teach liim by revelation ; but this verb is not employed to denote the communication of knowledge in that manner. The statement here confirms the declaration that Saul would aecomiilisli so nuicli for (he cause of Christ, for (yip) he was to suffer much, and his labors would be efficient in proportion to his sufferings. 17. Said, etc. Tlie address of Ananias to Saul is reported more fully in 22 : 14, ay/. He salutes him as brother (a5cA«)— not as of the same slock nationally (2:2n; 21 :i; js: n), but as having now "obtained like precious faith" with himself. He could api)ly that title to .Saul with confidence after having received such in- formation in regard to the state of his mind and the sphere of l;ii>or to which Christ liad called him.— Jesus, who appeared, . . . earnest. Luke's account of the connniuiic'ation to .Ana- nias passes over this ]>art of it.— Which (^) in this clause, in which, omits the preposition, because the antecedent has it 'a s)iecics of at- traction). (Comp. lo ir/ilch I linrr rallrd in 1.'^ : 2. Mat. ? 595. 4. c.) — And inayest be tilled with the Holy Spirit—/, e. receive abun- dantly tiie extraordinary gifts any Paul's instrumentality at this time. It is not an irrelevant reficction which Conybeare and Howson suggest — that during this residence of Paul in his native land "some of those Chris- tian ' kinsmen,' wliose names are handed down to us (Kom. 16:7, 11, 21)— possiblv liis sistcr, the l)laymate of his childhood, and his sister's son, who afterward saved his life (23:ig, »«.) — may liave been gathered by his exertions into the fold of Christ."' The ajwstle rciippears next in 11 : 2.5. 31-35. PETER PREACHES AT LYDDA. AND HEALS A PARALYTIC. 31. The churches now . . . had peace — /. e. rest from the persecution which they had sutl'ered since the death of Stephen. It had continued for three years (see v. 20), if the subject of this paragraph be next in order after the preceding one. It is not certain that Luke mentions the cause of this respite. As Lard- ner, De Wette, and others suggest, it may have been owing to the troubles excited by the order of Caligula to have his image set u]) in the temple. (Jos., Autl., 18. 8. 2-9.) The Jews may have been too much engrossed by their opjwsi- tion to that measure to pursue the Christians. ovv in that case takes up again the main thread of the liistory after the digression relating to Paul. Meyer makes it strictly illative from vv. 3-30, as if the jieace was the result of Paul's conversion and labors. But, as he began to act on the side of the Christians so soon after the death of Stephen, we should then have too brief an interval for the persecution. Copies vary between churches and church, but favor the latter. [E. (j. X A B C and others; so that it is adopted by Lacli., Tsch., Treg., West, and Hort, Anglo-Am. Revisers. "Observe," says Meyer, "with the correct reading, . . . the aspect of tinitij, under which Luke, sitrre;/liig the whole ord. 36 Now there was at Joppa a certain disciple named Tabitha, who by interpretation is called -Dorcas: this woman was full of good works and almsdeeds 37 which she did. And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber. ach. 8 : U 6 ch. 3:6, 16; 4 : 10 c 1 Chron. 5 : 16 d ch. 11 : 21 el Tim. 2 : pallet 2 That ia, Gazet'e. deacons." — A. H.] — Galilee. This is our only notice of tlie existence of cliurciies in that na- tive land of the apostles. — Being built up — t. e. in faith and piety. (See 1 Cor. 8:1; 14 : 4; 1 Thess. 5 : 11, etc.) It is contrary to usage to understand it of external organization. It does not refer to the increase of numbers, since that is the idea of the verb which follows. The E. V. makes this participle a verb, and separates it from its natural connection in the sentence. — Walking. A common Hebraism (see Heb. halak) to denote a course of conduct. — In the fear of the Lord, in conformity with that state of mind ; dative of rule or manner. (W. § 31. 6. b.) — And in the com- fort, etc. (E. v.), belongs, not to walking, but to were (or Avas) multiplied, of which it assigns the cause: and by the aid, per- suasive energy (Kuin., Mey., Rob.), of the Holy Spirit Avere multiplied. That sense of 7rapoKA>jcrei (comfort) [from the same verb as Paraclete, Cohiforler (E. V.) — A. H.] is not cer- tain. De Wette : The power of consolatory discourse conferred by the Spirit on those who preached. (Comp. 4 : 36.) 32. Peter may have left Jerusalem soon after the departure of Paul. (See on v. 27.) — Passing through all the believers in that part of the country. After all supply saints (Bng.,Mey., DeWet.), not places (Kuin., Wiesl.). (Comp. 20 : 25 ; Rom. 15 : 28.) The narrative assumes that the gospel had been preached here already (see 8 : 44), and this was a tour of visitation. — Also includes the saints at Lydda among the all. In crossing the i)lain from Yafa, or Joppa, to Ranileh the traveller sees a village with a tall minaret in the south-east, and on inquiring the name is told that it is Lud or Lid. It stands on the ancient line of travel between Jerusalem and Cipsarea. It is the modern representative of the Lydda in our text. 33. His name may indicate that JEneas was a Greek or Hellenistic Jew. He was probably a believer, as faith was usually required of those who received the benefits of the gospel. — Since eight years, for so long a time. — Bed, pal- let, as in 5 : 15. 34. Spread for thyself— {. e. thy bed; not in future (Kuin.), but immediately (De Wet., Mey.). Others had performed that office for him hitherto. He was now to evince his res- toration by an act which had been the peculiar evidence of his infirmity. The oljject of the verb suggests itself; it is not strictly an ellipsis. 35. Saw him, after his recovery, whom they had known before as a confirmed para- lytic. — All may be restricted, as suggested on 3 : 18. — The Saron = Heb. hashshnrbn, the Plain. It extended along the sea-coast from Joppa to Ca?sarea, about thirty miles. Here the part nearest to Lydda appears to be meant. Some have thought (Win., Reahv., ii. p. 383) that Saron may designate here a village of that name. — Who, influenced by the miracle, turned unto the Lord (see v. 42) ; not who had turned (Kuin.). In the latter case the import of the remark would be that the mir- acle was a credible one, because it was so well attested. Such an apologetic interest is foreign to Luke's manner. 36-43. PETER VISITS JOPPA. 36. Joppa (Jon. 1 : 3) was north-M'est from Lydda (see on v. 32), the present Japha, or Yafa, on the sea-coast. — Tabitha = Ttbheta is Chaldee, and means a gnzcllc. We may infer from it her Jewish origin. To her Greek friends she ma_y have been known also by the other name. — And (especially) alms, deeds of char- ity; and explicative. 37. Having washed, they placed her in the upper chamber, of the house where they were. As tiie limitation suggests itself, the article is omitted. (W. ? 19. 1.) It is in- serted in V. 39, because there it points back to Ch. X.] THE ACTS. 127 38 And forasmuch as Lydda wa-i ni^li to Joppa, and the disciples had heard tluit I'eter was there, they sent unto him two men, desiring liim that he would not de- lay to come to them. .!!) Then I'eter arose and went with them. When he was come, they brought him into the upper cham- ber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 4(1 But I'eter "put them all forth, and 'kneeled down, and prayed; and turning him to the body <^said, Tabi- tha, arise. And slu; opened her eyes; and when she saw I'eter, she sal up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. 42 And it was known throughout all Joppa; ''and many believed in the Lord. 4:i And it came to pass, that he tarried many days in Joppa with one 'Simon a tanner. j 38 And as Lydda was nigh unto .loppa, the disciple.s hearing that I'eter was there, sent two men unto him. intreating him, I'elay not to conic on unto us. j 39 And I'eter arose and went with Ibcni And when I he was come, they brought him into the upper chamber: and all the widows stood by him weep- ing, and shewing the coats and garments which 40 Horcas made, while she was with tbeni. I'.ut I'l tcr put them all lortli, and kneeled ilown, and prayed; and turning lo the body, he said, Tabilha, ari.se. And she opened her eyes; and when she saw 1 eter, 41 she .sat up. And he gave her bis hand, and raised her up; and calling the saints and widows, he |)rc- 42seiited her alive. And it became known through- out all Joppa: and many believed on the 1-ord. 43 And it came to pass, that he abode many days iu Joppa with one .>imon a tanner. CHAPTER X, rPHERE was a certain man in CKsarea called Cor- | 1 nelius, a centurion of the band called the Italian i hand. 1 Now there irn.i a certain man in Ctesarea, rornelius by name, a centurion of the band called the Italian a Matt. 9 : 25 6 cb. 7 : 60.... c Mark 5: 41,4'/; Jobn II : 4.1....d John 11 : 46; 12 : II « ch. 10:6. this place. It was customary among the He- brews for women to perform this rite ; but, as Luke would specify here the act rather than the agency, he employs the masculine of the particii>le, equivalent to the indefinite "they." (W. ? 27. 6.) 38. Nigh to governs Joppa (dat.) as an adverb. The distance between the places is ten or twelve miles. — Sent. It is not said that they sent for liim with any definite ex- pectation of a mirticle. It was natural that they should desire liis presence and sympathy at such a time. 39. Into the upper chamber. The body was usually kept here when, for any reason, the interment was delayed. (See Jahn'sytrc/ur- oL, ? 204; Win., nmfw'., i. p. 467.) They had been waiting in this instance for the arrival of Peter.— The widows, who had been the objects of her benevolence, and who now mourned the death of their benefactress. Every one must be struck at the natural manner in whicii this beautiful incident is introduced. — Tunics and coats, such as were worn by men and women. The omission of the article (suggestive of a wrong sense as in- serted in E. V.) shows that they presented specimens only of her industry. Some of the garments may have been worn by those present, and others have iiecn laid up for future distri- bution.— o. immediately in v. 33.)— Which spake (i Ka\i,u) must be taken a^ imperfect. (C'omp. John 9:8; De Wet.) — Of those {?. e. soldiei-s) who waited upon him, who stood ready to jierform' those personal services which he might re- quire. Kuinoel's idea is that they acted ai, a house-sentr\'^DevoHt accords with the descrii)tion of the centurion's family in v. 2. 9-16. THE VISION OF PETER. 9. On the morrow, after their departure from Tiesarea.— ITpon the housetop, the roof, which, according to the Oriental man- ner, was Hat or but slightly inclined. It wt\s the jilace often chosen for the perfonnance of religious duties. (Jahn's ArchxoL, '6 24.) The 9 sittiation does not expose one necessarily to pub- lic view. A wall or balustrade three or four feet high slu-rounds many of the roofs in the East, where a i^erson may sit or kneel without being observed by otlicrs. Moses required (oeut. 22:8) that every house should have such a protection. 10. npoairmov occurs oiily here. Tlie law of analogy shows it to be intensive, very hungry. —Desired to cat, not would have eaicn. —While they now (not Imt) were prepar- i"g— '• e. lor the evening repast. (See v. 9.) The pronoun refers to those in the family where Peter was entertained.— Ecstasy = in Spirit (kcv. 1 : 10) — L e. a tnutcc, or rapture, where- by (if we may so express it) he was transported out of himself and put into a mental state in which he could discern objects beyond the ap- prehension of man's natural powers. (See 11 : 5; 22 : 17.)— In the mode of instruction which EASTERN HOUSETOP. God employed in this instance, he adapted him- self to the peculiar circumstances in which Peter was placed. " The divine light that was making its way to his spirit revealed itself in the mirror of sensible images which proceeded from the existing state of his bodily frame" {Neand.). 180 THE ACTS. [Ch. X. 11 And "saw heaven opened, and a certain vessel descending unto him, Jis it liad been a great sheet knit at the four corners, and let down to tlie earth : 12 Wherein were all manner of fniirfouted lieasts of the eartli, and wild beasts, and creeping things, and fowls of the air. i'4 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; 'foj- I have never eaten any thing that is common or unclean. 15 And the voice xpak-e unto him again the second time, "^What (jod hath cleansed, Ihul call not thou common. 16 This was done thrice : and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, beliold, the men which were sent from Cornelius had made in- quiry for Simon's house, and stood before the gate, 11 while they made ready, he fell into a trance; and he beholdeth the heaven opened, and a certain \es- sel descending, as it were a great sheet, let down by 12 four corners upon the earth : wherein were all man- ner of fourfooted beasts and creeping things of the 13 earth and fov\is of the heaven. And there came a 14 voice to him, KL^e, I'eter; kill and eat. But 1 eter said, Is'ot so, Lord ; for 1 have never eaten any thing 15 that is conmion and unclean. And a voice cmne unto him again the second time. What God hath 16 cleansed, make not thou common. And this was done thrice : and straightway the vessel was re- ceived up into heaven. 17 Now while Peter was much perplexed in himself what the vision which he had seen might mean, be- hold, the men that were sent by Coriii-Uus, having made inquiry for Kimon's house, stood before th« ; 11 ; ver. 28; Rom. U : 14, 17, 20; 11. Beholds, with wonder. (See on 4 : 13.) — A certain vessel, receptacle, which is de- scribed more definitely as a great sheet. — Bound by four corners, or ends (anarthrous, since the number was not definite of itself), and (thus) let down upon the earth. The conception of the scene suggested by the text is that of the slieet upheld by cords attached to its four points, and suspended from above by an unseen power. This is the common view, and, I think, the correct one. Meyer under- stands corners of the four corners of heaven — i. e. east, west, north, and south — to which the four ends of the sheet were fastened. Neander inclines to tliat interpretation. Corners with such a reference would seem to demand the article, as much as the translation into English and German. — Lachmann expunges bound, and, after ABC and some other authorities [as, at present, Tsch., Treg., West, and Hort, Anglo- Am. Revisers. — A. H.] ; but probably the omission of the words in 11 : 5 led to their omission here. 12. All the quadrupeds — i. e. as to their varieties, not individually. The text here is confused. Of the earth is to be retained, no doubt, but should follow creeping things (Lchm., Mey., Tsch.). — And wild beasts be- fore and creeping things is not found in the controlling manuscripts. It is evident that the text in 11 : 6 has influenced the text in this passage. 13. Rise. (See on 9 : 18.) Yet Peter may have been kneeling or reclining at that moment (Mey.). — Slay and eat — i. e. any one of the creatures exhibited to him, without regard to the distinction of clean or unclean. 14. All (niv), preceded by the negative, is a Hebraism for nothing (ovSev). (Comp. Matt. 24 : 22; Rom. 3 : 20; Ei)h. 5 : 5.) The two modes of expression present the idea from different points of view. That of the Hebrews excepts everything from the action of the verb ; that of the Greeks subjects nothing to it. (Ge- sen., Ileb. Gr., ^149. 1; W. ?26. l.j— Common (koivov) is the opposite of holy (aycov). As tliis sense was unusual, the more explicit unclean follows. 15. What God cleansed — i. e. declared by this symbolic act to be clean. The aorist and perfect should not be confounded here. Verbs in Hebrew have often this declarative sense. (Comp. Lev. 13 : 3, 8, 13; 16 : 30; Ezek. 43 : 3; Jer. 1 : 10, etc. See Gesen., Heb. Lex., s. tahar.) An ai>i)roximating usage exists in Greek. — Call not thou common. Thou is con- trasted with God. It is not usual to insert the first or second personal pronoun as the subject of a verb, unless it be emphatic. (K. ^ .302. 1 ; B. ? 120. 14.) The imperative is pres- ent because he was connnitting the prohibited act at the time. (Comp. tlie note on 7 : 00.) 16. This refers to the repetition of the voice, not to the vision as seen three times. Those wlio understand it in the latter way overlook again a second time, just before. The com- mand was reiterated, in order to impress the words more deeplv on the mind of Peter. 17-22. THE MESSENGERS ARRIVE AT JOPPA. 17. Doubted, was perplexed, uncertain. — What it might be, signify. (Comp. Luke 8:9; John 10 : G.) He must have been con- vinced that such a revelation -ms not designed merely to announce the abolition of a ceremo- nial custom, but it was not yet evident to him liow much the principle compreliendod, and especially in wliat practical manner he was to exlHt)it liis liberation from the scruples bv wliich lie had been boimd hithert(\ — Which he had seen. (Comp. on 1 : 2.)— Then be- hold, as in 1 : 10. — Siipumijaavrei, a strengthened Ch. X.] THE ACTS. 131 18 And called, and asked whether Simon, which was surnanied I'eter, were lodged there. 19 1i While I'eter thuuglit on the vision, "the Spirit said unto him, Mehold, three men seek thee. 2U 'Arise therefore, and net thee down, and go with them, doubting nothing: lor 1 have sent them. 21 Then I'eter went down to the men which were sent unto him from ( orneliiis ; and said, Hehold, I am he whom ye seek: what in the cause wherefore ye are come ? 22 And they said, "^rornelius the centurion, a just man, and one that feareth liod, and ''of good report among all the nation of the .lews, was warned from (ioent down to the men, and said, isehold, I am he whom ye seek: what is the cause wherefore ye are come.' 22 And they said, Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of Hnd by a' holy angel to send for thee into his house, and 23 to hear words from thee. So he called them in and lodged them. .•\nd on the morrow he arose and went forth with them, and certain of the brethren from .loppa ac- 24companied bim. .^ndon the morrow 'they eniered into Ca'sarea. And Cornelius was waiting for them, having called together his kinsmen antl his near 25 friends. And when it came to pass that I'eter en- tered, Cornelius met kiiu, and fell down at his feet, icli. 11 : 12 6 ell. 15 : 7....C vers. 1, 2, eU....(2ctt. 22 : I2....e ver. 45; ch. 11 : 12. 1 Some socieat autborities read Ae. sense, having inquired out. The tannerwas an oljsfure nuiii, and not to be found in a mo- ment. — Unto the gate, which opened directly into the house or court ; not the porch, vesti- bule, since tlie more splendid houses only had that appendaf,'e (De Wet.). (Coinp. Matt. 20 : 71.) 18. And called (see v. 7), having called, some one, or, witliont any oliject, having called, announced their presence. — If he lodges. The present tense turns the question into a direct form. The u-se of the two names ayain (v. 5) is not unmeaning. So many per- sons were called "Simon" that the strangers must be minute in their inquiry. 19. Biev^viJ-ovixivov is Stronger than cV^ujiovjieVou in the common text: earnestly considering. The first is the better-attested word. — Three before men should be omitted. It was added from V. 7 ; 11 : 11. 20. But turns the discourse to a new point. (Comp. 9 : (>.)— Making no scruple — i. c. to go with them, although they are heathen. — Inspirit in v. 19.— Sent them, not perfect (E.Y.). 21. Which were sent from Cornelius to him dclines men ; and since, in the public reading of the Scriiitures, a new section began liere, the words were necessary, in order to sug- gest the connection. This accounts for our find- ing them in a few copies. The preponderant testinufny is against them. 22. Of good report occurs as in 6 : 3. — Was divinely instructed. (Comp. Matt. 2 : 12.) In the classics this word refers to a communi- cation made in reply to a question, but in the New Testament and the Septuagint it drops that relative sense. — Words, instruction. (Comp. shall speak to thee in v. 32.) The first ac- count of the vision («■. i, ««.) omits this par- ticular. 23-33. PETER PROCEEDSTOC.es AREA. 23. On the morrow, after the arrival of the messengei-s. — Certain of the brethren. They are the six men mentioned in 11 : 12. We are not informed of their object in ac- companying the apostle. They may have gone a-s his i>ersonal friends njerely, or from a natu- ral desire to know the result of so extraordinary a summons. In his defence before the church of Jerusalem (.see 11 : 1, sq.), Peter appealed to these brethren to confirm his statements. Some have conjectured that he may have foreseen the necessity of that justification, and took the precaution to secure the presence of those who would be acknowledged as impartial Jewisli witnesses. 24. On the morrow, after leaving Joppa. (Comp. v. 9.) Thirty miles (see on v. 5) was more than a single day's journey in the Eitst. It must be the truth which brings out such ac- curacy in these details. — For <;« in the verb re- peated before the noun, see on 3 : 2.— His near friends, his intimate friends. Thecla.ssieal writers combine the words with tJiat meaning (Kypk., Wet.st.). 25. Now as it came to pass that Peter was entering, Cornelius having met him — viz. at the door or in the court of the house. The first interview appears to have taken place there, and tlien the centurion and the apistle proceeded to the room where the company were a.ssembled. (See v. 27.) — Upon the feet — viz. of Peter, which he may have emliraced at tlie same time. (Comp. Matt. 28 :9.) — Fell down, paid reverence — viz. by prostrating himself in the Oriental manner. Since Cornelius ac- 132 THE ACTS. [Ch. X. 26 But Peter took him up, saying, "Stand up; I my- self also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them. Ye know how 'that it is an unlawlWl thing lor a man that is a Jew to keep company, or come unto one of another nation ; but eGod hath shewed me that 1 should not call any man common or unclean. 26 and worshipped him. But Peter rai.sed him up, 27 saying, ;Stand up; 1 myself also am a man. And as he talked with him, he went in, and tindeth many 28 come together: and he said unto them. Ye your- selves know 'how that it is an unlawful thing for a man that is a Jew to join himself or come unto one of anol her nation ; and iiH unto me hath Liod shewed that I should not call any man common or unclean : oeh. U: H, 15; Kev. 19: 10; .& John 4:9; 18 : 28; ch. 11 : 3; Gal. 2 : 12, U....cch. 15 :8, 9; Eph. 3:6.- h&w unlawful it is for a ■man etc. knowledgcd Jehovah as the true God, and must have regarded him as the only proper object of worship, it is difficult to believe that he intended this as an act of religious homage. The description of his character in v. 2 and v. 22 cannot be easily reconciled with the im- putation of such a design. (See more on the next verse.) 36. Raised him up, caused him to rise by the command addressed to him. — I also my- self am a man, as well as you. Peter may have been surjjrised at such a mode of saluta- tion from a Roman, whose national habits were so diflerent ; he had reason to fear that the cen- turion had mistaken his character — was exceed- ing the ijroper limits of the respect due from one man to another. He recoiled at the idea of the possibility of having a homage tendered to him which might partake of the reverence that belongs only to God. In other words, it is more probable that Peter, in his concern for the divine honor, warned the centurion against an act which he apprehended, than that the centurion committed an act so inconsistent with his re- ligious faith. That inconsistency is so much the less to be admitted, because Peter had just been represented in the vision so distinctly as a man. The apostles claimed no ability to know the hearts or thoughts of men, except as their ac- tions revealed tliem. Compare with this con- duct of Peter that of Paul and Barnabas at Lystra (u : i4, ««.). The Saviour, on the contrary, never repressed the disposition of his disciples to think highly of his rank and character. He never reminded them of the equality of his nature with their own, or intimated that the honor paid to him was excessive. He received their homage, whatever the form in which they offered it, however excited the state of mind which prompted it. This different procedure on the part of Christ we can ascribe only to his consciousness of a claim to be acknow- ledged as divine. 27. Conversing with him (Whl., Rob.). (Comp. talked in 20 : 11 ; 24 : 20; Luke 24 : 14, 15.) Some render accompanying him, which is too self-evident to be stated so form- ally. The first sense is peculiar to Luke. — Went in, perhaps into an upper room. (See on 1 : 13.) 28. i? may qualify the adjective, hoAV, in what degree (Mey.), or the verb, how it is (know- ledge and fact accordant). — a^eixnov, unlawful. The Jews professed to ground this view on the laws of Moses ; but they could adduce no ex- press command for it, or just construction of any command. No one of the N. T. writers employs this word, except Peter fiere and in 1 Pet. 4 : 3. — To associate with (5 : 15), or come unto, one of another nation. The second verb evolves the sense of the first. Strangers is applied to the Philistines in 1 Sam. 13 : 3-5 (Sept.), and to the Greeks in 1 Mace. 4 : 12. It has been said that Luke has betrayed here an ignorance of Jewish customs, since the Jews, though thej' refused to eat with the uncircum- cised (Gal. 2 : 12), did not avoid all intercourse with them. But the objection presses the language to an extreme. We are to limit such general expressions by the occasion and the nature of the subject. The intercourse with the Gentil«s, represented here as so repugnant to Jewish ideas, was such intercourse as had now taken place : it was to enter the houses of the heatlien, partake freely of their hospitality, recognize their social equality. In accordance with this, we find to associate with exchanged for didst eat with in 11 : 3; the word there may be supposed to define the word here. De Wette objects that the act of eating lias not been men- tioned ; but it is not mentioned anywhere, and yet the subsequent accusation against the apos- tle alleges it as the main ofTence. The act was, doubtless, a repeated one. (See v. 48.) An in- stance of it may have preceded the utterance of the words here in question. Nothing would be more natural, at the close of such a journey, than that the travellers should be supplied with the means of refreshment before entering form- ally on the object of the visit. Considered in this light, Peter's declaration in this vci"se agrees entirely with that of Joso])lius (Cont. A}>., 2. 28) : " Those foreigners (i.\\6(l>v\oi.) who come to us without submitting to our laws, Moses per- mitted not to have any intimate coiinectioiK» with us." (See also lb., 2. 36. Comp. John 18 : Ch. X.] THE ACTS. 133 29 Therefore came I unto yon without gainsaying, as soon as 1 was sent for: I ask therelbi'e fur what intent ye liave sent fur me? ;{i( And ( oriieliiis said, Tour days ago I was fasting until this lioiir; and at the ninth hour I jirayed in my house, and, tiehuld, "a man stood before me 'in briglit clothing, M And said, Cornelius, 'thy prayer is heard, •'and thine alms are had in remembrance iu the sight of Ood. 'A'l Send therefore to Joppa, and call hither Simon, whose surname is I'eter; he is lodged in the house of o«»? Simon a tanner by the sea side: who, when he Cometh, shall speak unto thee. ;« Immediately therefore 1 sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before (iod, to hear ail things that are commanded thee of Ood. 29 wherefore also I came without gainsaying, when I was sent for. I ask therefore with wliat intent ye 30 .sent for me. And Cornelius said, lour days ago, until this hour, 1 was keeping the ninth hour of prayer iu my house; and behold, a man stood be- 31 fore me in bright apparel, and saith. t ornelius, thy prayer is heard, and thine alms are had in remeni- 32orance in the sight of dod. ."^end therefore to.loppa, and call unto thee Simon, who is surnamed I'eler; he lodgeth in the house of Simon a tanner, by the 33 sea side. I'orthwith therefore I sent to thee; and thou hast well done that thou art come. Now therefore we are all here present in the sight of Ciod, to hear all things that have been commuuded acb. 1 : 10 b MaU. 28: 3; Mark 16 : 5; Luke 24 : 4. ...e rer. 4, etc.; Dan. 10 : 12 d Heb. 6 : 10. 28.) — And (in opposition to that Jewish feel- ing) God shoAved me — viz. h\ the vision. 29. Therefore I also came — /. e. he was not only instructed, but obeyed the instruction. Also connects came with showed. — Without gainsaying (ii'aiTippiiTu.s) = without delay (di-afic^t^oAu)?) (Hesych.). It is a hiter CJreek word. — With what reason, for what object; dative of the ground or motive.' (W. § 31. G. c.) Peter was already apprised that Cornelius had sent for him, in consequence of a revelation, but would desire, naturally, to hear a fuller state- ment of the circumstances from the centurion himself The recital may have been neces.sarj', also, for the information of those who had as- sembled. 30. Four days ago, etc., has received dif- ferent explanations. (1) From the fourth day ^prior to the vision) was I fasting unto this hour — i. c. unto an hour corresponding to that which was then passing; viz. the nintli (Hnr., Ncand., De Wet.). According to this view, Cornelius had been fa-sting four days at the time of the angel's appearance to him. (2) From the fourth day (reckoned back- ward from tiie present) unto this hour — i. e. he was observing a fa.st wliicli began four days before and extended up to the time then pres- ent. It was on the first of the days that he saw the angel. But was, as pa.st, represents the fast as liaving terminated, and so would ex- clude this hour. Meyer in liis second edition abanilons this view for tlie ne.xt. (3) From the fourth day (reckoning Inickward as before) — (■. c. four days ago unto this hour in wliich lie was then speaking (Bug., Kuin., Olsh.). The fast commenced with the day and had continued unbroken until the ninth hour, when the angel ajipeared. Tliis view agrees with the number of days which had elapsed since the angel's communication — viz. four — and allows time enough for the abstinence to justify the use of fasting. — riin-nv (was) is an imperfect middle, rare out of the later Greek. (W. ^ 14. 2. b ; B. g 108. IV. 2.)— And during the ninth hour (accusative, as in v. 3), so that (this = ninth) it was about three o'clock in the after- noon when I'eter arrived at C;esarea. — A man in bright clothing = an angel of God, in V. 3. (See 1 : 11.) 31. Was heard (not is in E. Y.), and .so were (not are) remembered. (Comix also v. 4.) He is assured now of the approval of his acts; the acts were ai)i)roved when he per- formed them. — Thy prayer refers more esi)e- cially to his prayer at this time. But the an- swer to this prayer was an answer to his other prayers, since the burden of them had doubtless been that God would lead him to a clearer knowledge of the truth and enable him to at- tain the repose of mind which a conscience en- lightened, but not yet " purged from a sense of evil," made it impossible for him to enjoy. Hence prayers, in v. 4, could be exchanged here for the singular. 32. Send, therefore, because in this way he would olitain tlie evidence that he was ap- proved. — jueToxciAecTot (call for thcc) exemplifies the usage of the middle noticed on v. 5. — The verbal accuracy here; as compared with v. 5, is natural. There was but one way to report the words of sucli a message. Tlie angel's voice and mien had left an impression not to be ef- faced. 33. Immediately agrees with the narrative in v. 7. — Thou hast done well (see 3 John G), a common plinuse expressive of the gratification wliich a person derives from the act of anotiier (Wetst., Raph.). For the construction, comp. Phil. 4 : 14.— In the sight of God, witli a con.sciousness of his presence, and hence pre- pared tt) hear and obey his message. This is a reason why Peter should speak with freedom and confidence. "Terra bona; inde fructus 134 THE ACTS. [Ch. X. * 34 ^ Then Peter opened his mouth, and said, "Of a truth I perceive that uod is no respecter of persons: 35 But 'in every nation he that feareth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, '■preaching peace by Jesus Christ: (.''he is Lord of all : 1 37 That word, / say, ye know, which was published 34 thee of the Lord. And Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of 35 persons; but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 3G iThe word which he sent unto the children of Is- rael, preaching -good tidings of peace by Jesus 37 Christ (he is Lord of all; — that saying ye yourselves o Deut. 10: 17: 2 Chron. 19 : 7 ; Job 3* : 19 ; Rom. 2: 11; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Pet. 1 : 17....Jch. 15:9; Rom. 2:13,27; 3; 22 29; 10 12, 13; 1 Cor. 12 : 13; Gal. 3 : 28; Eph. 2 : 13, 18; 3 : 6 c Isa. 57 : 19 ; Eph. 2 : 14, 16, 17 ; Coi. 1 : 20 d Matt. 28 : 18; Rnni. 10: 12; 1 Cor. 15 : 27 ; Eph. 1 : 20, 22 ; 1 Pet. 3 : 22 ; Rev 17 : 14 ; 19 : 16. 1 Many aorient authorities read Be sent the word unto. ...2 Or, the gospel. celerrimus" ["Good soil; thence the most sj^eedy fruit"] (Bng.). 34-43. THE ADDRESS OF PETER. 34. See the remark on opened his mouth in 8 : 35. — Trpoo-wTroA^TrTij? is a word coined to ex- press concretely the idea of the Heb. nasa panem, respecter of persons — ('. e. here j)«r- tial in the way of regarding one man as better than another, on the ground of national de- scent. 35. Is acceptable to him — i. e. his right- eousness, his obedience to the divine will, as far as it extends, is as fully approved of God, though he be a Gentile, as if he were a Jew. It is evident from I perceive, that he that feareth him and worketh righteousness describes the centurion's character before his acceptance of the gospel, and, consequently, that acceptable to him applies to him as a person still destittite of faith in Christ. That Peter did not intend, however, to represent his righteousness, or that of any man, prior to the exercise of such faith, as sufficient to justify him in the sight of God, is self-evident ; for in V. 43 he declares that it is necessary to believe on Christ, in order to obtain " the remission of sins." (Comp. also 15 : 11.) The antithetic structure of the sentence indicates the mean- ing. He that feareth him, etc., is the oppo- site of respecter of persons — i. e. God judges man impartially ; he approves of what is excel- lent in those of one nation as much as in those of another ; he will confer the blessings of his grace as readily upon the Gentile who desires to receive them as upon the Jew. In other words, since the apostle has reference to the state of mind which God requires as prepara- tory to an interest in the benefits of the gospel, the righteousness and the acceptance of which he speaks must also be preparatory — i. e. rela- tive, and not absolute.* 36. The construction is uncertain, but the most simple is that which makes word {\6yov) depend on ye know (v. 37) in apposition with word {pfiixa) : The word which he sent . . . (I say) ye know the thing that was done, etc. So, essentially, Kiiinoel, Meyer, Winer, and others. (See W. ? 62. 3.) Others refer word to what precedes, and supply accord- ing to ((card) or take the accusative as abso- lute : the word (viz. that God is thus impar- tial) which he sent, etc. (Bng., Olsh., De Wet.). That mode of characterizing the con- tents or m&ssage of the gospel is unusual. The ' structure of the sentence is no smoother in this case than in the other. A recent writer^ has proposed to construe preaching as a predicate of he that fears God is acceptable to him, . . . having announced (to him) as glad tidings, peace, etc. But the participle in this position cannot be separated without violence from the subject of sent, nor is the accusative in anj' other instance retained after this verb in the passive. (Comp. Matt. 11:5; Heb. 4 : 2.) The construction would be correct in principle, but is not exemplified. — Sent to the sons of Israel — ;'. e. in the first instance, as in 3 : 26 ; 13 : 26. That priority Peter concedes to the Jews. — Peace, reconciHation to God procured through Christ (comp. Rom. 5 : 1, 10), not union between the Jews and Gentiles (De Wet.) — an effect of the gospel too subordinate to be made so prominent in this connection. The apostle restates the idea in v. 43. — This one is Lord of all. All (navrtov) is mascu- line, not neuter. Peter interposes the remark as proof of the universality of this plan of rec- onciliation. The dominion of Clirist extends over those of one nation as well as of another ; they are all the creatures of his power and care, and may all avail themselves of the provisions of his grace. (Comp. Rom. 3 : 29, 30 ; 10 : 12.) 37. Ye know, etc., implies that they had already some knowledge of the life and works of Christ. The fame of his miracles may have extended to Csesarea (see Matt. 15 : 21 ; Mark 7 : 24), or Philip, who resided there (8:«»), may have begun to excite public attention as a 1 Neander's remarks on this passage, in his Planting of the Christian Church, deserve attention. See the closa of the second section or book. 2 In the Iheulogische Studien und Kritiken, 1850, p. 402, sq. Ch. X.] THE ACTS. 135 throughout all Judiea, and "began from Galilee, after the baptism which John preached; 38 How '(iod anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; «for God was with him. 39 And •'we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; "whom they slew and hanged on a tree: 4U Him / lem, the capital of the nation and its territ(jry here oppo.sed to each other. The Jews inhal>ited not only Judea, but Galilee and a region on the east of the Jordan. — Whom also, an addi- tional fact (Luke 22: 24) ill tlic Saviour's history (De Wet.), showing the extent of their ani- mosity and violence. Winer (^ GO. 3) suggests a brachylogy : whom (of which also we are witnesses) they slew, etc. This is too com- plicated.— By hanging. (See note on 5 : 30.) Here again the E. Vei-sion represents the Sa- viour as put to death before he was suspended on the cross. 41. Not unto all the people—/, e. of the Jews. (Comp. on v. 2.) — But unto witnesses before appointed by God. The choice of the apostles is a.scribed indifferently to him or to Christ (i:2). jrpd (before) in the participle represents tlie selection as made before Christ rose from the dead, not as purposed indefinitely before its execution. — The exception here made to the publicity f)f the Saviour's appearance ac- cords with the narrative of the evangelists ; they mentiVith tongues, new ; before unspoken by them. The fuller description in 2:4 prepares the way fi)r the conciser statement here. 47. Can perhaps any one forbid the water that these should not be baptized? The article may contrast iiSuip and nveOixa with each other, or more naturally designate the water as wont to be so applied. The import of the question is this: Since, although uncir- cumcised, they have believed and received so visible a token of their acceptance with God, what should hinder their admission into the church? Wlio can object to their being bap- tized, and thus acknowledged a,s Christians in full connection with us? As forbid (kuAuu)) involves a negative idea, m^ (not) could be omitted or inserted before should be bap- tized. The distinction may be that the in- finitive with uri expresses the result of the hindrance; without (urj, that which the hin- drance would prevent. (See Woolsey On the Alcestt's, V. 11.) n>) after such verbs has been said to be superfluous (K. ? 318. 10), or simply intensive (Mt. ^ 534. 3). Klotz {Ad Devar., ii. p. 668) suggests the correct view. (See also Bernh., Si/)it., p. 364.) [Some writers have inferred .sprinkling or pouring from forbid water: "Tlie water was to be brought to the converts ; and this suggests affusion, not immersion " ( Can- on Cook). Better thus : " Tlie water is in this animated language conceived as the element offering itself for the baptism. So urgent now appeared the necessity for completing, on the human side, the divine work that had miracu- lously appeared" (Meyer). — A. H.] — As also Ave received— viz. (see 11 : 15) in the be- ginning. 48. Commanded that the rite should be performed by otliers ; he devolved the service on his attendants. Peter's rule in regard to the administration of bajitism may have been simi- lar to tliat of Paul. (See 1 Cor.' 1:14.) [The best text reads: And he commanded them to be baptized in the name of Jesus Christ. Thus the name of Jesus is represented as the spiritual element in which the act of baptism takes place, just as in 2 : 38 it is si)oken of as the divine ba-sis or authority for that act, and as in 19 : 5 it is conceived of as the end to which baptism relates. But in none of tliese pa.ssages is the verbal formula used by administrators given.— A. H.] — To tarry— i. e. with them. (Comp. 28 : 14.) 1-18. PETER JUSTIFIES HIMSELF AT JERUSALEM FOR HIS VISIT TO CORNE- LIUS. 1. Peter, Jolin, and James were among the apostles now at Jerusalem (s : i4; 12 : 2), and no doubt others. — Throughout (comp. 15 : 23) Judea, since the brethren belonged to dif- ferent churches in this region. (See Gal. 1 : 22.) — The heathen, while still uncircumcised. (See V. 3.) 2. When he went up. There is no evi- dence that Peter was summoned to Jerusalem to defend his conduct. He had reason to fear that it would be censured until the particulars of the transaction were known, and he may have hastened his return, in order to furnish that information. — They of the circumcis- ion are the Jewish believers, as in 10 : 45, not here a party among them more tenacious of circumcision than the others. It is implied that this tenacivy was a Jewish characteristic. The narrower sense of the expression occurs in some places. 138 THE ACTS. [Ch. XL 3 Saying, "Thou wentest in to men uncircumcised, I *and didst eat with tiiem. 4 But Peter reliearsed the matter from the beginning, and expounded it =by order unto them, saying, 5 ■'I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it liad been a great sheet, let down from heaven by four corners ; and it came even to me: 6 Upon the which when I had fastei.ed mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me. Arise, Peter ; slay and eat. 8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, ttial call not thou common. 10 And this was done three times: and all were drawn up again into heaven. 11 And, behold, immediately there were three men j already come unto the house where I was, sent from Csesarea unio me. 12 And 'the spirit bade me go with them, nothing doubting. Moreover /these six bretliren accompanied me, and we entered into the man's house: V6 J'And he shewed us how he had seen an angel in his house, which stood and said unto him. Send men to Joppa, and call for Simon, whose surname is Peter; 1-1 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, ^as on us at the beginning. 10 Then remembered 1 the word of the Lord, how that he said, vlohn indeed baptized with water; but *ye shall be baptized with the Holy Ghost. 3 tended with him, saying. Thou wentest in to men 4 uncircumcised, and d'idst eat with them. But Peter began, and expounded the umttfi- unto them in order, 5 saying, 1 was in the city of Joppa praying: and in a trance I- saw a vision, a certain vessel descending, as it were a great sheet let down from heav n by G tour corners; and it came even unto me: upon the which when 1 had fastei ed mine eyes, 1 considered, and saw the four-footed beasts of the earth and wild beasts and creeping things and fowls of the heaven. 7 And 1 heard also a voice saying unto me. Rise, I'e- 8ter; kill and eat. But L said, Not so. Lord: for nothing common or unclean hath ever entered into 9 my mouth. But a voice answered the second time out of heaven. What (iod hath cleansed, make not 10 thou common. Aid this was done thrice: and all 11 were drawn up again into heaven. And behold, forthwith three men stood before the house in which we were, having been sent fmm (icsiirea 12 unto me. And the Spirit bade me go with them, making no distinction. And these six brethren also accompai led me; and we entered into ihe 13 man's house: and he told us how he had seen the angel standing in his house, and saying. Send to Joppa, and fetch Simon, whose surname is Peter; 14 who shall speak unto thee words, whereby thou 15 Shalt be saved, thou and all thy house. And as I began to speak, the Holy Spirit fell on them, even 16 as on us at the beginning. And 1 remembered the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized 'in loh. 10:28....6 Gal. 2: 12....C Luke 1 : .3. . . .rf cti. 10:9, etc.... e John Ifi: 13; cti. 10 : 19 ; 15 : 7 . ../ ch. 10 : 23....(j ch. 10-30 ....Ach. i: 4....iMaU. 3 ; 11; John 1 : 26, 3:i ; ch. 1 : 5 ; 19: 4....* I.sa. 44 : 3 ; Joel 2 ; 28 ; 3 : 18. 1 Or, with their 3. (See the remarks on 10 : 28.) Notice the ground of the complaint. It was not that Peter had preached to the heathen, but that he had associated with them in such a manner as to violate his supposed obligations as a Jew. (Comp. the note on 2 : 39.) We may infer that he had avoided that degree of intimacy wlien he himself entertained the Gentile messengers. (l0:23). 4. Commencing— i, e. proceeding to speak (see on 2 : 4), or, beginning with the first circumstances, he related unto them, etc. This repetition of the history shows the im- portance attached to this early conflict between the gospel and Judaism. j 5. For the omission of the before city, see on 8 : 5. — Vision denot&s here what was seen, and differs from its use in 10 : 3. — Let down, sus- pended, by four corners — i. e. by means of cords fastened to them. Luke abbreviates here the fuller expression in 10 : 11. [For Dr. Hack- ett's exposition of vv. 6-11, see his notes on 10 : 11-16, where the same narrative is given. —A. H.] 12. By a mixed construction, SiaKpivSixtvov agrees with the suppressed sulsjcct of a.ssover, which continued seven days, and wiis so named because during that time no leaven was allowed in the houses of the Jews. The common text omits the before days, which the best editors insert as well attested. It is not grammaticallv necessary. (W. § W. 2.) 4. Also carries the mind back to to take {(rvWafidv), in v. 3, the idea of which appre- hended (TTiao-a?) repeats. — To four quater- nions, four companies of four, who were to re- lieve each other in guarding the prison. The Jews at this time followed the Roman practice of dividing the night into four watches, consisting of three hours each. Of the four soldiers em- ployed at the same time, two watched in the prison and two before the door, or perhaps, in this case (see on v. 10), were all stationed on the outside. — x>Ieaning, i)ut disa])pointtHl in that purpose. — After the passover — i. e. not the pa'Jchal supper, but the festival which it introduced. (Comp. Luke 21 : 1 ; .John 0:4.) The rea.^^on for deferring the execution was tliat the .stricter Jews regarded it as a profanation to put a person to death during a religious festival. Agrippa himself may have entertained, or af- fected to entertain, that scruple. — To bring him up — i. e. for trial and execution. (Comp. Luke 22 : (>6.) But Herod was nearer his end than Peter. — For the people (dat. comm.) — i.e. that they might be gratilied with his de^th. 3. Therefore, committed to such a guard. — In the prison, mentioned in v. 4. — Intent, * See Introductiun, J 6. 2. 144 THE ACTS. LCh. XIL ■was made without ceasing of tlie church unto God for him. 6 And when Herod would have brought hini forth, tiie same night I'eter was sleeping between two sol- diers, bound with two chains: and the keepers before the door kept tlie prison. 7 And, behold, "the angel of the Lord came upon him, and a light shined in the prLson : and he smote Peter on the side, ai d raised him up, saying, Arise up quickly. And his chains fell oft' from hi.-, hands. M And the angel said unto him, bird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. y And he went out, and followed him ; and 'wist not that it was true which was done by the angel; but thought ''he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; ''which opened to them of his own accord: was made earnestly of the chur h unto (iod for him. 6 And when Herod was about to bring him Ibrth, the same night I'eter was sleeping between two soldiers, bound with two chains; and guards before the door 7 kept the prison. And behold, an angel of the Lord stood by him, and a light shined in the cell: and he smote 1 eter on the side, and awoke him, saying, Kise up quickly. And his cliains fell oft' from his 8 hands. And the angel said unto him, tiird thyself, ai d bind on thy sandals. Aid he did so. Aiid he saith unto him, ( ast thy garment about thee, and 9 follow me. And he went out, and followed; and he knew not that it was true which was doi e 'by the 10 angel, but thought he saw a vision. And when they were past the first and the second ward, they came unto the iron gate that leadeth into the city ; och. 5: 19.... 6 Ps. 126 : 1....C cli. 10 : 3, 17 ; 11 : 5....d ch. 16 : 26.- . Or, through earnest, not unceasing, constant. [Better, tlie adverb, intently, earnestly (eKTevCn). SoLacli., Tsch., Treg., West, and Hort, etc.— A. H.] (See Luke 22 : 44 ; 1 Pet. 4:8.) It is a word of the later Greek. (Loh., Ad Phryn., p. 311.) All the English translators from Wiclif downward adopt the temporal sense. — Church. The members of the church were so numerous that they must have met in different companies. One of them is mentioned in v. 12. 6-11. THE MIRACULOUS LIBERATION OF PETER. 6. In that night, preceding the day when he was to liave been executed. — Bound with two chains. The Roman mode of chaining prisoners was adopted in this case, and was the following : " The soldier who was appointed to guard a particular prisoner had the chain fast- ened to the wrist of his left hand, the right re- maining at liberty. The prisoner, on the con- trary, had the chain fastened to the wrist of his right hand. The prisoner and the soldier who had the care of him were said to be tied (alli- gati) to one another. Sometimes, for greater security, the prisoner was chained to two soldiers, one on each side of him" {Diet, of Antiq., art. ^^ Catena"). Paul was bound with two chains on the occasion mentioned in 21 : 33. — And keepers before the door (perhai)s two at one station and two at another) w^ere guarding the prison, not, after v. 5, were keeping guard (Raph., Walch). 7. In the abode = the prison. This was an Attic euphemism which passed at length into the common dialect. — Having smitten, in order to rouse him from sleep. — Arise (acauTa) is a sccoiid aorist imperative. (Coinp. Eph. 5 : 14.) Grammarians represent the form as poetic in the earlier Greek. (K. ^ 172. R. 5; W. ? 14. 1. h.)— His chains fell off from his hands, or , wrists. Hand (x«t» the Greeks could use of the entire fore-arm or any part of it. 8. Gird thyself. For convenience, he had unbound the girdle of his tunic while he slept. The garment {'nxaTiov) which he threw around him was the outer coat, or mantle, worn over the tunic (xt-riiy). There was no occasion for a precipitate flight, and the articles which he was directed to take would be useful t(j him. Note the transition to the i^resent in the last two imperatives. 9. True, actual, as distinguished from a dream or vision. Peter's uncertainty arose from the extraordinary nature of the interpo- sition ; it was too strange to be credited. He was bewildered by the scene, unable at the moment to comprehend that what he saw and did was a reality. 10. Having passed through the first and second watch — ;'. c. as Walch [De viiicnlis Petri) suggests, flrst through the two soldiers stationed at Peter's door (v. e), and then through two others near the gate which led into the city. He supposes the two soldiers to whom Peter was bound (v. a) were not included in the sixteen (v. 4), since their office would not re- quire them to remain awake, and consequently to be changed during the night, like the others. A more common opinion is that the first watch was a single soldier before the door, and the second another at the iron gate, and that these two soldiers, with the two by the side of Peter, made up the quaternion then on duty. But having passed through suggests a plural sense of watch, and must be said loosely, if applied to a single person. This participle after went out, in v. 9, indicates a different position of the first watch from that of the two soldiers who guarded Peter in his cell. Some liave proposed that explanation. The numeral renders the article unnecessary. Ch. XII.] THE ACTS. 145 and they went out, and passed on through one street ; and forthwith the angel departed from him. 11 Ai d when I'eter was come to himself, he said. Now I know of a surety, that "the Lord hath sent his angel, and 'hath delivered me out of the hand of ilerod, and from all the expectation of the people of the Jews. 12 And when he had considered the thing, «he came to the house of Mary the mother of ■'John, whose sur- name was Mark ; where many were gathered together 'praying. i;{ And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14 And when slie knew I'eter's voice, she opened not the gate for gladness, but ran in, and told how i^eter stood before the gate. 15 And they said unto her, Thou art mad. But she constantly attirmed that it was even so. Then said they, /It is his angel. ■which opened to them of its own accord : and they went out, and passed on through one street; and 11 straightway the angel dei)arted from him. And when I'eter was come to himself, he said, Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Ilerod, and from all the expectation of the people of the 12 Jews. And when he had considered IIih lliiixj, he came to the house of .Mary the mother of John whose surname was .Mark; where many were galh- ISered together and were praying. And when he knocked at the door of the gate, a maid came to 14 answer, named Lhoda. And when she knew Pe- ter's voice, she opened not the gate for joy, but ran 15 in, and told that Peter stood before the gate. And they said unto her, Thou art mad. But she con- lidently affirmed that it was even so. And they aPs. 34 : 7; Dan. 3 : 28 ; 6 ; •.!2 ; Heb. 1 : 14....J Job 5: 19; Ps. 33 : 18, 19; 34:22; 41 : 2 ; 97 : 10; 2 Cor. 1 : 10 ; 2 Pet. 2 : cch. 4 : -ii dclj. 15 : 37....e ver. 5 / Gen. 48 : 16 ; Matt. 18 : 10. (W. I 19. 2.) That Peter passed the watch un- opposed, or perhaps unobserved (see v. 18), was a part of the miracle. (See on 5 : 19.) — Unto the iron gate, etc. The precise situation of tlic prison is unknown. The iron gate may liave formed the termination of a 'court, or avenue, which connected the prison with the town. De Wette, after Liglitfoot, Walch, and others, thinks that the prison was in a tower between the two walls of the city, and that this was the outer gate of the tower. Others have proposed other conjectures. — Of itself is equiv- alent to an adverb, spontaneously. (K. I 264. 3. c; B. {i 123. G.) The gate opened without any visible cause. — Went forward one street, or lane (9 : ii). The angel accompanied him tintil he was beyond the reach of pui-suit. — Immediately, on having come thus far. 11. Having come to himself, recovered from the confusion of mind into which he had been thrown. — Sent forth, from heaven.— From all the expectation, of the Jews, who were so eager for his execution, and look- ing forward to it with confidence. 12-17. PETER REPAIRS TO THE HOUSE OF MARY, WHERE SOME OF THE BELIEVERS HAD ASSEMBLED FOR PRAYER. 13. Having become aware (i4:6), con- scious to him.self of the state of things. ( Wlil., Alf , Mey.) Luke reminds us of this fact again (see v. 11), as if it might appear strange that Peter acted with so much deliberation. Some render considering — i. e. either what he should do or where he should find an assembly of the disciples. Both the meaning and the tense of tlie participle favor this explanation less than the other.— John . . . Mark. This John Mark is called simjily John in 13 : 5, 13, and Mark in 15 : 39. He is supposed to have been the 10 same Mark whom Peter terms his son in 1 Pet. 5 : 13 — i. e. in a spiritual sense, converted by his instrumentality. There is no reason for ques- tioning his identity with the evangelist who wrote the Gospel of Mark. (See, further, on v. 25.) — Praying. One of the objects for which they were praying was the safety of Peter (v. 5;. 13. A maid-servant. Her Greek name, Rhoda, does not disprove her Jewish origin. (See on 1 : 23.) The porter among the Jews was commonly a female. (See John 18 : KJ.) That the person sIkjuUI be known after so long a time shows how minute was Luke's informa- tion. — To hearken {viraKoveace; because "their country was nourished by tl>e king's coiin/ri/. 'il Ard upon a set day Herod, arrayed in royal ap- parel, sat upon his throne, and made an oration unto them. 22 And the people gave Sishout, saying. It is the voice of a god, and not of a man. , 20 Now he was highly displeased with them of Tyre and Sidon: and tliey came with one accord to him, and, having made l.lastus the king's chamberlain their friend, they asked for peace, because their 21 country was fed from the kings country. And upon a set day Herod arrayed himself in royal ap- parel, and sat on the 'throne, and made an oratioa 22 unto them. And the people shouted, saying, The a 1 Kings 5 : 9, 11 ; Ezek. 27 : 17. -1 Or, judgment-teat to execution. The word was a vox solennis in this sense, as Losner, Kypke, and others have shown. The Romans employed duccre in the same absolute way.— And he went down, etc. Herod resided usually at Jerusalem, and went now to C\e.sarea, as Josephus informs us, to preside at the public games in honor of the Emperor Claudius. 20-24. DEATH OF HEROD AGRIPPA AT C.ESAREA. 20. The reader should compare the narra- tive of this event with that of Josephus in Antt., 19. 8. 2. The Jewish historian has con- firmed Luke's account in the most striking manner. He also makes Cajsarea the scene of the occurrence ; he mentions the assembly, the oration, the robe, the impious acclamations of the people, the sudden death of Herod, and adds to the rest that his terrible end was a judgment inflicted upon him for his impiety. — Was highly displeased may refer to an open war or violent feeling of hostility. As Josephus makes no mention of any actual out- break between Agripjia and the Phoenicians, the latter is probably the sense of the word here. The Pha-nicians may either have ap- prehended a war as the result of Agrippa's anger, or they may have been threatened with an interruption of the commerce carried on between them and the Jews. — Came unto him — i. e. in the person of their representa- tives ; lit. were present, the antecedent motion being applied. (W. § 50. 4.) — Having per- suaded, brought to their interest. — Blastus, judging from his name, may have been a Greek or a Roman. His influence with the king wtis the reason why they were so anxious to obtain his mediation. A bribe may have quickened his symiiathy with the strangers. — Over his bedchamber, his chamberlain. His office placed him near the king's person, and enabled him to hold the keys to his heart (Bmg.). — Desired peace — i. e. according to the circum- stances of the case sought to avert a rupture of it, or, if it was already impaired, to effect its restoration. Their desire for this result may have been increased by the existing famine. — Because their country was sustained, etc. The Tyrians and Sidonians were a commercial people, and procured their supplies of grain chiefly from Palestine in exchange for their own merchandise. This relation of the two countries to each other had existed from early times. (See 1 Kings 5:9; Ezra 3:7; Ezek. 27 : 17.) 21. On an appointed day, which, accord- ing to Josephus, was the 1st of August, and the second day of the public games. — Arrayed, etc. The circumstances related by Joscplius may be combined (Conybeare and How.son, i. p. 158) with Luke's account, as follows: "On the sec- ond day of the festival Agrippa came into the theatre. The stone seats, rising in a great semi- circle, tier above tier, were covered with an ex- cited multitude. The king came in clothed in magniflcent robes, of wliicli silver was the costly and brilliant material. It was early in the day, and the sun's rays fell upon the king ; so that the eyes of the beholders were dazzled with the brightness which surrounded him. Voices from the crowd, here and there, exclaimed tliat it was the apparition of something divine. And when he spoke and made an oration to them, they gave a shout, saying, ' It is the voice of a god, and not of a man.' But in the midst of this idolatrous ostentation an angel of God suddenly smote him. He was carried out of the theatre a dying man, and on the Gth of August he was dead." — Upon the seat, or throne, provided for him in the theatre. (See on 19:29.) Spoke publicly, because, though lie directed his speech to the deputies, he was heard also by the people who were present (v. 22). The PhoBnicians were there as suppli- ants for peace, and the king's object now was to announce to them his decision. The giving audience to ambassadors and replying to them in public was not jincommon in ancient times. — Unto them — ;'. e. the Tyriaiis and Sidonians, as represented by their agents. The pronoun does not refer to the common people iS^^o?). (See W. g 22. 3. 1.) It was the messengers, not the Coesareans, who awaited the king's an- swer. 22. Shouted thereupon, again and again. It enhanced the eloquence, no doubt, that what 148 THE ACTS. [Ch. XIII. 23 And immediately the angel of the Lord "smote him, because 'he gave not God the glory : aud he was eaten of worms, and gave up the ghost. 24 f But 'the word of God grew and multiijlied. 25 And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and •'took with them 'John, whose surname was Mark. 23 voice of a god, and not of a man. And immediately an angel of the Lord smote him, because he gave not God the glory : aud he was eaten of worms, and gave up the ghost. 24 But the word of God grew and multiplied. 2.5 And Barnabas and Saul returned 'from Jerusalem, when they had fultilled their ministration, taking with them John whose surname was Maik. CHAPTER XIII, NOW there were /in the church that was at Antioch certain prophets and teachers: as ^Barnabas, and Simeon that was called Niger, and ''Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 1 Now there were at Antioch, in the church that was Iherf, prophets and teachers, Barnabas, and Symeon that was called Niger, and 1-ucius of C y- rene, and Manaen the foster-brother of Herod the a 1 Sam. 25 : 38 ; 2 Sam. 24 : 17 i Ps. 115 : 1... c Isa. 55 : 11 ; ch. 6 : 7 : 19 : 20 ; Col. 1:6 d ch. l.T : 5. l.S ; 15 : 37 e ver. 12' ..../ ch. 11 : 27 ; 14 : 26; 15 : 35 £r ch. 11 : 22-26.... ft Eom. 16 ; 21. 1 Mauy ancieut authorities read to Jcmaalcm. they had heard accorded with their wishes. In such a city the bulk of the assembly would be heathen (see on 8 : 40), and of a god may be taken in their sense of the term. 23. Because he gave not glory to God — i. e. did not repel the impious flattery ; was will- ing to receive it. Some editors insert the l)e- fore glory. — And having been eaten with worms, he expired. In ascribing Agrippa's death to such a cause, Luke makes it evident that he did not mean to represent it as instan- taneous. His statement, therefore, does not oppose that of Josephus, who says that Herod lingered for five days after the first attack, in the greatest agony, and then died. It is evident also, for the same reason, that Luke did not consider the angel as the author of Herod's death in any sucli sense as to exclude the inter- vention of secondary causes. 24. But contrasts slightly the fate of Herod, the persecutor of the church, with the prosper- ity of the church itself. — The Avord of God grew, was diffused more and more, and in- creased— i. e. {coiwp. 6 : 1) was embraced by increasing numbers. Word suggests the com- plex idea of doctrine and disciples, and the verbs which follow divide the idea into its parts. 25. BARNABAS AND SAUL RETURN TO ANTIOCH. 25. Tliis verse appears to be introductory to the subject of the next cha]>ter. It was proper to apprise the reader that Barnabas and Saul returned to Antioch (see 11 : 30), since the nar- rative of what next occurred in that city im- plies that they were there, and no mention has been made of their return. Paul and Barnabas made this journey to Jerusalem probably near the beginning of tlie year a. d. 45 ; for tlie famine commenced at the close of the preceding year (see on 11 : 28), and the supplies collected in anticipation of that event would naturally be forwarded before the distress began to be severe. That the journey took place about tliis time re- sults also from its being mentioned in connec- tion with Herod's death. The two friends ap- pear to have remained at Jerusalem but a short time, as may be inferred from the object of their mission, and still more decisively from tlie ab- sence of any allusion to this journey in Gal. 2: 1, sq. — John. John was a relative of Barnabas, as we learn from Col. 4 : 10, and tliis relation- ship may have led to the present connection. He appears next in the history as their associate in missionary labors (is : 5). 1-3. BARNABAS AND SAUL ARE SENT TO PREACH TO THE HEATHEN. 1. The narrative mentions three different journeys of Paul among the lieathen ; the ac- count of the first of these commences liere. — Certain (ti^s ; probably not genuine) would indicate that those named were not all tlie teachers at Antioch. — In Kara tt)v iKK\riaul for the work whereimto I have 3 called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away. a Num. 8 : 14; ch. 9: 15; 22 :21; Kom. 1:1; Gal. I : 15; 2 :9....6 Matt. 9:38; ch. 14 : 26; Rom. 10 : 15 ; Euh. 3 : 7, 8 • 1 Tim 2 : 7; 2Tim. 1 : 11; Heb. 5: 4....ccb. 6: 6. cas, are different names. (See W. ^ 16. 4. R. 1.) —Of Cyreue. (See on 2 : 10.)— Manaeu = Heb. Mcnahein (2 Kings 15 : 14) occurs only here. —Herod the tetrarch. This Herod was the one who put to death John the Baptist — a son of Herod the Great, and an uncle of Agrippa, whose death has just been related. He was now in exile on the banks of the Rhone, but, though divested of his office, is called tetrarch, because he was best known under tliat title. (See on 4:6.) There are two views as to the import of o-uVTpo<|)05. One is that it means com- rade — lit. one brought up, educated, with another. It was very common for persons of rank to as- sociate other children with their own, for the purpose of sharing their amusements and studies, and by their example serving to excite them to greater emulation. Josephus, Plutarch, Polybius, and others speak of this ancient prac- tice. So Calvin, Grotius, Schott, Baumgarten, and others. The more approved opinion is that it means coUaclaneus, nourished at the same breast, foster-hrotlier. Kuinoel, Olshausen, Tho- luck, De Wette, and others, after Walch {De Menachemo), adopt that meaning. The mother of Manaen, according to this view, was Herod's nurse. In either case the relation is mentioned as an honorary one. 2. Ministered refers here to the rites of Christian worship, as prayer, exhortation, fast- ing. (See vv. 3, 15 ; 14 : 23.) [The word which is here translated ministered {\ii.TovpyowTo>v) is found in only two other passages of the New Testament — viz. in Heb. 10 : 11, where it refers to religious service in the temple and is followed by an expression which denotes the " offering of sacrifices," and in Rom. 15 : 27, where it re- fers to charitable service in temporal things. The corresponding noun (Aeiroupyia) is used in the same way — first of rendering direct service to God in the temple (l.ukel :23and Heb. 9:6; comp. Phil. 2: 17; Heb. 8:6) ; and secondlv, of giving pe- cuniary help to those in need (2Cor. 9: 12; Phii. 2 : 30). The derived adjectives are also significant of botli kinds of service. Yet the ministry of direct worship may be regarded as the leading sense of tliese words ; so that service in worldly things is represented by them as in a true sense religious.— A. H.] — They— ;'. e. the prophets and teachers. The participation of others in the service is not asserted or denied. It is pos- sible that they were observing a season of prayer with reference to this very question. What were their duties in relation to the heathen? [Meyer insists forcibly tliat they refers to the church, including the five named, and not to the latter only. Thus: "The reference of avrCiv (they), not to tlie collective church, but to the prophets and teachers named in v. 1, . . . is not, on ac- count of separate me, and of v. 3, to be ap- proved. The wliole highly-important mission- ary act would, according to this view, have been performed only in the circle of five persons, of whom, moreover, two were the missionaries destined by the Spirit, and the church as such would have taken no part at all, not even being represented by its presbyters — a j>roceeding which neither agrees with the fellowship of the Spirit in the constitution of the apostolic church, nor corresponds with the analogous concrete cases of tlie clioice oi an apostle (cb. 1) and of the deacons (ch.6). (Conip. also 14 : 27, wliere the missionaries, on their return, make their report to the church.") — A. H.] — Sepa- rate noiv for me— i. e. for the Holy Spirit. The Spirit makes the revelation, selects the missionaries, assigns to them their work. The personality of the agent may be inferred from such acts. The command in this form was ad- dressed to the associates of Barnabas and Saul, but the latter would liear the same voice point- ing out to them their duty and directing them to perform the service laid upon them. — Now (a>j) strengthens the command. (See 15 : 30 ; Luke 2 : 15. K. § 315. 1.) The verb contains the idea both of selection and consecration. — Unto which (o), without the preposition, be- cause the antecedent has it. (Comj). Avhich thou earnest R. V., >j riP\ov, in 9 : 17.)^I have called has a middle sense. (W. ^ 39. 3.) The nature of this work— not stated here — we learn from the subsequent narrative : they were to go into foreign countries and publish the gospel to Jews and Gentiles. The great object of the mission was doubtless to open more effectually " the door of faith to the lieathen." 3. Then having fasted, etc. This was a different fast from that spoken of in v. 2, and observed, probably, by the body of the church. [According to the words of Christ 150 THE ACTS. [Ch. XIII. 4 H So they, being sent forth by the Holy Ghost, de- parted unto Seleucia; and from thence they sailed to "Cyprus. 4 So they, being sent fortli by the Holy Spirit, went down to Seleucia ; and from thence they sailed to preserved in Matt. 9 : 14, 15 (also Mark 2 : 18-20; Luke 5 : 33-35), fasti7ig is a natural ex- pression, not of satisfaction, but of sorrow, of trouble. And it is never appropriate unless it is spontaneous. But even when it is spon- taneous, it should not be paraded in public with outward shows of mortification (Matt. 6: 16-18). Hence the impossibility of a genuine national fast, unless it be in time of great ca- lamity. But Jesus does not in any of these passages condemn fasting on the part of Chris- tians. We cannot, indeed, be certain that he anywhere enjoins it on his followers as a duty ; for Matt. 17 : 21 is jjrobably a gloss added to the true text, while the words " and fasting," in Mark 9 : 29, are at least doubtful ; but the ex- ample of Christ and of ajiostolic Cliristians (Matt. 4 : 1, sg. ; Acts 10 : 30; 13 : 2, 3 ; 14 : 23), together witll the prediction of Jesus (Matt. 9: is), the implied approval of Paul (i cor. 7 : 5), and the Saviour's direction as to the proper manner of fasting (Matt. 6:16-18), provc bcyoiid a doubt that fasting has its place at times in the best forms of Christian living. — A. H.] — On laid their hands on them, see G : G. The act was a representative one, and, though performed by \ a part, involves the idea of a general participa- I tion. Paul was already a minister and an 1 apostle (see Gal. 1 : 1, sq., where he claims this i character from the outset), and by this service i he and Barnabas were now merely set a^iart for the accomplishment of a specific work. They were summoned to a renewed and more syste- matic prosecution of tlie enterprise of convert- ing the heathen. (See on 9 : 30 ; 11 : 20.)— Sent away. That the subject of this verb includes the Antiochian Cliristians in general may be argued from the analogous case in 15 : 40. The brethren commended Paul to God as he departed on his second mission. 4-12. THE JOURNEY TO CYPRUS, AND ITS RESULTS. 4. Being sent forth. We may place this mission in the year a. d. 45. It does not appear that they remained long at Antioch before their departure. (See the note on 12 : 25.) — Unto Seleucia. Seleucia lay west of Antioch, on the sea-coast, five miles north of the mouth of the Orontes. It was situated on the rocky emi- nence forming the southern extremity of the hilly range called Pieria. The harbor and mer- cantile suburb were on level ground toward the west. A village called Antakia and interesting ruins point out the ancient site. "The inner basin, or dock (there were two ports), is now a morass ; but its dimensions can be measured, and the walls that surround it can be distinctly traced. The position of the ancient floodgates, and the passage through which the vessels were moved from the inner to tlie outer harbor, can be accurately marked. The very piers of the outer harbor are still to be seen under the water. The stones are of great size — some of them twenty feet long, five feet deep, and six feet wide — and are fastened to each other with iron cramps. The masonry of ancient Seleucia is still so good that not long since a Turkish pacha conceived the idea of clearing out and repair- ing the harbor." (See autliorities in Conybeare and Howson.) Those piers were still unbroken, tliis great seaport of the Seleucids and the Ptolemies was as magnificent as ever, under the sway of the Romans, when Paul and Bar- nabas passed through it on their present mis- sion. Whether they came down {KariiX&ov) from the interior to the coast by land or by water is uncertain. The windings of the river make the distance about forty-one miles, but by l^md it is only sixteen miles and a half At present the Orontes is not navigable, in conse- quence of a bar at the mouth and other obstruc- tions; but Strabo says (IG. 2) that in his time they sailed up tlie stream in one day. The road, though it is now mostly overgrown with shrubs, was then doubtless a well-worn track like the road from the Piraeus to Athens, or from Ostia to Rome. At Seleucia tlie two mis- sionaries with their companion went on board (aneTrXevaav, Sailed from) oiie of the numerous vessels which must have been constantly ply- ing between tliat port and the fertile Cyprus. "As they cleared the port the whole sweep of the bay of Antioch opened on their left — the low ground by the mouth of the Orontes, the wild and woody country beyond it, and then the peak of Mount Casius, rising symmetri- cally from the very edge of the sea to a lieight of five thousand feet. On the right, in the soutli-wcst horizon, if the day was clear, tliey saw the island of Cyprus from the first. Tlie current sets northerly and north-east between the island and the Syrian coast. But witli a fair wind a few liours would enable them to run down from Seleucia to Salamis; and tlie Ch. XIIL] THE ACTS. 151 5 And when (hey were at Palamis, "they preached the word of (iwi in the synagogues of the Jews : and they had also Mohu to their minister. »; And when they had gone through the isle unto Paphos, they found 'a. certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 5 Cyprus. And when they were at Salamis, they pro- claimed the word of bod in the synagogues of the Jews: and they had also .John as their attendant. 6 And when they had gone through the whole island uuto I'aphos, they found a certain 'sorcerer, a fal-so aver. 46....6ch. 12 : 25; 15: 37 c ch. 8 : ».- -I Gr. Magut : as in Matt. 2:1,7, 16. land would rapidly rise in forms well known and familiar to Barnabas and Mark " (Cony- beare and How.son, i. p. 169). The fact that Barnabas wa.s a native of Cyprus (4:36) may have induced them to give this direction to their journey. 5. And having arrived in Salamis. Tliis town was on the eastern shore of Cyprus, " on a bight of the coast to the north of the river Pedi;cus. A large city by the sea-shore, a wide- spread plain with corn-lields and orchards, and the blue distance of mountains beyond, com- posed the view on whicli tlie eyes of Barnabas and Saul rested when they came to anclior in the bay of Salamis." — The synagogues indi- cates that the Jews here were numerous, since in other places where they were few they had only one synagogue. (Comp. 17 : 1 ; 18 : 4.) This intimation is confirmed by ancient testi- mony. In the time of Trajan (a. d. IIG), the Jews in Cyprus were so powerful that they rose and ma.ssacred two hundred and forty thousand of the Greek inhabitants (Dio Cass., 08. 32). In revenge for this slaughter, Hadrian, who was afterward emi)eror, landed on the island and either put to death or expelled the entire Jew- from the time of Alexander Severus — i. e. about A. D. 230) represents a public road as extending from Salamis to Paphos. If that road existed at this earlier period, Paul arrived at Paphos in a sliort time and withmit difficulty. The present Balfa occupies the site of tl»at city. — Found a certain Magian, which was his professional title, since it stands for Elymas in V. 8; not sorcerer (E. V.), which would be op- probrious. — False prophet is the narrator's term for dcscriljing liim ; he was a fortune- teller, but his art was an imposition. It may appear singular that a person of his character should so mislead and captivate the prudent Sergius. But the incident presents, in fact, a true picture of the times. At that period (I abridge Conybeare and Howson's paragraph here) impostors from the East pretending to magical powers had great influence over the Roman mind. The East, but recently thrown open, was the land of mystery to the Western nations. Reports of the strange arts practised tliere, of the wonderful events of whicli it was the scene, excited almost fanatically the imag- ination both of the pojmlace and the aristoc- racy of Rome. Svrian fortune-tellers crowded ish population. At the time of Paul's visit i the cajiital and appeared in all the haunts of many of the Cyprian Jews must have resided at Salamis, wliich was tiie seat of a lucrative commerce. — And they had also John (see 12 : 2')) as an assistant — in what? Also, as I think, recalls most naturally preached the word ; and the answer would be that he as- sisted them in the declaration of the word. (Comp. 20 : IG; Luke 1 : 2; 1 Cor. 4 : 1.) But the view of most critics is different : they sup- pose John to have had charge of tlie incidental cares of the i)arty, so as to leave Paul and Bar- nabas more at liberty to preach the gospel. We are not informed how long they remained at Salamis or what success attended their labors. 6. And having passed through the whole island unto Paphos, which was at the otlier end of (Cyprus. The city intended business and amusement. Tlic strongest miiuls were not superior to their influence. Marius relied on a Jewish prophetess for regulating tlie progress of his campaigns. Pompey, Crassus, and Csesar sought informatiim from Oriental astrology. Juvenal paints to us tlie Emiieror Tiberius "sitting on the rock of Cai>ri with his flock of Chalda^ans round liim." The astrol- ogers and sorcerers, says Tacitus, are a class of men who " will always be di.searded and always cherished." [With this .statement may be com- pared the treatise of Tiioluck on the Nature and Moral Influence of Heathenism (translated for the Biblical Rcjiository, vol. ii. p. 286), where many illustrations are given. The multitude of sooth- sayers at this period is said to have been enor- mous. "The Indians, Persians, Egyptians, here was jNVto Paphos, in distinction from the Gauls, and Germans had their sootlisayers; old city of that name, which was several miles and among the Romans this art had been car- farther south. The distance from east to west ried to such an extent that Fabricius enumer- was not more than a hundred miles. The ; ates toward a hundred different modes of divi- Peutingerian Table* (whicli dates probably j nation." (See also TJhlhorn, The Conflict of I See Forbiger's Hatulbuch der Allen Geugraphit, vol. i. p. 469, sq. 152 THE ACTS. [Ch. XIII. 7 Which was with the deputy of the country, Sergius Paulus, a prudent man ; who called for Barnabas and Saul, and desired to hear the word of (iod. 8 But "Elynias the sorcerer (for so is his name by in- terpretation) withstood theiUj seeking to turn away the deputy from the faith. 9 Then Saul, (who also is called Paul,) 'tilled with the Holy Ghost, set his eyes on him, 7 prophet, a Jew, whose name was Bar-Jesus ; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him 1 ar- nabas and Saul, and sought to hear the word of 8(jod. But Ely mas the 'sorcerer for so is his name by interpretation) withstood them, seeking to turn 9 aside the proconsul from the faith, hut .'^aul, who is also culled Paul, filled with the Holy Spirit, fas- o Ex. 7 : II ; 2 Tim. 3 : -1 Gr. Magus: as in Matt. 2 : 1, 7, 16. Christianity with Heathenism, pp. 63, 316, etc. ; Pressense, Early Years of Christianity, p. 66, etc.: C. Scribner, 1870; Dollinger, Tfie Gentile and the Jew, vol. ii. passim. — A. H.] 7. Who was with the proconsul Sergius Paulus. It would not have been correct to apply this title to the governor of every lioman province, or even to the governor of the same province at different periods. It was so difficult to observe accuracy in the use of the varying titles given to Roman magistrates that several of the classic authors of this ijeriod have, be- yond all question, misapplied them in various instances. Luke was exposed to error in this passage on the right hand and on the left. On the establishment of the empire, Augustus di- vided the provinces into two classes. Those which required a military force he retained in his own hands, and the others he committed to the care of the Senate and the Roman people. The officers or governors sent into the emijeror's provinces were styled proprajtors or legates {propraetores, legati, or ai-TKrTpoTTjyoi, jrpeo-^euTai) ; those sent into the people's provinces were called proconsuls { proconsules, av^viraroi). Cy- prus, then, must have been a senatorian prov- ince at this time, or Luke has assigned to Ser- gius a false title. But, further, the same province was often transferred from one jurisdiction to another. Thus, in the present instance, Au- gustus at first reserved Cyprus tq himself and committed its administration to proprietors, or legates. Strabo informs us of that circum- stance, and there leaves the matter. Hence it was supposed for a long time that Luke had committed an oversight here, or had styled Sergius proconsul without knowing the exact import of the appellation. But a passage was discovered at length in Dio Cassius (53. 12) which states that Augustus subsequently re- linquished Cyprus to the Senate in excliange for another province, and (54. 4) that it was governed henceforth by proconsuls : And so proconsids also began to be sent to those nations. Coins, too, have been found, struck in the reign of Claudius, which confirm Ltike's accuracy. Bishop Marsh mentions one on which this very title procomid {ivSviraTOi) is applied to Cominius Proclus, a governor of Cyprus. It was in the reign of Claudius that Paul visited this island. (For similar confirmations of our history, see on 18 : 12; 19 : 38.)— Prudent, intelligent, discerning. It may have been his possession of this quality that prompted him to seek the acquaintance of Elymas ; he may have hof)ed to gain from him that deeper knowledge of futurity and of the mysteries of nature whicli the human mind craves so instinctively. It cer- tainly was proof of his discernment that he was not deceived by the man's pretensions — that, on hearing of the arrival of Paul and Barnabas, he sent ft)r them, and on the strength of the evidence whic'h confirmed their doctrine yielded his mind to it. — Desired earnestly. — The word of God designates the new doc trine from Luke's point of view (Mey.). 8. £lynias is an Arabic word which means the wise. It was a title of honor, like the 3Ia- gian (o nayoj), to wliich it is here put as equiv- alent. He was born, perhaps, in Araljia, or had lived there, and may have assumed this name in a boastful spirit, or may have received it from others as a conq>liment to his skill. ^ Seeking to turn aside the proconsul from the faith — i.e. from adoi)ting it; for he was not yet a believer. (See v. 12.) 9. The also Paul (6 xal iiaOAo?) = the (one) also called Paul. — The (o) is the article here, not a pronoun. (W. {5 18. 1.) The origin of this name is still disputed. Among the later critics, Olshausen and Meyer adhere to the older view — that Paul assumeil it out of respect to Sergius Paulus, who was converted by his in- strumentality. But had the writer connectwl the name with that event, he would have in- troduced it more naturallj' after v. 12. He makes use of it, it will be observetl, before speaking of the proconsul's conversion. Ne- ander objects, further, that it was customary among the ancients for the pupil to adopt the name of the teacher, not the teaclier to adopt that of tlie pupil. There is force, too, in liis remark that, according to tliis view, the apostle would seem to recognize the salvation of a dis- I tinguished person as more important tlian that of others ; for that Sergius was his first c(jnvert I from heathenism, and received this honor on I that account, assumes incorrectly that he had Cii. XIIL] THE ACTS. lo3 10 And said, O full of all subtilty and all mischief, "» liiia child of the devil, ihnu enemy of all righteous- ness, wilt thou liOt cease to persert the right ways of the Lord? 11 And now, behold, 'the hand of the Lord I'.v upon thee, and thou shult he blind, not seeing the sun for a season. And imiiiediaiely there fell on iiiin a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what w.as done, believed, being astonished at the doctrine of the Lord. 13 Now when I'aul and his company loosed from lu tened his eyes on him, and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousne.ss, wilt thou not cease to ix-Tvert 11 the right ways of the Lord? And now, i ehold, the lumd of the Lord is upon thee, a d thou shall bo blind, not seeing the sun 'for a season. And imme- diately there fell on him a mist and a darkness; aiid he went about seeking soiue to lead hi\ii by the 12 hand. Then the proconsul, when he saw what wa.s done, believed, being astonished at the teaching of the Lord. Vi .Now l^aul and bis company set sail from raphes, a Matt. 13 : 38; John 8 : 44 : I Johu 3:8 6 E.ostle may have been known as Saul among the Jews and Paul among the heathen ; and, being a native of a foreign city, as Lightfoot suggests, he may have borne the two names from early life. This ex- planation of the origin of the name accounts for its introduction at tliis stage of the history. It is here ft)r the first time that Luke speaks directly of Paul's labors among the heathen ; and it is natural that he should apply to him the name by which he was chieHy known in that sphere of liis ministry. According to some, the name changes liere, because Luke has fol- lowed, hitherto, written memoranda, in which tiie apostle was called Saul (Neand., Alf). This hypothesis is unnecessary and improb- able. Luke liad no need of such memoirs, as he could learn from Paul himself all that lie has related of him; and, further, the style of what l)recedes, instead of indicating a ditferent hand, is homogeneous with that which follows. Zel- ler, though he denies that Luke wrote the Acts, maintains that a single author must have writ- ten it. — Filled with, etc. He was thus im- pelled to expose the man's wickedness and to announci' iiis |)unisiiment. 10. Siibtilty, deceit, refers to his occupa- tion; mischief, wickedness, to his character. — Son of the devil. Thekindredshipisthat of disposition, moral resemblance. (See John H : 4L) The second noun is sufficiently definite to omit the article. CSV. g 19. 1.) It lias the arti- cle, however, in other passages, except 1 Pet. 5 : 8, where it stands in ai)position. — Wilt thou not cease to pervert — i. e. U) misrepresent, malign — the right ways of the Lord? — viz. those which he requires men to follow, as re- pentance, faitli, obedience. It was Christian truth, the gospel, which he opposed. Most critics prefer the interrogative form of the sen- tence as more forcible than the declarative. Not denies cease = persist (W. ^ 57. 3j, and implies the ordinary affirmative answer. Right sug- gests, possibly, a contrast with the impostor's own ways, so full of deceit and obli(juity. 11. Hand of the Lord. Here God, per- haps, as the phra.-ie is common in tiie Old Tes- tament. — Upon thee — viz., i. e., for j)unish- ment; in a gt)od sense, in 11 : 21. — Not seeing states a consecjuence ; hence fi^, not ov. — Until a season, a certain time. (Comj). Luke 4 : Vi.) The intlii'tion woidd be tempcjrary, either be- cause the object (see next verse) did not reijuire it to be permanent, or because the mildness might conduce to the man's repentance. — A mist and darkness, related as cause and eifoct, or by degrees — lirst one, and then the other. — Seeking states his hal)it (imperf.) during tiie ])cri(Kl of his blindness. 12. lleing astonished at the doctrine of the Lord — i. e. its contirmation by sucii a miracle. (Comp. Mark 1 : 27.) [Not merely, periiaps, at " its confirmation by such a mira- cle," but at the doctrine concerning Christ, which was so new and extraordinary in itself, as well as so wonderfully attested by tlie mir- acle. The brevilo(iuence of Luke would be fully accounted for by this view. It would probably be incorrect to say, with Canon Cook, that "the doctrine concerning the Lord im- pressed the i)roconsurs mind more than the miraculous visitation." Teaching and miracle went together, and the wonder wits due to their combined influence. — A. H.] 13-15. TIIFA' PROCEED TO PERGA, AND THENCE TO ANTIOCH IN PISIDIA. 13. Loosed, having put to sea — lit. /mv- im/ gone up (note the etymology), because the sea ai)pear8 higher than the land. Paplu)s was on the sea-shore, aiio(t>6pT)'o<; e^d6pr)h- ets. De Wette construes not having known {ayvortaavret) OS a Verb : They knew him not, and the voices . . . fulfilled. This anal- ysis secures more uniformity in the structure of the sentence ; but such a use of the parti- ciple is infrequent. Scholcficld translates: Be- ing ignorant of this wdhI. and the voices of the prophets, . . . fulfilled it by con- demning him. He a.«signs in this way a nearer antecedent to this one (him, E. V.), but must set aside the more obvious subject Suggested to the mind by the context. It is not clear in what sense he would have us re- gard the rejection of Christ as fulfilling the word or gospel. — Which are read every Sabbath, and hence their ignorance wtxs the more inexcusable. 28. Although they found no cause of death, none that justified it. (See 28 : 18.) They cliarged him with ])lasphemy and sedi- tion, but could not establish the accusation. (See 3 : 13; Matt. 27 : 24; Luke 23 : 22.) 29. Laid has the same subject as the otlier verbs. (See v. 27.) The burial, however, was tlie particular act of Joseph of ArimatJica and Xicodenuis. (See John 19 : 38, nfj.) What tlie apostle would assert is tliat Christ had fulfilled" the prophecy which announced that lie sliould be put to death and rise again. It was not iiu- 158 THE ACTS. [Ch. XIII. 30 "But God raised him from the dead : 31 And ''he was seen many days of them which came up with him <^froni t.alilee to Jerusalem, ■'who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that •the promise which w;is made unto the fathers, 33 God hath fulfilled the same unto us their chil- dren, in that he hath raised up Jesus again; as it is also written in the second psalm, /Thou art my Son, this day have I begotten thee. 30a tomb. But God raised him from the dead: 31 and he was seen for many days of them that came up with him from Galilee to Jerusal m, who are 32 now his witnesses unto the people. And we bring you good tidings of the promise made unto the 33 fathers, how that God hath fulfilled the same unto our children, in that he raised up Jesus ; as also it is written in the second psalm, Thou art my Son, a .Matt. 28 : 6 ; ch. 2 : 24 ; 3 : 13, 15. ; 3 : 15; 5 : 32 e Qea. 3 : 15 ; 5 : .TO.. ..6 Matt 28 : 16; ch. 1 : 3; 1 Cor. 15 : 5, 6, 7....cch. 1 : II. ...d ch, 1 : 8; 12 : 3 ; 22 : 18 ; ch. 26 : 6 ; Rom. 4 : 13 ; Gal. 3 : 16. . . . / Pa. 2 : 7 ; Heb. 1 . 5 ; 5 : 5. portant tliat he should discriminate as to the character of the agents in the transaction. Some translate those who took him down placed him, etc. The participle, in that re- lation to tlie verb, would require the article. 31. Those who came up with him — i.e. the Galilean disciples who attended him on his last journey to Jerusalem. They knew, there- fore, what they testified ; their means of know- ledge had been ample. This idea occurs in the Acts often. — Now. The resurrection rested, not on tradition, but on the testimony of living men. The English Version, after the received text, omits this particle. [But it is well sup- ported by X A C D, Vulg., Cop., Syr., and in- serted by Lach., Tsch., West, and Hort, Anglo- Am. Eevisers, and Treg. (in marg.). Of its importance no reader can entertain a doubt. — A. H.] — Unto the people — i. e. the Jews. (See v. 24; 10 : 42, etc.) 32. And so we — i. e. in view of these vari- ous proofs that Jesus is the Messiah. (See vv. 23, 25, 27, 31.)— Declare (ivayyiXii6y.eU) has a double accusative only here. (W. § 32. 4.) — Glad tidings stands in the first clause with the usual effect of that attraction. (See on 3 : 10.) 33. Has completely fulfilied, stronger than fulfilled, in v. 27, because the resurrec- tion, considered as involving the ascension and exaltation, was essentially the finisliing act in the fulfilm'ent of the promise relating to the Messiah. — Having raised up Jesus means, as Luther, Schott, Stier, De Wette, Meyer, Hengstenberg, Tholuck, and others decide, having raised up Jesus from the grave, not having brought him into existence (Calv., Bug., Kuin., Olsh.). The mind attaches that sense to the word most readily after v. 30. It was unnecessary to insert from the dead, because the context suggests tlie specific mean- ing. (Comp. 2 : 24, 32.) oi-acrTTio-as, in the sense oi having raised up merely, expresses too little for the prophecy whicli that event is said to have fulfilled. The original passage refers, not to the incarnation of the Messiah, but to his inaugu- ration or public acknowledgment on the part of God as the rightful Sovereign of men. To no moment in the history of Clirist would such a prediction apply with such significance as to that of his triumphant resurrection from the dead. The progression of the argument in the next verse demands this interpretation. To the assertion here that God had raised Jesus to life again, the apostle adds there that this life was one which death would invade no more. — As also — i. e. what took place was foretold. — First psalm. The second Psalm in our Eng- lish Version is named here the finst, because in some manuscripts the Hebrews reckoned the first Psalm merely as prefatory. Second has much less support. [According to the critical editors, this is not now the case. In favor of second (fieuTepw) are XBCEGHLP, Avhile Tsch. alleges for first (Trpiiro.) but a single uncial codex — viz. D. West, and Hort,with Anglo-Am. Revisers, retain second. Dr. Hackett as well as others may have been influenced by the as- sumed improbability that first would have been substituted, intentionally or vinintentionally, for second. But may not the change have been made by a transcriber who trusted to his memory for the instant, or, better, by one who was acquainted with "some manuscripts" whicli treated the first psalm as prcfatori/? I perceive that Westcott and Hort urge this con- sideration. They say : " The authorities for TrpuJTCfj here and for the combination of the two Psalms are in each case Western ; so that a ' Western ' scribe, being proljaljly accustomed to read the two Psalms combined, would be under a temptation to alter second to first, and not vice versa." (Comp. Scrivener, 2d ed., p. 538.)— A. H.]— Thou art my Son, etc. (ps. 2:7) affirms the Sonship of the Messiah, which included his divine nature. (See Rom. 1:4.) Hence I have begotten thee cannot refer to the origin of this relationship, but must receive a figurative interpretation ; either 1 have be- gotten thee — brought thee into a state of glory and power such as Christ a.ssumed after his resurrection as Mediator at the right hand of God — or, according to a fiiniiliar Hebrew usage, I have declared, exhibited, thee as Ch. XIII.] THE ACTS. 159 31 And as concerning that he raised him up froin the dead, miw no luoru to return to corruption, he >aid on tliis wise, "I will give vou the sure mercies ol' Uavid. :i5 Wherefore he saith also in another p.ialm, >Thou Shalt not suffer thine Holy Oi e to see corruption. :j(i Kor l>a\ id, after he had served his own genera- tion by the will of God, 'fell on sleep, and was laid unto his fathers, and saw corruption : ;U this day have I begotten thee. And a.s concerning that he raided him up from the dead, now no more to returj. to corruption, he hath spoken on this wi.se, i will give you the holy and sure ^/c.v.vin^i of 35 David. Hecuuse he saith also in another pxahii, Thou wilt not give thy Holy One to see corruption. 36 lor David, after he had 'in his own generation served the counsel of Ood, fell on si. ep, and was a Isa. 55 : 3....fr Ps. 16 : 10; ch. 2 : 31....C I Kings 2 : 10; cli. 2 : 2!). 1 Or. nerved hit own generation by the eountel of Cod, ftU on eleeg Or, eerued hitt own generation, felt on sleep by the counsel of God begotten — i. e. as my Son ; viz. by the resur- rection from the deud. Tlie thought here is entirely parallel to that in Rom. 1:4. As to tlie tlechirative sense of Hebrew verbs, see the note on 10 : lo. — To-day designates the pre- eise point of time on wiiieh the prophet's eye was then fixed — viz. that of Chri.st's assumption of his mediatorial power, or that of his open l)roclamation as Messiah on the part of God when he raised him from the dead. 34. Further (a.s proof) that he raised him up rroiii the dead as one who would die no more, ie is progressive, liaised up repeats the idea of the foregoing having raised up (v. 33), for the purjHise of describing this res- virreetion more fully : it would be followed by sueeessor whose reign would be perpetual, the throne of whose kingdom God would establish for ever and ever. (See 2 Sam. 7 : 13, sq.) It was essential to the accomplishment of that promise that the Messiali should be exempt from death; and hence, as Jesus had been proved to be the Messiah by liis resurrection, that promise made it eertain that he would live and reign henceforth, without being subject to any interruiition of his existence or pt)wer. 35. Therefore also — i. e. because he was not mortal, in further confirmation of that fact. — In another — i. e. Psalm; viz. IG : 10. (See on 2 : 2."), st/.) The inspired declaration that the Messiah should not experience the no return to death. From the dead does not ' power of death liad not only been verified in distinguish the two words as to sense, but draws i his resurrection, but guaranteed that he would attention more strongly to the contra.st between not experience that power at any future period, the death which lie had suffered and his exenip- — Saith — i.e. God; viz. through David. (See tion from tleatli in future. No more to re- } v. 34 ; 1 : IG, etc.) turn, etc., as applied to Christ, whose body j 38. For vindicates the reference of the pas- underwent no change while it remained in the I sage to Ciirist, since it could not apply to David, grave, must be ecpiivalent to dieth no more, — ^eV is antithetic to Se in v. 37. — His own in Ilora. G : 9. The ili.ssolution or corrui)tion generation, etc., admits of a twofold transla- of the body is the ordinary consequent of j tion. Generation may depend on having death ; and hence, in common speech, to return 1 served : having served his own genera- ?o C(«TM/j^'oH and <(V>« and )w< to rfic, are interchange- t purpose of God (dative of norm or rule), able expressions. Bengel saw this import of j Our English translators, Calvin, Doddridge, the i)hrase. (See W. ^ GG. 10.) The perpetuity J Iloljin.son, and othei-s, adopt this construction, of Christ's existence is an important truth in \ Olshausen, Kuinoel, De Wette, Meyer, and the Christian system. In Rom. 5 : 10, Paul urges others refer purpose to the partic»i)le: hav- it iLS a ground of certainty that if men believe ing in his own generation (dative of time), on Christ they will be finally saved, and in 1 or for it (dat. comm.). served the purpose, Rom. G : 9 its a pledge that, ina.smuch as lie' pl4tn, of GoA — i.e. as an instrument for the "dies no more, we shall live with him." (See j e.xerution of his designs. (Coinp. v. 22.) also .Tohn 14 : 19; Heb. 7 : 25, etc.) This inci- Generation, if connected witli the participle, dental agreement of the address with Paul's ' secures to it a pei-sonal object, and in that way circle of doctrine speaks for its genuineness.— I forms a much easier expression than purpose That (oTt) is the sign of quotation [but is nat- ' with the participle. The main idea of the urally omitted in translation.— A. H.]. I will clause is that David, like other men, had but give, etc., expros.ses the sulistuntial sense of ' one generation of contemporaries- that he ac- Isa. 55 : 3: I will give to you, i)erform unto complished for that his allotted work, and then you, the holy, inviolable promises of David I yielded to the universal law which consigns the —I. e. made to him— the sure. The language race to death. Some join by the purpose, or is very nearly that of the Seventy. One of ; will, with fell asleep, which renders the re- these promises was that David should have a , mark much less significant. — And he was 160 THE ACTS. [Ch. XIII. 37 But he, whom God raised again, saw no corrup- tion. 38 1[ Be it known unto you therefore, men and breth- ren, that "through tliis man is preached unto you the forgiveness of sins : 3y And 'by him all that believe are justified from all things, ifrom which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in =the prophets; 41 Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 37 laid unto his fathers, and saw corruption : but ho 38 whom Ijod raised up saw no corruption. le it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: 39 and by him every one that believeth is justified from all things frcni which ye could not be justi- 40 fied by the law of Moses, leware therefore, lest that come upon you, which is spoken in the prophets ; 41 i ehold, ye despisers, and wonder, and 'perish ; lor I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you. a Jer. 31 :34; Dan. 9 : 21; Luke 24: 47; 1 John 2 : 12.... 6 Isa. 53 : 11; Kom. 3 : • 1 Or, vanish away i: 8:3; Heb. 7 : 19 c Isa. 29: 14; Hab. 1 : 5. added unto his fathers. This expression recognizes the existence of the soul in a future state (Bng., Olsh., Doddr.). Gesenius says tliat it is distinguished expressly botli from deatli and burial in Gen. 25 : 8 ; 35 : 29 ; 2 Kings 22 : 20. (See Lex., s. (fsa/»/i.)— Saw corruption, as to his mortal part. (Comp. 2 : 31.) 38. Therefore {ovv), illative. Jesus has been shown to be the Messiah, and he is, therefore, the Author of pardon and salva- tion to those who believe on him. — Through this one belongs to forgiveness rather tlian the verb: through this one the forgiveness of sins (having been procured) is announced unto you. (Coinp. 10 : 36; Luke 24 : 47.) The next verse reaffirms and amplifies the proji- osition. 39. The sentence here depends still on that (oTi-, V. 38). A comma is the proper point be- tween this verse and the last. The apostle de- clares now — first, that the forgiveness which Christ has procured is not partial, but extends to all the sins of the transgressor; secondly, that all men need it, since no other way of pardon remains for those who are condemned by the law ; and thirdly, since faith in Christ is the only condition annexed to it, this salvation is free to all.— And that from all things— i. e. sins — from which (= a(t>' Hiv by attraction) ye were not able by the law of Moses to be justified, etc. We cannot suppose this to mean, according to a possible sense of the words, that the gospel merely completes a justification which the law has commenced or accomplished in part; for such an admission would be at variance with the doctrine of the New Testa- ment in regard to the utter inefficacy of all legal obedience to cancel the guilt of trans- gression, and the necessity of an exclusive re- liance on the work of Christ for our justifica- tion. We must adopt a different view of the meaning. As Olshausen suggests, we may re- gard from which, after from all, not as a supplementary clause, but as explanatory of the other, or coextensive with it — viz. from all sins from which {i. e. from all which sins) ye were unable, etc. In other words, the first clause affirms the sufficiency of the gospel to justify from all sins, while the second clause affirms the insufficiency of the law to the same extent — i. e. to justify from any sins. (Comp. Rom. 8 : 3, sq.) To represent this meaning to tlie ear, we should read from all with an empha- sis, and from which ye could not be jus- tified, etc., as parenthetic. Neander (Pflanzuiig, i. p. 195) declares himself strongly for this sense of the words. Alford's comment (similar to Meyer's) represents a different view : "Christ shall do for you all that the law could not do, leaving it for inference or for further teaching that this was absolutely all — that the law could do nothing." According to some, the apostle concedes a certain value to the rites of Juda- ism : they were the appointed means of obtain- ing the pardon of offences which concerned the ritual merely and social or public relations. (See Lange's Geschichte der Kirche, ii. p. 171.) This explanation rests on a false view of the na- ture of the Hebrew rites. As in, or by, this one stands opposed to in, or by, the law, it belongs to is justified, not to believeth. 40. Beware, therefore, since ye are thus guilty and exposed.— Lest that spoken, etc., lest the declaration be fulfilled, verified in your case. The mode of citing the prophecy shows that the apostle did not regard it as spoken in view of that occasion.— In the prophets— i.e. the part of the Old Testament which tlie Jews so named. (Comp. v. 15 ; 7 : 42 ; John 6 : 45. See W. § 27. 2.) The passage intended is Hab. 1 :5. 41. The citation follows very nearly the Septuagint, and agrees essentially with the Hebrew. In the original passage the prophet refers to a threatened invasion of the Jewish nation by the Chaldeans, and he calls upon liis countrymen to behold the judgment to which their sins had exposed them, and to be aston- ished, to tremble, on account of it. Of this language the apostle avails himself, in order to Ch. XIIL] THE ACTS. 161 42 And when the .Tews were gone out of the syna- posne, the (lentiles hesought that these words might be preached to them tlie next sabl)ath. 4M Now when the congregation was broken up, many of the Jews and religious proselytes followed I'aul and Barnabas: who, speaking to them, "persuaded them to continue in ''the grace of (iod. 44 II And the next sabbath day came almost the whole city together to hear the word of Uod. 42 And as they went nut, they b sought that these words might be spoken to them tlie next sabbath. 4:5 Now when the synagogue broke up, many of the Jews and of the devout proselytes followed i'aul and Barnabas: who, speaking to them, urged them to continue in the grace of it came to pass in Iconium, that they went both [ together into the synagogue of the Jew.s, and so j spake, that a great multitude both of the Jews and also of the drceks believed. 2 But the unbelieving Jews stirred up the Gentiles, 1 And it came to pass in Iconium, that they entered together into the synagogue of the Jews, and so spake, that a great iiuiltitude both of Jews and of drceks be- 21ieved. But the Jews that were disobedient stirred a 2 Tim. 3 : 11 b >lutt. 10 : U ; Mark 6 : 11; Luke 9 : 5; ch. 18 : 6....C Matt. 5 : 12 ; Joba 16: 22; cb. 2 : 46. the way to eternal life professed their faith boldly ill the face of every danger. 49. And the word of the Lord Avas conveyed through all the region — i. e. in the vicinity of Antioch. This rapid extension of the gospel we niust attribute, in some meas- ure, to the zeal of the recent converts. Paul and Barnabas also may liave visited personal- ly some of the nearest places ; for Luke may have passed over an interval between this verse and the next, during which the missionaries could have made such excursions. 50-52. THF.Y ARE PERSECUTED, AND DEPART Tt) ICONIUM. 50. The devout women. They were Gen- tile women who had embraced Judaism (see 17 : 4), and could be eiusily excited against a sect represented as hostile to tlieir faith. At Damascus, as Joseplius states (Bell. Jad., 2. 20. 20), a majority of the married women were proselytes. Honorable refers to their rank (l7 : 12; Mark 15 : «) aS tllC wivcS of the first liieil of the city. It was the object of the crafty Jews to gain the men through the influence of the women, and thus effect the e.\pulsion of the apostles from the city. Paul alludes to this persecution in 2 Tim. 3 : II. 51. Again!st them =for a testbnony against them, in Luke 9 : 5. Shaking off the dust of the feet imported disapprobation and rt-jection. The act derived its significancy from the idea that those renounced in tliis way were .so un- worthy that the very dust of their land was de- filing. In taking this course Paul followed the direction of Christ given in Matt. 10 : 14.— Iconium, to wliicli they came next, was about ft)rty-five miles south-east from Antioch. It was the principal city of Lycaonia, situated at the foot of the Taurus. Its present name is Konieh. I^eake, who approached Iconium from the mountains which separate Antioch from Philomelium, says ( Travels in Asia Elinor, p. 45) : " On the descent from a ridge branching east- ward from these mountains, we came in sight of tlie vast plain around Konieh, and of the lake which occupies the middle of it; and we saw the city, with its moscjues and ancient walls, still at the distance of twelve or fourteen miles from tis." " Konieh," says another trav- eller, " extends to the east and south over the plain far beyond the walls, which are about two miles in circumference. Mountains covered with snow rise on every side, excepting toward the east, where a plain as flat as the Desert of Arabia extends far beyond the reach of the eye." 52. The disciples — /. e. at Antioch, where the persecution still continued. (See 14 : 22.) — Were filled with joy and the Holy Spirit. The relation is that of effect and author. (See Gal. 5 : 20.) The idea suggested is that, though they were called to suffer as adherents of the new faith, they liad sources of consolation opened to them which more than counter- balanced their trials. 1-7. THEY PREACH AT ICONIUM, BUT ARE PERSECUTED, AND FLEE TO LYS- TRA. 1. Together ((card to ovto — like ini rh auT<5 in 3 : 1), not in the same inanncr, as they were wont. — And they spake so — viz. with this effect — that (loffTc) ft (frcat midtitude, etc. (Mey., De Wet.); not with such power that. So antici- pates the next clause, and makes it more prominent. (B. ^ 140. 4.)— Greeks. As the Greeks here were present in tlie synagogue, they appear to have been proselytes (comp. 13 : 43), and hence were a different class from those in 13 : 20. 2. But tho.ie who disbelieved — viz. when the others believed. Tlie present participle (in-ei- 164 THE ACTS. [Ch. XIV. and made their minds evil affected against the breth- ren. ;^ Long time therefore abode they speaking boldly in the Lord, "which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided : and part held with the Jews, and part with the 'apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, "^to use them despitefully, and to stone them, 6 They were ware of il, and ''fled unto Lystra and Derbe, cit ies of Ly caouia, and unto the region that lieth round about: up the souls of the Gentiles, and made them evil af- Sfected against the brethren. Long time therefore they tarried l/iert speaking boldly in the Lord, who bare witness unto the word of his grace, granting 4 signs and wonders to be done by their hands. But the multitude of the city was divided ; and part held 5 with the Jews, and part with the apostles. And when there was made an onset both of the (ientiles and of the Jews with their rulers, to entreat them 6 shamefully, and to stone them, they became aware of it, and fled unto the cities of Lycaonia, Lystra aMarli 16:20; Heb. 2 : 4 i ch. 13: 3 c 2 Tim. 3 : 11 d Matt. 10:23. ^oOvTEs, as in some editions) is less correct than the aorist. — Rendered evil, hostile. This sense is found in Josephus, but not elsewhere (Mey.). How the Jews produced this effect on the minds of the heathen we are not told. They some- times alleged for that purpose that the Chris- tians were disloyal — that they had a King of their own, and would prove dangerous to the Roman supremacy. (See 18 : 5-9.) 3. Therefore — i. e. because they had so much success (see v. 1), notwithstanding the opposition excited against them. Meyer re- gards the third and fourth verses as an infer- ence from the first and second : " In conse- quence of that approbation (v. i) and this hostility (v. 2) they preached boldly indeed for a time, but a dissension also arose among the people." — Long time. The entire journey was evidently a rapid one, and a stay here of a few months would be comparatively a long time. This is our only notice respecting the time SY>ent at the places visited on this tour. — Speaking boldly npon the Lord — i. e. in dependence upon him. It was their reliance on Christ that inspired them with so much courage. — The best authorities omit and be- tween gave testimony and granted : who testifies by granting that, etc. (Comp. 4 : 30.) 4. The multitude of the city— i. e. the Gentile population. Some of them may have favored the Christian party, without having at- tached themselves to it. (Comp. 19 : 31). — Were with the Jews — i. e. in sympathy es- poused their side. (See 5 : 17.) [Here, and in V. 14, Barnabas appears to be called an apostle in the highest sense of the word as applied to men. The same title is supposed to be given to Timothy and Silvanus in 1 Thess. 2 : 6, and, possibly, to Andronicus and Junias in Rom. 16 : 7. But the words who all are of note among the apostles, in the last passage, probably mean who are highly esteemed in and by the apos- tolic circle. In the other instances it will be observed that no one of these companions of Paul is anywhere called an apostle when spoken of alone. Only as associated with Paul, and pos- sibly then for brevity's sake, is the designation given to them. Certainly they are iKjt to be regarded as apostles in the highest official sense, as are the twelve and Paul. — A. H.] 5. Assault, rather impulse, as in James 3 : 4 (Mey., Alf ) ; not onset [though this is given in the Revised Version], because having become aware (v. 6) would then be superfluous, and because the object of the flight was to escape an attack. Plot, purpose, is too strong a sense of the word. — With their rulers — i. e. those of both nations ; viz. the heathen magistrates and the officers of the synagogue. Some restrict their to the Gentiles ; others, to the Jews. Here, at tliis distance from Jerusalem, members of the Sanhedrim could not well be meant (Rob.). 6. Having become aware — viz. of this feeling. Meyer lays no stress at present on the preposition, as if they discovered tlie danger as well as others. — In order to stone them. " Once was I stoned," says Paul in 2 Cor. 11 : 25, which was the instance mentioned in v. 19. Hence, says Paley, " had this meditated assault at Iconium been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions ; or even had the account of this transaction stopped without going on to inform us that Paul and his companions were ' aware of the danger and fled,' — a contradiction between the history and the Epistles would have ensued. Truth is ne- cessarily consistent, but it is scarcely possible that independent accounts, not having truth to gviide them, should thus advance to the very brink of contradiction without falling into it." — Lycaonia. The district of Lycaonia ex- tends from the ridges of Mount Taurus and the borders of Cilicia, on the south, to the Cappa- docian hills, on the north. "It is a bare and dreary region, unwatered by streams, though in parts liable to occasional inundations. Across Ch. XIV.] THE ACTS. 165 7 And there they preached the gospel. 8 «i "And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother s womb, who never had walked; y The same heard I'aul speak : who steadfastly be- holding him, and 'perceiving ihat he had faith "to be healed, 7 and Derbe, and the region round about : and there they preached the gospel. 8 And at Lystra there .sat a certain man, impo'ent in his feet, a cripple from his moth rs womb, who 9 never had walked. The same heard Paul speaking: who, fastening bis eyes upon him, and seeing that 1 cb. 3 : 2 b Matt. 8 : 10; 9 : 28, 29. some portion of this plain Paul and Barnabas travelled both before and after their residence in Iconium. After leaving the city the two most prominent objects still in view are the sncnvy mountains of Mount Argieus, rising high above all the intervening hills in the direction of Armenia, and the singular mass called the ' Kara-Dagh,' or ' Black Mount,' south-east- ward, in the direction of Cilicia. This latter mountain is gradually approached, and dis- covered to be an isolated mass, with reaches of the plain extending round it like channels of the sea " (Conybcare and Howson, i. p. 224). — Lystra and Derbe were not far from the base of the Black Mountain. Their exact situation is not yet certainly known. Lystra is marked on Kiepert's map as nearly south of Iconium, about twenty miles distant ; Derbe, as nearly east from Lystra, south-east from Iconi- um. Kiepert appears to have followed Leake's conjecture as to the site of Lystra, though no traveller speaks of any ruins at that place. Mr. Hamilton agrees with Kiepert in the position of Derbe, because it occurs on the line of a Roman road, and Divle, the modern name, j resembles the ancient one. Leake, on the con- I trary, would place Derbe (not quite so far to ' the east) at Bin-bir-Kilesseh, a Turkish town, j where some remarkable ruins have been found i — am^g the rest, those of numerous churches. OtherlPigain, think that these ruins mark the site of Lystra. since they correspond better with the early ecclesiastical reputation of this city than that of Derbe. — The region about desig- nates the country in the vicinity of the places just named. A few critics have proposed to extend the term so as to include even Galatia, and would thus assign an earlier origin to the churches in that country than it is usual to as- sign to them. " But the region about (rrtpi'Ywpoi')," says Neandcr, " cannot denote an entire prov- ince ; and still less the province of Galatia, on account of its geographical situation. Hence, the supposition that Paul i5reacheears to have existed here. Hence the missionaries repaired to the market or some other place of pubhc resort (comp. 17 : 17), and there entered into conversation with such as they could induce to listen to them. The scene reminds us of the manner in which those who carry the same message of salvation to the heathen at the present day collect around them groups of listeners in Bur- mah or Hindostan. It was on one of these occasions, as Paul was preaching in some thor-, oughfare of the city, that the lame man heard him ; his friends, perhaps, had i»laced him there to solicit alms. (See 3 : 10 ; John 9 : 8.)— Who looking intently upon him and seeing - viz. from the expression of his countenance, which Paul scrutinized with such rigor. The manner in which the participles follow each other directs us to this sense. Some think that the apostle may have had at tlie moment a supernatural insight into the state of the man's heart. The language of the text contains no intimation of that nature. — The faith of being healed. The infinitive depends on the noun as a genitive construction. (Comp. Luke 1 : 57. See W. ? 44. 4.) The faith so de- scrtbed may be faith that the Saviour whom Paul preached was able to lieal him, or, which accords better with the mode of expression, faith such as made it proper that he should receive that benefit. (See on 9 : 33.) The req- uisite degree of faith would include, of course, a persuasion of Christ's ability to bestow the favor in question. Paul may have been refer- 166 THE ACTS. [Ch. XIV. 10 Said with a loud voice, "Stand upright on thy feet. And he leaped and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, 'The gods are come down to us in the like- ness of men. 12 And they called Barnabas, Jupiter ; and Paul, Mercurius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gr.tes, "and would have done sacrifice with the people. 10 he had faith to be made whole, said with a loud voice. Stand upright on thy feet. And he leaped up 11 and walked. And when the multitudes saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to 12 us in the likeness of men. And they called Bar- nabas, iJupiter; and Paul, ^Mercury, beca\ise he 13 was the chief speaker. And the priest of 'Jupiter whose te.iiipli'. was before the city, brought oxen and garlands unto the gates, and would have done sacri- olsa. 35 : 6 b ch. 8 : 10; 28 : 6 c Dan. 2 : -1 Gr. Zeua. . . .2 Gr. Bermes. ring in his remarks to the Saviour's miracles of healing, in illustration of his readiness and power to bless those who confide in him. lOo With a loud voice (^leydAjj rfj tovf]). The article designates the voice as that of Paul (see V. 11 ; 26 . 24), while the adjective refers to the tone with which he spoke. With the idea that his voice was a powerful one, loud (/uevdAjj) would have stood between the article and noun, or after the noun with the article (t;}) rei^eated. [The critical editors Laeh., Tsch., Treg., West, and Hort, omit the article as an addition to the true text. — A. H.] — Stand upright, etc. Luke makes no mention here of any direct appeal to the name of Christ before the performance of the miracle. (See on 3: 6.) That omission may be owing to the brevity of the record, or the tenor of Paul's discourse may have been so ex- plicit in regard to the source of his authority as to render the usual invocation unnecessary. — Leaped, sjarung up, a single act. For this aorist, see W. § 15; K. ? 149. R. 2. The imper- fect (^AXero) occurs in some copies, but has no adequate support. The next verb passes to the imperfect, because it expresses a repeated act. 11. The multitudes. Their conduct shows how imperfectly they had understood the ad- dress of Paul and the object of the miracle. They saw nothing beyond what was present and palpable ; they confounded the instrument of the work with its author. — What he had done. (See on 1 : 2.) — In Lycaonic — i. e. the native dialect of the province. Of the na- ture of this dialect nothing is known with cer- tainty. No relic of it remains, or at least has been identified ; no description of it has been handed down to us. Those who have exam- ined the question differ in their conclusions. According to one opinion, the Lycaonic was allied to the Assyrian ; according to another, it was a corrupt species of Greek. i We have no reliable data for forming any opinion. Luke mentions that the Lystrians spoke in their native tongue that we may know why the multitude proceeded so far in their design be- fore Paul and Barnabas interposed to arrest it. In conferring with the people they had used, doubtless, the Greek, which formed at that period an extensive medium of intercourse be- tween those of different nations. 12. Jupiter, Mercury. They fixed upon these gods because Jupiter had a temple there, and Mercury, who apjieared in the pagan mythology as his attendant, excelled in elo- quence. So Ovid, Met., 8. 626 : "Jupiter hue specie mortali curaque parente Venit Atlantiades positis eaducifer alls." ^ (See also Hor., Od., 1. 10. 1-5.) Some suggest, as a further reason for such a distribution of parts, that Barnabas may have been an older man than Paul and more imposing in his per- sonal appearance. (Comp. 2 Cor. 10 : 1, 10.) — He who leads the discourse is the chief speaker. (Comp. 14 : 12.) 13. The priest — i. e. the principal one, or the one most active, at this time. The pagan worship at Lystra must have required several priests. — Of Jupiter who was before the city — i. e. who had a statue and temple there consecrated to him. The temple of tl^ tute- lary god stood often outside of the ^lls. — Garlands, which were to adorn the victims, and perhaps the priest and the altar (De Wet.). (See Jahn's Archasol., HOI. 5.) They had the garlands in readiness, but had not yet placed them on the heads of the animals. Some con- strue bullocks and garlands as = bullocks adorned with garlands (De Wet., Rob.). With that idea tlie writer would have used naturally that expression. — Unto the gates of the city (Neand., Rob., Alf., Mey. in his last ed.), since city jireoedes and the term is plural (as consisting of parts or being double) ; or, less probably, of the house where the ajxis- tles lodged (OLsli., De Wet.). — Would sacri- 1 Jablonsky and Guhling, who wrote dissertations on the subject, arrived at the results stated above. (See Win., Bealu:, ii. p. 37.) * ["Hither Jupiter came in human form, and with his parent came the caduceus-bearing grandson of Atlas, having laid aside his wings."] Ch. XIV.] THE ACTS. 167 14 Which when the apostles, Parnabas and Paul, heard of, «the.v rent their clothes, and ran in among the people, crying out, lo And sayini:, sirs, *whydo ye these things? "We also are men of like passions with you, and preach unto you that ye should turn from •'these vanities *unto "the living (iod, /which made heaven, and earth, and the sea, and all things that are therein : Id aU'ho in times past suffered all nations to walk in their own ways. 17 *Nevcrlheless he left not himself without wit- ness, in that he did gO(xl, and 'gave us rain from heav- en, and fruitful seasons, filling our hearts with food and gladness. 15 And with these sayings scarce restrained they H fice with the multitudes. Put when the apostles, l^arnabas and I'aiil, heard of it, they rent their gar- ments, and sprang forth among the inultitude, cry- loing out and saying, sirs, why do ye these things* \Ve also are men of like 'passions with you, and bring you good tidings, that ye should turn from the.se vain things unto the living ecause it was founded on the fiict that God had provided a way in the gospel in which lie could accept their repentance. You ivfiaa) answers here to the dative, as in S : 25. — From these vanities, nonentities, such as Jupiter, Mercury, and the like. These points back to those names. Paul and Barnabas had heard in what light the populace looked upon them. Vanities (iiaraiutv) does iiot require gods. It is used like Heb. hCtbhiUem, Ctvumtn, which the Hebrews applied to tlie gods of the heathen as liaving no real existence. (Comp. 1 Cor. 8:4.) Kuinoel renders the word vain jiracticex, idolatry, which destroys the evident opposition between the term and the living God.— Who made, etc. This relative clause unfolds the idea of living. 16. Left them, withdrew the restraints of his grace and })rovidence. (Comp. on 7 : 42 and 17 : 30.) In Rom. 1 : 23 the apostle brings to view other connections of this fact. The rea- son why God abandoned the heathen was that they first abandoned him. — To walk (see on 9 : 31) in their own ways, dative of rule or manner. Ways iiuludes lu'lief and conduct. 17. Although indeed he left himself not without witness. The desertion on the part of God wtis not such as to destroy the evi- dence of their dependence on him, and their consequent obligation to know and acknow- ledge him. The apostle's object does not lead him to press them with the full consequences of this truth. It lies at the foundation of his argument for proving the accountability of the heathen, in Rom. 1 : !!>. aq. (See also 17 : 27, sq.) — Doing good, giving rain, filling, etc., are epe.xegetical of with<»ut witness, but the second participle sperilics a mode of the first, and the third a consecinence of the second. — You before from heaven is the correct read- ing (Grsb., Lchm., Mey.), instead of the re- ceived us. With food, including the idea of the enjoyment afforded by such fruits of the divine bounty. With that accessory idea, food is not incongruous with hearts, and your hearts is not a circumlocution for you (Kuiii.). (See W. ? 22. 7.) The common text has our, which aytjiears in the English Version. 18. Did not sacrifice states the result of restrained, not the object: they hardly re- strained them that they did not sacrifice 168 THE ACTS. [Ch. XIV, the people, that they had not done sacrifice unto them. 19 f "And there came thither certain Jews from An- tioch and Iconliim, who pei-suaded the people, *;ind, having stoned I'aiil, drew kiia out of the city, sujjpos- iiig he had been dead. ZO Howbeit, as the disciples stood round about him, he rose up, and came into the city : and the next day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city, "and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 19 But there came Jews thither from Antioch and Iconium: and having i)ersuaded the mullilides, they stoned I'aul, and dragged him out of the city, 20 suppo ing that he was dead. But as th' discii le< stood round about him, he rose up, and entered into the city: iind on the morrow he went torth with 21 Barnabas to Derbe. And when they had preached the gospel to that city, and had made many disci- ples, they returned to Lystra, and to iconium, and icb. 13 : 45 6 2 Cor. 11 : 25; 2 Tim, 3 : 11 e Malt. 28 : 19. to them. (See the note on 10 : 47.)— It is in- teresting to coniimre tliis speech at Lystra with the train of thought whicli Paul has develojted in Rom. 1 : 19, sq. It will be seen tliat the germ of the argument there may be traced distinctly here. The similarity is precisely such as we should expect on the supposition that he who wrote the Epistle delivered the speecli. The divei-sity in the ditferent prominence given to particular ideas is that which arises from applying the same system of truth to different occasions. 19-28. THEY PROCEED TO DERBE, AND THEN RETRACE THEIR WAY TO ANTIOCH IN SYRIA. 19. The Jews will be found, with two excep- tions, to stir up every persecution which Paul suffers. (See on 19 : 23.)— The crowds. They were mostly heathen (see on v. 9), but that some Jews resided at Lystra is evident from J.6 : 1. — Having stoned Paul. Barnabas es- capes, because his associate here and in the other cities was the iirominent man. Tlie na- ture of the outrage indicates that the Jews not only originated this attack, but controlled the mode of it. Stoning was a Jewish punishment. In the present instance, it will be observed, they had no scruple about shedding the blood of their victim in the city. It was otherwise at Jerusalem. (See on 7 : 58.) An incidental variation like this attests the truth of tlie nar- rative. — Supposing that he was dead inti- mates a mere belief as opposed to the reality. A slight accent on the first word brings this out as the necessary meaning. 20. The disciples having surrounded him. Here we learn incidentally that their labors had not been ineffectual. Kuinoel de- cides too much when he says that the disciples collected around Paul in order to bury him ; it may have been to lament over him or to ascer- tain whether he was really dead. In that sor- rowirig circle stood, probably, the youthful Timothy, the apostle's destined associate in so many future labors and perils. (See 16 : 1 ; 2 Tim. 3 : 11.) — He rose up, etc. After the ex- pression in v. 19, we can hardly regard this as an instance of actual restoration to life. If we recognize anything as miraculous liere, it would be more justly the apostle's sudden recovery after such an outrage, enabling him t(5 return at once to the city, and on the next day to re- sume his journey. Paul alludes to this stoning in 2 Cor. 11 : 25. The wounds inflicted on him at this time may have left some of those scars on his body to which he alludes in Gal. 6 : 17 i as proof that he was Christ's servant. — Unto. Derbe. (See on v. 6.) A few hours would be sufficient for the jotirney hither. We have now reached the eastern limit of the present expe- dition. 21. Having made many disciples (Matt. 28 : 19), as the result of the preacliing mentioned in the other clause. One of the converts was probably Gaius, wlio is called a Derbean in 20 : 4. Their labors in this city appear to have been un- attended by any open opposition. Hence, in 2 Tim. 3 : 11, Paul omits Derbe fi-om the list of places associated in the mind of Timothy with the " persecutions, afflictions," which the apostle had been called to endure. Palcy re- fers to that omission as a striking instance of conformity between the Epistle and the Acts : " In the apostolic history Lystra and Derbe are commonly mentioned together ; in 2 Tim. 3 : 11, Antioch, Iconium, Lystra, are mentioned, and not Derbe. And the distinc- tion will appear on this occasion to be accu- rate ; for Paul in that passage is enumerating his persecutions, and, although he underwent grievous j)ersecuti( >ns in each of the three cit- ies through which he passed to Derbe, at Derbe itself he met with none. The Epistle, therefore, in the names of the cities, in the order in which they are enumerated, and in the place at which the enumeration stops, corresponds exactly with the history. Nor is there any just reason for thinking the agreement to be artificial ; for had the writer of the Epistle sought a coincidence with the history upon this head, and searchetl the Acts of the Apostles for the purpose, I conceive he would have sent us at once to Philippi and Ch. XIV.] THE ACTS. 169 22 Confirming the souls of the disciples, ami "ex- | 22 to Antioch, coufinning the souls of the disciples, horting them to continue in the faith, and that ''we must through much tribulation enter into the Icing- dom of Ood. 23 And when they had "^ordained them elders in exhorting theiu to continue in ihe faitli, and iliat through many tribulations we must eiiier into tlie 23 kingdom of ood. Aud when they had appointed ich. 11 ; 23; 13 : 43.... 6 Matt. 10 : 38; 16 : 24 ; Luke 22 : 28, 29; Rom. 8 : 17 ; 2 Tim. 2 : 11, 12; 3: 12. ...e Tit. 1 : 5. Thessalonica, where Paul suffered persecution, and where, from what is stated, it may easily be gathered that Timotliy accompanied him, rather than have appealed to persecutions as known to Tintothy, in the account of which persecutions Timothy's presence is not mentioned, it not be- ing till after one entire chapter, and in the his- tory of a journey three or four years subsequent to tliis (i6:i), that Timothy's name occurs in the Acts of the Apostles for the first time." — Turned back. Advancing still eastward froin tliis point, they would soon have reached the well-known " Cilician Gates," through which they could have descended easily to Cilicia, and tlien have embarked from Tarsus for Antioch. They had the choice, therefore, of a nearer way to Syria ; but their solicitude for the welfare of the newly-founded cluirclies constrains thein to turn back and revisit the places where they had preached. 22, Coufinning the souls of the dis- ciples, not by any outward rite, btit by in- struction and encouragement, as we see in the next clause. (Comp. 15 : 32, 41 ; 18 : 23.)— To adhere to the faith (see 6:7; 13 : 8)— i. e. of Christ or the gospel. (Gomp. 3 : 16 ; 20 : 21, etc.) — That depends on exhorting, which at this point of the sentence passes to the idea of affirming, teaching. — 6et may mean it is neces- sary, because such was the appointment of God (9:16; 1 Cor. 15:25), Or becau.se ill the nature of tilings it was inevitable. (Comp. 2 Tim. 3 : 12.) The first is the more pertinent view, since it suggests a more persuasive motive to submis- sion and fidelity in the endurance of trials. — We, wlio are Christians. (Comp. 1 Thess. 4 : 17.)— The kingdom of God— i. e. the state of happiness, which awaits the redeemed in heaven. The expression can have no other meaning here, for those addressed were already members of Christ's visible kingdom, and the perseverance to which the apostle would incite them has reference to a kingdom which they are yet to enter. 23. Now having appointed for them elders in every church. The verb used here, to extend the hand (x^ipoTovelv), signifies properly to elect or vote by extending the hand, but also, in a more general sense, to choose, appoint, without reference to that for- mality. That formality could not have been observed in this instance, as but two individ« tials performed the act in question. Wlien the verb retains the idea of stretching forth the hand, the act is predicated always of the sub- ject of the verb, not of those for wiiom the act may be performed. Hence the interpretation having appointed for them by their outstretched hands — i. e. by taking their opinion or vote in that manner — is unwarranted ; for it transfers j the hands to the wrong persons. Whether Paul and Barnabas appointed the presbyters j in this case by their own act solely, or ratified I a previous election of the churches made at I their suggestion, is disputed. If it be clear [ from other sources that the primitive chtirches I elected their officers by general suffrage, the I verb here may be understo(jd to denote a con- current appointment, in accordance with that practice ; but the burden of proof lies on those who contend for such a modification of the meaning. Neander's conclusion on this subject should be stated here : "As regards the election to church offices, we are in want of sufficient information to enable us to decide how it was managed in the early apostolic times. Indeed, it is quite possible that the method of proced- ure differed under different circumstances. As in the institution of deacons the apostles left the choice to tlie communities themselves, and as the same was the case in tlie choice of depu- ties to attend the apostles in the name of tlie communities (2Cor. 8:19), we might argue tliat a similar course would be pursued in filling other offices of the church. Yet it may be that in many cases tlte apostles themselves, where they could not as yet have sufficient confidence in the spirit of the first new com- munities, conferred the important office of presbyters on such as in their own judgment, under the light of the Divine Spirit, appeared to be the fittest persons. Their choice would, moreover, deserve in the highest degree the confidence of the communities (comp. 14 : 23; Tit. 1 : 5), although, when Paul empowers Titus to set presiding officers over the commu- nities who po.ssessed the requisite qttalifications, this circumstance decides nothing as to the mode of choice, nor is a choice by the com- munity itself thereby necessarily excluded. The 170 THE ACTS. [Ch. XIV. every church, and had prayed with fasting, they coiu- mi-nded them to the Lord, on whom they believed. 24 And alter they had passed throughout l^isidia, they came to Pamphylia. for them elders in every church, and had prayed with lasting, they commended them to the Lord, on 24 whom they had believed. And they passed through regular course appears to have been this : The church offices were entrusted to the first con- verts in preference to otiiers, provided tliat in other respects they possessed the requisite quali- fications. It may have been the general prac- tice for the presbyters themselves, in case of a vacancy, to propose another to the community in place of the person deceased, and leave it to the whole bodj^ either to approve or decline their selection for reasons assigned. (Clem., cap. 44.) When asking for the assent of the community had not yet become a mere formal- ity, this mode of filling church offices had the salutary effect of causing the votes of the ma- jority to be guided by those capable of judg- ing and of suppressing divisions ; while, at the same time, no one was obtruded on the com- munity who would not be welcome to their hearts" ( Ch. Hist., Dr. T(jrrcy's tr., vol. i. p. 189). — Elders in every church. The term is plural, because each church had its college of elders (see 20 : 17 ; Tit. 1 : 5), not because there \ was a church in each of the cities. The elders, or presbyters, in the official sense of the term, were those appointed in the first churches to watch over their general disciijline and welfare. With reference to that duty, they were called, also, overseers {eniaKonot) — i. e. superintendents, or bishops. The first was their Jewish appel- lation, transferred to them, perhaps, from the similar class of officers in the synagogues ; the second was their foreign appellation, since the Greeks employed it to designate such relations among themselves. In accordance with this distinction, we find the general rtile to be this : Those who are called elders in speaking of Jew- ish communities are called bishops in speaking of Gentile communities. Hence the latter term is the prevailing one in Paul's Epistles. That the names with this difference were entirely synonymous appears from their interchange in such passages as 20 : 17, 28 and Tit. 1 : 5, 7. It may be argued, also, from the fact that in Phil. 1 : 1 and 1 TiuL 3 : 1, 8 the deacons are named immediately after the bishops, which excludes the idea of any intermediate order. Other ap- pellations given to these officers were pastors, leaders, presidents of the brethren. The presby- ters, or bishops, were not, by virtue of their office, teachers or preachers at the same time, nor, on the other hand, were the two spheres of labor incompatible with each other. We see from 1 Tim. 5 : 17 that some of those who exercised the general oversight preached also the word. (Comp. also 1 Tim. 3 : 2.) The foregoing representation exhibits the view of Mosheim, Neander, Gieseler, Eothe, and others eminent in .such inquiries. [From 1 Tim 3 : 2 and Tit. 1 : 9 (comp. 1 Cor. 12 : 28, 30; Eph. 4 : 11), it must be inferred that i^ was con- sidered in the apostolic age a normal function of the church officers called elders, bishops, pastors, etc. For the first passage declares that " the bishop must be . . . apt to teach," and the second that he must " hold the faithful word, . . .. that he may be able to exiiort in the healthful doctrine and convict the gainsay- ers ;" while it is pretty evident that the Chris- tian workers classified as "teachers" in 1 Cor. 12 : 28, 30, and as "pastors and teachers" in Eph. 4 : 11, were identical in position with those frequently denominated elders or bish- ops. But against this view may be urged the language of 1 Tim. 5 : 17 : " Let the elders that rule" (preside) "well be counted worthy of double honor, especially those who labor in the word and in teaching," which has been thought to distinguish between presiding and teaching elders. Yet the word translated " labor " means, literally, " to beat out one's self with labor;" and the apostle may intend to say that such overseers as give themselves wholhj and ex- haustively to their ministry should receive more honor (in the way, perhaps, of compensation) than others. The passage scarcely proves that any part of the elders did not preach at all. Nor is this proved by the circumstance that in many of the churches there were more bishops than one ; for a college of bishops might easily find enough preaching to do in a pagan city. The only other church officers besides bishops recognized in the New Testament appear to be deacons, whose duties were probablj'of a partly secular and partly spiritual character. They often preached the gospel as evangelists. — A. H.] — Having prayed belongs to the fol- lowing verb, not to the subordinate clause which precedes. — Them is defined by on Avhom they had believed, and must refer to the believers in general, not to the elders merely. 24. Having passed through Pisidia. Antioch was on tlie northern limit of Pisidia, and hence they traversed that district from north to south. Their journey was a descent from the mountains to the plain. Ch. XV.] THE ACTS. 171 2o And when they had preached the word in Perga, they went down into Attalia; •^li And t}ience sailed to Antioch, "from whence they had been 'reconuiiended to the grace of liod for the work whicli they fiiltilled. '27 And when they were come, and had gathered the cliurch together, <^they rehearsed all thutOod had done with them, and how he had ''opened the door of faith unto the dentiles. 28 And there they abode long time with the dis- ciples. 25 Pisidia, and came to Pamphylia. And when they had spoken the word in Perga, they went down lb 2G Attalia; and thence they sailed to' Antioch, Irom whence they had been committed to the grace of 27 God for the work which they had fullilled And when they were come, and had gathered the church together, they rehearsed all things that (iod had done with them, and how that he had opened a 28 door of faith unto the Gentiles. And they tarried no little time with the disciples. CHAPTER XV. 'certain men which came down from .Tudwa i 1 And certain men came down from Judsea and taught the brethren, saying, Except ye be circum- ND L taught the brethren, and said, /Except ye be cir- ach. 13; 1, 3 6 ch. 15:40. ..cch. 15 • 4, 12; 21 : 19 d 1 Cor. 16 ; 9; 2 Cor. 2 : 12 / John 7 : 22 , ver 5 , Gal. 5:2; Phil. 3 ; 2 ; Col. 2 : 8, 11, 16. 4:3; Bev. 3 :8....e6al. 2: 12. 25. In Perga. They now preached in Perga, as they appear not to have done on their tirst visit. (See on 13 : 13.) Luke's si- lence as to the result may intimate that they were favored with no marked success. — To Attalia. Instead of taking ship at Perga and sailing down the Cestrus, which they had as- cended on their outward journey, they travelled across the plain to Attaleia, a seaport on the Pamphylian Gulf, near the mouth of the Ca- tarrhactes. The distance between the two places was about sixteen miles. (See on 13 : 13.) The founder of Attaleia was Attains Philadelphus, King of Pergamus. It occupied the site of the modern Satalia, which Admiral Beaufort de- scribes " as beautifully situated round a small harbor, the streets appearing to rise behind each other like the seats of a theatre, . . . with a dou- ble wall and a series of square towers on the level summit of the hill." (See a view of the town in Lewin's Life and Ep. of St. Paul.) 26. Sailed away unto Antioch, though they may have disembarked at Seleucia, as the town and its port are one in such designations. (Comp. 20 : G.) — From whence, etc. stands hi seiiim prn'ijiinnti for whence, having been committed to the favor of God, they were sent forth. (See 13 : 3. W. ? 54. 7.)— For the work (telic), for its performance. 27. How great things (on their journey) God wrought with them—*, e. in their be- half (i5 : 4; Luke 1 : 72) ; not by them, wliich would be Si* avTMv, as in 15 : 12. The phrase comes from Heb. 'amh 'im. (Comp. Josh. 2 : 12 ; Ps. 119 : G5, etc.) According to ^leycr, with them is = being with them, allied with them, which is les.s simple. — That he opened to the Gentiles a door of faith— /. e. had given tliem access to tlie gospel, participation in its blessings, as well as to the Jews ; not that he had opened to the apostles a door of access to the heathen. This metaphor is a favorite one with Paul (l Cor. 16 : 9; 2 Cor. 2 : 12; Col. 4 : 3), and may have become forailiar to Luke in his inter- course with him (Alf ). 28. Abode, etc It is necessary to inquire here how long the apcjstle was probably absent on the tour followed by this residence at An- tioch. We must be content with a somewhat vague answer to this question. The Apostolic Council at Jerusalem was held in a. D. 50 (/)i- trod., ^ 6. 3) ; and, as Paul departed on his first mission in a. d. 45 (see on 13 : 3), we must divide the interval from a. d. 45 to 50 between his journey among the heathen and his subse- quent abode at Antioch. The best authorities, as Anger, Wieseler, Meyer, Winer, De Wette, and others, agree in this result. How we are to distribute the intermerhate years is more un- certain. It will be found tliat the apostle trav- elled more extensively during his second mis- sionary-tour than during the first; and, as the limitations of time in that part of the history allow us to assign but three years, or three and a half, to that excursion, we may consider two years, perhaps, as sufficient for this journey. This conclusion would place the return to An- tioch near the close of a. d. 47, since the apostle must have set forth somewhat late in the year A. D. 45. (Comp. the note on 12 : 25 with that on 13 : 3.) Accordingly, the years a. d. 48 and 49 would be the period not brief (xp^t^v ovk oAiyoc) which Paul and Barnabas sjwnt at An- tioch between their return and the Council at Jerusalem. While they resided in that city, for the most part, they would be able, both by their own personal efforts and their supervision of the efforts of others, to extend the gospel in the regions around them. 1-5. PAUL AND BARNABAS ARE SENT AS DELEGATES TO JERUSALEM. 1. From Judea — /. e. from Jerusalem in Judea. (Comp. certain from us, in v. 24.) It is barely possible that Luke may include the 172 THE ACTS. [Ch. XV. cumcised "after the manner of Moses, ye cannot be saved. 2 When therefore Faul and Parnabas had no small dissension and disputation with tlieni, tliey Uoterniined tliat 'l aid and liarnabas, and certain otlier of tliem, should go up to Jerusalem unto the apostles and elders about this question, 3 And ^beiiig brought on their way by the church, they passed through i^henice and Samaria, ■'declaring the conversion of the bentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and uf the apostles and ciders, and «they declared all things that God had done with them. cised after the custom of Moses, ye cannot be saved. 2 And when 1 aul and barnabas had no small dissen- sion and questioning with them, IIik hni/iicii ap- pointed that I'aul and l^arnabas, and certain other of them, should go up to Jerusalem unto the apos- 3 ties and elders about this question. They there- fore, being brought on their way by the church, passed through both 1 ha'nicia and f-aniaria, declar- ing the conversion of the bentiles: and they caused 4 great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them. a Gen. 17 : 10; Lev. 12 -.3 6 Gal. 2 : 1 c Rom. 15 : 24 ; 1 Cor. 16: 6, 11 d ch. 14 : 27... e ver. 12; ch. 14 : 27 ; 21 : 19. other churches in that country. We are not to confound this party of Judaizcrs with those in Gal. 2 : 12 who " came from James " (i. e. the church over which he presided) and caused Peter to dissemble his convictions from fear of tlieir censure. The notice in the Epistle refers to a different and later event. (See on 18:23.) — Were teaching. They had not broached the error merely, but were inculcat- ing it. — That unless ye are circumcised, etc. Tliis transition to the direct style gives vividness to the narrative. — According to the custom, law (tw i&cL, see 6 : 14), dative of rule or manner. — Ye cannot be saved. It was this enforced submission to tlic rite as necessary to salvation which made the error so fatally pernicious. (Comp. the note on 16 : 3.) The doctrine in this form was nothing less than an utter subversion of the scheme of Christianity. It denied the sufficiency of faith in Clirist as the only condition of pardon and reconciliation. It involved the feeling that circumcision was an act of merit, and that those who submitted to it acquired a virtual right to the divine favor. In a word, it substituted the law of works for the gratuitous justification which the gospel de- clares to be the only way in which sinners can be saved. (See Gal. 5 : 1, sq.) 2. Dissension, in their views ; discus- sion, on tlie points which that difference in- volved. — Small belongs to both nouns (De Wet.). The adjective is not repeated, because the words are of the same gender. (W. § 59. 5.) — Them refers to certain men, in v. 1. Paul and Barnabas were the disputants on one side, and the individuals from Judea on the other. It does not appear that the Christians at Antioch took any open part in the controversy. The heresy reappeared among them at a later period, and became so prevalent as to endanger the safety of the entire cliurch. (See Gal. 2 : 11, sfj.) Even Barnabas at that time compro- mised the principle for which he was now so earnest. — They — i. e. the brethren in v. 1 — ap- pointed that they should go up, etc. It appears from Gal. 2 : 2 that Paul went also, in compliance with a divine command. Whether the revelation was first and the action of the church subsequent, or the reverse, it is impossi- ble to say. It may be that Paul was instructed to propose the mission to Jerusalem, or, if the mettsure originated with the church, that he was instructed to approve it and to go as one of the delegates. Either supposition harmon- izes the notice in Gal. 2 : 2 with this passage. — Certain others, as delegates. One of them may have been Titus, since we read in Gal. 2 : I that he accompanied the apostle at this time. Yet perhaps taking along also Titus, in that place, may indicate that they travelled to- gether as friends, and not as official associates. The fact, too, that, being uncircumcised, he was a party m some sense to this Jewish question may have disqualified him for such an ap- pointment. A 3. They having been sent forward — ('. e. attended part of the way by some of the church as a mark of honor. (Comp. 20 : 38 ; 21 : 5 ; 3 John 0.) The word, says Meyer, does not in- clude the viatica, or supplies for the journey, unless the context point that out as a part of the service rendered, as in Tit. 3 : 13. — Passed through Phoenicia and Samaria. (Sec on II : 19.) As Galilee is not mentioned, they travelled, probablj', along the coast as far south as Ptolemais (21:7), and then cro.ssed the plain of Esdraelon into Samaria. — Unto the breth- ren in the various towns on their way. We see here the fruits of the seed which had been scattered in those regions (8:5; 11 : 19). 4. Were cordially received. (Comp. 18: 27.) It was not certain that, coming on such an errand, they would be greeted with entire favor. It weakens the sense to restrict it to their official recognition as messengers. [The critical editors prefer irapeSeX'^ria-av to a.7rfSfX'^V<"^'', followed by Dr. Hackett, but the former may have the meaning which Dr. H. gives, to the Ch. XV.] THE ACTS. 173 5 But there rose up certain of the sect of the Phari- sees which believed, saying, "That it was needful to circumcise theui, and to coiuuiaiid tkein to keep the law of -Moses. (> H And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing. Peter rose up, and said unto them, 'Men awl brethren, ye know how that a good while ago God made choice among us, that the (ientiles by my mouth should hear the word of the gospel, and believe. 8 And God, <=which kuoweth the hearts, bare them 5 But there rose up certain of the sect of the Phari- sees who believed, saying. It is needful to circum- cise them, and to charge them to keep the law of INloses. 6 And the apostles and the elders were gathered to- "gethe;' to consider of this matter. And when tliere had been much questioning, I'eter rose up, and said unto them. Brethren, ye know how that 'a good while ago God made choice among you, that by my mouth the (ientiles should hear the word of the gospel, and be- 8 lieve. And God, who kuoweth the heart, bare tbem (ver. 1 &cb. 10:20; 11 : IV!.... cl Chron. 28:9: ch. 1 : 24.- -1 Gr. from early days. latter. — A. H.]. This was the apostle's third visit to Jerusalem since his conversion, and was made in tlie year a. d. 50. (Introd., ^ 6. 3.) — The church, in general, while and adds the prominent parts. (See on 1 : 14.) The e.xist- ence of presbyters at Jerusalem is first recog- nized in 11 : 30. Luke does not inform us at what time or in wliat manner they were ap- pointed. It was evidently no part of his inten- tion to unfold any particular scheme of eccle- siastical polity. , The information which he gives on that subject is incidental and imperfect. — Toward them, in their behalf. (See on 14:27.) 5. But there arose (in the assembly at Je- rusalem) some of those from the sect of the Pharisees. It is entirely natural that indi- viduals of this class appear as the party who insist on circumcision. The attachment to forms which rendered them Pharisees out of the church rendered them legalists in it. These are the persons, evidently, of whom Paul speaks so strongly in Gal. 2 : 4. — ^Them — viz. the Gen- tile believers in the comniunication just made (v. 4). — Some regard the contents of this verse as a continuation of the report (v. 4), as if the objectors were those at Antioch, and not at Jerusalem ; but in that case we should have expected and hwr or that as the connective be- tween declared and there rose up, etc. 6-12. SPEECH OF PETER IN THE AS- SEMBLY. 6. Came together, etc. Tliis assembly is often called the first Christian Council ; but we must use some license to apply the term in that way, since a Council consists properly of dele- gates from various churchas, whereas two churches only were represented on this occa- sion. — The apostles and elders are men- tioned on account of their rank, not as com- posing the entire assembly. It is evident from v. 23 tliat the other Christians at Jerusalem were also present, and gave their sanction to the decrees enacted. (See also v. 12, compared with V. 22.)— In Gal. 2 : 2, Paul states that, be- sides the communication which he made to the believers in a body, he had also a private inter- view with the chief of the apostles. That inter- view, we may suppose, preceded the public discussion. The object of it appears to have been to put the other apostles in full iX)S.session of his views, and of all the facts in relation to his ministry among the heathen ; so that, forti- fied by their previous knowledge of tlie case, he might have their support in the promiscuous as.sembly, where i)rejudice or misunderstanding might otherwise have placed him in a false light. — This matter, subject of discussion (De Wet.) ; not this expression, in v. 5 (Mey.), because the dispute had an earlier origin. 7. Since remote days, a long time ago. (Comp. in the beginning, in 11 : 15.) The conversion of Cornelius to(jk place during the time that Paul wa.s at Tarsus (see on 11 : 15) ; and the several years, so eventful in their cha- racter, which had elapsed since that period, would appear in the retrospect a long time. — • Made choice among us (the apostles) that by my mouth, etc. (Mey., De Wet., Win.). The subse(]uent clause forms the proi)er object of made choice. Some supply needlessly me (6|ue) (Olsli.), and otliers incorrectly make among us a Hebraistic accusative, selected me or us. (See W. ^ 32. 3.) The me^ining is not necessarily that no heathen had hcitrd or embraced the gospel till Peter preachcfl it to them, but that it was he whom God appointed to convey the gospel to them under circum- stances which showed it to be manifestly his will that they should be admitted into the chtirch withoitt circumcision. — For the generic nations = Gentiles, see on 11 : 1. [This sense of the word is sometimes called Jewish, because the word was applied by the Jews to all who were not Israelites, with the understanding that they were idolaters, ignorant, for the most part, of the true God. The adjective ethnic is often applied to heathen religions in modern litera- ture.— A. II.] 8. The heart-knowing God (who could judge, therefore, of the sincerity of tlieir re- pentance and faith) testified for them (dat. 174 THE ACTS. [Ch. XV. ■witness, "giving them the Holy Ghost, even as he did unto us; y *And put no diflference between us and them, "purifying their hearts by faith. lu Now therefore vvliy temjit ye (iod, ''to put a yoke upon the neck of the disciples,"whicli neither our la- thers nor we were able to bear? 11 Hut «vve believe that through the grace of the Lord Jesus (. hrist we shall be saved, even as they. 12 11 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what mira- cles and wonders (jod had /wrought among the Gen- tiles by them. witness, giving them the Holy Spirit, even as he did 9 unto us; and he made no distinction between ua 10 and them, cleansing their hearts by faith. Now therefore why try ye God, that ye should put a yoke upon the neck of the disciples, which neither 11 our fathers nor we were able to bear? But we be- lieve that we shall be saved through the grace of the Lord Jesus, in like manner as they. 12 And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gen- och. 10: 44.... 5 Rom. 10 : 11.. ..c ch. 10 : 15; M : 43 ; 1 Cor. 1 :2; 1 Pet. l:Ti....d Matt. 23 : 4; Gal. 5: l....e Rom. 3: ! Eph. 2:8; Tit. 2 : U ; 3 : 4, 5. . . ./ ch. 14 : 27. comm.). The testimony consisted of the mirac- ulous gifts wliicli lie imparted to them. (See 10 : 45.) He had tlius sliovvn that ceremonial obedience was not essential to his favor ; for he had granted the sign of accei)tance to those who were entirely destitute of tliat rocomniendation. 9. And made no distinction between us, who had practised the Jewish rites, and them, thoiigli they were still heathen in that respect (without law, icor. 9:21). The next clause states how he liad manifested this impar- tiality. — In that by faith he purified their hearts — i. e. in connection with their reception of the gospel had made them partakers of the holiness which renders those who possess it acceptable in his sight. He had bestowed this blessing as fully and freely on the uncircum- cised believing Gentiles as he had upon the circumcised believing Jews. Peter represents the purification as effected by faith, in order to deny the error which would ascribe that efficacy to circumcision or any other legal observance. The Jewish feeling was that the heathen were unclean so long as thej'^ were uncircumcised. The Spirit is the efficient Author of sanctifica- tion ; but faitli, as used here, is a belief of the truth (2Thes3. 2: 13), especially of that which re- lates to the atonement of Christ (1 John 1 : 7), and the Spirit employs the truth as the means of sanctification. 10. Now therefore — i. e. aftersuch evidence that God does not require the heathen to sub- mit to Jewish rites. — Why do ye tempt God, make presumptuous trial of his power and pa- tience by demanding new proofs of his will. (See 5:9; Matt. 4:7; 1 Cor. 10 : 9.) This sense is partly Hebraistic, and we must compare the verb with the Hcb. )iasfih. in order to obtain the full idea. — To put (= putting), etc., that you should place (= by placing) a yoke, etc. This is a lax use of tlie epexegetical infinitive. (W. ?44. 1.) — Which neither our fathers, etc. "By this yoke," says Neander, " which Peter represents as having l)ccn always so irksome to the Jews, he certainly did not mean the exter- nal observance of ceremonies simply as such, since he would by no means persuade the Jew- ish Christians to renounce them. But he meant the external observance of the law, in so far as this proceeded from an internal subjection of" the conscience to its power, such as exists when justification and salvation are made to depend on the performance of legal requirements. Those in this state of mind must fear lest they peril their salvation by the slightest deviation from the law ; they suffer the painful scrupu- losity which leads to tlie invention of manifold checks, in order to guard themselves, by a self- imposed constraint, against every possible trans- gression of its commands." 11. But marks this connection : With such an experience as to the law, we no longer ex- pect salvation from that source, but through the grace of the Lord Jesus believe that we shall be saved. — Also they — viz. the heathen converts. The remark suggests its own application. If the Jews had renounced their own law as unable to benefit them, and had taken the position of the Gentiles, it was inconsistent as well as useless to require the Gentiles to depend on the system of the Jews. The train of thought in Gal. 2 : 15, sq., is sin- gularly coincident with this. — The reference of they to our fathers (v. 10) introduces an idea irrelevant to the subject. 12. Became silent recalls us to the much disputing in v. 7. Peter's address had calmed the excitement ; so that they refrained from speaking and gave Paul and Barnaljas an op- portunity to be heard. (Comp. had held their peace, in the next verse.) — Gave au- dience or hearkened (tikovov, imj)erf.) im- plies a copious narration on the part of the speakers. — Declaring, etc. They gave this prominence to the miracles, because these ex- pressed so decisively God's approval of their course in receiving the heathen without cir- cumcision. That was now the main point in question. We see from Gal. 2 : 7. sq., that the narrative embraced also other topics. Ch. XV.] THE ACTS. 175 13 <[ And after they had held tlicir peace, ».Tames answered, saying, Men and brethren, liearken unto me : 14 *Siincon hath declared how God at the first did visit the lieiitiles, to take out ol' them a pe .pie lor his name. 1") And to this agree the words of the prophets; as it is written, Ki =AMer this I will return, aid will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up : 17 That tlic residue of nun might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 13 tiles by them. And after they had held their peace, Jamesanswered, saying, 14 lirethren, hearken unto me: Synieon liath re- hearsed how tirst (iod did visit the Gentiles, to take 15 out of them a people for his name. .And to this agree the words of the prophets; as it is written, 16 After these things 1 will return, I And I will build again the tabernacle of David, which is fallen ; And I will build again the ruins thereof, And I will set it up: 17 That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called, arh. 12 : 17 b ver. 7 c Amos 9: 11, 12. 13-ai. SPEECH OF THE APOSTLE JAMES. 13. The speaker is the James mentioned in 12 : 17. Paul names him before Peter and John in GaL 2 : 9, because he was pastor of the church at Jerusaletn, and perliaps president of tlie Council. — Proceeded to speak (see 3 : 12), or, very properly, answered, since the posi- tion of the Judaistic party challenged a reply. 14. Syineoii (see 13 : 1), as in 2 Pet. 1 : 1, elsewhere Simon, after the Heb. variation Shciiion (i ciir. 4 : 'io) and S/iinuon (oen. 29 : 33). This apostle is not mentioned aj^iain in the Acts. His speech in the Council is the last act of Peter which Luke has recorded. — At first answers to since remote days in v. 7. — Graciously vis- ited, like jxtkadh in its good sense. — After his name (Luke 1 : 59) — i. e. who should be called by it, known as his people (De Wet.). (Comp. v. 17; Deut. 28 : 10 ; Isa. G3 : 19 ; 2 Chr. 7 : 14, etc.) But the critical editions omit upon = after (ewt), and the dative depends then on the in- finitive — i. e. for thy name, its acknowledg- ment, honor. 15. And with this (not masculine — viz. Peter — Init neuter— viz. the fact just stated) agree the words of the prophets. As an example of their testimony, he adduces Amos 9 : 11, 57. 16. The citation conforms very nearly to the Septuagint. — I will return and will rebuild. The expression imi>lies a restoration of favor after a temporary tdienation. (Comp. Jer. 12 : 15.) Some recognize here the Hebraism which converts the first of two verlis into an adverb qualifying the second : I will again rebuild. Meyer, De Wette, Winer (^ 54. 5), reject that explanation. It is the less apposite here, as re = again (avd) repeats the adverliial idea in the three fc)llowing verbs. ^ — I will rebuild the tabernacle of David which has fallen — i. e. will restore the decayed splend;ent them forth.^ But Paul and Barnabas tarried in Antioch, leaching and preaching the word of the Lord, with many others also. 36 And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and 'SI see. how they fare. And Barnabas was minded to take with them John also, who was called Mark. och I4:2>: 18:23....ft ICor. 16:11; Hch. II : ;n....cch. 13 :!.... d ch. 1.1 : ♦. 13, 14, 51 ; 14 : 1 6 24 25 e ch 12 • 12 25- 13 • 5 ■ v,?r" v that ^lark did not forfeit the ai)OStle's esteem so as to be unable t(j regain it. He became subse- quently Paul's companion in travel (Coi. 4: lo), and in 2 Tim. 4 : 11 elicits from him the com- mendation that he was " profitable to him for the ministry." 39. A severe contention arose. Barna- bas insisted on his purpose; Paul, on his view of the merits of the case; and, as neither would yield, they parted. Some writers lay all the blame on Barnabas (Bmg.), in spite of the im- partiality of the text. There was heat, evi- dently, on both sides.— So that they depart- ed from one another. This separation re- fers, not to the rupture of their friendship, but to their proceeding in different directions, in- stead of laboring together as heretofore. The infinitive after so that (wo-re) is said to repre- sent the act as a necessary or logical sequence of what precedes ; the indicative, as an abso- lute or unconditioned fact. (See Klotz, Ad Devar., ii. p. 772.) It deserves to be remarked that this variance did not estrange these breth- ren from their work or occasion any perma- nent diminution of their regard for each otlier. In 1 Cor. 9 : 0, which was written after this oc- currence, Paul alludes to Barnabas as a Chris- tian teacher who possessed and deserved tlio fullest confidence of the cliurches. The p;u5.;;ii|,e contains fairly that implication. Even the error of Barnabas in yielding to the Jewish party (cai. 2:i3) leads Paul to speak of him as one of the very last men (and Barnabas — i. e. even he) whom any one would suppose callable of swerving from the line of duty. And who can doubt that Barnabas reciprocated these sentiments toward the early, long-tried friend with whom he had acted in so many eventful scene.s, and whom he saw still ani- mated by the same affection toward himself, and the same devotion to the cause of their conuuon Master? Luke does not mention the name of Barnabas again in the Acts. It is im- possible to trace him farther with any certainty. One tradition is that he went to Milan, and died as first bishop of the church there; another is that after living some years at Rome and Ath- ens he suffered martyrdom in his native Cyprus. The letter, still extant, which was known as that of Barnabas even in the second century, cannot be defended as genuine. (See Neander's Church History, vol. i. p. 657.) That sucli a letter, however, was ascribed to him at that early period shows how eminent a place he oc- cupied among the Christians of his own and the succeeding age. 40. Having chosen for himself (comp. V. 22), not thereupon — viz. tliis disagreement. — Having been committed unto the grace of God by the brethren. Perhaps we may infer from this remark that the believers at An- tioch took Paul's view of the point at issue be- tween him and Barnabas. — Went forth is used of going forth as a missionary in Luke 9 :6 and in 3 John 7. — The deiiarture on this second tour we may place in a. d. 51 ; for if Paul went to Jerusalem in the year 50 (see on 15 : 4), the remainder of that year, added (if any one chooses) to the early part of the ensuing year, would sutfice, probal)ly, for the sojourn at An- tioch indicated Ijy certain days in v. 3G. It is impossible to be more definite than this. 41. Syria and Cilicia lav between Antioch and the eastern limit of tlie np^vstle's first jour- ney. We have had n(. luvonnt of tlie planting of -car: churclios there, but. (L.t y date, undoubt- Ch. XVI.] THE ACTS. 181 CHAPTER XVI. THEN came he to "Derbe and Lystra: and, behold, a certain disciple was there, ''named Timotheus, '^the son of a certain woman, which was a Jewess, and be- lieved ; but his father mis a dreek : 2 Which ''was well reported of by the brethren that were at Lystra and Iconium. o Him would Paul have to go forth with him; and «took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a (jreek. 1 And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timo- thy, ihe son of a Jewess who believiJd; but his 2 father was a (.reek. The same was well reported of by the brethren that were at Lystra and iconi- 3 um. Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew act. U:6....4oh. 19:22; Rom. 16 : 21 ; 1 Cor. 4 : 17 ; Phil. 2 : 19 : 1 Thess. 3: 2; 1 Tim. 1:2; 2 Tim. 1 :2....c2Tim. 1: ; dcb.6:i el Cor. 9 : 20 ; Gal. 2:3; see Gul. a : 2. edly, from the period of Paul's residence in that region, mentioned in Gal. 1 : 21. (See 9 : 30 and note there.) — Confirming the churche.s, not candidates for admission to them. (See 14 : 22.) One of these churches naay have been at Tarsus, which Paul would naturally revisit at this time. 1-5. PAUL AND SILAS REVISIT THE CHURCHES AND DELIVER THE DE- CREES. 1. Derbe and Lystra are mentioned in tills order (the reverse of that in 14 : 6), be- cimse the missionaries travel now from east to west. — Luke's exclamation, and behold, shows how much this meeting with Timothy interest- ed his feelings. — There — viz. at Lystra. Some refer the adverb to Derbe ; but that view, so far from being required by of Derbe (Sepfialo^), in 20 : 4, is forbidden by the text there. Ijystra stands nearest to there, and is named again in the next verse, where Luke surely would not pass over the testimony of tho.se who had been acquainted with Timothy from early life. Wieseler combines the two opinions by sup- posing tliat Timothy r.iay have been a native of Lystra, but was now living at Derbe. — For the family and the early education of Timothy, see 2 Tim. 1:5; 3 : 15. Paul terms him my son .[lit. child] in 1 Cor. 4 : 17, probably because he had been the instrument of his conversion. (Comp. 1 Cor. 4 : 15 ; Gal. 4 : 19. See the note on 14 : 20.)— Certain is to be erased before woman.— Believing. (See on 10 : 45.) The mother's name was P^unice. It was an instance of the mixed marriages of which Paul writes in 1 Cor. 7 : 17, sq.—A Greek, and still a heathen, or at all events not a proselyte in full, a-s otherwise the son would have been circumcised. 2. Was attested, well reported of. (See 6:3; 10 : 22.) Supposing Timothy to have been converted during Paul's first visit to Lystfa (see on 14 : 20), he had now been a dis- ciple three or four years. During this time he had exerted himself, no doubt, for the cause of Christ both in Lystra and Iconium, and had thus given proof of the piety and talents which rendered him so useful as a herald of the cross. 3. To go forth with him, as a preacher of tlie word. (See 2 Tim. 4 : o. ) — Having taken, he circumcised him, eitiier by his own hand (Mey., De Wet.) or pnjcuring it to be done (Neand.). The Jews had no particular class of persons who performed this act. The Jewish custom, it is said, required merely that the administrator should not be a heathen. (See Win., Realw., i. p. 157.) — On account of the Jews, etc. It would have repelled the Jews from his ministry to have seen him asso- ciated with a man whom they knew to be un- circumcised. Paul took this course, therefore, in order to remove that obstacle to his useful- ness. The history presents Paul here as acting on tlie princii)le stated in 1 Cor. 9 : 20 : Unto the Jews Ihecamciis a Jew, that I might f/ain Jews, etc. It was under circumstances totally diiferent that he refused to circumcise Titu.s, as related in Gal. 2 : 3, sq. He was then in the mid.st of those who would have regarded the act as rati- fying their doctrine that circumcision was ne- cessary to salvation. (See on 15 : 1.) In the present instance he knew (that admission is due to his character for intelligence as well as consistency) that his conduct would not be misunderstood or perverted ; that the believers would view it as an acconmaodation merely to the prejudices of the Jews ; and that the Jews themselves were in no danger of siijiposing him to countenance the idea that their keeping the law would entitle them to the favor of God. — Otlier passages extend our knowledge, of tliis transaction. Timothy was not only circum- cised, but set apart to the ministry " with the laying on of the hands of the presbytery" and of the apostle, was endued with spet-ial gifts for the office (iTim. «: u: 2Tim. i:6), and received at the time prophetic assurances of the success which awaited him in liis new can er (i Tim. i : is). 182 THE ACTS. [Ch. XVI. 4 And as they went through the cities, they deliv- ered them the decrees for to keep, "that were ordained of the apostles and elders which were at Jerusalem. n And 'so were the churches established in the faith, and increased in number daily. 6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 4 that his father was a Greek. And as they went on their way through the cities, they deU\ered them the decrees for to keep, which had been ordained of the apostles and elders that were at .lerusalem. 5 So the churches were strengthened in the faith, and increased in number daily. 6 And they went through the region of Phrygia and (jialatia, having been forbidden of the Holy .b ch. 15 ; 41. — For all knew his father that, etc. The structure of tlie sentence is like that in 3 : 10. [That is, if the textus recqytus is followed, but not if the text required by N A B C and other documents, and approved by Griesb., Lach., Treg., West, and Hort, is correct. For with this text the construction is as follows : for all knew that his father was a Greek, the word Greek being einjihatic by reason of its place in the clause. — It should be noticed that Paul cir- cumcised Timothy, not on account of the Jew- ish believers, who might thus be led to think circumcision important, but on account of Jewish unbelievers whom he hoped to attract to his ministry. — A. H.] 4. As they journeyed through the cities, on the route pursued by them. They would visit, naturally, all the churches in Syria and Cilicia (i6:4i), and most of those on the main land, gathered during the apostle's former tour. As Antioch and Perga were so remote from their general course, it is possi- ble that they transmitted copies of the decrees to those places. It is not certain that the word had taken root in Perga. (See on 14 : 25.) — Delivered (orally or in writing) to them the decrees to keep. The infinitive may be telle : that they should keep them ; or may in- volve a relative clause: which they should keep. (Comp. which they received to hold, in Mark 7 : 4. See W. 'i 44. 1.) Them refers to the believers in these cities, not to the heathen converts merely (Mey.), since the de- crees affected also the Jews. 5. Therefore — i. e. as the result of this visit, and of the adjustment of the controversy which had divided and enfeebled the churches. — In the number, of their members. 6-10. THEY PROSECUTE THEIR JOUR- NEY TO TROAS. 6. Phrygia. (See on 2 : 10.) To reach Phrygia from Iconium or Antioch, they would direct their way to the north-east. — Region of Galatia. Galatia was bounded on the north by Paphlagonia and Bithynia ; on the east, by Pontus and Cappadocia (separated from them by the river Halys) ; on the south, by Cappa- docia and Phrygia ; and on the west, by Phry- gia and Bithynia. Among the principal cities were Ancyra, made the metropolis by Augus- tus, and Pessinus. Kiepert draws the line of Paul's course on his map so as to include these places, on the natural supposition that he would aim to secure first the prominent towns. (See on 18 : 1.) It is evident from the Epistle to the Galatians (see, e. g., 4 : 19) that it was the apos- tle Paul who first preached the gospel in this country ; and, since he found disciples here on his third missionary-tour (see 18 : 23), it must have been at this time that he laid the founda- tion of the Galatian churches (cai. i:2). Such is the opinion of the leading critics. (See note on 14 : 6.) — Being restrained hy the Holy Spirit, etc. The act of this participle, it will be observed, was subsequent to that of had gone through and prior to that of were come (v. 7). The course of the movement may be sketched thus : The travellers, having passed through the eastern section of Phrygia into Galatia, proposed next to preach tlie word in Proconsular Asia. (See on 2 : 9.) With that view, they turned their steps to the south-west, and, crossing the north part of Phrygia, came down to the frontier of Mysia, the first province in Asia which they would reach in tliat direc- tion. Being informed here that they were not to execute this design, they turned again to- ward the north and attempted to go into Bithy- nia, which was adjacent to Mysia. Restrained from that purpose, they passed by Mysia — i. e. did not remain there to preach — and proceeded to Troas. — This portion of the apostle's travels, though they embrace so wide a circuit, admits of very little geographical illustration. Phrygia and Galatia are parts of Asia Minor of which the ancient writers have left but few notices, and which remain comparatively unknown to the present day. We must infer from 18 : 23 that Paul gained disciples in Phrygia at this time, but in what places is uncertain. Colosse was a Phrygian city, and may have received the gospel on this journey, unless it be forbid- den by Col. 2 : 1. The opinion of the best critics is that the apostle includes the Colos- sians in that passage among those who had not "seen his face in the flesh." — The Spirit of Jesus — i. e. which he sends. There is no par- allel passage, unless it be Rom. 8 : 9. Jesus Ch. XVI.] THE ACTS. 183 7 After they were come to >rysia, they assayed to go I into liithyiiiu: but the .Spirit sulfered them not. 8 And ihey passing by .Mysia "came down to Troas. j 9 And a visi(jn appeared to Paul in the niglit; Tliere i stood a 'man of Alacedonia, and prayed him, saying, | Come over into Maccionia, and help us. i 10 And after he had seen the vision, immediately I we endeavored to go ''into .Macedonia, assuredly gath- | ering that the Lord had called us for to preach the j gospel unto them. 11 Therefore loosing from Troas, we came with a 7 Spirit to speak the word in .\sia; and when they were come -iver against Mysia, they assaved to go into Hithynia; and the .sj)irit of Jesus" sullered 8 them not; and passing by .Mysia, they came dowu y to Troas. And a vision appeared to'l'aul in the night; 1 here was a man of .Macedonia standing, beseeching him, and saying. Come over into .Mace- lOdonia, and help us. And when he had seen the vis- ion, straightway we sought to go forth into Mace- donia, concluding that (.od had called us for to preach the gospel unto them. 11 betting sail therefore from Troas, we made a a -l Cor. 1:Vl,1 Tim. 4 : 13 i ch. 10 : 30. . . .c 2 Cor. 2 : 13. has been lost from some copias, but belongs to the text. Tlie Spirit, says Reuss, appears here in a sphere of activity made more prominent in the Acts than in all the other writings of the New Testament: "Thus, it is the Spirit who conducts Philip in the road to Gaza (s : 29) ; who instructs Peter to receive the messengers of Cornelius (10 : 19 ; 11 : 12) ; who causes Barnabas and Paul to be sent to the heathen (is : 2-4) ; who directs the missionaries in the choice of their route (16 : 6, 7) ; who urges Paul to Jerusalem (20 : 22) ; who chooses the pastors of the churches (20 : 28), etc." ^ 8. Having passed by Mysia, having left it aside with(jut remaininj;; to preavli there. crossed—/, e. the northern part of the ^Egean. —Help us, because the one here represented many. 10. We sought — i. e. by immediate inquiry for a sliip (Alf ). Paul had made known the vision to his associates. Here, for tlie first time, the historian speaks of himself as one of the party, and in all probability because he joined it at Troas. The introduction would be abrupt for the style of a modern work, it is true; but, on the other liand, to liave had from Luke any formal account of the manner in which he became connected with the apostle would have been equally at variance with the simplicity and reserve wliich distinguisli the (Comp. to sail by, in 20 : IG, and to pass by, I sacred writers. Nor doe.^ it account at all more in Mark (J : 4S.) Wieseler {Ghronolofjk, p. 36), 1 naturally for this .sudden use of the plural to Alford, Conyheare and Howson apparently, and imagine (it is a figment purely) that Luke others prefer this meaning here. Some render ; adopts here the narrative of another writer; having passed along 3Iysia— *. e. the border , for we may just as well suppose him to speak of .Mysia Minor, which belonged to Bitliynia ; ; thus abruptly in his own name as to albjw whereas Mysia Major belonged to Proconsular him to introduce anotlier person as doing it Asia (De Wet.). The boundary was a ]K)litical I without apprising us of the change. (See one, and no distinct frontier existed which the travellers could have had any motive for tra- cing so exactly.— Came down, fnnn the inner highlands to tlie coast. — Unto Troas, the name of a district or a city ; here tlic latter, called fully Alexandria Troas, on the Helles- pont, about four miles from the site of the an- cient Troy. It was the transit-harbor between the north-west of Asia Minor and Macedcjnia. Paul i)assed and repa.ssed here on two other oc- casions (20 : 6 ; 2 Cor. 2 : 12). It is corrcct that Luke represents Troius here as distinct from Mysia. Under Nero, Troas and the vicinity formed a separate territory, having the rights of Roman freedom (De Wet., Bottg.). 9. A vision. Whether Paul saw this vis- ion in a dreiun or in a state of ecstasy (see 10 : 10 ; 22 : 17) the language docs not decide. In marginal note on p. 16.) 11-15. PAUL AND HIS ASSOCIATES AR- RIVE IN EUROPE, AND PREACH AT PHILIPPI. 11. We ran by a straight course. In the nautical language of the ancients, as in that of tlie moderns, to run meant to sail before the i wind. (See 27 : 16.) Luke observes almost a j teclinical precision in the use of such terms. His account of the voyage to Rome shows a suri'rising familiarity with sea-life. — Unto Samothrace, which they reached the first day. Tliis island, the present Samothraki, is I about halfway between Troas and Neapolis, ] and is the highest land in this part of the j ^gean, except Mount Athos. The ordinary currents liere are adverse to sailing nortJiwanl, but southerly winds, though they are brief. the night suggests one of the conditions of blow strongly at times, and overcome entirely the first mode, but would not be inconsistent that disadvantage. Witli such a wind, " the with the otlier.- A man revealed to him as a vessel in which Paul sailed would soon cleave Macedonian. (C omp. 9 j 12.) —Having her way through the strait between Tenedos ^Histoire de la Tfieologie Chretienne, tome second, p. 003 iStrasbourg, 1852). 184 THE ACTS. [Ch. XVL straight course to Samothracia, and the next (hnj to Neapolis ; 12 And from thence to "Philippi, which is the chief city of that part of Macedonia, uiid a colony: and we were in that city abiding certain days. straiglit ( ourse to Paniothrace, and the day follow- ]2iMg to Xeapolis: and from thence to i hilippi, which is a city of Jlacedonia, the tirst of the district, a Ro- man colony : and we were in this city tarrying cer- oPUil. 1:1. and the main, past the Dardanelles, and near the eastern shore of Iinbros. On rounding the northern end of this island they would open Saniothrace, which had hitherto appeared as a higher and more distant summit over the lower mountains of Imbros. Leaving this island, and bearing now a little to the west, and having the wind still (as our sailors say) two or tliree points abaft the beam, they steered for 8amotlirace, and vtnder the shelter of its high sh(jre anchored for the night." (See the nautical proofs in Cony- beare and Howson.) — Unto Neapolis, a Tlira- cian city on the Strymonic gulf, the modern Gangas, or Gangitas. It was at some distance east of the Strymon, and not on that river, as some have .said. The adjacent plain is memo- rable in Roman history as the x^lace where the battle was fought between the republicans, under Brutus, and the followers of Anthony and Augustus. — Which is a chief city of the province of Macedonia, being a col- ony. First, or chief, designates it as one of tlie tirst places there, and colony explains the ground of tlie epithet. Augustus had sent a colony thither (see Diet, of Aiitt., s. colonia), wliich had conferred upon it new import- Kavalla. It was north-west from Samothrace, but even with a soutlierly wind could be reached in seven or eight hours. As the same verb de- scribes the remainder of the journey, it might seem as if they merely touched here, but did not land, proceeding along the coa.st to some harbor nearer to Philippi than this. Some writers would place the port of that city far- ther west than the present Kavalla. It is gen- erally agreed, however, that Neapolis was the nearest town on the sea, and hence, though the distance was not less than ten miles, was iden- tical with Philippi as to purposes of travel and trade. Kavalla is the nearest port at present, and the shore appears to have undergone no change, either from recession or advance.^ 12. Philippi was on a steep acclivity of the Thracian Hermus, where this range slopes toward the sea, on the small stream called ance. Some understand first geographically: first as they entered Macedonia, which Winer calls the siniplest explanation. That Neapolis lay farther east does not clash with this view , for those who adojit it take Macedonia here in the Greek sense, which assigns Neapolis to Thrace. It is a stronger objection that Luke would then mean Greek Macedonia here, but elsewhere the Roman province so named — i. e. Northern Greece, in distinction from Acliaia, or Southern Greece. (See on 18 : 5.) Fiu'ther, is indicates a permanent distinction ; whereas was wf)uld have been more natural to mark an incident of the journey (was first on their way). Tlie proper capital of Macedonia (hence not first in that sense) was Thessalonica. If the earlier division into four parts still con- tinued, Amphipolis was politically first in pars prima. "It may be added," says Akerman, 1 My tbauks are due to the Rev. Dr. Hill of Athens for inquiries in relation to this point. Cpi. XVI.] THE ACTS. 185 1."! And on the sabbath we went out of the city by a | 13 tain days. And on the sabbath day we went forth river side, where prayer was wont to be made ; and we without the gate by a river side, where we supposed sat down, and spake unto the women which resorted there was a place of prayer; and we sat down, and tliilher. spake unto the women who were come together. "in confirmation of the words of Lnlce, that there are colonial coins of Pliilippi from the reign of Augustus to that of Caracalla." It is frequently said that this was the first place on the continent of Europe where the gospel was preached ; but we have no certain knowledge of the origin of tlie church of Rome, and, very possibly, it may have been founded by some of the converts on the day of Pentecost. The church at Philippi was the first church in Europe which the apostle Paul established. — Certain days denotes apparently the few days which they spent there before the arrival of the Sab- batii. 13. Instead of the received out of the city, the later criticism would read out of the gate. This part of the narrative often shows the pres- ence of the historian. — Beside a river — viz. the Gangas. The name was unimportant, but could hardly fail to be Icnown to Luke, who was so familiar with Philippi. (See on v. 40.) [" I incline to think," writes Dr. Hackett in 18G0, after visiting the site of Philippi, " that we have an intimation here that the critics are right who suppose that Luke stayed at Philippi until the apostle's second arrival here. Being an inquisitive man, as we know from the proem of his Gospel, no doubt he sought out the name of the river on his first arrival, when his curi- osity was still fresh ; and, had he afterward re- membered the place merely as a traveller, he would have been led quite naturally to insert the name when he wrote his history. But if, on the contrary, he was there so long that his ear became accustomed to the popular expres- sion ' the river,' ' water,' ' stream ' " (for, as tlie only river in the neighborhood, it would prob- ably be thus referred to by the people. —A. H.), " it is, then, conceivable that when he came to write out his memoranda or recollections he ! would pass over the name, and speak uncon- : sciously as the old habit dictated " [Bib. Sac., \ xvii. p. 875).— A. H.] The river may possibly \ have been the more distant Strymon (Neand., Mey.), though, if §rate be the correct word, the stream intended must be a nearer one. In summer the Gangas is almost dry, but in win- ter or after rains may be full and swollen. [In liis last ed. Meyer recedes from his earlier view and adopts that of Dr. Hackett. In the month of December, 1858, soon after issuing the second edition of this Commentary, Dr. Hackett had the pleasure of visiting the sites of Neapolis and Philippi. (See Bib. Sac, xvii. p. 80G, etc.) He was anxious to see the Gangas full of water, and not merely the dry bed of a winter-torrent. Nor Avas he disappointed : " Suddenly, as we drew nearer, a roaring noise broke ujjon me. There was no visible cause for it; it seemed almost as if some convulsion of nature was at hand. A few steps farther, and the mystery was cleared up : there, rushing and pouring over its rocky bed, was a wild winter-torrent, which had been formed by the recent rains. The proper bed of the stream measured, in width, sixty-six feet. One-half of this space was covered with water, varying from one and a half and two feet to four and five feet. The stones at the bottom were rounded and worn, and showed the action of a still more powerful current at times. Its course was winding as it ran i)ast Philippi ; and it is evident that the direction of the walls had been adjusted to that of the stream. It skirts the east or south-east side, and then trends off to the south-west. . . . We crossed the stream, and at the distance of three hundred and fifty feet from its margin found a break in the line of the dilapidated walls which showed clearly where the gate had been on that side of the city. . . . Paul and his companj^ must have entered the town here. It may be supposed to have been out of this gate that they passed when they went to preach on the river-side ; for the place on the banks, as remarked already, was near the gate, and, situated as Philippi was, no other gate would have brought them .so directly to the river as this." — A. H.] — Where (according to an ancient usage in that city] was wont to be a place of prayer (Kuin., Neand., Mey., De Wet.). The Jews preferred to assemble near the water, on account of tlie lustrations which accompa- nied their worship. Neander illustrates this usage from what Tertullian says of them (De Jejun., c. 16): '"Per omne litus quocunque in aperto . . . precem ad cfelum mittunt" ["On every shore, in whatever open ])lace, they send prayers to heaven"]. (See alsj) ,Ios., Antt., 14. 10. 23.) The place of prayer (irpoo-tix^ here appears to have been, not an edifice, but a space or enclosure in the open air consecrated to this use. The word was so well known as the des- ignation of a Jewish chapel or oratory that it passed into the Latin language in that sense. The rendering Avhere prayer was wont to be made (E. V.) does not agree easily with 186 THE ACTS. [Ch. XVI. 14 IT And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped (lOd, heard ns: whose "heart the Lord opened, that she attended unto the things which were ^pokeIl of Paul. 15 And when she was baptized, and her household, she besought us, sayiug, If ye have judged me to be 14 And a certain woman named Lydia, a seller of pur- ple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened, to give heed unto the things which were spoken by 15 f aul. And when she was baptized, and her house- hold, she besought us, saying, If ye have judged me : Luke 24 : 45. was. Instead of the substantive verb, the predicate would be was made {yivecr^ai., 12 : 5, or TToieio-t^oi, 1 Tim. 2 : i). — In we . . . Spake Lulce appears as one of the speakers. — The women who came together, for prayer. The ab- sence of a synagogue sliows tliat the Jews here were not numerous. Tliose who met for prayer were chiefly women, and even some of these were converts to Judaism. 14. Lydia was a very common name among the Greeks and the Romans. It is not surpris- ing, therefore, that it coincided with the name of her country. Possibly she may have borne a different name at home, but was known among strangers as Lydia or the Lydian (Wetst.). She is said to have been a seller of purple (sc. cloths) from Thyatira. That city was on the confines of Lydia and Mysia, and the I^ydians, as ancient writers testify, were famous for precisely such fabrics. They pos- sessed that reputation even in Homer's time. (See 11., 4. 141.) An inscription, " the dyers," has been found among tlue ruins of Thyatira. — Was hearing (Vouei/, relative imperf.) while he discoursed (u : 9 ; is : 12), not when the act (opened) took place (Alf). — Whose heart the Lord opened— i. e. in conformity with other passages (Mali. U : 25, ««.; Luke 24:45; tCor.3-6,:), enlightened, impressed by his Spirit, and so prepared to receive the truth. — So as to at- tend (ecbatic), or, less obvious, to attend (telle). 15. When she was baptized. It is left indefinite whether she was baptized at once or after an interval of some days.— And her house, family. "Here," says De Wette, "as well as in v. 33 ; 18 : 8 ; 1 Cor. 1 : 16, some would find a proof for the apostolic baptism of chil- dren ; but there is nothing here which shows that any except adults were baptized." Ac- cording to his view (in Stud, und Krit., p. 669, 1830) of the meaning of 1 Cor. 7 : 14, it is im- possible that baptism should have been applied to cliildren in the primitive churches. In ar- guing from the case of children to that of mar- ried persons, one of whom is an unbeliever, in order to justify the continuance of the relation, " the apostle must appeal to something which lay out of the disputed case, but which had a certain similarity and admitted of an applica- tion to it. This something is nothing else than the relation which the children of Christian parents in general sustain to the Christian Church, and the e.Ypression ' your children ' refers to all the Corinthian Christians. The children of Christians were not yet received properly into a Christian community — were not yet baptized — and did not take part in the de- votional exercises and love-feasts of the church ; accordingly, they might have been regarded as unclean {aKa^apra) witli as much reason as the unbelieving converts could be so regarded. In this ijassage, therefore, we have a ])roof that children had not begun to be baptized in the time of the apostles." The her household, as Meyer remarks, consisted, probably, of wom- en who assisted Lydia in her business. " When Jewish or heathen families," he says further, " became Christians, the children in them could have been baptized only in cases in wliich they were so far developed that they could profess their faith in Christ, and did actually profess it ; for this was the universal requisition for the reception of baptism. (See also vv. 31, 33 ; 18 : 8.) On the contrary, if the children were still unable to believe, they did not partake of the rite, since they were wanting in what the act presupposed. The baptism of children is not to be considered as an apostolic institu- tion, but arose gradually in the post-apostolic age, after early and long-continued resistance, in connection with certain views of doctrine, and did not become general in the church till after the time of Augustine. The defence of infant baptism transcends the domain of exe- gesis, and must be given up to that of dogmat- ics." Since a confession of faith preceded bap- tism, says Olshausen, " it is improbable in the highest degree that by ' her household ' (o'kos avT^s) children of an immature age are to be understood : those baptized with her were rela- tives, servants, grown-up children. We have not, in fact, a single sure proof-text for the bap- tisiii of children in the apostolic age, and the necessity of it cannot be derived from the idea of baptism." He says on 1 Cor. 1 : 17 that " nothing can be inferred in favor of infant baptism from the word ' household ' (oTkos), be- cause the adult members of the household (comp. 1 Cor. 16 : 15), or the servants in it, may alone be meant." Neander maintains the same Ch. XVI.] THE ACTS. 187 faithful to the Lord, come into my house, and abide thfre. And "she constrained us. llj % And it came to pass, as we went to prayer, a certain damsel 'possessed with a spirit of divination met us, which brought her masters ''much gain by sooothsaying : to be faithful to the Lord, come into my house, and _ abide thn-r. And slje constrained us. 16 And it came to pass, as we were going to the place of prayer, that a certain maid having 'a spirit of divination met us, who brought her masters much a Gen. 19:3; 33 : 11 ; Judg. 19:21; Luke 24 : 29 ; Heb. li : 2 6 1 Sa cell. 19 : 24. -1 Gr. a spirit, a J'l/tlw view of this class of passages : " Since baptism marked the entrance into communion with Christ, it resulted, from the nature of the rite, that a confession of faith in Jesus as the Re- deemer would be made by the person to be baptized. As baptism was closely united with a conscious entrance on Christian communion, faith and baptism were always connected with one another ; and thus it is in the highest de- gree probable that baptism was performed only in instances where both could meet together, and that the practice of infant baptism was unknown at this period. We cannot infer the existence of inflmt baptism from the instance of the baptism of whole families; for the passage in 1 Cor. IG : 15 shows the fallacy of such a conclusion, as from that it appears that the whule family of Stephanus, who were baptized by Paul, consisted of adults. . . . From whom (if it belonged to the first Chris- tian age) could the institution of infant bap- tism have proceeded? Certainly it did not come directly from Christ himself Was it from the primitive church in Palestine, from an injunction given by the earlier apostles? But among the Jewish Christians circumcision was held as a seal of the covenant ; and hence they had so much less occasion to make use of anotlier dedication for their children. Could it, then, have been Paul that first introduced among heathen Christians this change in the use of baptism ? But this would agree least of all with the peculiar Cliristian characteristics of this apostle. He who says of himself that Christ sent him, not to baptize, but to preach the gospel ; he who always kept his eye fixed on one thing, justification by faith, and so carefully avoided everytliing which could give a handle or a support to tlie notion of justifica- tion by outward things (carnal),— liow could he have set up infant baptism against the cir- cumcision that continued to be practised by the Jewish Christians? In this case the dispute carried on with the Judaizing party on the ne- cessity of circumcision would easily have given an opportunity of introducing this substitute into the controversy, if it had really existed. The evidence arising from silence on this topic has, therefore, the greater weight."i It mav be proper to regard the decisions of such men as representing the testimony of the present biblical scholarship on this controverted sub- ject. It is the more proper to accord to them this character, because they proceed from men whose ecclesiastical position would naturally dispose them to adopt a different view— who contend that infant baptism, having been in- troduced, is allowable, notwithstanding their acknowledgment that it lias no scriptural war- rant.— If ye have judged— J. e. by admitting her to baptism, and tiius declaring their confi- dence in her. If (ei) is preferred to since 'JirtC) out of modesty.— Trusting to the Lord— «. e. having faith in him ; a believer. (Comp. 10 : 45; IG : 1.)— Constrained us. Not that they needed so much entreaty, but tliat she could not employ less, in justice to her grateful feel- ings. Some tliink that they were reluctant to accept the proffered hospitality, lest they should seem to be actuated by mercenary motives. The apostle was by no means indifferent to that im- putation (20:34;2r;or. 12:17, 19), but it is iucorrcct to say that lie never showed himself unmindful of it. He was the guest of Gains at Corintii (Rom. 16:23), and was aided repeatedly by Chris- tian friends when his circumstances made it necessary (24 : 23 ; 28 : 10 ; Phii. 4 . 15, sg.). 16-18. HEALING OF A DEMONIAC WOMAN. 16. Now it came to pass, on a subsequent day (Neand., De Wet.).— Unto the place of prayer, which may omit tlie article as definite, because it was the only such i)lace there. But some editors (Grsb., Lchm.) insert the.~A fe- male slave (Gal. 4:22) haVing the spirit of a pythoness — i. e. of a diviner who was supposed to have received her gift of ]iroiihecy from Apollo. Luke describes tlie woman according to her reputed character ; he does not express here his own opinion of tlie case. His view agreed, no doubt, with that of Paul ; and wJiat that was we learn from the sequel. To suppose him to acknowledge Apollo as a real existence would contradict 1 Cor. 8 : 4. — Procured. Winer (^ 38. 5) says that the active is more appropriate here than the middle (comp. 19 : 24; Col. 4:1; Tit. 2 : 7), because the gain was involuntary on her part.— Unto her masters. Abridged from Ryland's translation {Pflanzung, u. s. w., Band i. p. 278J. 188 THE ACTS. [Ch. XVI. 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18 And this did she many days. But Paul, "being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. 'And he came out the same hour. 19 11 And <^when her masters saw that the hope of their gains was gone, -^they caught Paul and Silas, and «drew ilieiii into the marketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, /do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 17 gain by soothsaying. The same following after Paul and us cried out, saying, These men are 'ser- vants of the Most High God. who proclaim unto you IS^the way of salvation. And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Je- sus Christ to come out of her. And it came out that very hour. 19 But when her masters saw that the hope of thi ir gain was Sgone, they laid hold on Paul and Silas, and dragged them into the marketplace belore the 20 rulers, and when they had brought them unto the ^magistrates, they said. These men, being Jews, do 21 exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, a See Mark 1 : 25, 34.... 6 Mark 16: 17....cch. 19: 25, i6....d'l Cor. 6: 5... e Matt. 10: 18..../ 1 Kiugs 18 : 17 ; ch. 17 ; 1 Or. bondaervanta 2 Or, away 3 Gr. come out 4 Gr. prwtors. A slave among the ancients who possessed a lucrative talent was often the joint-property of two or more owners. — By divining {navrevo- fievri) was the heathen term to denote tlie act. Luke would have said, more naturally, by prophesying (irpoc^TjTeiiovo-a), had he been affirm- ing his own belief in the reality of the preten- sion. — The woman was, in fact, a demoniac (see V. 18) ; and, as those subject to the power of evil spirits were often bereft of their reason, her divinations were probably the ravings of insanity. The superstitious have always been prone to attach a mysterious meaning to the utterances of the insane. We may take it for granted that the craft of the managers in this case was exerted to assist the delusion. 17. These men are servants, etc. Some have supposed that she merely repeated what she had heard tlicni declare of themselves, or what she had lieard reported of them by others. But the similarity of the entire account to that of the demoniacs mentioned in the Gospels re- quires us to refer this case to the same class of phenomena. (See Matt. 8 : 29; Mark 3 : 11 ; Luke 4 : 41 ; 8 : 28, etc.) According to those pas- sages, we must recognize the acknowledgment here as a supernatural testimony to the mission of Paul and his associates, and to the truth of the gospel which they preached. 18. The participle here used {&i.aLirovr\»fL%) He- sychius defines by being grieved (Aun-ijiJeis). With that sense it would refer to Paul's com- miseration of the woman's unhappy condition. Taken as in 4 : 2, being indignant, it would show how he felt to witness such an exhibition of the malice of a wicked spirit. (Comp. Luke 13 : IG.) The latter meaning directs the act of the participle to the same object as thatof turned and said. It is better to preserve a unity in that respect. — To the spirit, who is addressed here as distinct from the woman herself. The apostle deals with the case as it actually was, and his knowledge as an inspired teacher would enable him to judge correctly of its character. 19-24. IMPRISONMENT OF PAUL AND SILAS. 19. That the hope of their gain went forth — i.e. with the exorcism (De Wet.). — Having laid hold upon Paul and Silas. Luke and Timothy may have been out of reach just at that moment (comp. 17 : 5), or may have been spared because they were Greeks. — Into the marketplace. In ancient cities the seats of the magistrates were erected commonly in the markets or near to them. — Before the rulers, called, in tlie next verse, governors. The chief magistrates in a Roman ccilony were the duumviri or quatuorviri, as the number was not always the same. They frequently took, however, the name of prxtom, as one of greater honor, and that in Greek was governors (<7TpaT7)7oi). It appears, therefore, that the magistrates at Philippi affected this latter title. It is worthy of notice that this is the only oc- casion in the Acts on which Luke applies the term to the rulers of a city. Here, in a Roman colony, the government would be modelled naturally after the Roman form ; and the man- ner in which the narrative reveals that circum- stance marks its authenticity. 20. Being Jews. They say this at the outset, in order to give more effect to the sub- sequent accusation. No people were regarded by the Romans with such contempt and liatred as the Jews. It is not probable that the Philip- pians at this time recognized any distinction between Judaism and Christianity ; they ar- raigned Paul and Silas as Jews, or as the leaders of some particular Jewish sect. 21. Customs, religious practices. — Which are not lawful, etc. The Roman laws suffered foreigners to worship in their own way, but did not allow Roman citizens to forsake their relig- ion for that of other nations. This was the general policy. But, beyond that, Judaism had been Specially interdicted. " It was a religio Ucita for the Jews," says Neander, "but they were by no means allowed to proi)agate their Ch. XVI.] THE ACTS. 189 22 And the inullitude rose up toj;ether against them : and the iiiaKistrates rent ott' their clothes, "and eoiu- niauded to beat lliein. 2'.i And when tliey had laid many stripes upon them, they cast thmn into prison, charging the jailor to keep them safely : 2i Who, having received such a charge, thrust them into the inner prison, and made their Tcet last in the stocks. 22 being Romans. And the multitude rose up together against them: and the 'magistrates rent their gar- ments ott' them, iind commanded lo beat them with 23 rods. And when they had laid many stripes upon them, they cast them into prison, charging the jailor 24 to keep them safely: who, having received such a charge, cast them into the inner prison, and made a 2 Cor. 6:5; 11 : 23, 25 ; 1 Thess. 2 : 2.- , Gr. praetors. religion among the Roman pagans ; the laws expressly forbade the latter, under severe pen- alties, to receive circumcision. It was the case, indeed, at this time, that the number of prose- lytes from the pagans was greatly multiplied. This the public authorities sometimes allowed to pass unnoticed, but occasionally severe laws were passed anew to repress the evil" {Ch. Hist., vol. i. p. 89). Still, the charge in this instance, though formally false, since they were not making proselytes to Judaism, was true substantially. It was impossible that the gos- pel should be preached without coming into collision with the Roman laws. The gospel was designed to subvert one system of false re- ligion as well as another. It proposed to save the souls of men, without respect to the par- ticular government or political institutions un- der wliich they lived. The apostles, in the pro- mulgation of their message, acted under a liigher authoritj' than that of the Cresars ; and the opposition between Christianity and hea- thenism soon became apparent, and led to the persecutions which the Roman power inflicted on the church in the first centtiries. 22. And the multitude rose up together against them. The prisoners were now in the hands of the officers ; hence, we are not to think here of any actual onset upon them, but of a tumultuous outburst of rage, a cry on all sides for the punishment of the offenders. The magistrates hasten to obey the voice of the mob. — Having torn off their garments, not their own, but those of Paul and Silas. The rulers are said to do what they ordered to be done. (Comp. circumcised, in v. 3.) It was cus- tomary to inflict the blows on the naked body. Livy (2. 5) : " Missique lictores ad sumendum supplicium, nndatos virgis credunt" ["And the lictors, being .sent to inflict punishment, beat the naked [youths] with rods"].— Or- dered to beat with rods. The verb declares the UKtde a-s well as the act. Observe the oflfi- cial brevity of the expression. The imperfect describes the beating in its relation to rose up against, or as taking place under the ej-e of the narrator. For the latter usage, see W. ? 40. 3. d. ; Mt. ^ 505. II. 1. In 2 Cor. 11 : 25, Paul says that he was "thrice beaten with rods." This was one of the instances ; the other two the history has not recorded. Such omissions prove that Luke's narrative and the Epistles of Paul have not been drawn from each other — that they are independent pnjductions. 23. Many stripes shows that no ordinary rigor would satisfy their exasperated feelings. (See also v. 33.) The Jewish law restricted the blows to " forty save one." The severity of the punishment among the Romans deiiended on the equity or caprice of the judge. In regard to the silence of Paul and Silas under this out- rage, see on v. 37. 24. Who having received such a com- mand. We need not impute to the jailer any gratuitous inhumanity ; he obeyed his instruc- tions. — Into the inner prison, the remotest part, whence escape would be most difficult. Some confound this prison with the dungeon, which was under ground, and would be dif- ferently described. Walch's Dissertatio de vin- citUs AjtostoU Paulli treats of this passage. — And secured their feet into the block {=nervus). This was an instrument for torture as well as IN THIS STOCKS. confinement. It was a lieavy piece of wood with holes into which the feet were put, so far apart as to distend the limbs in the most pain- ful manner. Yet in this situation, with their bodies still bleeding from tlie effect of their re- cent chastisement, and looking forward to tlie morrow only in the expectation that it would renew tlieir jiains, they could still rej:>ice; their prison at midnight resounds with the voice of 190 THE ACTS. [Cn. XVI. 25 1[ And at midnight Paul and Silas prayed, and sang praises unto (.od; and the prisoners heard them. 2ii "And suddenly there was a great earthtjuake, so that the foundations of the prison were shaken : and immediately ^^ll the doors were opened, and every one's bauds were loosed. 27 And the keeper of the prison awakening out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, suppos- ing that the prisoners liad been tied. L'S Rut Paul cried with a loud voice, saying, Do thy- self no harm : for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before I'aul and Silas, 30 And brought them out, and said, "^Sirs, wliat must I do to be saved .' 25 their feet fast in the stocks. Put about :iiidnight I'aul and ."-ilas were iiraying and singing liymns unto (iod, and tlie prisontis were listening to tlieni; 2Gand suddenly tliere was a great earihrjuake, sn that the foundations of the prison-house were sliaken : and immediately all the doors were opened; and 27 every one's bands were loosed. And the jailor be- ing roused out of sleep, and seeing the prison doors oi)en, drew his sword, and was about to kill iiimself, 28 supposing that the prisoners had escaped. Put Paul cried with a loud voice, saying, Do thyself no harm : 29 for we are all here And he called for lights, and sprang in, and, trembling for fear, fell down liefore 30 Paul and Silas, and brought them out, and said, isirs, och. ■« : 31....6ch. 5: 19 ; 12 : 7, 10. ...c Luke 3 : 10 ; oh. 2 : 37 ; 9:6. prayer and praise. Neander cites here Tertul- lian's fine remark : " Nihil crus sentit in nervo, qnnni animus in Cit?lo est" ["Nothing the limb feels in the stocks when the mind is in heaven "1. 25-29. AN EARTHQUAKE SHAKES THE PRISON. 25. Praying, they praised God. Their prayers and praises were not distinct acts (hence the form ofthe expression), but their worship con- sisted chiefly of thanksgiving, the language of which they would derive more or less from the Psalms. The Hebrews were so familiar with the Old Testament, especially its devotional parts, that they clothed their religious thoughts spontaneously in terms borrowed from that source. See, e. g., the songs of Mary and Eliz- abeth (Lukel ;39, ««.), and of ZachariaS (Luke l: 67, «?.) and Simeon (Luke 2 ;28, sg.). — Heard, lis- tened to them while they sung. The imper- fect describes the act; the aorist would have related it merely. 26. All the doors. Some ascribe this opening of the doors to the shock of the earthquake ; others, more reasonably, to the power which caused the earthquake. — And the chains of all — i. e. the prisoners (see v. 28) — were loosened, (oKttJr/, were loosened, is first aorist passive from aviiqut.. B. § 108 ; S. § 81. I.) That the other prisoners were re- leased in this manner was, no doubt, miracu- lous ; it was adapted to augment the impression of the occurrence, and to attest more signally the truth of the gospel. That they made no effort to escape may have been owing to the terror of the scene, or to a restraining influence which the author of the interposition e.xerted upon them. 27. Was about to kill himself. The jailer adopted this resolution because he knew that his life was forfeited if the prisoners had escaped. (Comp. 12 : 19 ; 27 : 42.) — Supposing the prisoners to have fled, and to be gone; infill, perfect, because the act, though past, was connected with the present. (W. | 44. 7.) 28. With a voice loud. (See note on 14 : 10.)— Do thyself no injury. For the mode and tense, see on 7 : GO. How, it has been asked, could Paul have known the jailer's in- tention ? The narrative leaves us in doubt on that point, but suggests various possibilities. It is not certain that the prison was entirely dark (see on v. 29), and the jailer may have stood at that moment where Paul could dis- tinguish his form, or, as Doddridge suggests, he may have heard some exclamation from him which disclosed his purpose. The fact was re- vealed to the apostle, if he could not ascertain it by natural means. — We are all here. We do not know the structure of the prison. The part of it where the apostle was, and the posi- tion in which he sat, may have enabled him to see that no one of the prisoners had passed through the open doors, or he may have been divinely instructed to give this assurance. 29. Having called for lights, which could be carried in the hand. The noun is neuter and in the plural, not singular (E. V.). The ordinary night-lamps, if such had been kept burning, were fastened, perhai)S, or fur- nished only a faint glimmer. Lights may be a generic plural, but refers, more probably, to the jailer's summoning those in his service to pro- cure lights, to enable liim to ascertain the con- dition of the prison. The sequel shows that the whole family were aroused. — Fell down, cast himself at their feet in token of reverence. (See Mark 3 : 11 ; Luke 8 : 28.) He knew that the miracle was on their account. 30-34. CONVERSION OF THE JAILER AND HIS FAMILY. 30. Having led them forth out — /. e. of the inner prison into another room, not into his own house. (See v. 34.)— What must I do in order that I may be saved? Their answer, in the next verse, shows with what meaning the jailer proposed this question. It cannot refer to any fear of punishment from Ch. XVI.] THE ACTS. 191 31 And they said, "Pelieve on the Lord Jesus Christ, and thou shalt he saved, and tliy house '.i2 And they spalce unto him the word of the Lord, and to all that were in his house. 3.'i And he took them the same hour of the night, and washed Ikeir^ stripes ; and was baptized, he and all his, straightway. 31 what must I do to be saved? And they said, relieve on the Lord Jesus, and thou shalt be saved, thou 32 and thy house. And they spake the word of 'the Lord unto him, with all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all a John 3 : 16, i: 47 ; 1 John a: 10. -1 Some ancient authorities read God. the magistrates; for he had now ascertained that the prisoners were all safe, and that he was in no danger from that source. Besides, had he felt exposed to any such danger, he must have known that Paul and Silas had no power to protect him ; it would liave been use- less to come to them for assistance. The ques- tion in the other sense appears abrupt, it is true, but we are to remember that Luke has recorded only parts of the transaction. The unwritten history would perhaps justify some sucii view of the circumstances as this. The jailer is suddenly aroused from sleep by the noise of the cartliqimke ; he sees the doors of tlie prison open; the thought instantly seizes him, " The prisoners have fled !" He knows the rigor of the Roman law, and is on the point of anticipating his doom by self-murder. But the friendly voice of Paul recalls his pres- ence of mind. His thoughts take at once a new direction. He is aware that these men claim to be the servants of God — that they pro- fess to teach the way of salvation. It would be nothing strange if, during the several days or weeks that Paul and Silas had been at Philippi, he had heard the gospel from their own lips, had been one among those at the river-side or in the market whom they had warned of their danger, and urged to repent and lay hold of the mercy offered to them in the name of Christ. And now suddenly an event had taken place which convinces him in a moment that the things which he has heard are realities ; it was the last argument, perhaps, which he needed to give certainty to a mind already inquiring, hesitating. He comes trem- bling, therefore, before Paul and Silas, and asks them to tell him — again, more fully — what he must do to be saved. 31. And thou shalt be saved and thy family. They represent the salvation as ample ; it was free not only to him, but to all the members of his household who accept the proi!ered mercy. The apostle includes them, because, as we see from the next verse, they were present and listened with the jailer to the preaching of the gospel. As Meyer remarks. thy house belongs in effect to believe and be saved, as well as thou. 32. And they spake to him the word of the Lord, and to all who were in his house. This refers to the more particular instruction respecting the way of salvation, which they proceeded to give after the gen- eral direction in the preceding verse. — Those in his family (toI? ei- t^ oUia avroO) cannot em- brace infants, because they are incapable of re- ceiving the instruction which was addressed to those whom the expression designates here. 33. Taking them along, say Conybeareand Howson correctly, implies a change of place. The jailer repaired with Paul and Silas from the outer room (see out (efw), in v. 3U) to the water, wJiich he needed for bathing tlieir bodies. — Washed from their stripes stands concisely for washed and cleansed them from their stripes. (W. ? 47, 5. b.) This verb, says Dr. Robinson (Lex. JV. T., s. v.), signifies to wash the entire body, not merely a part of it, like nipto {vCtttu)). Trench says : " viirTeiv {niptein) and n'i//a<7i>ai {nipsasthni) almost always express the washing of apart of the body (the hands, in Mark 7:3; the feet, in John 13 : 5 ; the face, in Matt. 6 : 17 ; the eyes, in John 9:7); while Aouetc {louein), which is not so much 'to wash ' as ' to bathe,' and AoCo-tJai (hmsthai), or, in com- mon Greek, Kovea^ai. {loucsthai), ' to bathe one's self,' imply always, not the bathing of a part of the body, but of the whole. (Comp. H'eb. 10 : 23 ; Acts 9 : 37 ; 2 Pet. 2 : 22 ; Rev. 1:5; Plato, Phxd., 115 a."i To the same effect, see Tittm., Sijnm. N. T., p. 175.1)— Was baptized. The rite may have been performed, says De Wette, in the same fountain or tank in which the jailer had washed them. " Perhaps the water," says Meyer, "was in the court of the house; and the baptism was that of )mmei*sion, which formed an essential part of the symbolism of the act. (See Rom. 6 : 3, si].)" Ancient houses, as usually built, enclosed a rectangular reservoir or basin (the impluvium so called) for receiving the rain which flowed from the slightly-inclined roof. Some stiggest that they may Jiave used a Ko\vixpri&pa (columbethra) or swimming-bath, found 1 Synonyms of the New Testament (p. 216), by Richard Chenevix Trench, King's College, London (New York, 1857). 192 THE ACTS. [Ch. XVI. 34 And when he had brought them into his house, "he set meat before them, and rejoiced, believing in (jod with all his house. H5 And when it was day, the magistrates sent the Serjeants, saying. Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go : now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, 'being Bomans, and have cast 34 his, immediat ly. And he brought them up into his house, and set 'meat before them, and rejoiced greatly, with all his house, ^'having believed in (..od. 35 Bnt when it was day, the "magistrates sent the 3G ■'Serjeants, saying. Let those men go. And the jailor reported the words to Paul, xaying, The (^magistrates have sent to let you go: now therefore come forth, 37 and go in peace. Put Paul said unto them. They have beaten us publicly, uncondemned, men that a Luke 5 : 29 ; 19 : 6 6 ch. 22 : 25.- -1 Gr. a table 2 Or, having believed God 3 Gr, prcetora 4 Gr. lictors. within the walls of the prison (Grsb., Rosnm., Kuin.). Such a bath was a common appurte- nance of houses and public edifices among the Greeks and Romans. Whether the Gangas flowed near the prison, so as to be easily ac- cessible, cannot be decided. — And all his are evidently the all in his house to whom they had just preached the word, as stated in v. 32. 34. Having brought them up into his house, which appears to have been over the prison. — He rejoiced with all his family — i. e. he and all his family rejoiced. Having believed in God states the object or occa- sion of their joy. (Comp. 1 Cor. 1-1 : 18.) This act, like that of the verb, is predicated of the jailer's family as well as of himself. 35-40. THEY ARE SET AT LIBERTY, AND DEPART FROM PHILIPPI. 35. The sergeants = the rod-bearers (lictores), who waited upon Roman magistrates and exe- cuted their orders. In the colonies they carried staves — not fasces, as at Rome. It deserves notice that Luke introduces this term just here. Though applied occasionally to Greek magis- trates as bearing the staff of authority, it was properly in this age a Roman designation, and is found here in the right place as denoting the attendants of Roman oflficers.— -Release them. The rulers did not command them to leave the city, but expected them, doubtless, to use their liberty for that purpose. It is uncertain how we are to account for this sudden change of disposition toward Paul and Silas. The mag- istrates may have reflected in the interval on the injustice of their conduct and have relented, or possibly, as they were heathen and super- stitious, they had been alarmed by the earth- quake, and feared the anger of the gods on account of their inhumanity to the strangers. 36. The jailer reported these words unto Paul — i. e. from the lictors, who, there- fore, did not accompany him into the prison. The same verb occurs in v. 38, of the answer which the lictors conveyed to the magistrates. — That they have sent — sc. a message, or messengers. — In peace, unmolested. (See on 15 : 33.) The jailer anticiimtes their ready ac- ceptance of the offer. 37. Said unto them, the lictors — i. e. by the mouth of the jailer. — Having scourged us publicly '.incondemned, men who are Romans. Almost every word in this reply contains a distinct allegation. It would be dif- ficult to find or frame a sentence superior to it in point of energetic brevity. Both the Lex Valeria and the Lex Porcia made it a crime to inflict blows or any species of torture on a Roman citizen : " Facinus est vinciri civera Romanum, scelus verberari, prope i)arricidium necari"i (Cic. in Verr., 5. G6). — Publicly. It would have been a crime to have struck them a single blow, even in secret ; they had been cruelly scourged in open day, and before hun- dreds of witnesses. — Uncondemned. The Roman laws held it to be one of the most sacred rights of the citizen that he should be tried in due form before he was condemned : " Causa cognita multi possunt absolvi ; incog- nita quidem condemnari nemo jjotest"^ (Cic. in Verr., 1. 9). Even slaves had an admitted legal as well as natural right to be heard in their de- fence before they were punished.— Romans. In 22 : 28, Paul says that he was " free-born."' In regard to the probable origin of his Roman citizenship, see tlie note on 22 : 25. It ajipears that Silas possessed the same rights, but it is not known how he obtained them. At first view it may appear surprising that Paul did not avow himself a Roman at the outset, and thus prevent the indignity to which he, had been subjected. " But the infliction of it," says Biscoe, " was so hasty that he had not time to say anything that might make for his defence ; and the noise and confusion were so great that, had he cried out with ever so loud a voice that he was a Roman, he might reasonably believe 1 ["It is a crime to bind a Roman citizen; a heinous oflTence to scourge him ; almost a parricide to put him to death."] - [" When a case has been tried many may be acquitted ; but while it is yet untried no one can be con- demned."] Ch. XVI.] THE ACTS. 193 us into prison ; and now do they thrust us out privily? nay verily ; but let them come themselves and letch us out. 'iS And the Serjeants told these words unto the mag- istrates: and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and "desired t/i^-m to depart out of the city. 40 And they went out of the prison, *and entered into the. house of Lydia : and when they had seen the brethren, they comforted them, and departed. are Romans, and have cast us into prison ; and do they now cast us out privily? nay verily; but let 38 them come themselves and bring us out. And the 'Serjeants reported these words unto the -magis- trates: and they feared, when they heard that they 39 were Romans ; and they came and besought them ; and when they had brought them out, they asked 40 them to go away from the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they <*com- forted them, and departed. a Matt. 8 : 34 6 ver. U.- -1 Gr. Victors 2 Gr. prmtori . , , ,'i Or, exhorted that he should not be regarded. Seeing also the fury of the multitude (v. 22), it is not im- probable he might think it most advisable to submit to the sentence pronounced, however unjust, in order to quiet the people and prevent a greater evil ; for he was in danger of bemg forced out of the hands of the magistrates and torn in pieces. But, whatever were the true reasons which induced the apostle to be silent, the overruling hand of Providence was herein plainly visible ; for the conversion of the jailer and his household was occasioned by the exe- cution of this hasty and unjust sentence." — And do they now send us forth secretly ? Some render the verb thrust forth, which is too strong (comp. 9 : 4U) and draws away the emphasis from secretly, to which it belongs. — No, certainly {ov ydp), they do not dismiss us in tliat manner. In this use, ye (resolving ydp into its parts) strengthens the denial, while ipa shows the dependence of the answer on what precedes : not according to that — i. e. after such treatment. Klotz (Ad Devar., ii. p. 242), Winer (jS 53. 8. b), and others adopt this anal- ysis. — They themselves, instead of sending their servants to us. — In asserting so strongly their personal rights, they may have been in- fluenced in part by a natural sense of justice, and in part by a regard to the necessity of such a vindication of their innocence to the cause of Christ at Philippi. It was important that no stain should rest upon their reputa- tion. It was notorious that they had been scourged and imprisoned as criminals ; and if, after their departure, any one had sus- pected or could have insinuated that po.ssibly they had suffered not without cause, it would have created a prejudice against the truth. It was in their power to save the gospel from that reproach, and they used the opportunity. It may be proper at times to allow the wicked or misguided to trample upon our individual rights and interests if they choose, but those 13 who are " set for the defence of the gospel " owe their good name and their influence to Christ and the church, and have a right to invoke the protection of the laws against any invasion of their means of public use- fulness. 38, Reported back. (See on v. 36.)— Were afraid. They had cause for apprehen- sion. (Comp. 22 : 29.) A magistrate who pun- ished a Roman citizen wrongfully might be indicted for treason ; he was liable to suffer death and the confiscation of all his prop- erty (Grot.). 39, Entreated, begged (3 : a). This was not an une.vampled humiliation for a Roman offi- cer. Lucian mentions a case of false imprison- ment in which the governor of a province not only acknowledged his error, but paid a large sum of money to those whom he had injured, in order to bribe them to be silent. 40, Unto Lydia, whose guests they were (v. 15), and where the disciples may have been accustomed to meet. — The brethren, who had been converted at Philippi, and who formed the beginning of the church afterward addressed in the Epistle to the Philijipians. This cliurch was founded, therefore, about A. D. 52. We have evidence in that letter that no one of all the churches planted h\ Paul pos- sessed so entirely his confidence or exhibited the power of the gospel in greater purity. — Exhorted^viz. to be firm, to cleave to the gospel (comp. 11 : 23) ; not comforted, wliich would be too specific for the occasion. — They went forth. The narrator, it will be seen, proceeds now in the third person, and main- tains that style as far as 20 : 5. Some have inferred from this that Luke remained at Philippi until Paul's last visit to Macedonia. We find Timothy witli the apostle at Berea (n : u), but whether he accompanied him at this time or rejoined him afterward cannot be decided. (See further on 17 : 10.) 194 THE ACTS. [Ch. XVII. CHAPTER XVII. vrOW when they had passed through Ainphipolis and iM ApoUonia, they eauie to Thessalonica, where was a synagogue of the Jews : 2 And Paul, as his manner wiis, "went in unto them, and three sabbath days reasoned with them out of the scriptures, S Opening and alleging, 'that Christ must needs have suffered, and risen again from the dead ; and that this Jesus, whom 1 preach unto you, is Christ. 1 Now when they had passed through Aniphipolia and Apollonia, they came to Thessalonica, ^^ here 2 was a synagogue ol the Jews: and Paul, as his cus- tom was, went in unto them, and for three 'sabbath 3 days reasoned with them from the scriptures, open- ing and alleging, that it behaved the Christ to sutler, and to rise again from the dead ; and that this Jesus, whom, said tie, 1 proclaim unto you, is the Christ. o Luke 4: 16; oh. 9 : 20 ; 13 : 5, 14; 14 : 1 ; 16: 13; 19: 8.... 6 Luke 24 : 26, 46; ch. 18 : 28 ; Gal. 3 : 1.- 1-4. THEY PROCEED TO THESSALO- NICA, AND PREACH THERE. 1. The place which invited their labors next was T/i£ssalonica, about a hundred miles south- west of Philippi. They travelled thither on the great military road which led from Byzan- tium to Dyrrachium, or Aulona, opposite to Brundusium, in Italy. It was the Macedonian extension of the Appian Way. They could accomplish the journey in three or four days (Wiesl.). — On leaving Philippi they came first to Amphipolis, which was south-we.st, distant about thirty miles. This place was about three miles from the sea, on the eastern bank of the Strymon, which flowed almost round it and gave to it its name. — Apollonia, their next station, was about the same distance south- west from Amphipolis. They remained a night, perhaps, at each of these towns. — Thessalonica was a rich commercial city Pind., p. 157) and read : From Philippi to Am- phipolis, thirty-two miles ; from Amphipolis to Apollonia, thirty-two miles ; from Apollonia to Thessalonica, thirty-six miles. — The syna- gogue, definite, because the Jews in that re- gion may have had but one such place of wor- ship. (W. ^ 17. 1.) 2. Here, again, according to his custom, Paul betakes himself first to the Jews. (Comp. 13 : 5, 14; 14 : 1.) Custom {eltudoi) has the con- struction of a noun, but governs the dative as a verb. (Comp. Luke 4 : 16.) The genitive would have been the ordinary case. (W. ^ 31. 7. N. 2.) — From the Scriptures. He drew the contents of his discourse from that source. (W. § 47. p. 333.) 3. Opening — i. e. the Scriptures — unfolding their sense. » (Comp. Luke 24:32.) — Pro- pounding, maintaining. — That the Mes- siah must suffer, in order to fulfil the THESSALONICA. near the mouth of the Echedorus, on the Thermaic Gulf, about twenty-eight miles near- ly west of Apollonia. It is now called Sa- loniki, having a population of se\-enty thou- sand, of whom thirty thousand are Jews. Luke's record almost reminds us of a leaf from a traveller's note-book. He mentions the places in their exact order. We turn to the Itinerarium Antonini Augmti (ed. Parth. et Scriptures. (Comp. 3 : 18; IMatt. 26 : 54, 56; Mark 14 : 49.)— And that this one— viz. he who was to die and rise again— is the Mes- siah Jesus— i. e. the Jesus called Messiah— whom I announce unto you. The scope of the argument is this : The true Messiah must die and rise again ; Jesus has fulfilled that con- dition of prophecy, and is therefore the prom- ised Messiah. (Comp. 2 : 24, sq. ; 13 : 27, sq.) Ch. XVII.] THE ACTS. 195 4 "And some of them believed, and consorted with Paul and 'Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5 1[ But the Jews which lielieved not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on au uproar, and assaulted the house of 'Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, cry- ing, "These that have turned the world upside down are come hither also ; 4 And sonic of them were persuaded, and consorted with l^aul and Silas; and of the devout (.reeks a great multitude, and of the chief women not a few, 5 Hut the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gather- ing a crowd, set the city on an uproar; and assault- ing the house of Jason, they sought to bring them 6 forth to the people. And when they found then* not, they dragged Jason and certain brethren before the rulers of the city, crying, These that have turned a eh. 28: 21....6cb. 15: 22, 27, 32, 40.... c Kom. 16 : 21....resence of the people. (Comp. 16 : 19.) They raised a mob (oxAon-ot^o-ai'Te?), in order to arrest the offenders, but to the people shows that they expected the trial to take place Ijefore an orderly assembly. 6. But not having found them, they dragged Jason and certain brethren before the city rulers. Instead of chang- ing their plan on failing to apprehend the leaders, they seized upon such others as fell in their way, and treated them as they had designed to treat Paul and Silas. Lange's remark is in- correct that they would have sacriliced the strangers at once to the popular fury, but must be more cautious in dealing with citizens. The brethren appear to have been witli Jason at the time of the assault ; probably they were some of the Thessalonians who had believed. — These are Paul and Silas, since they are those whom Jason entertained. — Are present also here, as they have been in other places, and for the same purpose. — Here and in v. 8, Luke terms the magistrates of Thessalonica politarchs ; and his accuracy in this respect is confirmed by an inscription of that place. (See Boeckh's Corpus, vol. ii. p. 53, No. 1967.) The inscription, which is of the Roman times, gives a list of seven magistrates bearing tliis title. This is the more woithy of remark be- cause the title is a very rare one, and might easily be confounded with that of poliarchs, which is another appellation of magistrates in Greek cities.' 1 This note is due to President Woolsey, in the New Englandir, vol. x. p. 144. 196 THE ACTS. [Ch. XVII. 7 Whom Jason hath received : and these all do con- trarj- to the decrees of Csesar, "saying that there is an- other king, one. Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. y And when they had taken security of Jason, and of the others, they let them go. It) ^ And 'the brethren immediately sent away Paul and Silas by night unto Berea : who coming Ihitbtr went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and '^searched the scriptures daily, whether those things were so. 7 Uhe world upside down are come hither also; whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another 8 king, one Jesus. And they troubled the multitude and the rulers of the city, when they heard these 9 things. And when they had taken security from Jason and the rest, they let them go 10 And the brethren immediately sent away Paul and Silas by night unto lercea : who when they were come thither went into the synagogue of the 11 Jews. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures 7. All these— viz. Paul, Silas, and their followers. The pronoun includes more than its grammatical antecedent. — The decrees of Caesar — i. e. the Roman laws against re- bellion or treason. They are said to be the decrees of the emperor — i. e. of each suc- cessive emperor — because they emanated from him, guarded his rights, and had the support of his authority. The reigning emperor at this time was Claudius. — Another kiug, sovereign. (Comp. John 19 : 15 ; 1 Pet. 2 : 13.) [It is no- ticeable also that the preaching of Paul in this city must have contained references to a future coming and reign of Christ which may have been laid hold of and perverted by enemies, especially as they seem to have been misunder- stood by some who believed. (See 1 Thess. 4 : 14 ; 5 : 2, 23 ; 2 Thess. 1 : 7, 8 ; 2 : 1-12.)— A. H.] The Greeks applied this term to the emperor, though the Romans never styled him rex. 8. Troubled, etc. The statement alarmed them, because tlie existence of such a party in their midst would compromise their character for loyalty and expose them to the vengeance of their Roman masters. (See on 19 : 40.) 9. Having taken bail, or security. Said to be a law-phrase adopted in Greek for satis accipere. What they engaged would naturally be that, as far as it depended on them, the pub- lic peace should not be violated, and that the alleged authors of the disturbance should leave tiie city (Neand.). Instead of combining the two objects, some restrict the stipulation to the first point (Mey.), while others restrict it to the last (Kuin.). — The others who had been brought before the tribunal with Jason. (See V. 6.) — LiCt them go, dismissed them from custody — viz. the Thessalonians, not the mis- sionaries who had escaped arrest. 10-13. PAUL AND SILAS PROCEED TO BERCEA. 10. Immediately, on the evening of the day of the tumult. Paul and Silas had spent three or four weeks at least in Thessalonica (see V. 2), and very possibly some time longer. (See on v. 4.) We'seler proposes six or eight weeks . as the term of their residence in that city. Being obliged to leave so hastily, Paul was anxious for the welfare and stability of the recent converts, and departed with the in- tention of returning as soon as the present ex- asperation against him should be allayed so as to justify it (i Thess. 2:18). Subsequent events frustrated this purpose, and luider that disap- pointment he sent Timothy to them to supply his place (i xhess. 3 :2). It may be added that while Paul was here he received supplies twice from the church at Philippi. (See Phil. 4:15, 16.) From this source, and from his own per- sonal labor, he derived his support, without being dependent at all on the Thessalonians. (See 1 Tliess. 2 : 9; 2 Thess. 3 : 8.)— During the night. This secrecy indicates that they were still in tlanger from the enmity of the Jews. (Comp. 20 : 3.)— Unto Berea. Berea, now Verria, was about forty-live miles south- west of Tliessalonica, on the Astrceus, a small tributary of the Haliacmon. (See Forbg., Handb., iii. p. 1061.) The modern town has six thousand inhabitants, of whom two hun- dred are Jews, ten or tLfteen hundred Turks, and the rest Greeks. 11. More noble, in their disposition. — For all without the article, see on 4 : 29. — From day to day. The (to) particularizes the repeti- tion or constancy of the act. (W. § 20. 3.) — If these things taught by Paul were so, as he affirmed — ;. e. when examined by the Scriptures. [A rare encomium ! And if it was a proof of true nobleness in the Bereans to test the apostle's doctrine by comparing it with tlie sacred Scriptures in their possession, it must be a proof of true nobleness to do the same thing now — to prove all things and hold fast that which is good (i Thess. 5-. 21 \ to subject novel opinions to a thorough comparison with the established word of God. The duty of private Ch. XVII.] THE ACTS. 197 12 Therefore many of them believed ; also of hon- orable women which were Greeks, and of men, not a few. 13 But when the Jews of Thessalonica had know- ledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the peo- ple. 14 "And then immediately the brethren sent away Paul to go as it were to the sea : but yilas and Timo- theus abode there still. In And they that conducted Paul brought him unto Athens : and 'receiving a commaudiueut unto Silas and Timotheus for to come to him with all speed, they departed. 16 1[ Now while Paul waited for them at Athens, 12 daily, whether these things were so. Many of them therefore believed ; also of the Greek women of hon- 13 Oi able estate, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Bercea also, they came thither likewise, stirring up and troubling the 14 multitudes. And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas 15 and Timothy abode there still. But they that con- ducted Paul brought him as far as Athens : and re- ceiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed. 16 Now while Paul waited for them at Athens, his a Matt. 10 : 23 & ch. 18 : 5. interpretation is therefore plain. Whoever can understand the words spoken by a living teacher can, if he will, interpret the same words when written in a book, or compare tliem with other written words. There is also in this passage clear evidence that Luke and the Bereans, and the apostle likewise, looked upon the Old-Testa- ment Scriptures as being a suitable standard by which to try the preacliing of Paul, and there- fore as possessing divine authority. — A. H.] 12. Many of them believed [i. c. of the Jews just described. A large part of those who resorted to the synagogue for worship were probably of Jewish derivation, though some of them may have been proselytes from heathenism. — A. H.]. Greek (adj.) agrees with both womeu and men. The men were Greeks as well as the women. (See the note on 2 : 42.)— For honorable, sec 13 : 50. — Few (oAi'yot) may be masculine, because men is the nearer word, or out of regard to the leading gender. 13. Also associates Berea with Thessalonica. — There also belongs to the participle, not to the verb. They excited the populace there also as they had done in Thes.salonica. — Luke's narrative implies that the Jews were somewhat numerous and influential at Berea. Coins of this city are still extant, and, unlike most other examples of ancient money, have on them no pagan figure or symbol. Akerman suggests {Num. Illmtr.) in explanation of this I singular fact that the magistrates may have re- [ jected such devices as a concession to the feel- ings of the Jewish population. 14. 15. PAUL ADVANCES TO ATHENS. ' 14. To go as it were to the sea— lit. to journey as upon the sea ; i. e. as if with j such a purpose. The Greek particle here used, j (cos) with upon (etri), unto (eU), or toward (n-po?), ] denotes design, but leaves it uncertain whether ! the design be executed or professed merely. (See W. ? 65. 9 ; K. ? 290. R. 2; B. ^ 149.) ' Lach- [ mann would substitute unto (eW) for as {it)— as I far as unto the sea — but against the evidence. [With Lach. agree Tsch., Treg., West, and Hort, Anglo-Am. Revisers, after X A B E, many cur- sives, and the Vul., Syr., and Copt, versions. The evidence now is therefore for rather than against unto (eius). — A. H.] Some suppose the movement here to have been a feint — that Paul's conductors, having set out ostensibly for the sea, afterward, in order to elude pursuit, changed their course and proceeded to Athens by land (Grot., Bng., Olsh.). But in tliat event they would have passed through various im- portant places on the way, and Luke miglit be expected to name some of them, as he has done in v. 1. The journey by land would have been two hundred and fifty-one Roman miles {Itlner. Anton.). [Besides, if the best-supported text is followed, the basis for a conjecture that going to the sea may have been a feint is taken away. — A. H.] With a fair wind Paul and his party could have sailed from Berea or the mouth of the H.'diacmon to Athens in about three days (Wiesl.) ; and the probability is that they took this more expeditious course (Win., De Wet., Wiesl., Mey.). (For an interesting sketch of the places and objects which would be seen on such a voyage the reader is referred to Cony- beare and Howson, i. p. 403, s^'.)— Timothy was last mentioned in 16 : 1. 15. Those who conducted — lit. set him along on the journey, whether by sea or land. — Having received before their departure, rather than receiving (E. V.), which might imply that they returned in con.sequence of tb.e command. — With all speed, or as soon as possible (K. I 239. R. 2. d) — i. e. after perform- ing the service for which they had remained. Whether they rejoined tlie apostle at Athens or not is uncertain. (See on the next verse.) 16-18. HOW HE WAS AFFECTED BY THE IDOLATRY AT ATHENS. 16. While he was waiting for them — viz. Silas and Timothy. The most natural in- ference from 1 Thess. 3:1 is that Timothy, at 198 THE ACTS. [Ch. XVII. "his spirit was stirred in him, when he saw the city wholly given to idolatry. spirit was provoked within him, as he beheld the a 2 Pet. 2 : 8. least, soon arrived, in accordance with Paul's expectation, but was immediately sent away by the apostle to Tliessalonica. As Silas is not mentioned in tliat passage, it has been supposed that he may have failed for some reason to come at this time, or, if he came, that, like Timothy, he may have left again at once, but for a dif- ferent destination ; which last circumstance would account for the omission of his name in that passage of the Epistle. Our next notice of them occurs in 18 : 5, where they are repre- sented as coming down from Macedonia to Cor- inth ; and we may suppose either that they went to that city directly from Berea, without hav- otherwise unknown to the extant Greek, but is formed after a common analogy {e. g. Kara^jreAos, KardSevSpos, KaTa.(j>ofioi, etc.). The epithet applies to the city, not directly to the inhabitimts. A person could hardly take his position at any point in ancient Athens where the eye did not range over temples, altai's, and statues of the gods almost without number. Petronius says satirically that it was easier to find a god at Athens than a man. Another ancient writer says that some of the streets were so crowded with those who sold idols that it was almost im- possible for one to make his way through them. Pausanias declares that Athens had more im- ing followed Paul to Athens, or that they re- turned from Athens to Macedonia and pro- ceeded from there to Corinth. The latter view assumes that Luke has passed over tlie inter- mediate journey in silence. Such omissions are entirely consistent with the character of a frag- mentary history like that of the Acts. Still other combinations are possible. — His spirit was aroused in him. (Comp. 15 -.39; 1 Cor. 13 : 5.) This verb represents the apostle as deeply moved with a feeling allied to that of indignation at beliolding such a profanation of the worship due to God as f(irced itself upon his view on every side. — Full of idols (Karei- 6(oAov), not given to idolatry. The word is ages than all the rest of Greece put together. Wetstein quotes Xenophon, Isocrates, Cicero, Livy, Strabo, Lucian, and others as bearing the same testimony. Liike, therefore, has not ap- plied this epithet at random. The Greek lan- guage offered to him a hundred other terms which would have stated wliat was true in re- lation to a lieathen city, but we see that he has chosen among them all the very one which de- scribes the precise external aspect of Athens that would be the first to strike the eye of a stranger like Paul. This mark of accuracy in tlie writer those obliterate, or very nearly oblit- erate, who make tlie expression refer to the de- votion of the Athenians to idolatry.^ 1 Hermann 'Ad Vig , p. (i^f!, ed. 18241 turns aside to correct this error: " KareiSioAos ttoAis, Actor. Apost. 17, 10, nou est, uti quidani opinantur, simulacris dedita urbs, sed siinnlacris referta." Ch. XVII.] THE ACTS. 199 17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and iu tlie marlcet daily witli them that met with him. 18 Then certaiu philosophers of the Epicureans, and of the Stoics, encountered him. And some said. What will this babbler say ? other some. He seenieth to be a setter forth of strange gods ; because he preached unto them Jesus, and the resurrection. 17 city full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met with 18 him. And certain also of the l.picurean and Stoic philosophers encountered him. And some said, v\ hat would this babbler say? other some, He seemeth to be a setter forth of strange igods: be- 1 Gr. demons. 17, The apostle's ordinary course was to ad- dress liiniself exclusively at first to his own countrymen and the Jewish proselytes. At Athens he departed from this rule. — There- fore — i. e. being aroused by the sight of so much idolatry. The spectacle around him urges him to commence preaching simultane- ously to Jews and Greeks. Some adopt a looser connection: therefore — i. e. being at Athens (De Wette). Some restrict therefore to the second clause : his zeal impelled him to preach in the market. It is arbitrary to divide the sentence in that manner. — In the market — i. e. of the city, not the one in which he hap- pened to be (Mey.). It is generally admitted that the Athenians had i^roperly but one mar- ket, although Leake has shown it to be probable that " during the many centuries of Athenian prosperity the boundaries of the Agora, or at least of its frequented part, underwent consider- able variation."! The notices of ancient writers are somewhat vague a.s to its course and extent, but it is agreed that the site was never so changed as to exclude the famous Poecil' {a-Toa jroi(ciA)j), which, according to Forch hammer's Plan, stood off against the Acropolis on the west. In this porch, as is well known, the philosophers, rhetoricians, and others were accustomed to meet for conversation and dis- cussion; and hence it lay entirely in the course of things that some of these men should fall, as Luke states, in the way of the apostle. 18. The Epicureans. The Ejncureans were the " minute philosophers," the Greek Saddu- cees of the age ; they admitted the existence of gods, but regarded them as indolent beings who paid no attention to the actions or affairs of men ; they had no faith in a providence or in accountability or in any retrilmtion to come. Their great practical dogma was that a wise man will make the most of all the means of enjoyment within his reach. Epicurus, the founder of the sect, had taught a higher idea of happiness, but his followers in the Roman age, and earlier still, had reduced it to the grossest sensualism. The frivolous spirit of this sect appears, perhaps, in the first of the questions addressed to Paul. — The Stoics. Tlie Stoics were distinguished in some respects for a more reflecting turn of mind ; they ex- tolled virtue, insisted on subjecting the passions to reason, and urged the importance of becom- ing independent of the ordinary sources of en- joyment and suffering. Some of the most ad- mired characters of antiquity belonged to this school. But the Stoics were essentially fatalists in their religious views ; they were self-con- • jjlacent, boasted of their indifference to the world, and affected a style of morals so im- practicable as to render them almost neces- sarily insincere or hypocritical. In Epicurean- ism, it was man's sensual nature which arrayed itself against the claims of the gospel ; in Stoi- cism, it was his self-righteousness and pride of intellect ; and it is difficult to say which of the two systems rendered its votaries the more in- disposed to embrace the truth. It might have seemed to the credit of Christianity had it been represented as gaining at least a few proselytes, in this centre of Grecian refinemeift, from the ranks of its .scholars and philosophers ; but Luke has no such triumphs to record. He relates the case as it was ; the apostle was ridiculed, his message was treated with con- tempt. — Encountered him, conversed or disputed with him (E. V., De Wet. ; comp. 4 : 15) ; not met irith him, as in 20 : 14 (Bng. Mey.), since the form, as imperf., applies better to a discussion than to a single contact of the parties such as Luke mentions here. And said agrees with either sense. [There is Imt a sligiit difference between the view of ^Sleyer in his last ed. and that of Dr. Hackctt. For Meyer says : " That it was Epicureans and Stoics who fell into conflict with him, . . . and not Academics and Peripatetics, is to be explained . . . from the greater contrast of their philosophic tenets with the doctrines of Christianity. The one had their principle of pleasure, and the other their pride of virtue. And both repudiated faith in the Divine Providence." Only, the imperfect tense of the verb is favorable to the translation given by Dr. Hackett. — A. H.] — 1 Athens and Demi, p. 217. 200 THE ACTS. [Ch. XVII. 19 And they took him, and bmught him unto Are- opagus, saying, ftiay we know what this new doctrine, whereof thou speakest, is? 19 cause he preached Jesus and the resurrection. And they took liold of hiiu, and brought him 'unto -tlie Areopagus, saying, May we know what this new 1 Or, be/ore 2 Or, the hill of Mars What would this babbler say? does he mean U) say. Tlie particle (iv) sharpens tlie taunt: if he has any meaning (Mey.). (See W. M2. 1 ; C. g 604.) The word translated babbler (ted him. It is not difficult, perhaps, to conjecture what he would have added. It only remained, in order to complete his well-known circle of thought on such occasions, that lie should have set forth the claims of Christ as the object of religious hope and confidence — that he should have exhoited them to call on his name and lie saved. — It will be seen, therefore, by casting the eye back, that we have here all the parts of a perfect discourse — viz. the exordium, the prop- osition or theme, the proof or exposition, the inferences and application. It is a beautiful sijecimen of the manner in which a powerful and well-trained mind practised in public speaking conforms spontaneously to the rules of the severest logic. One can readily believe, looking at this feature of the discour.se, that it 1 Some object that the speech has been overpraised, because Paul did not succeed in bringing it to a forma] close. The astonishment which one feels as he reads the address is not that the speaker was interrupted at length when he came to announce to the Athenians the peculiar doctrines of Christiaiity, but that he could command their attention so long while he bore down with such effect 011 their favorite opinions and prejudices, exposed their error, and arraigned them as guilty of the grossest inconsistency and absuidity of conduct. Ch. XVII.] THE ACTS. 203 22 IT Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by, and beheld your devotions, I 22 either to toll or to hear some new thing.) And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things 1 perceive that 23 ye are ivery religious. For as 1 passed along, and 1 Or, somewhat superstitious. was pronounced by the man who wrote the Epistles to the Romans and Galatians, where we see the same mental characteristics so strongl}'' reflected. As we must suppose, at all events, that the general scheme of thoiight — the nexus of the argument — has been preserved, it does not affect our critical judgment of the discourse whether we maintain that it has been reported in full or that a synopsis only has been given. On this point opinions differ. 22-31. THE SPEECH OF PAUL ON MARS' HILL. 22. Stood. Paul spoke, of course, in the open air. A skilful hand has pictured to us the scene : " He stood on that hill in the centre of the Athenian city, and with a fall view of it. The temple of the Eumenides was immediately below him ; and if he looked to the east, he beheld the Propylsea of the Acropolis fronting him, and the Parthenon rising above him ; and on his left the bronze colossus of Minerva, the champion of Athens ; and the temple of Victory to the right ; behind him was the temple of Theseus ; and a countless multitude of smaller temples and altars in the Agora and Ceramicus below him "■ (Wordsworth, p. 85. See also his Athens and Attica, ch. xi.). — In the midst of Mars' Hill could be said of a place or an assembly. It is one of the ambiguous expressions advert- ed to above (p. 201), which leave it un- certain whether Mars' Hill is to be vin- derstood of the hill or the court assem- bled there. — Men of Athens. The remark just made is to be repeated here. It is the style of address which Paul would necessarily use in speaking to a concourse of Athenians, and, at the same time, he might use it in speaking before judges. In the latter case, however, the Greeks oftener said men judges (Ji avSpes ii/caffTai). (See Stalb., Plat. ApoL, 17. A.) — Ill every respect, as it were, in every pos.sible mode of exhibition. — As (ws) — /. e. those who correspond to this character —more religious (sc. than otliers) I see you (De Wet., Win. See W. j? 35. 4). For the suppressed term of the oom- parisrm, see on v. 21. .Tosephus (Contr. Ap., 2. 11) calls the Athenians the most devoiU of. the Greeks. See other testimonies in Wetstein, The word just translated more religious (viz. Seio-tSai/iioi'effTepous, a VOX media) may sig- nify also more superstitious. It is improb- able, as a matter of just rhetoric, that the apostle emploj'ed it in that reproachful sense at the outset of his remarks. That he used it in a good sense is evident for another rea- son. " He proceeds," says Neander, " to de- duce their seeking after God (which he doubt- less considered as something good) from this deisidainionia (comp. 25 : 19j, or religious pro- pensity, so prevalent among the Athenians. He announced himself as one who would guide their deisidainionia, not rightly consci(jus of its object and aim, to a state of clear self-conscious- ness by a revelation of the object to which it thus ignorantly tended." 23. And closely observing the objects of your religious veneration, I found also an altar. Sehasmata denotes, not acts of worship, devotions (E. V.), but temples, images, altars, and the like. It is a generic term, under which also arranges altar as one AREOP.iGUS, ATHEXS. of the class. — Had been inscribed rpluperf.) includes the present, and is to be explained like 204 THE ACTS. [Ch. XVIL found an altar with this inscription, TO THE UN- KNOVVN tiOD. Whom therefore ye ignorantly wor- ship, him declare I unto you. observed the objects of your worship, I found also an altar with this inscription, 'to an unknown GOD. What therefore ye worship in ignorance, this 1 Or, TO THE UtfKNO WJf GOD. the imperfect in v. 21. — To an unknown God (dyftuo-Tu tJecp). "That there was at least one altar at Atliens with this inscription," says Meyer, " would appear as historically certain from this pa^isage itself, even though other tes- tinionies were wanting, since Paul appeals to a fact of his own observation, and that, too, in the presence of the Athenians themselves." But the existence of such altars at Athens is well attested by competent witnesses. Philos- tratus, in his Life of Apollonius (6. 2), says: "It is more discreet to speak well of all the gods, and especially at Athens, where are erected altars ako of unknown gods." Pausanias (in his Description of Attica, 1. 1) says that such altars {altars of unknown gods) existed at Phaleron, one of the harbors of Athens. It has been made a ques- tion how we are to understand the use of the plural in these passages — whether as referring to the number of the altars on which the in- scription occurred, or to the number of the gods to whom the altars were dedicated. Some have assumed the latter as the correct view, and have said that Paul has arbitrarily changed the i^Iural into the singular, in order to accom- modate the fact to his purpose, or even that tlie writer, by this inaccuracy, has betrayed him- self as a person who had no direct knowledge of the circumstances whicli he professes to re- late. But even if the inscription on these altars was in the plural, it does not follow that Paul may not have found one having the language which he recites. Here would be Luke's posi- tive testimony to tlie fact, and that outweighs the mere silence of other writers. Such appears to be Bengel's view. Again, it would not fol- low that lie has necessarily misrepresented the sense, admitting that he may have substituted the singular for the plural. The heathen writers often employed gods to convey the gen- eral idea of divine power, providence, deity, and the like.i With that meaning, the plural could be relinquished for the singular or the singular for the plural, just as an individual pleased. Here the apostle might have preferred god, merely for the sake of its stricter formal accordance with the doctrine which he was about to advance. Kuinoel appears at a loss to decide whether the plural in the case under remark has reference to the number of the altars or to that of the gods. Some, as Calvin and Olshausen, apparently concede that Paul deviated from tlie strict form of the inscription, but deny that he violated its proi:)er import or availed himself of any unworthy artifice. — But even the appearance of a difficulty here van- ishes entirely when we give to the language of Philostratus and Pausanias the interpretation which is beyond any reasonable doubt the cor- rect one. Winer states his view of the case thus : " It by no means follows from the pas- sages (of the writers above named) that each single one of the altars mentioned hy them had the inscription {to) unknown gods in the plural, but more natural that each one separately was dedicated {to) an unknown god, but this singular the narrators were obliged to change into the plural, because they spoke of all those altars in a collective way. It appears, therefore, that there were several altars in different places at Athens with the inscription to an unknown god." (See his Realw., i. p. 111.) Such is the decision, also, of Eichhorn, Hess, Hemsen, Meyer, De Wette, and others. It should be added that several of the older commentators render agnosto theo, to the unknown God, supposing the God of the Jews — i. e. .lehovah — to be meant. Such a view mistranslates the Greek and violates all historical probability. — The precise historical origin of the altars at Athens bearing this in- scription has been disputed. The conjectures are various. One is that they were very ancient and that it was at length forgotten to whom they had been originally built, and that the words in question were jilaced on them at a later period to apprise the people that it was unknown to what gods they belonged. If that was their character, it is not easy to see what proper point of connection the apostle could have found for his remark with such a relic of sheer idolatr3\ Another is that in some time or times of public calamity the Athenians, not knowing what god they had offended — whether Minerva or Jupiter or Mars — erected these altars so as to be sure of propitiating the right one. The same objection may be made as before, since their ignorance in this case relates merely to the identity of the god whom they should conciliate, and involves no recognition of any power additional to their heathen deities. The 1 For examples of this interchange, see the passages collected by Pfanner in his Systema Tkeologice GentilU PuriorU, p. 102, and elsewhere. Ch. XVII.] THE ACTS. 205 24 "God that made the, world and all things therein, seeing that he is 'Lord of heaven and eanh, "dwelleth not in temples made with hands; 25 Neither is worshipped with men's hands, ''as 24 set I forth unto you. The (Jod that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in 'temples made with 25 hands ; neither is he served by men s hands, as loh. 14 : 15.. ..6 Matt. U : 25 c ch. 7 : '. -1 Or, tanctuariet most rational explanation is unquestionably tliat of those who suppose these altars to have liad their origin in the feeling of uncertainty, inherent, after all, in the minds of the heathen, whether their acknowledgment of the superior powers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their religious views, and their consequent desire to avoid the anger of any still unacknowledged god who might be unknown to them. That no deity might pun- ish them for neglecting his worship or remain uninvoked in asking for blessings, they not only erected altars to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and dependence, they erect- ed them also to any other god or power that might exist, although as yet unrevealed to them.— No one can say that this explanation ascribes too much discernment to the heathen. Not to insist on other proofs which might be adduced, such expressions as the comprehen- sive address. At o deorum qnkqukl in cselo regit, etc. ["But, all ye gods who rule in heaven," etc.] (Horat., Epnd., 5. 1) ; the oft-used formula in the prayers of the Greeks and Romans, Si deo, si dex ; and the superetitious dread which they manifested in so many ways, of omitting any deity in their invocations,— prove the ex- istence of the feeling to wliich reference has been made. Out of this feeling, therefore, these altars may have sprung, because the sup- position is .so entirely consistent with the genius of polytheistic heathenism ; because the many- sided religiousness of the Athenians would be so apt to exhibit itself in some such demonstra- tion; and especially because Paul could then appeal with so much effect to such an avowal of the insufficiency of heathenism, and to such a testimony so borne, indirect, yet significant, to the existence of the one true God.— Under these circumstances, an allusion to one of these altars by the apostle would be equivalent to his saying to the Athenians thus : " You are cor- rect in acknowledging a divine existence be- yond any which the ordinary rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you ; you have no just concep- j tions of his nature and perfections." He could add then with truth. Whom, therefore, not knowing, ye worship, this one I an- nounce unto you. Tlie inverted order gives point to the declaration. Not knowing has the same object as the verb, and means having no Just knowledge of him whom they wor- shipped; not iy)iorantly, as if they did not I know whither their worship was directed. j The word points back evidently to unknown {ayvuieculiar ad- vantages from the conunon Creator, but that they could hold them only during the continu- ance of his good-will and favor. In assigning to the nations their respective abodes he had fixed both the s&LSom of their prosperity and the liniits of their territory — I. e. it was he who decided when and how lung they should flourish and how far their dominion should extend. We have the same idea exactly in Job 12 : 23. The remark was adapted both to rebuke their spirit of self-elation and to warn them of the danger of slighting a message from him wlio had their destiny so perfectly at liis command. Some explain these last words as referring to the limits which God has assigned to the lives of men individually : they have their appoint- ed seasons and bounds, beyond which they cannot pass. But that idea lies out of the present circle of view, as the subject of dis- course here relates to nations, and not to indi- viduals. It is also philologically inadmissible, since their can naturally refer to men only as connected with every nation. — The anti-poly- tlieistic aim, which forms to such an extent the ground-tone of the discourse, is to be recog- nized, perhaps, also in this part of it. The separation of men into so manv different na- this verse as true of God is also intended to be denied in regard to polytheism. Tlie concep- tion, therefore, thus brought before the minds of his heathen auditors was a vast one. All that power exerted in giving existence to men controlling their destiny, exalting entit-e na- tions or casting them down, which they had parcelled out among such an infinity of gods, they are now led to concentrate in a single pos- sessor ; they obtain the idea of one infinite Cre- ator and Ruler. 27. To seek (^rjTeZi'), telic, that they should seek. This infinitive attaches itself more par- ticularly to the part of the sentence which commences at should dwell, and states the moral object which God had in view with ref- erence to men in making such provision for their convenience and happmess. It was that they might Ije led by such tokens of his good- ness to seek him — i. e. a more perfect know- ledge of him and of their obligations to him. Some, on the contrary, make the infinitive depend almost wholly on the clause just be- fore, and find the connection to be this — that, excited by the proofs of liis power, as mani- fested in the varying fortunes of nations, they should seek, etc. But, as already explained, the controlling idea in that clause is that of the goodness of God (.subject, as to its continuance, to the divine pleasure) ; while that of his power, as displayed in the infliction of judg- ments, is only incidentally involved. Again, that clause is a subordinate one, as its structure shows, and that it should break off should seek so much from the main part of the sentence would bo violent. — If perhaps they might feel after him and find him. Feel after (i^»)Aa<^))(Teia>') (Icnotcs, properly, the motions of a blind man who gropes along after an object in the dark. On the peculiar iEolic termina- tion, see W. ?13. 2. d; K. ? IIG. 9; B. §103. marg. 14. This verb is chosen, as well as the problematical form of the expression (ti apaye), because the apostle would concede the compar- tions might seem to oppose the idea of their ative indistinctness of the liglit wliieh tlie liea- common parentage; that separation itself is then have to guide them. — Although indeed. therefore represented by the apostle as having [ This clause is added to show that tlie conce«5- been contemplated in the divine plan. — It will | sion just made was not intended to exculpate be observed that what the apostle affirms in i the heathen for their estrangement from God. ' Tacitus has recognized this principle in his fine remark {Germ., ^2) : si pairia siC' "Iiiformem terris, asperam c<«lo, nisi 208 THE ACTS. [Ch XVII. 28 For <"in him we live, and move, and have our be- ing; 'as certain also of your own poets have said, lor we are also his offspring. 29 Forasmuch then as we are the offspring of God, 'we ought not to think that the Godhead is like unto fold, or silver, or stone, graven by art and man's evice. 3u And ''the times of this ignorance God winked at ; but 'now commandeth all men every where to repent: 28 each one of us: for in him we live, and move, and have our being; ascertain even of your own ])oets 29 have said. For we are also his ottspring. l.eing then the offspring of CJod, we ought not to think that 'the Godhead is like unto gold, or silver, or 30 stone, graven by art and device of man. The times of ignorance therefore God overlooked ; but now he -commandeth men that they should all everywhere Heb. 1 : 3. ...6 Tit. 1 : 12. ...c Isa. 40 : lS..:.d ch. 14 : 16; Rom. 3 : 25. ...e Luke 24 4 ; 3. 1 Or, that which is divine. . . .2 :50me aucieut authorities read declareth to Tit. 2 : 11, 12; 1 Pet. 1 : 14; Although SO benighted as to be comijelled to grope for the object of their search, it was still within reach ; they had not, after all, so far to go for a knowledge of God that they might not find it if they would. (Compare the sentiment with 14 : 17, and especially with Rom. 1 : 20.) 28. We live and move and exist. The different verbs present the idea on every side. We derive our existence solely from God ; we depend on him every instant for life, activity, being itself. Without him we should neither continue to live, nor be such as we are, nor have been at all. From creatures thus de- pendent the evidence of a creator cannot be very deeply hidden, if they have only a dispo- sition to seek for it. — As also — i. e. the senti- ment is not only true, but has been acknow- ledged. — Among you — i. e. Greeks, in distinc- tion from Jews ; not Athenians, in distinction from other Greeks.— For his offspring also are we. Derivation implies dependence. The creature cannot exist apart from the Creator. The apostle brings forward the citation cor- rectly, therefore, as parallel in sentiment to in him we live, etc. He quotes it as an avowal that we owe our being and its preservation to a higher Power; the mythological idea of Ju- piter does not enter into the meaning.^ The genitive article (toO) stands here for the pro- noun. (W. § 17. 1 ; S. f 94. 1.) The words form the first half of a hexanieter, and are found in Aratus, a Cilician poet, who flourished about B. c 270. The celebrated hymn of Cleanthes to Jupiter (v. 5) contains almost the same words — viz. for we are offspring of thee. The same idea, variously expressed, occurs in several other Greek writers. The form of the citation the apostle took, undoubtedly, from Aratus, but says certain have said, because he would generalize the idea as if he had said. The truth is so plain that even your poetry recognizes it. (See on v. 18.) According to some, he uses the plural because he had in mind other pas- sages where the thought is found, or, according to others, because he inferred that so obvious a remark must be a common one. For also, as Meyer observes correctly, has no logical con- nection with Paul's speech, but is to be viewed merely as a part of the citation, which it was necessary to retain on account of the verse. 29. Forasmuch, then, or since, there- fore, we are the offspring of God. The in- ference drawn here is that idolatry is supreme- ly absurd, inasmuch as it makes that which is destitute of life, motion, intelligence, the source of these attributes to others. (Comp. Isa. 44 : 9, sq.) — In we ought Paul connects himself with them, and thus softens tlie rebuke. — A thing graven stands in apposition with the nouns which precede — i. e. the state or form of the materials just enumerated, artificially wrought. 30. The relation of this verse and the one following to the preceding verse is this : Since such is the nature of idolatry, you must there- fore (ovi') repent of it, because God now lays upon you his command to this effect, in view of the retributions of a judgment to come. The most important word here is winked at {iincpi&Mv). It does not occur further in the New Testament, but is found often in the Septuagint, where it signifies "to neglect," which is its proper classical sense, then " to despise," but especially "to suffer to pass as if unnoticed," " to withhold the proof of no- ticing a thing which is, at the same time, a matter of distinct knowledge " — a frequent sense of the Hebrew 'alum in Hiijhil and Hithpael. (See Dent. 22 : 3, 4, etc.) In this last significa- tion the verb represents perfectly the apostle's meaning here. God had hitherto permitted the heathen to pursue their own way without manifesting his sense of their conduct,- eithei by sending to them special messengers to testify 1 No more than in the words of Milton : " Fame is no plant that grows on mortal soil ; But lives and spreads aloft by those pure eyes, And perfect witness of all-judging Jove." Ch. XVIL] THE ACTS. 209 81 Pecause he hath appointed a day, in the which "he will judge the world in righteousness by dial man whom he hath ordained ; whireoj' he hath given as- surance unto all men, in that 'he hath raised him from the dead. :v>. If And when they heard of the resurrection of the dead, some mocked: and others said, We will iiear thee again of this mailer. 'A'i So Paul departed from among them. 34 Howbeit certain men clave unto him, and be- lieved: among the which u^as Dionysius the Areo- pagite, and a woman named Damaris, and others with them. 31 repent : inasmuch as he hath appointed a day, in the which he will judge 'the world in righteousness -by ^the man whom he hath ordained ; whereof he hath given assurance unto all men, in that ht; hath raised him from the dead. 32 Now when they heard of the resurrection of the dead, .some mucked, but others said. We will hear Sntbee concerning this yet again. Thus Paul went 34 out from aniung them. But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, ana a wuman named Damaris, and otiiers with them. a ch. 10 : 42 ; Rom. 2 : 16 ; 14 : 10 6 ch. 2 : 24.- -1 Gr. the inhabited earth. . . .2 dr. in 3 Or, a man. against it, as he did to the Jews, or by inflict- ing upon them at once the punishment de- served. The idea is virtually the same, there- fore, as that of suffered (doo-e), in 14 : 16, and gave them up {napeSuiKfv), in Rom. 1 : 24. To understand overlooked (vTreptSuv) as meaning that God would not judge or punish the hea- then for the sins committed in their state of idolatry would be at variance with Paul's the- ology on this subject as he has unfolded it in Rom. 1 : 20 ; 2:11, sq. Not only so, but the repentance which the apostle now calls upon them to exercise presupposes their guilt. 31. Because states the reason why the hea- then also, as well as others, must repent : they could not, without this preparation, be safe in the day of righteous judgment which awaited them. — In (the person of) the man whom he appointed. Man omits the article, because a detlnite clause follows. (W. ? 21. 4 ; S. ? 89. 3.) The dative of the pronoun (ilas and Timotheus were come from Macedonia, I'aul was ■'pressed in the spirit, and testi- fied to the Jews lluit Jesus was Christ. from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome : Sand he came unto them; and because he was of the same trade, he abode with them, and they wrought; 4 for by their trade they were tentmakers. And he reasoned in the synagogue every sabbath, and 'per- suaded Jews and Greeks. 5 Rut when Silas aud Timothy came down from Macedonia, Paul was constrained by the word, testi- och. 20 : 34; 1 Cor. 4 : 12 ; 1 Thess. 2 : 9; 2 Thess. 3:8 I ch. 17 : 2 c ch. 17 : 14, 15.... d Job 32 ; 18 ; ch. 17 ; 3 ; ver. 28. 1 Gr. sought to persuade. making disturbance, Chrestus being the instiga- tor, he expelled them from Rome"]. Neander remai'kson that passage as follows: "We might suppose that some factious Jew then living, of this name, one of the numerous class of Jewish frecdmen in Rome, was intended. But as no individual so universally known as the Chres- tus of Suetonius seems to have been considered by that writer is elsewhiire mentioned, and as Christos (Xpicrros) was frequently pronounced Chrestos (Xpijo-rds) by the pagans, it is quite probable that Suetonius, who wrote half a century after the event, throwing together what he had heard about the political expec- tations of a Messiah among the Jews and the obscure and confused accounts which may have reached him resj^ecting Christ, was thus led to express himself in a manner so vague and indefinite" {Church History, vol. i. p. 49). The Roman liistorian does not mention the year of that exiiulsion, and we may sui^pose it to have been about a. d. 52, in accordance with our i^lan of chronology. Lately shows that it was still a recent event when Paul ar- rived at Corinth. Some writers would identify this decree with that De viathematicis Italia pel- lendis which Tacitus mentions. (Ann., 12. 52.) The mathematici, or, as they are called, Chal- dxi, were banished on the ground of their aid- ing conspirators against the emperor by the use of their art as astrologers. Wieseler ( Chro- nologie, p. 121, sq.) argues that the Jews may have been confounded with that class of men, and were con.sequently banished by the same decree. If that point were established, it would furnisii a striking confirmation of the correct- ness of our chronology ; for the edict to which Tacitus refers can be shown to have been pub- lislied in a. d. 52. But it must remain uncertain whether the two events have any chronological connection with each other. 3. Wrought, labored for his subsistence. He reminds the Corinthians of this fact in 1 Cor. : 6, sq., and 2 Cor. 11 : 7, sq.—ToT they were tentmakers as to the trade, or (with Tj'; Texfj), according to Lchm., Tsch.) [also Treg., West, aud Hort, Anglo-Am. Revisers, with X A B E L P, certainly the true reading. — A. H.] in respect to the trade (which they had). The accusative (rrji' T«x>'»)fj would be a limiting accusative like in like manner (t6v TpoTTov) in Jude, v. 7. (W. g 32. G; K. g 279. 7.) The Jews, more especially after the Exile, held the mechanic arts in high estimation. It was a proverb among them that the father who neglected to bring up his son to a trade taught him to be a thief. The composition of tent- makers (o-KTji'OTrotot) indicates a definite sense. It is difficult to see why some should suppose it to mean manufacturers of tent-cloth. It lias not been shown that the usage differed from the etymology. Tent-making was a common trade in Cilicia, the native country of the apos- tle. A coarse species of goat's hair, called cil- icium, wa.s produced there in great abundance, and was much used for that purpose. A per- son accustomed to work on that material could work, doubtless, on any other. Paul had ac- quired the trade, in all probability, during his boyhood, while he lived at Tarsus. 4. Reasoned, or discoursed (SitMyero, imperf.), from week to week ; whereas dis- coursed (S(.e\ex^, aorist), in v. 19, refers to a single occasion. — Greeks — i. e. Greek prose- lytes who attended the synagogue. (Comp. 13 : 43 ; 14 : 1.) The apostle had not yet ad- dressed himself to the heathen. (See v. 6.) 5. In Now when [or as] they came down, Avhen (is) is not merely temporal (Alf), but represents the Avas pressed etc. as immediately consequent on the arrival of the two friends. — Macedonia denotes here the Roman province of that name, coniprising Northern Greece as distinguished from Achaia, or Southern Greece. (See on v. 1.) It is lefl uncertain, therefore, from what particular place Silas and Timothy arrived at this time. (Comp. on v. IG.) — Was pressed, or Avas engrossed (lit. held together), with the word (Yulg., Kuin., Olsh., De Wet., Bmg., Rob.). The ar- rival of his associates relieved him from anx- iety which had pressed heavily upon him (comp. 1 Thess. 3 : G, sg.), and he could now devote himself with unabated energy to his 212 THE ACTS. [Ch. XVIII. 6 And "when they opposed themselves, and blas- phemed, '"he shook his raiment, and said unto them, '■your blood be upon your own heads; ''I am cleau : 'from henceforth I will go unto the Oentiles. 7 K And he departed thence, and entered into a cer- tain man's house, named Justus, (me that worshipped God, whose house joined hard to the synagogue. 8 /And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were bap- tized. 9 Then ffspake the Lord to Paul in the night by a vision. Be not afraid, but speak, and hold not thy peace : 10 *For I am with thee, and no man shall set on 6 fying to the Jews that Jesus was the Chri.st. And when they opposed themselves, and 'blasphemed, he shook out his raiment, and said unto them, Vour blood be upon your own heads; I am clean: from 7 henceforth I will go unto the Lientiles. And he de- parted thence, and went into the house of a certain man named Titus Justus, one that worshipped (Jod, 8 whose house joined hard to the synagogue. And Crispus, the ruler of the synagogue, -believed in the Lord with all his house; and many of the Corinth- 9 ians hearing believed, and were baptized. And the Lord said unto Paul in the night by a vision, lie 10 not afraid, but speak, and hold not thy peace : for I och. 13 : 45; 1 Pet. i: i....h Neh. 5 ; 13 ; Matt. 10: 14; ch. 13 : 51. 3 : 18, 19; 33 : 9; ch. 20 : 26. . . .e ch. 13 : 46; 28 : 28..../ 1 Cor. 1 ; ....2 Gr. believed the Lord. .c Lev. 20 : 9, 11, 12; 2 Sum. 1 : 16; Ezek. 18:13; 33 : 4....horn ami Paul, because the clause is so evidently i)arentlietic, and because sailed has a tendency to draw its several subjects toward itself. It is urged for the other view that Luke has placed the man's name after that of tlie woman, contrary to the natural order; but that no stress can be laid on that circumstance is clear from Rom. 16 : 3 and 2 Tim. 4 : 19, where the names follow each other in the same manner. Some principle of association, as possibly that of the relative superiority of Priscilla, made it customary to speak of them in that order. — In Cenchrenp, which was the ea.stern port of Corinth, distant about ten miles. A church had been gathered here (Rom. i6:i). The modern name is Kikries, a little south of Kalamaki, and under the trav- eller's eye, therefore, who cros.ses the isthmus. — For he had a vow — i. c. one resting upon him ; not assumed at this time. This clause states why he shaved his head. The cutting off of the hair was a Jewish practice, and took place at the expiration of a vow, not at tlie commencement of it. It is an erroneotts statement, therefore, that the apostle subjected himself to the vow at this time and went to Jerusalem to obtain absolution from it. Nean- der would support that opinion from Josephtis (^Bel. Jud., 2. 15), but he adopts for tiiat purpose an interpretation of the passage which nearly all others reject. The nature of Paul's vow on this occasion is uncertain. It could not have been a strict Nazarite vow — i. e. such a vow ob- served in due form — for a person cotild abs(ilve himself from such an obligation only at Jeru- salem, where his hair, which had grown during the time that he had been a Nazarite. was to be cut otf and burnt as an offering in the temple (Num. 6 : 2, sq.). (See Jahu's Ardi.-eoL, ? 395.) We liave no account of any deviation from that rule. Yet it is not unreasonable to suppose tliat in later times the original institution may have been relaxed or modified — that after tlie Jews came to be dispersed it was held to be . lawful 216 THE ACTS. [Ch. XVIII. 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and rea- soned with the Jews. 20 When they desired him to tarry longer time with them, he consented not; 21 But bade them farewell, saying, "I must by all means keep this feast that cometh in Jerusalem :' but 1 will return again unto you, ''if God will. And he sailed from Ephesus. 22 And when he had landed at Csesarea, and gone up, and saluted the church, he went dowu to An- tioch. 19 vow. And they came to Ei)hesus, and he left then) there: but he himself entered into the synagogue. 20 and reasoned with the Jews. And when they asked 21 him to abide a longer time, he consented not; but taking his leave of them, and saying, I will return again unto you, if (iod will, he set sail from Lph- 22 esus. And when he had landed at Casarea, he went up and saluted the church, and went down to a ch. 19 : 21 ; 20 : 16. . . .i 1 Cor. 4 : 19 ; Heb. 6:3; James 4 : 15. to terminate a Nazarite vow at other places, adhering to the prescribed usages as near as the circumstances allowed. If it was not a vow .of this peculiar character, it may have been of the nature of a thank-offering, and not subje(;t to the regulations to which tlie Nazarite was re- quired to conform. It must be confessed that the present knowledge of Jewish antiquities is not sufficient to clear up fully the obscurity of the passage. It contains, says De Wette, a Gor- dian knot still untied. 19. Unto Ephesus, which was on the Cay- ster, not far from its mouth. It could be ap- proached at that time by water, though the site of the ancient city is now two or three miles from the coast. With a favoring wind, the passage from Corinth to Ephesus could be made in two or three days. Cicero mentions that he on one occasion, and his brother Quin- tus on another, occupied two weeks in passing from Ephesus to Athens {Ad Attic. Ep., G, 8. 9 ; ib., 3, 9) ; but the voyage in both instances was retarded by extraordinary delays. (See further on 28 : 13.)— But he himself (airb? Se). This emphasis brings forward Paul again as the prominent pereon, after the information that his companions stayed at Ephesus. The order of statement outruns the history a little, as oc- curs in other cases. (Comp. v. 1.) Luke can- not well mean that the apostle separated him- self from Priscilla and Aquila and went into the synagogue without them (Mey.). So unim- portant a circumstance would not be made so prominent. Nor is it at all probable that there (ovToC) was opposed in the writer's mind to the synagogue aS being out of the city (Alf.) ; for in that case some intimation like without the city (see 16 : 13), or at least going out, would hardly be withheld from the reader. 21. Some critics reject all in this verse from must to Jerusalem (Bng., Grsb., Neand., Lchm., Tsch.) ; others defend the clause (Olsh., De Wet., Wiesl., Mey., Bmg., Alf.). The words may be doubtful, but with the present evidence should not be separated from the text. As Meyer suggests, they may have been omitted from riot perceiving the reference of [/one up (ava/3(is), in V. 22, and consequently any occa- sion for such haste in prosecuting tlie journey. — The coming feast. It must have been one of the principal feasts which Paul was so anx- ious to keep at Jerusalem — in all probability, the passover or Pentecost. In either case, we discover here that the apostle made the jour- ney in the spring of the year. Wieseler (p. 48) thinks tliat it was the later festival, Pentecost, chiefly because Paul embarked at Corinth in- stead of travelling through Macedonia, as the state of navigation would liave rendered expe- dient earlier in tlie season. — For keep — lit. do (TToi^crai) — comp. keep — lit. do — the passover (iTotoiTo TTaaxa-), in Matt. 2G : 18. — At Jerusalem. (See on 8: 40.) — But I will return again, etc. The apostle soon fulfilled that promise (i9 : i). 22. And having landed — lit. having come down, from the sea to the land. (Comp. 27 : 5.) — Caesarea was the most convenient seaport in tlie vicinity of Ju- dea. (See further on 8 : 40.) — Having gone up — i. e. to Jerusalem (Calv., Neand., Olsh., Mey., De Wet , Wiesl.). This absolute use of the verb occasions no obscurity after the state- ment respecting Paul's destination in v. 21. A few have understood it as going up into the city above the harbor. But to mention that cir- cumstance in addition to the arrival would give to it a singular prominence as contrasted with the general rapidity of the narriitive.— Went down {Kare^ri), at the close of the verse, would be inappropriate to the geographical re- lation of Caisarea to Antioch (Neand.). — The church — i. e. at Jerusalem. It should be no- ticed that this is the fourth journey which Paul has made to that city since his conversion. No doubt he arrived in season to observe the feast, as nothing is said of any disappointment in that respect. — Into Antioch. How long the apostle was absent on the tour, which termi- nated with liis return to Antioch, can only be conjectured. The year and six months at Cor- inth (v. ii) would be likely to constitute the greater portion of the period. Wieseler pro- Ch. XVIII.] THE ACTS. 217 23 And after he had spent some time there, he de- parted, and went over ((// the country of "Cialatia and I'hrygia in order, 'strengthening all the disciples. 2A\\ "And a certain Jew named Apollos, born at Alexandria, an elotiuent man, and mighty in the scrip- tures, came to Ephesus. 2") This man was instructed in the way of the Lord; and being ''fervent in the spirit, he spake and taught 23 Antioch. And having si)ent some time llieri', he de- I)arted, anle of John who had left Judea before the Saviour commenced his jiublic course, or possibly by John himself, whose earlier ministry Apollos may have attended. Some infer from the things concerning Jesus that Apollos was aware that Jesus was tlie Messiah ; but the fol- lowing knowing, etc., limits tliat expression, and, if explained correctly below, excludes a knowledge of that fact. His ignorance in this respect was one of the defects in his religious belief, and at the same time his views of the deeper Christian doctrines must have been meagre in comparison with those possessed by the apostles. For the construction of way (6560, see W. ? 32. 5 ; K. ? 281. 2.— Being fer- vent in spirit, zealous in his disposition. It is less correct to understand spirit of the Holy Spirit, since that gift appears in the New Testament as the proper fruit and seal of the Christian faith, which Apollos had not yet adopted. (See Gal. 3 : 2.) For other places where spirit refers to the mind, comp. 19 : 21 ; 218 THE ACTS. [Cii. XVIII. diligently the things of the Lord, "knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aqiiila and i'riscilla had heard, they took him unto I /if IK, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him : who, when he was come, 'helped them much which had believed through grace: 28 For he mightily convinced the Jews, n7id that publicly, i^shewing by the scriptures that Jesus was Christ. vent in spirit, he spake and taught carefully the things concerning .lesus, knowing only the bajitisni 26 of oohn : and he began to speak boldly in the syna- gogue. But when 1 riscilla and Aquila heard him, they took him unto them, and expounded unto him 27 the way of C.od more carefully. And when he wa.s minded to pass over into Achaia, the brethren en- couraged him, and wrote to the disciples to receive him : and when he was come, he 'heljjed them much 28 who had believed through grace ; for he jjowerfully confuted the Jews, -iind Ihul publicly, shewing by the scriptures that Jesus was the Christ. CHAPTER XIX. AND it came to pass, that, while <*Apollos was at Corinth, I'aul having passed through the upper coasts came to Ephesus : and finding certain disciples, 1 And it came to pass, that, while Apollos was at Corinth, 1 aul having passed through the upper country came to Ephesus, and found certain disei- ach. 19 :;<.... 6 1 Cor. 3 : I ! : 3 : 5, 6. — Hng publicly -1 Or, helped much through grace them John 11 : 33; 13 : 21 ; Rom. 12 : 11 (probably) ; 2 Cor. 2 : 12. — Accurately (v. 26)— i. e. his doc- trine was correct as far as his Iviiowledge ex- tended. — Knowing only the baptism of John, wliich differed from that of tlie apos- tles mainly in these respects : first, that theirs recognized a Messiah who had come; and secondly, that it was attested by the extraor- dinary gifts of the Spirit (i9:6). Since John, however, taught that the Saviour was about to appear, and that repentance, faith in him, and holiness were necessary to salvation, Apollos^ though acquainted only with his teaching,, could be said with entire truth to be instructed in the Avay of the Lord. It is not affirmed tliat he had submitted to John's baptism, but we sujv 150se that from the nature of the case. That he was rebaptized, Luke does not assert ; though, if we regard his moral position as analogous to that of the Johanncan disciples mentioned in the next chapter, we should infer from what is related there that such was the fact. Meyer considers the cases dissimilar, and denies that Apollos was rebaptized. 26. Began, but did not preach long with siich imperfect views. As soon as Aquila and Pris- cilla heard him they proceeded to instruct him more fully. — The verb (TrapprjtrKi^eo-dat) means to speak boldly. He exposed their sins, re- quired thetn to repent and be prepared for the kingdom of the IMessiah. (Comp. Matt. 3 : 2, sq.) — More perfectly, inore accurately. 27. Unto Achaia, of which Corinth was the capital. (See on v. 1.) It was that city which he proposed to visit. (Comp. 19 : 1 ; 1 Cor. 1 : 12 ; 3:4.) What he heard from Pris- cilla and Aquila may have turned his tlioughts to this field of labor. — They wrote and ex- horted (lit. exhorting they wrote). The participle contains the principal idea. (See 1 : 24.) Some supply him after exhorted (Calv., Kuin.) ; but that assigns to the verb and participle different objects and confuses the sentence. Besides, Apollos was not averse to the journey (was disposed, /SoOAojiei'ou), and had no need of ex- hortation. In 2 Cor. 3 : 1, Paul alludes to this letter of commendation, or to the practice of granting such letters, exemplified in tliis case of Apollos.— Contributed (as a helper) much to those who have believed, and still be- lieve. (See W. 'i 40. 4. a.) It is not meant that he confirmed them in their faith as Cliristians, but that he co-operated with them in their pro- mulgation and defence of the truth. The next verse explains the remark. — Through grace belongs to the participle [had believed] (De Wet.), not to the verb [helped] (Mey.) The natural sense is that which results from the order of the words. The doctrinal idea is tliat of the faith which is through him, in 3 : IG. 28. Powerfully that the Messiah was Jesus, none other than he. (Comp. v. 5.) 1-7. PAUL COMES TO EPHESUS, AND REBAPTIZES CERTAIN DISCIPLES OF JOHN. 1. While Apollos Avas at Corinth. This notice apprises us that Paul did not arrive at Ephesus till after the departure of Apollos. ("AjToAAii — the regular genitive ; see 1 Cor. 3 : 4 — here rejects v in the accusative. Comp. 21 : 1. K. § 48. R. 1 ; W. ? 8. 2.)— The upper parts, in the interior, as compared with tlie coast. The expression may be understood of the mountains on the frontier of Phrygia and Asia, which the apostle would cross on his route. — Certain disciples. Luke ascribes to them that character (comp. when ye be- lieved, in V. 2), because, though their know- ledge was so imperfect, they were sincere ; they Ch. XIX] THE_ACTS. 2 He said unto them, Have ye received the Holy (Jhost since ve l)elieved-.' And they said unto him, a\Ve have ii-ot so much as heard whether there be any Holy Uhost. :i And he said unto them. Into what then were ye baptized? And thev said, 'Unto John s baptism. 4 Then said I'aul, "Jolin verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after Lini, that is, on I hrist Jesus. . , j. 5 When they heard - tion of the trutii would tend to sliow that the de- fect in their former bajitism related not so much to any positive error as to their ignorance in re- gard to the proper object of faith. Some of the older writers maintained that Luke records these words as a C(^ntinttation of Paul's remark : Now they (whom John addressed) having heard were baptized. It was the object of such commentators to rescue the passage from those who appealed to it, in order to justify rebaptism. They main- tained this exegesis not only against the Anabap- tists, but, as Baumgarten mentions, against the Catholics, who disparaged John's baptism for the purpose of exalting the Christian sacraments 220 THE ACTS. [Cii. XIX. 6 And when Paul had "laid his hands upon them, the Holy Ghost caiue ou them; and 'they spake with tongues, and prophesied. 7 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 persuad- ing the thing.s ''concerning the kingdom of tiod. 9 But "when divers were hardened, and believed not, but spake evil /of that way before the multitude, he departed from them, and separated the disciples, dis- puting daily in the school of one Tyraunus. 10 And ^his continued by the space of two years ; 6 And when Paul had laid his hands upon them, the Holy irobriously, but wandering from place to place in the practice of their arts. — Exorcists. Tliat was their professed, reputed occupation. They appear to have regarded Paul as one of their own class, but of a higher order. They supposed he had obtained a name more po- tent tlian any employed by them, and that by means of it he could perform in reality tlie won- ders to which they merely pretended. — We ad- jure, etc., rather I adjure you by the Jesus. 222 THE ACTS. [Ch. XIX. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the e\il spirit answered and said, Jesus I know, and Paul I know ; but who are ye? It) And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they tied out of that house naked and ■wounded. 17 And this was known to all the Jews and Greeks al.so dwelling at Ephesus; and "fear fell on them all, and the name of the Lord Jesus was magnitied. IS And many that believed came, and ''confessed, and shewed their deeds. 1!) Many of them also which used curious arts brought their books together, and burned them be- fore all mfu ; and they counted the price of them, and found it fifty thousand pieces of silver. 14 Jesus whom Paul preacheth. And there were seven sons of one .*ceva, a Jew, a chief priest, who did this. 15 And the evil spirit an^wered and said unto them, Jesus I 'know, and Paul 1 know; but who are ye.' 16 And the man in whom the evil sj)irit was leaj)ed ou them, and mastered both of them, and prevailed against them, so that they fled out of that house 17 naked and wounded. And this became known to all, both Jews and tireeks, that dwelt at Kphesus; and fear fell upon them all, and the name of the 18 Lord Jesus was magnitied. Many also of them that had believed came, confessing, and declaring their 19 deeds. And not a few of them that practised '■'curi- ous arts brought their books together, and burne'd them in the sight of all : and they counted the price of them, and found it fifty thousand pieces of silver. o Luliel ; 65; 7 : 16 ; cli. 2 : 43 ; 5:5. 11.... 6 Matt. 3:6.- -1 Or, recognize. . . .2 Or, magical For the double accusative, compare Mark 5:7; 1 Thess. 5 : 27. (See W. § 32. 4 ; C. § 428.) 14. For the Doric form of the name Sceva (2«ce«;i), see on 11 : 30. — And chief of the priests — lit. a chief priest, a priest of the higher class. (See on 4 : G.) — Seven. The numeral is too remote from certain (rtve?) to be indefinite, several. (Sec on 23 : 23.) — Which did so. [This, a participial expression in the Greek] denotes a habit. Tlie next verse relates an instance of their practice. 15. The evil spirit — viz. the one whom they were attempting to exorcise on a certain occasion. — Jesus I know — i.e. the Jesus {whom you invoke) Ikmiw; i. e. his authority and power — and the Paul (whom you name) I know well as the servant-messenger of God. (Comii. IG : 17.) The article is probably significant here, though, as the nouns are proper names, it may be a little uncertain. — Ye precedes who [in the Greek text], because it takes the em- phasis. 16. And the man (impelled by the evil spirit) leaping upon them. — Overcame, having overpowered them, and prevailed— lit. was strong— showed himself such against them, or both ; viz. by tearing off their gar- ments and beating them. Both is more correct than them (Grsb., Mey., Tsch.).— Naked need not be taken in it^ strict sense. It could be applied to those stripped partially of their rai- ment. (Comp. John 21 : 7.)— Out of, or from out of, that house, where the transaction took place. The pronoun reveals a more def- inite scene in the writer's view than he has de- scribed. — In the occurrence related here we are to recognize a special design on the part of God. It was important, says Neander, that the divine power which accompanied the gospel should in some striking manner exhibit its superiority to the magic which prevailed so extensively at Ephesus, and which by its apparently great effects deceived and captivated so many. It would have a tendency to rescue men from those arts of imposture, and prepare their minds for the reception of the truth. 18-20. MANY ARE CONVERTED, AND CONFESS THEIR SINS. 18. And many that believed, or and many of the believers (convinced by such evi- dence) — lit. of those who have believed, and still believe. The language ascribes to them a def- inite character, but does not decide when it began. They were probably new converts (De Wet., Alf.), as the confession made by thent would be inconsistent with the life required of those who had been recognized as Christians. They were a different class, also, from those spoken of in the next verse; hence, not the jugglers themselves, but their dupes — those who had confided in them and been accessory to the wicked delusion.— Came (imperf.), one after another. — Their deeds, superstitious practices (Olsh., Mey., De Wet.), not their sins in general (Kuin.). It is better to restrict the meaning in this connection, especially as with the other sense the more obvious term would be sins (a/napria?), and not deeds (n-pafei?). 19. Many of them also, better and many of those who practised magic arts — lit. things overwrought, curious, recondite. — Their books, or the books which con- tained their mysteries—?", e. magical signs, for- mulas of incantations, nostrums, and the like. — Burned (imperf.) (KarfKaiov) descrilics them as throwing book after book into the blazing pile.— And found, etc., and they found, as the sum, fifty thousand (i.e. drachmas) of silver money. It was common in such des- ignations to omit the name of the coin. (See Bernh., Synt., p. 187.) The Attic drachm pa.ssed at this time among the Jews and Romans for a denarixis, and was worth about fifteen cents ; so that the books amounted to seventy-five hun- dred dollars. Some supply shekel as the ellip- tical word, which, reckoning that coin at sixty Ch. XIX.] THE ACTS. 223 20 "i^o mightily grew the word of (lod and prevailod. 21 *j '•After tliese things were ended, I'aiil '■|)uri)osed in the spirit, wlieii he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After 1 have been there, ''I must also see Konie. 22 yo he sent into Macedonia two of «them that 20 So mightily grew the word of the Lord and pre- vailed. 21 Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have 22 been there, I must also see Komc. Aijd haviiig sen<^ och. 6: 7; 12 : 24 b Rom. 15 : 25; Gal. 2 : l....cch. 20 : 22....d ch. 18 : 21 ; 23 : 11; Rom. 15 ; 24-28.... e ch. 13:5. cents, would make the amount four times as great. But as the occurrence took place in a Greek city, and as Luke was not writing for Jews, it is entirely improbable that lie has stated the sum in their currency. All books in ancient times were expensive, and especially those which contained secrets or charms held ill such estimation, 20. Grew . ... and prevailed, or grew and was strong, mighty. The first verb refers to the general extension of the gospel ; the second, to its influence on the conduct of those who embraced it. What precedes illustrated the re- mark in both respects. [Instead of the word of God, the better manuscripts read the word of the Lord. — A. H.] — This verse presents a striking coincidence as coni]iared with 1 Cor. 1() : 9. It was here at Ephesus, and about this time, that Paul wrote the First Epistle to the Corinthians. That it was written at Ephesus is certain from 1 Cor. IG : 8. But Paul visited tliis city only twice — the first time when he touched liere on his way to Jerusalem (is, i9), and again at this present time of his prolonged residence here. He could not liave written the Epistle on his first visit, l)ccause the church at Corinth, so recently gatliered, would not answer then to the character which it bears in the Epistle, and still more decisively because ApoUos, who was the head of one of the parties there (i Cor. i ; 12), did not proceed to Coriiitli (18:27) till shortly before Paul's second arrival at Ephesus. Again, Paul speaks in 1 Cor. 4 : 17 of having recently sent Timothy to Corinth (comp. 1 Cor. 16 : 10), and here in the Acts (19:22) Luke speaks evi- dently of the same event, wliich he represents as preparatory to the apostle's intended visit to the same place. As Paul now left Ephesus in the spring of a. d. 57 (see note on 20 : 1), he wrote his First Epistle to the Corinthians a few months l)efore his departure. 21, 22. THE APOSTLE PROPOSES TO LEAVE EPHESUS. 21. A new epoch begins here — viz. that from the end of tlie year and tlirec months to Paul's departure.— These things, up to this time since the arrival at Ephesus, not so naturally those relating merely to the exorcism and its effects.— Purposed in the spirit, or placed in his mind, purposed. (See on 5 :4.) — Macedonia and Achaia occur here also in the Roman sense. The order of the names in- dicates that the apostle intended at this time to have proceeded directly from Corinth to Jeru- salem. An unexpected event (see 20 : 3) com- ])ellcd him tt) change his plan. — I must also, sq. It is necessary that I should see also Rome, not in order to fulfil any revealed pur- pose of God, but to satisfy his own feelings. He was anxious to visit the believers there, and to preach the gospel in that metropolis of the world. (See Rom. 1 : 11, 14.) — Paley institutes a striking comparison between this verse and Rom. 1 : 13 and 15 : 23-28 : " The conformity between the history and the Epistle is perfect. In the first pas.sage of the Epistle we find that a design of visiting Rome had long dwelt in the apostle's mind ; here, in the Acts, we find that design expressed a considerable time before the Epistle was written. In the history we find that the plan which Paul had formed was to pass through Macedonia and Achaia ; after that, to go to Jeru.salem ; and when he had finished his visit there, to sail for Rome. When tlie Epistle was written, he had executed so much of his plan as to have pa,ssed through Mace- donia and Achaia, and was preparing to pur- sue the remainder of it by spcccUly setting out toward Jerusalem; and in this point of his travels he tells his friends at Rome that when he had completed the business which carried him to Jerusalem he would come to them when he should make his journey into Spain." Nor is the argument to be evaded by supposing the passages to have been adjusted to each other in this manner: " If the passage in the Epistle was taken from that in the Acts, why was S])ain put in ? If the passage in the Acts was taken from that in the Epistle, why was Spain left out ? If the two passages were unknown to each other, nothing can account for their conformity but truth." 22. Timothy was at Corinth when last men- tioned (i8:5). He would be likely to cross over to Ephesus on hearing of Paul's arrival there. But what connection is there between the apostle's sending Timothy into Macedonia and his own purpo.se to proceed to Achaia? We obtain an answer to that question from 1 Cor. 4 ; 17-19. We learn there that Timothy was 224 THE ACTS. [Ch. XIX. ministered unto hiui, Tiraotheus and "Erastus; but he himself stayed in Asia for a season. 28 And 'the same time there arose no small stir about =that way. 24 Foracertain man named Demetrius, a silversmith, which made silver shrines for Uiana, brought ''no small gain unto the craftsuieu ; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 21) Moreover ye see and hear, that not alone at Ephe- sus, but almost throughout all Asia, this Paul hath persuaded and turned away nuich people, saying that Hhey be no gods, which are made with hands: 2/ So that not only this our craft is in danger to be into Macedonia two of tbeui that ministered unto him, Timothy and Erastus, he himself stayed in Asia lor a while. 23 And about that time there a'ose no small stir con- 24ceriiing ti.e Way. i-or a certain man named De- metrius, a silversmith, who made silver shrines of •Diana, brought no liltle business unto the crafts- 2-5 men; whom he gathered together, with the work- men of like occupation, and said, f^irs, ve know that 26 by this business we have our wealth." And ve see and hear, that not alone at Ephesiis, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no 27 gods, which are made with hands: and not only is a Rom. 16 : 23 ; 2 Tim. 4 : 20 b 2 Cor. 1:8 c Set ch. 9 ■ 2 1 Gr.'. not to stop in Macedonia, but to pass on to Corinth, the capitt^I city of Achaia, and pre- pare the church for the approaching visit of the apostle. Tlius " the narrative agrees with the Epistle ; and the agreement is attended with very little appearance of design. One thing at least concerning it is certain — that if this pas- sage of Paul's history had been taken from his letter, it would have sent Timothy to Corinth by name, or at all events into Achaia." — Eras- tus may be the person of that name in 2 Tim. 4 : 20, but, as he travelled with Paul, the best critics distinguish him from the Erastus in Rom. 16 : 23 (Neaiid., De Wet., Win.). The office of the latter as " treasurer of the city " would demand his more constant presence at Corinth. — He himself stayed— lit. he him- self (while they departed) kept back unto Asia ; unto not hi (De Wet., Rob.), and not /or as dat. comm. (Win.), uncommon before a proper name, but unto as the direction toward which (Mey.). 23-27. DEIMETRIUS EXCITES A TUMULT AT EPHESUS. 23. As at Philippi (i6 : 19), so here, the Greeks instigated the riot ; their motive was the same — fear of losing the means of their ill-gotten wealth. (See note on 14 : 19.) — The same time — lit. about that time; viz. that of Paul's intended departure. — About that way, or, concerning the way. (See on 9:2.) 24. For, etc., explains why a tumult arose. —Silver shrines (not for, in E. V., but) of Artemis. These were small portable images resembling the temple at Ephesus and contain- ing a figure of the goddess. The manufacture of these shrines was a lucrative business, as they were in great request ; they were set up in houses as objects of worship, or carried about the person as having the supposed power to avert disease and other dangers. They were not only sold here in Asia, but sent as an arti- cle of traffic to distant countries. Demetrius, it would seem, was a wholesale dealer in such shrines. He executed orders for them, and em- ployed artisans, who received lucrative wages [see R. V.J for their labor. — (Comp. Trapei^eTo with the active form in 16 : 16.) 25. Whom he called together, etc., or whom having assembled and the other workmen in his employ. The artisans (re^w- Tat) performed the more delicate processes, and the workmen (epyaras) the rougher work. So Bengel, Kuinoel, Hemsen, and Meyer distin- guish the two nouns from each other. It ap- pears improbable that Demetrius would confine his appeal to his own men. It may be better to understand workmen of the laborers in gen- eral who were devoted to such trades, whether they exercised them on their own account or that of some em})loyer. — Of like occupation. The Greek (ra ToiaOra) limits the reference to shrines — i. e. definitely, such things as those. (Comp. Matt. 19 : 14 ; 2 Cor. 12 : 2, 3. K. jJ 24(1 4.) It is incorrect to extend the pronoun so as to include statuary, pictures, coins, and the like (Blmf). — Ye know = ye know well. (See V. 15.) — This refers to making shrines in Luke's narrative. It stands, therefore, for some equivalent term or idea in the speech of Demetrius. — Wealth , prosperiti/. 26. Of, or from (not at), Ephesus depends on much people as a genitive of possession. — Asia has, no doubt, its Roman sense. The effiect ascribed here to Paul's labors agrees with the statement in v. 10. — Turned away, or turned aside — i. e. from our mode of wor- ship. — That they be, etc., that they are not gods Avhich are made by hands. The mode of speaking illustrates the disposi- tion of the heathen to identify their gods with the idols or temples consecrated to them. (See on 17 : 24.) We can imagine the efi'ect of these words on such auditors, uttered with a look or gesture toward the sjilendid temj)le within sight. 27. This our craft. Rather, this part, branch, of our labor (Kyp , Mey.). The idea Ch. XIX.] THE ACTS. 225 set at nought; but also that the temple of the great goddess Diana shoidd be despised, and her niagnil- icenee should be destroyed, whom all Asia and the world worshippeth. 2H And when they heard thexe sayings, they were full of wrath, and cried out, saying, Great is Diana of the Kphesians. ■2\) And the whole city was filled with confusion: and having caught "Gaius and ^Aristarcbus, men of there danger that this our tradi^ come into dis- repute; but also that the teni])le of the great god- dess 'Diana be nnide of no account, and that she should even be deposed from her magniticeuce, 28 whom all Asia and -the world worshJpi)eth. And when tliey heard this, they were filled with wrath, and cried out, saying. Great is 'Diana of the ICphe- 29sians. And the city was filled with the confusion: and they rushed with one accord into the theatre, oRom. 16: 23 ; 1 Cor. 1 : 14 6 ch. 20 : 4 ; 27 : 2 ; Col. 4: 10; Ptailem. 24.- -1 Gr. Artemit....i 6r. the inhabited earth. is that their art as silversmiths, of whatever Use it might be in other respects, would soon he ruined, as to this particular application of it. — For us (riiJLiv, dat. incomni. ), to our detriment. Their receipts had declined perceptibly already, and at this rate wuii'r)u'a . . . U irai/Twc). (See "W. § 63. 1. 1.) The expression with that change would have been more correct, but le.ss forcible, (jii'a tK vavTuiv is a calUda juncttira which will ar- rest the reader's attention.)— About the space of two hours. Their unintermitted cry for about two hours, Great is Diana of the Ephesians! not only declared their attach- ment to her worship, but, according to the ideas of the heathen, was itself an act of wor- ship. (Comp. 1 Kings 18 : 26 ; Matt. 6 : 7.) The Mohammedan monks in India at the present time often practise such repetitions for entire days together. Tliey have been known to say over a single syllable having a supposed relig- ious efficacy until they exhaust their strength and are unable to articulate any longer. ^ — It has been remarked that the reverberation of their voices from the steep rock which formed one side of the theatre (see on v. 29) must have rendered the many-mouthed, frenzied exclama- tion still more terrific. 35-40. SPEECH OF THE CITY RECORD- ER, WHO QUELLS THE UPROAR AND DISPERSES THE MULTITUDE. 35. The town-clerk = the recorder. In the cities of Asia Minor, as appears from notices and inscriptions, this was the title of a very important magi.strate with various functions, though his more immediate province was to register the public acts and laws or to preserve the record of them. (See Win., Realm., i. p. 649.) He was authorized to preside over public as- semblies, and is mentioned on marl^les as acting in that capacity. He stood next in rank to the munici{)al chief, and performed his duties dur- ing the absence or on the death of that officer. A recorder, or town-clerk, of Ephesus is often mentioned on coins of that city. (See New Englander, x. p. 144.)— Had appeased the people, or having stilled the crowd, by showing himself to them and making a sign (i3 : 16) that he wished to speak. — In for what man is there, the conjunction refers to a sup- pressed thought: You have no occasion fortius excitement, for what human being is there, etc. Of men (comp. 1 Cor. 2: 11), and not man (T. R.), is to be read here. [Literally : Who of men is there, etc.— A. H.]— That knoweth not, etc., or Avho does not know, that the city«f the Ephesians is keeper, guardian, of the great Diana ; and hence it was unbe- coming in them to be so sensitive, as if their reputation was at stake. Goddess after great (T. R.) sliould be omitted. Worshipper — lit. temple-sweeper — became at lengtli an honorary > See Tholuck's Autlegung der Bergpredigt (3d ed.), p. 328, sq. 228 THE ACTS. [Ch. XIX. 36 Peeing then tliat these things eaunot be spoken against, ye ought to be quiet, and to do notlung rashly. •i7 For ye have brought liither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. 3G down from i.Tupiter? f-'eeing then that these things cannot be gainsaid, ye ought to be quiet, and to do 37 nothing rash. J or ye have brought liiilicr these men, who are neither robbers of temples nor blas- 38 phemers of our goddess. Jf therefore Demetrius, and the craftsmen that are with him, have a matter against any man, -the courts are open, and there 39 are proconsuls: let ti em accuse one another. } ul if ye seek any thing about other matters, it shall be 1 Or, heaven 2 Or, court days are kept title, and as such was granted to certain Asiatic cities in recognition of the care and expense be- stowed by them on the temple and worship of their favorite deities. It is found on coins of Ephesus struck about Paul's time. — The image which fell — lit. the image fallen from Ju- piter, and hence so much the more sacred. There was a similar tradition in regard to a statue of Artemis in Taurus (Eurip., Iph. T., 977), and also one of Pallas at Athens (Pausan., i. 26. 6). 36. These things — viz. the established rep- utation of the Ephesians for their attachment to the worship of Diana, and the well-known origin of her image. Hence the argument is twofold : They had no reason to fear that such a people (temple-keeper) could be induced to abandon a religion which so wonderful an event (fallen from Jupiter) had signalized. — Ye ought— lit. it is necessary that you ; i. e. morally, you ought. 37. For confirms the implication in rashly — i. e. that they had acted rashly. — These re- fers to Gains and Aristarchus. (See v. 29.) Paul was not present. — Robbers of temples, not of churches. It is singular that the latter translation, so incorrect, should be found in all the English versions except Wiclif's and the Rheims, which, being drawn from the Vulgate, have " sacrilegious." The temples among the heathen contained votive oflFerings and other gifts, and were often plundered. — Nor yet, etc. — lit. nor blaspheming your goddess. It was the etfect of Paul's preaching to under- mine idolatry and bring the worship of Arte- mis into contempt ; but as at Athens, so here, he had refrained from denunciation, oppro- brium, ridiciile, and had opposed error by con- tending for the truth. Hence the recorder could urge that technical view of the anostle's conduct and deny that he had committed any actionable offence. It would almost seem as if, like the Asiarchs, he was friendly at heart to the new sect. 38. Wherefore, better therefore, since the men are innocent in reirard to such crimes as sacrilege and blasphemy. — With him — i. e., his associates in the complaint against Paul. (Comp. 5 : 17.) The speaker knew of tlieir connection with the case from something which they had done or said in the assembly, which Luke has not related. — The law is open — lit. court-days are kept, observed. The days are so called because the courts were held in the forum. (Comp. 16 : 19; 17 : 5.) It is contended by some that this adjective (ayopaioi) should be marked as proparoxytone in this sense, but as circumflex when used as in 17 : 5. (See W. ? 6. 2.) The distinction is a doubt- ful one. — And there are deputies — i.e. pro- consuls. The plural is generic (comp. Matt. 2 : 20), as but one such officer presided over a province. The coins of Ephesus show that the proconsular authority was fully established there in the reign of Nero. Akerman gives the engraving of one which has the head of that emperor on the obverse, and on the re- verse a representation of the temple of Diana, with the words: [Money] of the Ephc.tinn.i, Nco- cori, uT^chmodes Aviola, Proconsul. — Let them implead each other is a technical phrase. 39. They were a mob, ami could transact no public business. — Inquire, etc. But if ye make any demand (stronger than the siiii]ile verb) concerning other things than tlioso of a private nature. — In the [not a] lawful assembly, which this is not. " Legitimus ccetus est qui a magistratu civitatis convocatur ct regitur"! (Grot.). [Canon Lightfoot says that " by a ' lawful assembly ' he means one of those which were held on stated days already predetermined by the law, as opposed to those which were called together on special emergencies out of the ordinary course, though, in another sense, these latter might be equally ' lawful.' An inscription found in this very theatre in which the words were uttered illus- trates this technical sense of ' lawful.' It pro- vides that a certain silver image of Athene shall be brought and 'set at everv lawful (regular) assembly above tlie bench where the bovs sit.' " Occasional assemblies might be lawful, if prop- 1 "A legitimate assembly is one which is convoked by the magistrate of the city, and over which he presides." Ch. XX.] THE ACTS. 229 40 For we are in danger to be called in quest'on for this day's uproar, there b- ing no cause whereby we may give an account of this concourse. 41 And when he had thus spolieu, he dismissed the assembly. 40 settled in the regular assembly. Tor indeed we are in danger to be 'accused concerning this day's riot, there being no cause /u/' d : and as touching it we shall not be able to give account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. CHAPTER XX. AND after the uproar was ceased, Paul railed unto him the disciples, and embraced l/itm, and "departed for to go iuto >ia«edouia. 1 And after the uproar was ceased, Paul having sent for the disciples and exhorted ihem, took leave o-f I 1 Cor. 16:5; 1 Tim. 1 : 3. 1 Or, accused of ru>t concerning thU day eriy conducted, without undertaking to do what belonged to those appointed beforeliand. — A. H.] 40. For justifies the intimation in lawful as to the character of the present concourse. — We are in danger. Tiiey were in danger of being called to account by the proconsul. The Roman Gt)vernment watched every ap- pearance of insubordination or sedition in the provinces with a jealous eye. Tliousands were often put to death in the attempt to suppress such movements. It was a capital offence to tiike any part in a riotous proceeding. The speiiker's hint, therefore, was a significant one. — Uproar depends on concerning:, not on the verb. (The accent on jrepi is not drawn back, though its noun precedes (B. ^ 117. 3), because an adjective phra.se follows.) — There being no cause explains, ncjt why tliey were liable to be arraigned, but how seriously it would terminate if the affair should take that direction. — Whereby, or in virtue of which. — This speech is the model of a pojmlar harangue. Such excitement on the part of the Ephesians was undignified, as thej'^ stood above all suspicion in religious matters (w. 3.5, 36) ; it was unjustifi- able, as they could establish nothing against the men (v. 37); it wa.s unnecessary, as other me;tns of redress were open to them (w. 38, 3»); and finally, if neither pride nor justice availed anything, fear of the Roman power should re- strain them (v. -i), he had already written the Epistle to tlie Ro- mans. Lardner pronounces this geographicaJ Ch. XX.] THE ACTS. 231 3 And there abode three months. And "when the Jews laid "ait lor him, as he was about to sail into Syria, lie purposed to return tlirough iMacedonia. 4 And there aceonipauied him into Asia Sopater of Berea ; and of the Thessalonians, 'Aristarchus and !^e- 3 And when he had spent three months there, and a plot was laid against him by the Jews, as he was about to set sail for Syria, he determined to return 4 through Macedonia. And there accompanied him 'as far as Asia Sopater of Bercea, llie son of i'yrrhus ; a ch. 9 : 23 ; 23 : 12 ; 25 : 3 ; 2 Oor. H : 26 b ch. 19 : 29 ; 27 : 2 ; Col. 4 : 10. 1 Many aucient authorities omit as far coincidence sufficiently important to confirin the entire history of Paul's travels. — Into Greece, which stands here for Achaia (is : 12; 19 : 21), as oppo.sed to Macedonia. Wetstein has shown that Luke was justified in that use of the term. Paul was proceeding to Corinth, the capital of the province. (Ct)iap. Rom. 16 : 1.) 3. The three months spent here preceded the sumiuer of this year. (See v. G.) The stay was thus brief because the apostle was anxious to return to Jerusalem (v. le). The Jewish plot was contemporaneous with his leaving, but did not occa.sion it. — (n-onjo-a? is anacoluthic for n-ot^- crarrt. See 19 : 24.) — It was just before his de- parture from Corinth that Paul wrote the Epistle to the Romans. That it was written at Corinth admits of being proved by several dis- tinct arguiuents. One is that Paul was the guest of Gains at the time ( Kom. le : 23) ; and Gaius, as wc learn from 1 Cor. 1 : 14, was one of the converts at Corinth whom Paul baptized. Again, lie commends to tiie Roman Christians Phffibe, a deaconess of the church at Cenchrea^ (see on 18 : 18), who was on the point of pro- ceeding to Rome (Rom. i6;i), ainl was probably the bearer of the letter. Further, the apostle's situation, as disclosed in the Epistle, agrees with that in the Acts at this time. Thus he was on the eve of departing to Jerusalem (Rom. 15:25), was going thither with contributions for the Jewish believers (Rom. 15 : 25, 26), and after that was meditating a journey to Rome. The date of the Epistle, tliercforc, was the spring of A. D. 58 or 59. — As he was, etc. — lit. as he is about to embark for Syriii, with the intention of going directly to Jerusalem. (See, also, 19 : 21.) The effect of the conspiracy was to change his route, but not to catise him to depart prema- turely. He came with the design of pa.ssing only the winter there. (See 1 Cor. IG : G.) — He purposed, // was thought best that he should return through Macedonia. The infinitive de- pends on purpose {yvMiJ.y{) as a sort of apposi- tional genitive. The exiiression indicates that he took this course as tlie result of advice or consultation. [In his explanation of this clause Dr. Hackett follows tlie textus recejdus, in which judgment, or purpose {yvu>iJiri). is the subject of became {iyiveTo) — lit. a judgment, or purpose, was formed of his returning — i. e. that he should return — through Macedonia. And with this text there appears to be an implication that the judgment in question was a " result of advice or consul- tation." But no such implication is contained in the best-supported text (reading yi'(0(xi)s in- stead of yvuifiri), which may be literally trans- lated he became of (or came to have) a judgment (or purpose) to return through Macedonia. This reading is adopted by the recent editors and re- quired by KAB*E. It will be noticed that the Revised Version does not differ in sense from the Common Version, and that they re- produce the meaning of the best Greek text. Whether, then, the apostle's purpose wa.s formed with or without consultation is wholly uncer- tain. — A. H.] How his journeying by land rather than by sea would enable him to escape the machinations of the Jews is not perfectly clear. The opinion that he was waiting to have the navigation of the season reopen, but was compelled to hasten his departure before that time, is certainly incorrect ; for it is said he was on the point of embarking when the conspiracy of the Jews was formed or came to be known. It is possible that the Jews intend- ed to a.ssault him on his way to the ship, or else to follow and capture him after having put to sea. Hemsen's conjecture {Der Apostel Puulus, u. s. w., p. 4G7) is that he had not yet fotind a vessel proceeding to Syria, and that his ex- posure at Corinth rendered it unsafe for him to remain, even a few days longer, until the arrival of such an opportunity. 4. Accompanied, or followed, him, formed his party. This could be said, though they did not travel in company all the time. The verb belongs to all the names which fol- low, but agrees with the nearest. — The best manascripts read Pyrrhus after Sopater, genitive of kindredship (see on 1 : 13), Sopatir son of Pi/rrhus. This addition distinguishes Sopater, perhaps, from Sosipnter, in Rom. IG : 21, since they are but different forms of the i same name (Win.). — Of the Thessalonians is a partitive genitive. — Aristarchus was men- tioned in 19 : 29. Tlie Gaius in that pa.ssage must be a different person from the one here, since they belonged to different countries. This Gaius is probably the individual of this name to whom the apostle John wrote liis Third Epistle. Some critics (Kuin., Olsli., Neand.) would point the text so as to make 232 THE ACTS. [Ch. XX. cundus ; and "Gaius of Derbe, and 'Timotheus ; and of Asia, 'Tychicus and "^Trophimus. 5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after 'the days of uuleavened 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 dis- and of the Thessalonians, Aristarchus and Secun- dus; and Ciaius of Derbe, and Timothy; and of 5 Asia, Tychicus and Trophiiuus. But these 'had gone before, and were waiting for us at Troas. 6 And we sailed away fri m Philippi after the days of unleavened bread, and came unto them to Troas in five days ; where we tarried seven days. 7 And upon the first day of the week, when we were och. 19 : 29 6 ch. 16 : 1 c Eph. 6 : 21 ; Col. 4 : 7 ; 2 Tim. 4 : 12 ; Tit. 3 : 12....dch. 21 : 29 ; 2 Tim. 4 : 20 e Ex. 12 : 14, 13; 23 : 15 / cb. 16 : 8 ; 2 Cor. 2:12; 2 Tim. i:l'6....g 1 Cor. 16 : 2 ; Kev. 1 : 10. 1 Idauy aacieat autboritieH read came, and were waiting. Gaius one of the Thessalonians, and join of Derbe with Timothy* Bitt that division not only puts and out of its natural place, but disagrees with 16 : 1, where Timothy appears as a native of Lystra. — Secundus is otherwise unknown. — Luke supposes Timothy's origin to be familiar to the reader, and so passes it over (De Wet., Mey.). — Tychicus is named in Eph. 6 : 21 ; Col. 4:7; Tit. 3 : 12 ; and 2 Tim. 4 : 12. He was one of the niost trusted of Paul's associates. — Trophimus, who was an Ephesian, appears again in 21 : 29 and 2 Tim. 4 : 20. He, and probably Aristarchus (27 : 2), went with the apostle to Jerusalem. The others may have stopped at Miletus, since the language in V. 13 intimates that the party kejit togetlier after leaving Troas. Consequently, into Asia would state the destination of the majority of the travellers and would be consistent with the fact that two of them went farther. [Many ancient authorities omit "as far as Asia" {Re- vised Version). — A. H.]. 5. These — viz. the seven mentioned in v. 4, not the two named last. It is entirely arbitrary to limit the reference of the pronoun. — Going before, or having gone forward, from Corinth in advance of Paul and Luke. It is barely possible that they shipped at once for Troas, but it is more jirobable that they journeyed through Macedonia, both because followed (v. 4) suggests a common route of the parties, and because Sopater and the others may have been sent thither to finish the alms-collection which Paul had commenced. — Us. Luke re- sumes here the first person plural, which has not occurred since 16 : 17. (See the remarks on 16 : 40.) 6. We must include the writer of the narra- tive, Paul, and possibly others, in distinction from those who had gone forward to Troas. As Timothy was one of those who preceded the apostle, it is evident that he and the writer of the narrative were different persons. Tho- luck, Lange,! Ebrard, and others pronounce this passage sufficient of itself to disprove the hypothesis that Timothy, not Luke, wrote the portions of the Acts in which the historian speaks as an eye-witness. — We sailed forth from Philippi — i. e. from its harbor on the coast. (See note on 16 : 12.) — After the days of unleavened bread, the festival of the passover (see on 12 : 3), which no doubt they observed, not in the Jewish spirit any longer, but with a recognition of Christ as the true Paschal Lamb. (See Jt)hn 1 : 36 and 1 Cor. 5 : 7.) Some think that they remained at Philippi for the sake of the celebration (Mey.) ; but we must view that as an inference altogether, since Luke mentions the passover only in its chron- ological relation to the voyage. Calvin sug- gests as the motive for remaining that Paixl would find the Jews more accessible to the truth during the season of such a solemnity. — In five days — lit. unto five days, as the limit reached ; they were so long on the way. The passage on the apostle's first journey to Europe occupied two days only. (See 16: 11.) Adverse winds or calms would be liable, at any season of the year, to occasion this variation. — Seven days may be indefinite, o. iveeKs time. (Comp. 21:4; 28:14.) They arranged it so as to bring a Sabbath within the time spent there. If the number be exact, then they arrived just at the close of the week, since they left the day after the Sabbath (v. 7). 7-12. PAUL PREACHES AT TROAS, AND ADMINISTERS THE SACRAMENT. 7. On the first day of the week, not on one of the Sahhaths, Jewish festivals, which overlooks the article, and not on the one of them next after their arrival, since that would imply that they passed more than one such festival here, contrary to Luke's statement that they left on the day following. In the New Testa- ment one («t?) stands generally for Jirst (wpwrot) in speaking of the days of the week. (See Matt. 28 : 1 ; Mark 16 : 2 ; J6hn 20 : 19, etc. W. ^ 37. 1.) It is an imitation of the ordinal sense oi-uchadh. (See Gesen., Hcb. Gr., ? 118. 4.) The passages just cited, and also Luke 24 : 1, John 20 : 1, and 1 Cor. 16 : 2, show that week is one of the senses of sabbata. The Jews reckoned the 1 Das Leben Jesu nach den Evangelien dargeslelU, Erstes Buch, p. 251. Ch. XX.] THE ACTS. 233 ciples came together "to break bread, Paul preached unto them, ready to depart on the morrow; and con- tinued his speech until midnight. 8 And there were many lights ''in the upper chamber, where they were gathered together. y And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep : and gathered together to break bread, Paul discoursed with them, intending to depart on the morrow ; and 8 prolonged his speech until midnight. And there were many lights in the upper chamber, where we 9 were gathered together. And there sat in the win- dow a certain young man named l^utychus, borne ach. 2 : 42, 4C; 1 Cor. 10 : 16 ; U : 20, eu:....6cb. I : 13. day from evening to morning, and on that principle the evening of the first day of the week would be our Saturday evening. If Ltike reckons so here, as many cumnientators sup- pose, tlie apostle then waited for the expiration of the Jewish Sabbatli, and held his last relig- ious service with the brethren at Troas at the beginning of the Christian 8abbath — ('. e. on Saturday evening — and conseqtiently resumed his journey on Sunday morning. But, as Luke had mingled so much with foreign nations and was writing for Gentile readers, he would be verj^ apt to designate the tiitie in accordance with their practice; so that his evening or night of the first day of the week wotild be the end of the Christian Sabbath, and the morning of his departure that of Monday. Olshausen, Neander, De Wette, Meyer, and most other critics recognize here a distinct trace of the Christian Sabbath in that early age of the church. (See also 1 Cor. IG : 2 and Rev. 1 : 10.) It is entirely immaterial, of course, to the objects of the day or the valid- I ity of the apostolic example, whether the first i Christians began their Sabbath in the Jewish i way, on Saturday evening, or at midnight, a [ few Iwurs later. " Since the sufferings of Christ," : says Neander, "appeared as the central point of all religious experience and life; since his res- j urrection was considered as the foundation of j all Christian joy and hope, — it was natural that , the communion of the church should have i specially distinguished the day with which the I memory of that event had connected itself." { But the introduction of the Saljbath was not j only in harmony with Christian feeling, but, as we have good reason to believe, was sanc- tioned and promoted by the special authority of the apostles. " It is in the highest degree probable," says Meyer, "that the observance of the Sabbath rests upon apostolic institution. Since the gospel was extended among the heathen, who had not been accustomed to the Jewish Sabbath, it was natural and neces.sarj^ that the apostles should instruct them in re- gard to such a day, on account of the import- ance of the resurrection of Christ; and this supposition is an indispensable one, in order to account for the very early and general cele- bration of the Christian Sabbath." In stipport of the last remark, this author refers to Justin Martyr, who, born at the beginning of tiie second century, says {ApoLl.) that the Chris- tians of his time, " both in the cities and the country, were acctist(jmed to assemble for wor- ship on the day called Sunday " (t>/ toO ^Ai'ou AeyoficVj} »;ioi€po). — Whcii the disclples came together, rather we being assembled, not the disciples, the received reading, which our version follows. The latter term may have been inserted to provide an antecedent for them. The use of the pronoun is like that in 8 : 5. — For to break bread, see on 2 : 42, 46. 8. Many lights, better now there were many lamps; and hence the fall of the young man was perceived at once. So Meyer explains the object of the remark. But tliat relation of the circumstance to the rest of the narrative is not clearly indicated. It has much more the appearance of having jiroceeiled from an eye-witness, who mentions the inci- dent, not for the purpose of obviating a diffi- culty which might occtir to the reader, but. because the entire scene to which he refers stood now witli such minuteness and vividness before his mind. The moon wa.s full at the passover (v. 6), and after the lapse now of some- what less than three weeks only ajipeared as a faint crescent in the early part of the night (Conybeare and Howson). — In the upper room, which, as appears from the next vci-se, was on the third story. (See note on 1 : 13.) — Not where they were, but where we were, assembled. In the received text the verb is they were (^o-ok). which accords with the variations in the last verse. 9. In a window— lit. upon the window, the seat of it. " It will be recollected that there were no windows of glass ; and the window here mentioned was a lattice of joinery or a door, which on this occasion was set ojien on account of tlie heat from the many lights and the number of persons in the room. It should be observed that the windows of such jilaces in general reached nearly to the floor; they would correspond well to what our word ' window ' signified originally — viz. windore, wind-door ; i. e., 234 THE ACTS. [Ch. XX. as Paul was long preaching, he sunk down with sleep, and t'M down from the third loft, and was taken up dead. lU And Paul went down, and "fell on him, and em- bracing /lint 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. Vi *l\ And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appoiiited, minding himself to go afoot. down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he lell down 10 from the third story, and was taken up dead. And Paul went down, and fell on him. ai.d embracing him said, Make ye no ado; for his life is in him. 11 And vvhen he was gnne up, and had broken the bread, and eaten, and had talked with them a long 12 while, even till break of day, so he departed. And they brought the lad alive, and were not a little comforted. 13 But we, going before to the ship, set sail for Assos, there intending to take in Paul : for so had he ap- o 1 Kings 17 : 21 ; 2 Kings 4 : 34. ... 6 Matt, 9 : 24. a floor for the admission of wind or air."^ — Being fallen into, or being overcome with, deep sleep. — Sunk down — lit. hav- ing been borne down from (the effect of ) the sleep into which he had sunk. This sec- ond participial clause states a result of the con- dition described by the first. — Fell down. The window projected (according to the side of the room wiiere it was situated) either over the street or over the interior court ; so that, in either case, he fell from the third story upon the hard earth or pavement below. — Was taken up dead, which it is entirely foreign to any intimation of the context to qualify by adding "in appearance" or "as they supposed." 10. Fell upon him, and having em- braced him, after the fashion of Elisha in 2 Kings 4 : 34. As in that in.stance, so in this, the act appears to have been the sign of a mir- acle. — Trouble not yourselves, or Do not lament, which, according to the Oriental habit and the import of the word, they were doing with loud and passionate outcry. (Comp. Matt. 9 : 23; Mark 5 : 39. See on 10 : 15.)— For his life is in him, which he could say, whether he perceived tliat it was not extinct or had been restored. 11. Broken bread, the bread already spo- ken of in v. 7. The article, which the T. R. omits, belongs here (Tsch., Lchm., Mey.). The fall of Eutychus had delayed the Lord's Sup- per, which Paul now proceeds to administer. — And eaten, or having eaten, because, prob- ably, they connected a repast with the sacra- ment. (See on 2 : 42.)— A long while may refer to the time occui)ied in the entire service, or, more naturally in this connection, to the re- mainder of the night after the preceding inter- ruption.— Even till, or until, daybreak, about five o'clock a. m. at that season (Alf.). — So, or thus, after these events. (Comp. 17 : 33; 28 : 14.) — Departed, went forth — i. e. on his journey. Yet the term may not exclude a brief interval between the religious services and liis departure, and during that time the vessel could weigh anchor and start for Assos. (See on V. 13.) 12. Brought the young man into the as- sembly (Hems., Mey.), not to his home. The subject of the verb is indefinite. This circum- stance is supplementary to what is stated in V. 11, not subsequent to it in point of time. — Alive, or living, which suggests as its an- tithesis that he had been dead, or, at least, that such was their belief. — Were comforted, or consoled — viz. by his restoration to them. Some understand it of the effect of Paul's dis- course, which is incorrect, as that is not here the subject of remark. — Not a little, very much. Observe the litotes. 13-16. THEY PROSECUTE THE JOUR- NEY TO MILETUS. 13. We — viz. the writer and the other com- panions of the apostle. — Went before — lit. having gone forward, though, from the circumstances of the case, it could not have been long first. They may have left as soon as the assembly broke up, while Paul still re- mained a short time (see on v. 11), or, in order to reach Assos in good season, may have left even before the C(jnclusion of the service. They spent the entire week at Troas, as well as Paul (see v. 6), and hence could not have preceded liim before the end of that time. — Unto Assos, which was a coast-town in Mys-ia, south of Troas.— There— lit. from there, be- cause the writer has his mind, not on their ar- rival, but the subsequent dei^arture or j^rogress. — For so (that they should ttike him at that place) he had arranged for himself, the passive in the sense of the middle. (W. ^ 39. 3.) — Minding {niWujv) refers to his intention. — To go afoot. This foot-journey, according to the best evidence, was about twenty miles. A paved road extended from Troas to Assos ; so tliat, starting even as late as seven or eight o'clock a.m., Paul could have reached Assos in the afternoon. A friend of the writer, a native of Greece, stated 1 Illustrated Commeittari/, vol. v. p. 206. Ch. XX.] THE ACTS. 235 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(/av over against Ihios; and tlie next d'ly we arrived at !?amos, and tarried at Trogy Ilium; and the next day we came to Miletus. 14 pointed, intending himself to go 'by land. And when he met us at Assos, we tooJc him in, and came 15 to Mitylene. And sailing Irom thence, we came the following day over agai..st thios ; and the next day we touched at Samos; and -the day after we came 1 Or, an foot. . . .2 .Many ancient Hiithorilies insert having tarried at Troyyllium. that he him.self had travelled on foot between | day, the second from Troas.— Over against the two places in five hours. The distance by j — i. e. opposite to— Chios, the uiudeni bcio, sea is about forty miles. His object, it is con- south of Lesbos. The language intimates that, jectured, mav have been to visit friends on the | instead of putting into the harbor, they lay off ASSUS, FROM THE SE.^. way, or to have the company of brethren from Troas whom the vessel was not large enough to accrimmodate. 14. And when, or as, he met with us seems to imply that he found them already there. — ■ At Assos— lit. unto, because the preceding verb implies the idea of the journey thither on the part of Paul. Mitylene, where they appear to have stopped over-night, was on the east side of Lesbos, the capital of that island. The distance from Assos by sea was thirty miles ; so that the voyage hither from Troas was an easy one for a day. Castro, the present capital, stands on the site of the ancient city. The name of the island is now Metilino or Metelin, a corruption of Mitylene. 15. The next day, or on the following tlie coast during the night.— And upon the next day (the third from Troas) we put along unto Samos. This island is still farther down the ^Egean. At one point it approaches within six miles of the mainland. It retains still the ancient name. They may have touched here, but, as appears fmrn the next clause, did not .stop long. — .4nd tarried — lit. and having re- mained at Trogyllium. wliicli was tlieir next night-station, since on the following day, being the fourth, they arrived at Miletus. Tro- gyllium most commentators suppose to be the promontory and tlie town of that name in South- ern Ionia, opposite Samos wliere it is nearest to the shore. There was also an island of tlie .same name on the coast of tliis promontory (Strab., 14. 636), which, says Forbiger (Handb., ii. p. 236 THE ACTS. [Ch. XX. 16 For Paul had determined to sail by Ephesus, be- cause he would not spend the time in Asia : lor "he basted, if it were possible for him, Ho be at Jerusalem "the day of Pentecost. 13 to Miletus. For Paul had determined to sail past Kphesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of I'entecost. ach. 18: 21 ; 19 : 21 ; 21 : 4, 12 b ch. 24 : 17 c ch. 2 : 1 ; 1 Cor. IC : 8. 170), was unquestionably the Trogyllium in- tended in this passage. The apostle would have been nearer to Ephesus at Trogyllium on the mainland than he was at Miletus, but a better harbor or greater facility of intercourse may have led him to prefer the more distant place for his interview with the elders. [Tlie words tarried at Troyyllium ; and are omitted by the later editors, in agreement with X A B C E and other documents. — A. H.] — Miletus was friends had evidently some control of the ves- sel. The number being so great, they may have chartered the craft (as is very common in the Levant at present) ; at all events, they must liave had sufficient influence with the captain to induce liim to consult their wishes. — Be- cause he would not, or, that it might not happen to him — /. e. that he might avoid in- ducements — to spend time in Asia. He might have gone to Ephesus and returned VIEW OF MITYLENE. on the confines of Caria, twenty-eight miles south of Ephesus, and ju.st below the moutli of the IMeander. They reached here on the fourth day from Troas, hence either on Wednes- day or Thursday, some doubt existing (see on j V. 7) as to the day of the week when they [ sailed from Troas. IG. The external testimony requires KeKpUtL instead of Upive (Grsb., Lchm., Mey.) : For he had determined to sail past Ephesus, which explains why they had left that city at the north ; they were opposite to it when at Sanios. As it depended on his decision wheth- er they stopped or proceeded, Paul and his during the time that he remained at Miletus ; but he feared to trust himself there, lest the importunity of friends or the condition of the cliurch might detain him too long, or even lead liim to alter his purpose. — For he hasted, or ivas hastcninfi, if it were possible for him, etc. More than three of the seven weelcs be- tween the passover and Pentecost had elapsed already. One had expired before they left Phil- ippi ; they were five days on their way to Troas, remained there seven days, and were four days on the way to Miletus. - For Pentecost, see on 2 : 1. — To be {yev(rofit- able, and teaching you publicly, and from house to 21 house, testifying both to Jews and to ( reeks repent- ance toward dod, and faith toward our Lord Jesus 22 'Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall .ft Ter. 27....cch. 18 : 5. .d Mark 1 : 15 ; Luke 24 : 47 ; cl omit Christ. luck,i is eminently Pauline. (Comp. Eph. 1 : 3-8 ; 4:2; 6 : 18 ; "2 Cor. 12 : 12 ; 1 Tim. 3:4; 2 Tim. 4:2; Tit. 2 : 15; 3 : 2.)— With tears, of solicitude for their salvation. (See v. 31. Comp. 2 Cor. 2 : 4 and Phil. 3 : 18.) Many before tears, in the common text, should be dropped (Grsl)., Mey., Tsch.). — Temptations, trials, persecutions which he suffered from his countrymen. Luke has not spoken distinctly of these Jewish machinations at Ephesus, but in 19 : 9 he describes a state of feeling on the part of the Jews, which must have been a prolific source of hostility both to the person of the apostle and to the objects of his ministry. That his situation there was one of constant peril we see from 1 Cor. 15 : 31, 32 ; 16 : 9 ; and 2 Cor. 1 : 8-10. 20. How I kept back nothing depends still on ye know (v. is), but illustrates, at tlie same time, the intervening how I Avas with you, etc. : how (not that) I kept back noth- ing of the things expedient — i. c. out of regard to men's censure or their favor. How perfectly this remark harmonizes with Paul's character we have proof in such passages as 2 Cor. 4:2; Gal. 1 : 10 ; 1 Thess. 2 : 4.— But have showed, etc. [The structure of the Greek is different — viz.] that I should, or might (telic, as if in denial of the possibility that he could mean to preach less than the entire truth), not announce unto you and teach you — viz. the things expedient for them. But both clauses contain a negative idea, and the rule stated on 10 : 47 may apply here : he withheld nothing from them that he should (as the effect of such withholding) not announce and teach. In other words, the iufmitive states, not the object of kept back, as before, but a consequence of the suppression if unhin- dered. (See W. g 44. 4. Comp. v. 27, below.) — Publicly, in public, as in the synagogue (19:8) or in the school of Tyrannus (19 ; 9). — From house to house, better in houses, private assemblies. 21. Repentance toward God — lit. the repentance (which is meet) in respect to (lOd; i.e. exercised toward him as especially wronged by transgression. (See Ps. 51 : 4.) De Wette supposes a breviloquence, as in 8 : 22 : repentance (with a return) unto God. (Comji. 2G : 20.) The first sense agrees best with the u.se of unto, or in respect to (eJs), in the next clause. " In God the Father," says Olshausen, "lies expressed the idea of the strict righteousness to which the repentance directs itself; in Christ, the idea of the compassion to which the faith has reference." — " It appears," says Tholuck, "to belong to the peculiarities of the apostle that he in particular appeals so often to his blameless manner of life. The occasion for this lies sometimes in the calum- nies of his enemies, as wlten he says, in 2 Cor. 1 : 12, ' For our boasting (/cau'xrio-ts) is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our con- versation in the world, and more e.specially among you.' Tlie eleventh chapter shows what adversaries he liad in view in this self-justifica- tion. But often these appeals spring only from that just confidence with which he can call upon others to imitate him, as he himself imi- tates the Saviour. Thus, in 1 Cor. 11 : 1, he cries, ' Be ye followers of me, even as I also am of Christ;' and in Phil. 3: 17, 'Brethren, be followers together of me, and niark them who walk so as ye have us for an ensample.' Such personal testimonies are not found in the other Epistles of the New Testament, nor are they frequent in the writings of other pious men ; on which account we are authorized to con- sider their occurrence in this discourse (w. 18-21) as a mark of its historical character." 22. Bound in the spirit — /. c. his own, in his mind, feelings (ia:2i), constrained by an invincible impulse or sense of duty (Hnr., Kuin., De Wet., Rob.), so as to be indifferent to danger on the one hand (v. 23), and perhaps 1 Die Reden des Aposle.ls Paulus in der Aposlelgeschichte, mil seinen Briefen verglichen, in the Studien und Kriliken, 1839, p. 305, sg. I have drawn several of the notes on this address from that instructive article. Ch. XX.] THE ACTS. 239 23 Save that "the Holy Ghost witnesseth in every city, saying that bonds and attiictions abide lue. 24 But 'none ol' these things move nie, neither count I my life dear unto myself, 'so that 1 might tinisli my course with joy, ''and the ministry, 'which I have re- ceived of the Lord Jesus, to testify the gospel of the grace of God. 23 befall nie there : save that the IFoly Spirit testiiieth unto nie in every city, saying that bonds and alHic- 24 tions abide me. But I hold not my life of any ac- count, as dear unto myself, 'so that 1 may accom- plish my course, and the ministry which 1 received from tlie Lord Jesus, to testify the gospel of the och. 21 : *, 11; 1 Thes8. 3:3 i ch. 21 : 13 ; Rom. 8 : 35 ; 2 Cor. 4 : 1B....c2 Tim. 4 : 7. . . .d ch. 1 : 17 ; 2 Cor. 4 : 1 e Gal. 1:1; Tit. 1 : 3. 1 Or, in comparison of accomplishing my course iniiiioval)le under any remonstrance or appeal on the other (21 ; is). The expression may be compared with our mode of speaking when we say " bound in good faith, in conscience," and the like. Some understand spirit of the Holy Spirit: urged by his influence or command (Calv., Kypk., Wdsth.). But that meaning is the more doubtful here, because the Iloli/, in the next verse, appears to be added to distin- guish that Spirit from this. The sense bound in the spirit — i. e. viewing himself as already in chains, a prisoner in imagination, though not yet in body (Chrys., Grot., Bug., Conybeare and Howson) — anticipates the sequel of the sentence, and is too artificial where all the rest is expressed with so much simplicity. Meyer's first explanation was bound on the Holy Spirit (Rom. 7: 2; 1 Cor. 7 : 27) — i. 6. dependent on him; but I am pleased to see that in liis last edition he defends the first of the views given above. 23. Save — i.e. but knowing. — From city to city, as he pursued the present journey. — Witnesseth, testifies fully to me, not by an inward revelation (for why should he have received that from city to city?), but through the prophetic announcement of others. Luke has not recorded the instances ; they may have occurred at Philij)pi, at Troas, at Assos. He mentioned two such communications which were made to Paul after this. (See 21 : 4, 11.) The common text leaves out to me, which be- longs after the verb. — Await me, not wher- ever he went, but at Jerusalem. I go . . . unto Jerusalem determines the place. — Paley compares this verse with Rom. 15 : 30, which Epistle the apostle had ju.st written at Corinth. He there entreats the Roman Cliristians " to strive togetlier with him in their prayers to God for him, that he might be delivered from them who believed not in Judea." The two passages, therefore, " without any resemblance between them that could induce us to suspect that they were borrowed from one another, represent the state of Paul's mind, with re- spect to the event of the journey, in terms of substantial agreement. They both express his sense of danger in the approaching visit to Jerusalem ; they both express the doubt which dwelt upon liis thoughts concerning what might there befall liim." 24. None of these things move me — lit. I make account of nothing; /. e. which I may be called to sutfer. On the contrary, as he says in 2 Cur. 12 : 10, " I take pleasure in infirmities, in reproaches, in necessities, in per- secutions, in distresses, for Christ's sake." An- other reading draws the two clauses of the com- mon text into one : but of ito account do I esteem my life worthy for myself. The construction is less simple than the other, and may have given place to it on that account (Tsch., Mey., Alf ). [This reading is very well given in the Revised Version: But I hold not my life of any ac- count, as dear unto myself. Tlie reading is without doul^t correct, being supported by J4* B C D^ and several of the earliest versions. — A. H.]— So that I might, etc.— lit. thus (/. e. with this aim, to wit) in order to finish my course. That he should shrink from no dan- ger, that he should be willing to offer up his life for the sake of the gospel, he regarded as due to his office, as essential to his character as an approved minister of Christ. So, or thus, strengthens merely the telic force of the con- struction. It occurs with tlie infinitive liere only (unless we add 17 : 14), and in the phrase as / may so sny (i^ 6770s ciTrei^, Heb. 7 : 9). (W. ^ 44. 1.) Alford refers so to dear — held not his life so precious as to finish, etc. But he must arbitrarily insert for that purpose the correlative " so,'' and even then translates the common reading only, and not tlie one received into liis text. — Some critics (Lchm., Mey., Tsch.) [also Treg., West. and'Hort, Anglo-Am. Revisers, with X A B D, and the Syr., Coptic, Vulg. Vss. — A. H.] omit with joy after my course. It is ^^'<^nting in several important authorities. — To testify the gospel, etc., defines in what the ministry consisted. The infinitive may depend on the verbal idea involved in that noun (De Wet.) : (commanding or requiring) that I should testify fully, etc.; or it may follow as epexegetical. — In the sublime lan- guage of this verse we hear distinctly the voice of the man who on approaching the end of his career could say, " I am now ready 240 THE ACTS. [Ch. XX. 25 And now, behold, "I know that ye all, among whom I have gone preaching the kingdom of (jod, shall see my face no more. 26 Wherefore I take you to record this day, that I am 'pure from the blood of all iiicn. '11 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, over the which the Holy Ohost /hath 25 grace of God. And now, behold, I know that ye all, iimong whom I went about preaching the kiiig- 26dom, shall see my face no more. Wherefore 1 tes- tify unto you this day, that I am pure from the 27 blood of all men. lor I shrank not from declaring 28 unto you the whole counsel of (jod. Take heed unto yourselves, and to all the flock, in the which a ver. 38; Rom. 15 : 23 5 ch. 18 : 6; 2 Cor. 7 : 2 c ver. 20 d Luke 7 : 30 ; John 15 : 15 ; Epb. 1 : 11 e 1 Tim. 4 : 16; 1 ftt. 5:2 /I Cor. 12 : 28. to be offered, and the time of my departure is at liand. I have fought a good fight, I liave finished mj' course, I have kej^t the faith. Henceforth tliere is laid up for me a crown of righteousness, wliich the Lord, the right- eous judge, shall give me at that day " (2 Tim. 4:6-8). (Comp. also Phil. 2 : 17.) 35. And now resumes the tlioilght in v. 22. — Know expresses, not an apprehension or a presentiment, but a conviction. For 1 know this (T. R.) has more against it than for it. Paul's I know having been fulfilled, Zeller sees evidence of the post eventum character of the word in that agreement. — That ye all shall see my face no more, etc. If Paul's Roman captivity closed with his death, he cer- tainly never saw the Ephesian elders after this interview. " Nor, if we suppose him to have been liberated, can any contradictory result be urged on that ground, since the traditions of the fathers decide nothing in regard to the journeys of the apostle between his supposed liberation and his second captivity" {Meyer). It has been proposed to emphasize all, as if some of them, at least, might hope to renew their intercourse with him ; but the qualifica- tion is inconsistent with vv. 37, 38. — Among whom I have gone, or among whom I went about, may intimate a wider circuit of labor than tliat furnished by a single city. The apostle either addressed those who had come from different churches in the region (see on v. 17), or at this point of the discourse recognized those before him as representatives of these churches. Some understand I went about to describe Paul's labors in various parts of Ephe- sus, or the visit wliich he made to the houses of the presbyters. Tlie expression favors tlie wider view, says Neander, but is not incon- sistent with the other. [Preaching the king- dom of God, rather the kingdom, for tlie words of God are probably an addition to the text. But they are unnecessary, for no other kingdom than that of God or of Christ could be called the kingdom by Paul in such a con- nection as this. And there is something very suggestive in these brief expressions : the wm/, the word, the kingdom^ the brotherhood. They condense a great movement into a term of childlike simplicity. — A. H.] 26. Wherefore, or therefore, since it was proper for him to close his ministry with sucli a testimony. — I take you to record (mapTvpofiat = fnapTvpeu)), I testify, declare as a witness, as in Gal. 5 : 3 and Eph. 4 : 17, and occasionally in the classics (Pape, Lex., s. v.). It means prop- erly obtest, call to witness, with the accusative of a person. — That I am pure, etc. (See on 18 : 6.) The expression is peculiar to Paul's speeches. In this clause am may have been displaced from the text (Gr.sb., Lach., Mey.). [It has been restored by aU the late editors, Tsch., Treg., West, and Hort, Anglo-Am. Re- visers, as well as by those named by Dr. Hack- ett, and it is justified by X B C D E, Pesh., Coj), —A. H.] 27. For I have not shunned — lit. for I shrunk not back (wliile among you) that I should not declare unto you. (Ccmip. on v. 20.) — All the counsel— «. c. the whole plan — of God as to tlie way of saving men unfolded in the gospel. 28. Take heed, therefore (.since in future the responsibility will rest on you), unto yourselves (that ye be faithful) and unto all the flock (that they be kept from error). Here Paul speaks just as he writes in 1 Tim. 4 : 16. — Over the which, strictly in which, since the bishops made part of the flock, wliile tliey had the direction of it.— The Holy Spirit hath made may refer to their having been cliosen under the direction of the Spirit (13 : 2; u : 23), or to their having been qualified for their office by the Spirit (1 cor. 12:8).— To feed in- cludes the idea not only of instruction, but of government and of supervision in general. (Comp. 1 Pet. 5 : 2. See the note on 14 : 23.)— The church, etc. The church of the Lord or God. The reading here is disputed. The external testimony xircponderates in favor of the Lord, and mo.st of the recent critics ac- cept tliat as the original word, as Griesbach, Lachmann, Bornemann, Tischendorf, Meyer, Tregelles. Some, as Bengel, Rinck, Scliolz, Mill, Alford, decide for God. The internal argument is claimed on both, sides. It is said Ch. XX.] THE ACTS. 241 made you overseers, to feed the church of God, "which he liatli piiroliased 'with liis own blood. •Jl) For I know this, that after my departing 'shall grievous wolves enter iu among you, not sparing the liock. •to Also ''of your own selves shall men arise, speak- ing perverse things, to draw away disciples after th m. 31 Therefore watch, and remember, that 'by the space of three years I ceased not to warn every one night and day with tears. '42 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 j which are sanctified. the Holy Spirit hath made you 'bishops, to feed the church of -the Lord, which he -'purchased with his 29 own blood. 1 know that after my departing grie.- ous wolves shall enter in among you, not sparing 30 the flock; and from among your own selves shail men arise, speaking i)er\erse things, to draw away 31 the disciples after them. Wherefore watch ye, re- membering that by the space of three years I ceased not to admonish every one night and day with tears. 32 And now I commend you to ■'God, and to the word of his grace, who is able to build i/un up, and to give you the inheritance among all them that are saucti- oEph. 1:7. 14: Ool. 1 : U, Heb. 9:12; 1 Pet. 1 : 19 ; Rev. 5: 9.... 5 See Heb. 9: 14.... c Matt. 7 . 15 ; 2 Pet. 2: 1 ....d I Tim. 1:20; I Jnbn 2: l!»....ech. 19: 10.. ./ Heb. 13: 9.... job. 9 • ai.. ..A ch. 26 : 18; Kph. 1 : 18 ; Col. 1: 12; 3 : 24; Heb. 9 : 15 ; 1 Pet. i : 4. 1 Or, overseers 2 Some ancient autborities, including the two oldest MSS., read God 3 Ur. acquired... .1 Some ancient au- thorities read the Lord. that God agrees best with the usage of Paul, since in his Epistles church of God occurs eleven times, church of Christ once, but never church of the Lord. It is replied to this that the uncommon expression is more likely to have been exchanged for the ordinary one than tlie reverse.^ Wordsworth inclines to tJeoO (God), mainly for internal reasons. (See Hum- phry's note on the other side.) The variations the Lord God, the God and Lord, and the Lord and God are too slightly supported to require notice. — Which he purchased, or which he (redeemed and thu.s) ohtnincd for himself (as a possession). (Comp. that he might redeem us from all iniquity, and purify unto himself a pe- culiar people (Tit. 2 14) and a ])eople for posses- sion (i Pet. 2:9). — With his own blood repre- sents the atonement as consisting pre-eminent- ly in the sacritice and death of Christ. (See Matt. 20 : 28 ; Rom. 3 : 24 ; Eph. 1 : 7 ; 1 Tim. 2 : G ; Ileb. 9:12; 13 : 12, etc.) 29. This gives prominence to the following clause. (Comp. 9:21.) — Shall enter in is said of th(jse wlio should come to tliem from other places. — After my departing, or departure, not after my decease (De Wet.). The same ex- pression occurs in Herodotus (9 : 17). — Griev- ous — i. e. violent, rapacious — wolves, which represent here, not persecutors, but false teach- ers. (See V. 30 and Matt. 7 : 15.) These men would be as far froiu corresponding to their professed character as guardians of the flock as fierce wolves are unlike the faithful shep- herd. 30. Of your own selves, or from you yourselves — ;'. e. from their own commimity, not necessarily from the number of those pres- ent. — That the danger which Paul announced was realized we learn from the Epistles to Tim- othy (see especially 2 Tim. 2: 17) and from Rev. 2 : 2. The latter passage shows that some of these false teachers, in order to strengthen their influence, laid claim to the authority of apos- tles. 31. Therefore watch, since their vigilance should be equal to the dangers which threat- ened them. — And remember — lit. remem- bering, etc. How they should watch, with what constancy and solicitude, tlicy had been taught by his own example.— The space of three years may be a proximate expression, but must come nearer to three years than tivo. (See the note on 19 : 10.) In Rev. 2 : 2, 3 we have an interesting i)roof that the apostle's ad- monition was not in vain. " Thou hast tried tltcm," it is said of the church at Ephcsus, " wlio saj' that they are apostles and are not, and hast found them liars; . . . and for my name's sake hast labored and hast not fainted." 32. I commend you to God and to the word of his grace—*, e. in this connection to the power of tliis word, as tlie instrumen- tality which God employs for the religious con- firmation and security of his people. [It is. not, however, to be supposed that " the word of his grace " is the only instrumentality em- ployed by God. His Spirit and providence are also directed to the same end ; but the word is named because of its great importance in build- ing up the people of God in faith and love and holy activity.— A. H.]— Brethren fails in so many copies a.s to be doubtful. — Which (or who) is able it is best to refer to God as the principal word (Calv , Bng., Mey., De Wet.), not to Avord (Hnr., Kuin.).— To build you up. To build up further (a compound verb, > For a view of the testimonies in the case, see Davidson's Lectures on Biblical Criticism, p. 17.5, sq. He adopts the /yird as the probable reading. Green (p. Ill) comes to the same conclusion. [See also Dr. Fzra Abbot On the Reading "rtiiircfi of God," Ads ?0:S8, Bib. Sac, 1S7G, p. 313, sq., and Westcott and Ilort, The Se:j Text, in Greek, Appendix, p. OS, sq. — A. H.] 16 242 THE ACTS. [Ch. XX. 33 "I have coveted no man's silver, or gold, or ap- parel. 34 Yea, ye yourselves know, Hhat these hands have ministered unto my necessities, and to them that were with me. 35 I have shewed you all things, «how that so labor- ing ye ought to support the weak, and to remember the 33 fied. I coveted no man's silver, or gold, or apparel. 34 Ye yourselves know that these hands ministered unto my necessities, and to them that were with 35 me. In all things 1 gave you an example, how that so laboring ye ought to help the weak, and to re- o 1 Sam. 12 : 3; 1 Cor. 9 : 12 ; 2 Cor. 7 : 2 ; 11 : 9 ; 12 : 17....6 ch. 18 : 3 ; 1 Cor. 4 : 12 ; 1 Thess. 2:9; 2 Thess. 3 : 8....C Rom. 15 : 1 ; 1 Cor. 9 : 12 ; 2 Cor. 11 : 9, 12 ; 12 : 13 ; Eph. 4 : 28 ; 1 Thees. 4 : 11 ; 5 : )4 ; 2 Thesa. 3 : 8. T. R.) is Pauline, but has less support here than to build up. " This term reminds us of Eph. 2 : 20, and can be taken only in the sense of that passage. Remarkable, also, is the expres- sion an inheritance among all them that are sanctified. Here all gives prominence to the idea of a great company of the holy, and reminds us again of Eph. 3 : 18. The ex- pression an inheritance among the sanc- tified — i. e. participation in the spiritual bless- ings which exist among them — is likewise pe- culiarly Pauline, and occurs further only in the words of Paul in 26 : 18 and in Eph. 1 : 18 " ( Tholuck). 33. He warns them against avarice, against a sordid spirit.— Have coveted — lit. coveted when he was with them , not perf., as in E. V. — Apparel, raiment. The wealth of the Orientals consisted in part of costly garments ; they trafficked in them or kept them in store for "future use. (See Ezra 2 : 69 ; Neh. 7 : 70; Job 27 : 16 ; 2 Kings 5 : 26.) This fact accounts for the allusion to the destructive power of the moth, as well as rust, in Matt. 6 : 19 and James 5:2. 34. And to those that were with me is an instance of varied construction : and to (the wants of) those w^ith me. (W. § 63. II. 1.) Those referred to here are Timothy, Eras- tus, Luke, and others who traversed sea and land with the apostle, attached to him as per- sonal friends, and still more as friends of the cause which they served. — These hands, which we may suppose him to have held up to view as he spoke, and which may have been marked with traces of the toil to which they were inured. (See the note on 17 : 10 and 18 : 3.) — This allusion to the apostle's habit of manual labor while he was at Ephesus accords remarkably with 1 Cor. 4 : 11, 12. Luke has said nothing of it in his narrative of Paul's residence in that city (i9:i,»j.). But in the above-named passage of the Epistle, which Paul wrote just before his departure from Eph- esus, we find him saying, ^'Unto this present hour ... we labor, working with our own hands." Nothing could be more undesigned than this agreement. " It is manifest that if the history in this passage had been taken from the Epistle, this circumstance, if it ap- peared at all, would have appeared in its place — that is, in the direct account of Paul's trans- actions at Ephesus. The correspondence would not have been effected, as it is, by a kind of re- flected stroke— that is, by a reference in a sub- sequent speech to what in the narrative was omitted. Nor is it likely, on the other hand, that a circumstance which is not extant in the history of Paul at Ephesus should have been made the subject of a fictitious allusion in an Epistle purporting to be written by him from that place, not to mention that the allusion itself, especially in time, is too oblique and gen- eral to answer any purpose of forgery what- ever" {Palcy). 35. All things. Not all things as the ob- ject of I have shewed (E. V., Hmph.), but ad- verbial, in all ways — i. e. by doctrine and by example. (Comp. 1 Cor. 10 : 33; Eph. 4 : 15.)— So laboring — viz. as I have done. — That you ought to assist the weak, feeble — i. e. the poor, whom this mode of designation contrasts with the rich, who are strong, powerful (Chrys., Kuin., Olsh., De Wet., Rob., Cony, and Hws.). The examples in Wetstein sanction this mean- ing of the weak. (See also Rob., Lex., s. v.) But the stricter sense of the word (4:9; s : i5; Matt. 25 : 39, etc ) is entirely approi^riate : the weak — i. e. those unable, in consequence of physical in- firmity, to labor for their own support. The apostle would enforce here the duty of indus- try and self-denial, in order to procure the means of relieving those who are disabled by any cause from taking care of themselves. He holds up to them his own example — his dili- gence in labor, his disinterestedness — as worthy of their imitation. (Comp. 2 Thess. 3 : 7, sq.) — Others understand the weak of the ivenk in their religious faith or principles. The apostle's object, as they argue, was to exhort the elders to maintain themselves by their own labor, out of regard to those who would not appreciate their claim to support, who would take offence at the appearance of anything like a mercenary spirit in their teachers. So Calvin, Bengel, Neander, Meyer, Tholuck, and others. It is alleged tliat this inteqiretation is necessary, in order to make the cases parallel — that, as Paul Ch. XX] THE ACTS. 243 ■words of the Lord Jesus, how he said, It is more blessed to give than to receive. M 1[ And when he had thus spoken, he "kneeled down, and prayed with them all. :i7 And they all wept sore, and ''fell on Paul's neck, and kissed him, member the words of the Lord Jesus, how he him- self said, it is more blessed to give than to receive. 36 And wlipn he had thus spoken, he kneeled down, 37 and prayed with them all. And they all wept sore, 1 ch. 7 : 60 ; 21 : 0. . . .6 Gen. 45 : 14 : 46 : 29. labored for his own support, so the object of their labor must be the same. But so labor- ing does not require that sort of correspond- once. Instead of the same application of the fruits of. his industry, the so may refer equally well to the manner and spirit of his labor — i. c. to his assiduity in it — and his benevolence, which he would have them imitate, though the class of persons to be benefited in the two cases was different. The positive objections to tills e.vegesis are — first, that the language is too mild, as understood of such illiberality ; sec- ondly, that some word or the context should define weak, qualified by in the faith in Rom. 14 : 1, sq., and in effect by in their conscience in 1 Cor. 8 : 9 (compared with v. 7) ; and thirdly, that it destroys the opposition between the giving of personal favors and the reception of them, as contemplated in the words of Christ. The use of the iveak in 1 Tliess. 5 : 14 weakens, it is true, the second objection. It may be added that Paul, although he waived his own right to a maintenance from those to whom he preached, was remarkable for the decision with which he asserted that right in behalf of others. (Comp. Rom. 15 : 27 ; 1 Cor. 9 : 13, 14 ; Gal. 6 : 6 ; 1 Tim. 5 : 17, 18. See also the Saviour's rule on this subject, in Luke 10 : 7.) Hence, if the explanation under remark were correct, it would array the author of the speech against tlie Epistles. It would justify Zeller's objec- tion that the true Paul, after representing his own assumption of the expenses of his sup- port (for example, in 1 Cor. 9 : 1-27) as unpre- scriptive and voluntary, would not so forget himself as to impose his example in that re- spect upon the Ephesian teachers as one wliich they must follow. — How he said, or that he himself said. Our English translation over- looks tlic emphasis. — It is more blessed to give than to receive. The evangelists have not recorded this saying of Ciirist. It comes down to us here as an interesting specimen of the many such words that fell from his lips and were treasured up in the memory of the first disciples, but which no similar application lias rescued from oblivion. It will be noticed that Paul alludes to the remark as familiar to his hearers.— The best authorities read rather to give (^aAAoi/ SiSovai) instead of tlie inverse order. — Nothing is wanting to attest the Pauline ori- gin of this Miletian speech. It agrees with Paul's history, reflects Paul's character, bears the stamp of Paul's style. This last point deserves a fuller illustration. The following examples show tlie linguistic affinity between the discourse and the apostle's writings. To serve the Lord, God, or Christ {SovKfvfiv Tco KvpCif), deo) or XptcrTiJ) occurs in V. 19, above, six times in Paul, elsewhere only in ISIatt. 6 : 24 and Luke 16 : 13 ; lowliness of mind (Tan-eti/o^poo-uVT)) is found only in v. 19, five times in Paul, and once in 1 Pet. 5:5; shunned, or kept out (un-oo-TeAAio) in vv. 20, 27 and in Gal. 2 : 12 ; the jjrofitablc (to (rvixipov) in v. 20, once in Heb. 12 : 20, and three times in the First Epistle to the Corintliians ; service, or ministry (SioucoWa), in V. 24, and twenty-two times in Paul ; testify {ixapTvpofjiai) in v. 2G and in Gal. 5 : 3 and Eph. 4 : 17; sparing (4>eiSoixat.) in v. 29, in 2 Pet. 2 : 4, and seven times in Paul; warn, admonish {vov&ere'u') in V. 31, and seven times in Paul; laboring {kottiolv) in v. 35, in Paul, on the con- trary, thirteen times ; and the hortatory watch (vpijyopeiTe) in v. 31, elsewhere only in 1 Cor. 16 : 13. (See Lekebusch, Composition der AjMStel- gcschichte, p. 339.) 36-38. PAUL PRAYS WITH THE ELDERS, AND EMBARKS AGAIN. 36. He kneeled down, or having kneeled (7:60; 9:40). This was the attitude m prayer which prevailed among the early Christians, except on tlie Sabbath and during the seven weeks before Pentecost, when tliey generally stood. They regarded the latter posture as the more appropriate one for the expression of gratitude, and adopted it, therefore, on joyful oc- casions (Hmph.). It cannot be shown that the distinction was observed at this early period. 37. The scene here was a touching one ; the simplicity of Luke's descripticm heightens the, effect of it. We feel instinctively that the eye must have seen what the pen has portrayed in so natural a manner. — And fell on Paul's neck, or and having fallen upon the neck of Paul. In the same manner Joseph mani- fested his strong affection for Benjamin his brother (Gen. 45: u), and for Jacob his father (Gen. 46 : 29), after thcir long separation from each other. It was in accordance with Oriental manners. — Kissed, or kissed tenderly (com- 244 THE ACTS. [Ch. XXL 38 Sorrow ing most of all for the words "which he spake, that they should see his face no more. And they accompanied him unto the ship. 38 and fell on Paul's neck, and kissed him, sorrowing most of all for the word whidh he had spoken, that they should behold his face no more. And they brought him on his way unto the ship. CHAPTER XXI. 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 ((ay following unto Khodes, and from thence unto Patara: 2 And finding a ship sailing over unto Phenicia, we went aboard, aud set forth. 1 And when it came to pass that we were parted from them, and had set sail, we came with a straight course unto Cos, and the next day unto Rhodes, and 2from thence unto I'atara: and having found a ship crossing over unto I'hccnicia, we went aboard, and pound) and (imperf.) again and again. The evangelist uses this word to describe the affect- ed earnestness of the traitor's kiss (Matt. 26:49). 38. Words which he spake, more accu- rately the word which he had spoken (pluperf.); dative by attraction. — That (on) is declarative. — See (t^ewpeiK = dedo^tai. Tittm., De Syn., p. 120), behold, contemplate. It sug- gests the idea of the interest and affection with which they looked ujion that countenance for the last time. The writer's tact in using this word of the Ephesians, but shall see (oi/ieo-de) of Paul, in v. 25, should be noticed. — Accom- panied, or sent him forward, escorted him, unto the ship. (See the note on 15 : 3 and the illustration on 21 : 5.) It is implied that the roadstead where the vessel lay was at some distance from the town. The site of Miletus, though originally on the coast, has gradually receded, till it is now ten miles from the sea. It must have lost its maritime position long before the apo.stle's time, though not so far inland then as at present. 1-6. THEY CONTINUE THE VOYAGE TO TYRE. 1. And it came to pass, etc., Avhen now it came to pass that we put to sea. The construction is like that in v. 5. Luke cer- tainly, as one of the we, Trophimits (21:29), and Aristarchus (27 : 2) accompanied Paul to Jerusalem. As the others who belonged to the company (20 : 4) are not mentioned again, the probability is {ex silentio) that they proceeded no farther. Some suppose that Timothy went at this time from Miletus to Ephesus, and as- sumed or resumed the oversight of the church there. — After we Avere gotten from them — i. e. having departed from them (De Wet., Rob.) ; less proliably, having torn ourselves mvay (Chrys., Kuin., Mey.). Usage weakened the etymological sense, and in Luke 22 : 41 an emphasis appears to me out of place. — Hav- ing run straight shows that the wind was in their favor. (See on 16 : 11.) — (Ki is for Kwr. like 'AttoAAuj, in 19 : 1.) Coos. Cos was about forty miles from Miletus, directly south, and could have been reached in six hours. It was one of the smaller islands of the archipelago, on • the Carian coast, between the promontories, on which stood Cnidus and Halicarnassus. Its pres- ent name is Stanchio, which has arisen from a slurred pronunciation of es tan km, like Stambul from es tanpolin. — Having rounded Cape Crio, the ancient Triopium, they turned their prow east- ward and sailed along the southern shore of Asia Minor. Rhodes was at the entrance of the J5gean, on the coast of Caria. The cele- brated Colossus was prostrate at this time, hav- ing been overthrown by an earthquake. — Pa- tara was a coast-town of Lycia, at some distance from the left bank of the Xanthus. " Now its port is an inland marsh, generating poisonous malaria, and the mariner sailing along the coast would never guess that the Sand-hills before him blocked up the harbor into which St. Paul sailed of old."i Patara was best known for its celebrated oracle of Apollo, which in the height of its authority had almost rivalled that of Del- phos. How near to it, in the person of these wayfaring men, was now brought the Power which was to subvert that great delusion of heathenism ! How soon afler this could it be said, in the words of Milton's Hymn on the Na- tivity of Christ, " The oracles are dumb ; No voice or hideous hum Runs through the arched roofs in words deceiving. Apollo from his shrine Can no more divine, With hollow shriek the steep of Delphos leaving. No nightly trance or breathed spell Inspires the pale-eyed priest from the prophetic cell." 2. The party take now another vessel. We are not informed of the reason for this measure. The vessel which had brought them thus far 1 novels in Lycia, by Spratt and Forbes, vol. i. p. 31. Ch. XXI.] THE ACTS. 245 8 Now when we had discovered Cyprus, we left it on the left liaiid, and sailed into Syria, a d landed at Tyre: for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: "who said to I'aul through the Spirit, that he should not go up to Jerusalem. .3 set sail. And when ive had come in sight of Cyprus, leaving it on the left hand, we sailed unto ."?yria, and landed at Tyre: for there the ship was to un- 4 lade her burden. And having tound tlie disciples, we tarried there seven days : and these said to i aul through the Spirit, that he should not set foot in over. 12; ch. 20 : ; may have been adapted only to sailing along the shore, or they may have engaged the use of it (see on 20 : IG) only until they should find an opportunity like the present. Sailing over, crossing over, just as they arrived. This par- tifularity is as graphic "as if taken from a journal written during the voyage." The present participle denotes often an appointed or approaching act. (Comp. v. 3; 27 : G. W. ^ 45. 1. b.) 3. And when we had discovered, or and having had a view of, Cyprus — lit. having had it brought up to sight, made visible to us above the horizon. The language is that of an eye-witness, and of one familiar with the phraseology of seamen, who are ac- customed to speak of raising the land when they approach it. The opposite expression is to conceal the kind. (See Kriig., On Thuci/d., 5. G5; Stallb., On Prot., 338. A.) The correspond- ing Latin words, says Mr. Humphry, are aperire and ahscondere. (Virg., uEa., 3. 275, 291.) Some render being shown Cyprus, having it pointed out to us in tiie distance (Rob.) , but the composite form indicates a more specific sense. This verb, which in tlie active governs a dative and ac- cusative, retains the latter in the passive. (W. ^ 39. 1 ; K. ^ 281. 3.)— We left it, [or in the participial form of the Greek] having left it behind. — On the left is an adjective, not an adverb. (K. ^ 2G4. 3. a.) They passed, there- fore, to the south of the island. They must have had a fair wind to enable them to take that course. The view of Cyprus must have carried back the apostle's mind to the days which he and Barnabas had spent there in the missionary work. — We sailed unto Syria refers to the voyage to Tyre; for in the Ro- man age Syria included Phoenicia (Win.), of of which Tyre was the commercial emporium. (For its present state, see Rob., Bibl. Res., iii. 392, sq.) The most important ruins lie at pres- ent beneath the sea. It was with melancholy interest that I looked down upon them through the calm waters in the long twilight which closed the 10th of May, 1852. — [The next clause] is best taken as brachylogical : for having come thith> er, the ship was unlading — i.e. about to un- lade — the cargo. (See W. ^ 45. 5.) This use of the participle coincides essentially with that in V. 2. (See, further, jNIatt. 2G : 28 ; Luke 22 : 19.) Some understand thither of the convey- ance of the freight from the ship to the town : for thither (after the arrival) Avas the ship unlading the cargo (Mey., De Wet.). The writer would not be likely to specify so minute a circumstance. Thitlier (€«cctpirit. So shall the Jews at Jeru.salem bind the man that owneth this girdle, and shall deliver him into the hands of the tien- 12 tiles. And when we heard these things, both we and they of that place besought him not to go up 13 to Jerusalem. Then Paul answered, What do ye, weeping and breaking my heart.' for I am ready not to be bound only, but also to die at Jerusalem a Joel 2 :28; eh. 2 : 17.... 6 ch. 11 : 28 ever. 33; ch. 20: 23....dch. 20 : 24. seven (E. V.) recalls Philip as already known to us in another capacity. (See 6 : 5.) But the best critics reject the Greek article (toO) rendered who or which; and the participle (oi-to?), translated was, becomes then ambiguous : either causal, since he was of the seven (De Wet., Alf.), or simply historical, as in the other case. (See Green's Gr., p. 190.) It is improbable that the office merely influenced Paul, and so much the le.ss since, according to this view, it would be the inferior oflice which Philip no longer held, and not his present one. The particij^le {ovtos) follows the tense of the otlier verbs, and is past. (W. ^45. 1.) Philip, a.s an evangelist, had relinquished his service at Jerusalem ; perhaps the occasion for it had been only temporary. 9. And the same man, or now this one had four daughters, etc. Luke mentions the fact as remarkable, and not as related in any way to the history. It is barely possible that they too (see v. 10) foretold the apostle's approaching captivity. 10. And as we tarried — lit. remaining several days (comp. 13 : 31 ; 27 : 20), a longer time than in the other places on tlie way. Hav- ing travelled rapidly since he left Miletus, and being now witlnn two days of Jerusalem, the apostle had no occasion to hasten his journey. (See 20 : 10.) — Agabus has been mentioned in 11 : 28. He cannot well be a diflerent person, a.s some have thought ; for not only his name, but office (prophet) and residence (from .lu- dea), are the same in both instanct\s. Wheth- er he had heard of Paul's arrival and came to Caesarea on that account (Bmg.) must be left undecided. 11. And bound, etc. The prophet per- formed the act on himself, not on Paul. The pronoun should be his own {avrov), not A/.* (auTou). (Many of the best manuscripts read «avToO.) So shall bind, etc., so shall bind at Jerusalem the Jews. The Romans put the apostle in chains, but they did it at the mstigation of the Jews. — Agabus, like the an- cient prophets, accompanied his predicti(jn with a symbolic act which served to place the event foretold more vividly before them ; the scene, being thus acted out before their eyes, was rendered present, real, beyond what any mere verbal declaration could possibly have made it. "Segnius irritant animos demissa per aurem Quani qua; sunt oculis subjecta lidelibus, et quae Ipse sibi tradit spectator." ' Examples similar to this are frequent in the Old Testament. (See 1 Kings 22 : 11 ; Isa. 20 : 1, sq. ; Jer. 13 : 1, sq. ; Ezek. 4 : 1, sq., etc.) 12. We — viz. the writer, Trophimus, Aris- tarchus (see on 20 : 4), and possibly, others. — The natives restricts itself to the Christians of the place. 13. What mean ye is tlie language of re- monstrance : What arc you doiiKj that you weep, etc. The same mode of expression occurs in Mark 11 : 5. — For I am ready, etc. Their opposition was not only painful to him (to break mine heart), but was useless, for (yap) he was not to be shaken in his purpose (Da Wet.) ; or, which agrees better with J am ready, their distress was unnecessary, for he deemed it a privilege, not a hardship, to suffer in the cause of Christ. (Comp. 5 : 41.) [Was it rigiit for Paul to persist in going up to Jeru- salem? Agabus had uttered a true prediction, and we may assume that Paul believed it to be true. But Agabus brought no command from the Lord to Paul. Was, then, this prediction sent to him as an intimation that he ouglit to forbear rushing into such danger? Tliis is not affirmed. Or was it made to him that he might be prepared for the result, and accept it as a part of God's plan of his life? Neither is this 1 "Those things which enter through the ear atfect our minds more slowly than those that are presented to the faithful eyes, and which the spectator himself deavers to himself." 248 THE ACTS. [Ch. XXI. 14 And when he would not he persuaded, we ceased, saying, "The will of the Lord be doi e. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also cerlahi of the disciples of Cfesarea, and brought with them one JSInasou of Cyprus, an old disciple, with whom we should lodge. 17 *And when we were cometo Jerusalem, the breth- reu received us gladly. . 14 for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done. 15 And after these days we Hook up our baggage, and 10 went up to .Jerusalem. And there went with us also ceitnm of the disciples from Ciesarea, bringing (cr/t. tfiptn one >inasoii of Cyprus, an early disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the breth- oMatt. 6 : 10; a6 ; 42 ; Luke 11:2; 22 : 42 6 ch. 15 : 4.- -1 Or, made read affirmed. But the apostle may perhaps have believed that the latter was God's design, and he may have been right in his belief. His own purpose seems not to have wavered ; and it surely may have been the Spirit of Christ who gave him courage to persevere in the way he had chosen. — A. H.] 15. The text fluctuates here, but the word (eTrio-KEvao-ajiei/oi) whicli signifies having packed up our baggage, having placed it upon the beasts of burden, has decidedly the best sup- port. (Comp. €iTL there are among the .Jews of them who have believed , and they are 21 all zealous for the law : and they have been informed concerning thee, that thou teaehest all ihe .lews who are among the tientiles to forsake Closes, telling them not to circumcise their children, ueither lo och. 15: 13; Gal. 1 : 19: 2 : 9....6 ch. 15 : 4, II; Kom. 15 : 18. 19....cch. 1 : 17; 20: 21.... doll. 22 : 3; Kom. 10 : 2 ; GhI. 1 : 14. -1 Gr. myriads. Antiocli on his third tour sufficiently early in A. D. 5-4 (see on 18 : 22) to have spent several months at Ephesus before Pentecost in A. D. 55 ; and he could then have completed the two re- maining years of his residence in that city at Pentecost in A. D. 57. The advantage of this computation would be that it frees us from the necessity of crowding the two years of the apos- tle's Roman captivity so near the year a. d. 64. — The brethren received us gladly. This may refer to the more private friendly greet- ings which preceded the interview on the next day. Luke may have been struck with this cordiality the more because Paul and his friends, as preachers to the heathen, had reason to ap- prehend some coldness. (See the note on 15 : 4 and Rom 15 : 31.) The interview would be likely to take place in the house of Mnason, but the brethren is too general to be under- stood merely of him and his family. 18. The notice here relates to a more public reception. — On the following day, after their arrival. — With us — viz. Luke and Paul's other companions. It was now, probably, that the gifts of the foreign churches were delivered up to the aliiK^ners. — James. This is James the Younger, who presided over the chnrcli at Jerusalem. (Comp. 12 : 17.) As no one of the other apostles is mentioned in this part of the narrative, it is probable that they were either not living or were laboring in foreign lands. — The elders. The pa.stor and the presbyters are named as the principal persons (see 15 : 6), not as excluding others. 19. Had saluted them — lit. having em- braced them. He had performed the same act of courtesy on his preceding visit to them. (See 18 : 22.)— Through his ministry, in the course of his recent jmirney. 20. How many thousands, rather how many myriads, stands ftralarge but indef- inite number: ivhat multitudes. (Comp. 1 Cor. 4 : 15 and 14 : 19.) — Zealous of the law, or zealots for the law, an objective or causa- tive genitive. (Comp. Gal. 1 : 14. K. § 265. 2. b.) 21. That thou teaehest, etc. — lit. that thou dost teach apostasy from Moses, etc. Neander presents the following just view of the transaction related here : " This accusation against Paul was certainly false in the form in which it was alleged ; for he opposed the ex- ternal observance of Judaism only so far as the justitication and sanctification of men were made to depend upon it. It was his i)rinciple that no one should abandon the national and civil re- lations in which he stood at the time of his conversion, except for important reasons ; and, in accordance with this principle, he allowed the Jews to adhere to their peculiarities, among which was the observance of the Mosaic law (i Cor. 7 : 18). But it could uot fail to happen that those who entered into Paul's ideas of tlie re- lations of the law to the gospel, and were thus freed from their scrupulous regard for the former, would be led into a freer line of con- duct in this respect ; and individuals might carry this disposition farther than Paul desired. It may be that such instances gave occasion to the charge that he persuaded the Jewish Chris- tians to release themselves from the law. It is indeed true that, when it was once admitted that circumcision avails notliing as a means of obtaining an interest in the kingdom of God, this rite must sooner or later fall away of itself But Paul would not liasten this result by any arbi- trary or violent act ; he would leave it to be the work of time, and would have no one break away capriciously from the relations in which he has been called to be a Christian. Hence, without deviating from the principles of strict sincerity, he could repel that accusation of the Jewish zealots. He was far from entertaining the hatred against Judaism and the ancient theocratic nation with which liis violent oppo- nents charged liim. In conformity with the principle avowed in his Epistles — viz. that he became a Jew to the Jews, sis he became a heathen to the heathen and weak to those who were weak — he declared himself ready to do what James proposed to him, in order to refute 250 THE ACTS. [Ch. XXI. 22 What is it therefore? the multitude must needs come together : for they will hear that thou art come. 23 Do therefore this that we say to thee : We have four men which have a vow on them; 24 Them take, aud purify thyself with them, and be at charges with them, that they may "shave Me/;' heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkesD orderly, and keepest the law. 22 walk after the customs. What is it therefore? they 23 will certainly hear that thou art come iJo there- fore this that we say to thee: We have four men 24 who have a vow on them ; these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that tliere is no truth in the things whereof they have been informed concerning thee ; but that thou o Num. 6 : 2, 13, 18 ; ch. 18 : 18. that accusation. He consented to refute it by taking part in the Jewish worship in a mode which was higlily esteemed by pious Jews." 22. What, therefore, is it? — viz. which the occasion requires. (Comp. 1 Cor. 14 : 15, IG.) — The multitude, etc. — lit. it is en- tirely necessary (inevitable) that a mul- titude (viz. of the Jewish Christians) should come together; i. e. around Paul as he appeared in their public assemblies, in the temple and elsewhere, in order to watch his conduct and see whether their suspicions of him were just. It is not meant that the church would assenible in a body for the pur- pose of consultation (Calv., Grot.) ; for with that idea we should have had the before mul- titude. (Comp. 4 : 32; 15 : 12, 30.) Nor does the language intimate that Paul's advisers ap- preliended any violent outbreak on the part, of the Jewish Christians (Kuin.) ; the subsequent riot which led to his apprehension originated, not with them, bvit with the unbelieving Jews. (Comp. v. 27.) [It may also be noted that Treg., West, and Plort, and the Anglo-Ani. Revisers omit the words n multitude must come together as an addition to the original text. Treg. adduces B C* the Pcshito and Ilarklcan Syriac, the Mem- phitic, Thebaic, and Armenian versions for tlie omission. For the whole verse with these words omitted, see the Revised Version above. — A. H.] 23. This that, or which, we say to thee — viz. James and the elders ; for the subject of this verb must be the same as that of said, in V. 20. The narrative does not allow us to sepa- rate James from the others, as if he merely ac- quiesced in the proposal, while the responsibility of suggesting it lay wholly with them (against Cony, and Hws.). — The four men were cer- tainly Jews, and may be supposed, from the relation implied in we have, to have been also Jewish believers. — Which have, or having, a vow upon themselves, which, as appears from every circumstance of the description, must have been a Nazarite vow. This vow bound those who assumed it to let the hair grow, to abstain from intoxicating drink, and in other respects to maintain a life of ascetic rigor (Num. 6:2, s«.). It was left to their option how long they continued such a vow, though it seems to have been customary among the Jews of this period to extend it at least to thirty days (Jos., Bell. Jud., 2. 15. 1). " When the time specified in the vow was completed, the Nazarite offered a ram of a year old for a burnt- offering, a sheep of the same age for a sin-olfer- ing, a ram for a thank-offering, a basket of un- leavened cakes, and a libation of wine. His hair was shaven off at the gate of the sanctuarj', and cast into the fire where the thank-oU'ering was burning. He offered as a wave-offering to God the shoulders of the thank-offering and two cakes, which were both given to the priest" {Jahn^s Archieol., '- temple, no signify the acconiplishnient of the days of purifica- tion, until that au oil'ering should be otlered for every one of theui. 25thyseir also walkest orderly, keefing the law. Hut as tooching the t .entiles who lia\e believed, we 'wrote, giving judgment that they should keep theuLselves from things sacriticed to idols, and Ironi blood, and from what is strangled, and from forni- 2t; cation. Then I'aul -took the men, and the ue.\t day purifying himself wiih them went into the temple, declaring the fultilment of the days of puri- fication, until the otlering was otlered for every one of them. acb. 15 : 20, 19.... h cb. 24 : 18. ...c Num. 6 : 1.1. 1 Or, enjoined Many anciuuC authorities read sent 2 Or, took the men tke next day, and purifying hinuelf, etc. 25. As touching, etc. But (a.s we are both aware) in regard to the Gentiles who have believed, etc.— We — i. e. the apostles ami Christians at Jerusalem, for the adoption of the decree was proi)erly their act (contp. 15 : 22), and not that of Paul and the other delegates from Antiocli, who submitted to them the ques- tion wliicli the decree settled (i5: i). The object of the reminiscent remark in this ver.se was to obviate any scruple that Paul might feel lest the proposed measure should interfere with the liberty of the Gentile converts. — Save only, etc. (See the note on 15 : 20.) 26. Took refers to his connecting himself with the men (v. 24), while purifying himself defines the nature of the cunnection. The next day — I. e. on the following day after his interview with James, and the third since his arrival at Jerusalem (v. is). — With them be- longs certainly to purifying himself (see v. 24), and perhai>s to entered into — not, in the latter case, necessarily because he now took them to the temple in order to absolve them at once from their vow (Cony, and Hws.), but because it maj' have been important that they should be present when he declared liis inten- tion to assume their expenses. — To signify, etc. — i.e. announcing — viz. to the priests (into the temple suggests the persons) — the com- pletion [\it. Jillinr/ out) of the days of the purification. In other words, making known the interval (viz. seven dtiys) between this dec- laration and the end of the vow and the bring- ing of the necessary offerings. So essentially Stier, Kuinoel, De Wette, Meyer, Wordsworth, and others. The, before purification, de- tines the purific.ntion as that referred to in puri- fying himself with them ; hence that of those associated in the act, not that of the men merely, and not that of Paul merely (both mis- takes have been made). The convenience of the priests may have required tliis notification to entible them to prepare for the concluding ceremony at the temple. Others (as Wiesl.) explain accomplishment of the actual ex- piration of the days during which the men's vow was to continue. Such a view leaves no time for the apostle's partnership with them, and thus conflicts both with purifying him> self with them, and with found me puri- fied in the temple, in 24 : 18. The apostle's arrest (v. 27) was subsequent to his present ap- pearance in the temple, and at the time of the arrest, as we see from the words just quoted, he was still observing his part of the vow. — Until that an offering — rather until the offering (known as necessary) — was brought. Thi.s clause depends naturally on announcing, etc., and, as it formed a i)art of the notice which Paul gave in the temple (hence oratio dirccta), would have naturally the subjunctive {until it should be brought, as in 23 : 12, 21; 25 : 21), in.stead of the indicative. It may be an in.stance, as Meyer suggests, in which the direct form of the announcement glides over into the past of the narrative. (See K., Ausfh. Gr., ^ 846.) Some carry Ixick the clause to entered into thetemple as elliptical: went into the temple and stayed there until the offering was brought. In that case we must pass over the nearer point of connection for a remoter one, and must even insert the word in the text which rendei-s that connection possible. Further, it is improbable that Paul lodged two or three days in the tem- ple ; and yet, as he si)caks of himself as there on the day of the riot, in order to bring the final offerings (24:18), it would follow, on this view of the subject, that he had remaint>i)osed that Paul had lirouKht into tlie temple.) 30 And 'all the city was moved, and the people ran together: and they took I'aul, 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 tiie band, that all Jerusalem was in an uproar. 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. 3:i Then the chief captain came near, and took him, and ''coniniaMded /lim to be bound with two chains; and demanded who he was, and what he had done. 29 defiled this holy place. For they had before seen with him in the city Trophimus tlie i.|ihesian, whom they supposed that I'aul had liroughl into 30 the temple. And all the city was moved, and the people ran together: and they laid hold un I'aul, and dragged him out of the temple: and straight- 31 way the doors were shut. .\nd as they were seek- ing to kill him, tidings came up to the 'chief cap- tain of the '-'baid, that all Jerusalem was in 32 confusion. And forthwith he took soldiers and centurions, and ran down upon them : and they, when they saw the chief eui>tain and the soldiers, 33 left off beating I'aul. '1 hen the chiel captain came near, and laid hold on him, and comma, ded him to be bound with two chains; and inquired who he aah. 20 : i 6 ch. 26:21 cch. 23:27; 24:7 d ver. U ; cli. 20:2.1. 1 Or, military tribune Gr. chiliarch: aod so throughout thi:« book.... 2 Or, cohort 29. Had seen before, on some previous oc- casion, or po.ssibly had scoi awny, at a distance (Mey.). [In his fourtli ed. Meyer adopts the temporal sense, translating thus: "For there ivere people who had before (before they saw the apos- tle in the temple, v. 27) seen Trophimus with him." — A. H.] In this compoiuid the preposition refers elsewhere to the future (out of question here) or to space, not to past time (R. and P., Lex.). The retrospective sense lies so near to the use of before (irpo), and occurs so readily here, that we need not scruple to admit it. — For Trophimus, see on 20 : 4. He was a foreigner (Ephesian), and not a Jew from Ephesus. — When they supposed — were supposing— etc. Tliey had seen Trophimus in the city with him, and front that rushed to the conclusion that he had brought Greeks into the temple. " Zelota3 putantes," says Bengel, " stei)e errant" [" Zealots, in supposing, often err"]. 30. Drew him, etc., or dragged him, out of the temple, so as not to pollute it with blood ( Olsh., Mey.. De Wet.). They had deter- mined already to kill him. Bengel conjectures (whom Bmg. follows) that they wished to pre- vent him from taking refuge at the altar. But the Mosaic law restricted the right of asylum to those who had been guilty of accidental murder. (See Ex. 21 : 13, 14.)— The doors (of tlie second court) were closed, probably by the Levites, who had the care of the temple. (See the note on 4 : 1.) They may have feared that the crowd would return or some new dis- turbance arise. 31-40. THE ROMAN COMMANDER RES- CUES PAUL FROM THE HANDS OF THE JEWS. 31. And as they went about, etc., or now while they are seeking, to kill him. They were beating liim for that purpose. (See v. 32.) But, a-s the onset had been sudden and they were not furnished witii weapons, some delay inter- vened. It w^as nothing, iu all human appear- ance, but that momentary delay tliat saved now the life of the apostle. The Roman officer had time to appear and snatch him from impending death. — Tidings came, etc., a report went up, to the chiliarch of the cohort. (See his name in 23 : 20.) It was but the work of a moment to convey to him the information. He had his station in the Castle of Antonia, wliich was on a rock or hill at the north-west angle of the tcmi)le-area. The tower at the south- east corner of the castle " was seventy cubits high, and overlooked the whole temple with its courts. Tiie fortress communicated with the northern and western porticos of the tem- ple-area and had flights of stairs descending into both, by which the garrison could at any time enter the court of the temi)le and prevent tumults" {Bihl. Res., i. p. 432). During the festivals it was customary to keep the troops in readiness to suppress the riots which were so liable to occur at such times. (Comp. on 10 : 37, and see Jos., Antt., 20. 5. 3 ; Bell. Jud., 5. 5. 8.) — The Turkish garrison stands at present very nearly on the site of the old castle. The trav- eller obtains liis best view of the Court of the Harem, or mosque of Omar, tlie ancient tem- ple-area, from the roof of this garrison. 32. Centurions, eacii with his proj)cr com- plement of men. The chiliarch ordered out a force sufficiently large to intimidate all opposi- tion. — Ran down unto — better upon — them. To that despatch Paul was indebted for liis escape. Note also immediately. This verb corresponds to ivcnt up, in v. 31. — Now Avhen they saw the chiliarch, etc. They knew the consequences too well to run the risk of a collision with the Roman troops. (See on 19 : 24.) 33. To be bound with two chains — /. e. to have his arms fastcncil to two soldiers, one on each side of him. Tlie mode was dcscril)e; 2 Cor 11 22 Phil 3 :.■>. ..6Deut. 33 3; 2 Kings 4 : 38 ; L ike 10 39.... c ah. 5:34 d ch 26 :5. ech .21 : 20 ; fial. 1 : 14.. ..f Rom. 10:2... ■ g oh. 8: 3; k6:9, 10, 11 Pbil 3:6 1 Tim. : 13.. A Luke 22 :66; oh 4 6. ch 9 : 2; 26 : 10, 12 *oh. 9 :3; 2I>: 12 13. force to both nouns. — The pronoun my (ijlov) depends, not on hear {aKov(rare ; comp. 1 : 4), but on defence (anoKoylai). 3. Tlie conunon rule would jilace verily (fteV) after the participle (yey€vvTrifx4vo<;, born). [But the best editors reject tliis particle (verily) as an addition to the text of Luke. The sense is perfect without it, and the MSS. K A B D E and others do not have it. — A. H.] It stands out of its place now and then in the best writers. (W. I 61. 5.) Tlie opposition lies, evidently, between Paul's foreign birth and his education at Jeru- salem. — In, or of, Cilicia depends, not on city, understood, but on Tarsus under the rule of possession. (W. ? 30. 2.) — Critics point this sentence differently. Many of the older commentators, whom Meyer follows, place the comma after Gamaliel, instead of city, so as to bring a participle at the head of the several clauses. This division promotes the rhythm at the expense of the sense. The comma should be put, undoubtedly, after city (Grsb., Lchm., De Wet.). Tischendorf follows this punctua- tion in his second edition [and in his eighth]. At the feet of Gamaliel is appropriate to taught (TreTraiSeVjOieVos), but UOt tO brOUght Up (avaTeSpa/jLiiivo^), tlic latter having respect to his physical growth or progress to manhood ; the former, to his professional training. Having been brought up in this city forbids the supposition that Paul was an adult when he went to reside at Jerusalem. (Comp., also, 26 : 4.) He must have removed thither from Tar- sus in his boyliood or early youth. It is sur- prising that Eichhorn and Hemsen shoitld maintain, in opposition to such evidence, that Paul did not enter the school of Gamaliel until the thirtieth year of his age. (See note on 7 : 58.) To be taught at one's feet was a proverbial expression among the Jews, founded on the fact that in their schools the teachers, whether they stood or sat, occupied a higher place tlian the pupils. (Schottg., Hor. Hcbr., p. 477.) Ac- cording to the perfect manner = after the most straitest sect, in 2G : 5. Paul had been a Pharisee, and in his zeal for Judaism had sur- passed all the adherents of that sect who had been stitdents with him under Gamaliel. (See Gal. 1 : 13.) — The paternal law (irarpioowoixov) = law of the fathers (vo/iiou tmv iraTipoiv). (Comp. Tw TriTpoj'o. &ew, ill 24: 14.) — Toward God — lit. of God. The genitive (<>£oO) is like the genitive in 21 : 20. 4. This Avay (19:23) stands concisely for those of this way. (Comp. 9 : 2.)— Unto the death, rather unto death. Not the aim merely (Grot., Mey.), but result, of his persecution. The facts in the case justify the strongest sense of the expression. (See v. 20 and 26 : 10.) — Both men and women. (See on 8 : 2.) 5. As also the high priest doth bear me witness, or testifies ( = is witness), for me — i. e. the high priest at that time (see on 9 : 1), who was known to be still living. Some construe the verb incorrectly as future. — Unto the brethren = to the synagogues, in 9 : 2 — i. e. unto the Jewish rulers of the synagogue, whom Paul recognizes as brethren (as in v. 1) to show that he was not hostile to his country- men or alienated from them (21 : 28). (Comp. Rom. 9 : 1, sq.) Was journeying, not went (E. v.). — To bring, etc. — lit. in order to bring also those there; lit. thither, because the speaker's mind passes from where he is to them. Not the emigrants thither (Mey., Alf.), since the Jews had resided there too long to be viewed in that light. — For to be punished, or, that they might be punished — viz. by imprisonment (v. 4; 8:3), by stripes (v. 19; 2«: 11), or by death (v. 4; 8: 1). 6. And it came to pass, etc., or but it happened to me as I journeyed (the pavt\- ciple as imperfect) that, etc.— To me jour- Ch. XXII.] THE ACTS. 257 and was come nigh unto Dainasciis about noon, sud- denly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto uie, Saul, Saul, why persecutest thou me? s And 1 answered. Who art thou, Lord? And he said unto nie, I am Jesus of Nazareth, whom thou per- secutest. 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. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, 1 came into Damascus. 12 And 'one .Vnanias, a devout man according to the law, 'having a good report of all the ''Jews which dwelt there, 13 Came unto me, and stood, and said unto rae, Brother Saul, receive thy sight. And the same hour I looked up upon him. and drew nigh unto Damascus, about noon, sud- denly there shone Irom heaven a great light round 7 about me. And 1 fell unto the grocind, and heard a voice saying unto me, Saul, ."^aul, why i erseoulest 8 thou me".' And 1 answered, Who art thou, l.ora .' And he said nnto me, 1 am .lesus of Nazareth, whom 9 thou persecutest. And they that were with me be- held indeed ihe light, but they heard not the voice 10 of him that spake to me. Ami 1 said. What shall I do, Lord? And the Lord said unto me, Arise, and go into l)aniascus; and there it shall b • told thee of 11 all things which are appointed for thee to do. And when 1 conld i ot see for the glory of that light, be- ing led by the hand of them that were with me, I 12 came into Dama.scus. And one Ananias, a devout man according to the law, well reported of by all 13 the Jews that dwrlt there, came unto me, and stand- ing by me said untu nie, brother .saul, receive thy sight. And in that very hour 1 'looked up on him. a Dan. 10 : 7 ; ch. 9: 7.... 6 oh. 9 : I7....cch. 10: Tl....d 1 Tim. 3 : 7.- -1 Or, received my aight and looked upon him. neyiiig is not an instance of the dative abso- Ivite, but depends on it happened. (Comp. v. 17. W. §31.2. R. 2.)— About mid-day. (Seeon 9 : 3.) Tliiit lie should have had siieh a vision (a great light) at such an hour made it the more iinpos.siI)le that lie should be deceived. — For jrepi, in 7repia)s). [According to evi- dence now accessible, the latter instead of the former is the authorized word. Thus culabcs is given by K B II L P, and is received into the text by all the late editors, while euscbes is found in but one uncial code.x, E, and is therefore re- i jected. — A. H.] " The historian (9 : 10) calls An- i anias a disciple ; but the apostle ' a devout man '• according to the law, having a good report of I all the Jews who dwelt there.' Such a descrip- I tion was admirably suited to his immediate ; object — to conciliate his audience in every law- I ful way. How ct)nsi.stent it was with the other I account appears from 21 : 20, in the words of ! James: ' Thou seest, brother, how many tliou- i sands of Jews there are who believe, and they I arc. (ill zealous of the law^ " (Birks, p. 329). — That I dwelt — (■. c. in Damascus. I 13. And stood, or standing near, in order to place his hands upon him. (Comp. 9 : 17.) — The recapitulation here omits the j vision to Ananias, related so fully in the his- 1 tory. (Comp. 9 : 10, sq.) The circumstances of that event were unimportant to the apostle's defence, and wotild have made his commission to the Gentiles needlessly prominent at this I stage of his address. — Receive thy sight — lit. look up and see; and so in the next clause, i I looked up upon him. We are to think of Paul as sitting there blind, and Ananias as standing before him (Mey.). The verb does not vary its meaning, but suggests in the first instance wliat it asserts in the second. The involved idea prevails over the direct one in such a use as that in 9 : 12. ' Hurx Aposloliae, by the Rev. T. R. Birks, late Fellow of Trinity College; Cambridge (London, 1850). 17 258 THE ACTS. [Ch. XXII. 14 And he said, "The God of our fathers 'hath chosen thee, that thou shouldest know his will, and «see "^that Just One, and "shouldest hear the voice of his mouth. lo /lor thou shalt be his witness unto all men of »what thou hast seen and heard. id And now why taniest thou? arise, and be bap- tized, '■and wash away thy sins, "calling on the name of the Lord. 14 And he said, The Ood of our fathers hath appointed thee to know his will, and to see the Righteous One, 15 and to hear a voice from his mouth. 1-or thou shalt be a witness for him unto all men of what thou hast Ifi seen and heard. And now why tarriest thou ? arise, and be baptized, and wash away thy sins, calling on och. 3 : 13; 5:30....5ch. 9: 15; 26: 16....cl Cor. 9:1; 15 : 8....d ch. 3 : 14 ; 7 : 52....e 1 Cor. 11 : 23 ; Gal. 1 : 12. 23 : ll....guh. 4 : 20 ; 26: 16 A ch. 2 : 38 ; Ueb. 10 : 22....t ch. » : 14 ; Kom. 10: 13. 14. The God of our fathers is another of " those conciliatory touches which mark a real discourse." — Hath chosen thee, etc., or ap- pointed (destined, as in 3 : 20) thee, to know his will, not as to tlie way of saving men (/. e. counsel, in 20 : 27), but as to wliat he was to do and suffer in his future spliere of labor. (Comp. 9 : 15, 16.) — And to see. (See the last remark on 9 : 7.) — That Just One, or the Just One, as in 3 : 14 ; 7 : 52. 15. For thou shalt be his witness, or a witness for him, unto all men. This is the reason why Christ had revealed himself to Paul. (Comp. Gal. 1 : 16.) All men takes the place of Gentiles and kings and the chil- dren of Israel, in 9 : 15. The more guarded phraseology here evinces the tact of the speaker. Paul would keep back for the present the of- fensive unto Gentiles, which, when uttered at length (v. 2i), was the last word the bigoted Jews would bear from him.— The idea of our English " martyr " was not attached to witness (/iopTup or fidprvt) till a later period. We see the word in its progress to that signification in v. 20 and Rev. 17 : 6. Toward the close of the second century it had become so honorable a title tliat the Christians at Lyons who had been con- demned to suffer torture or death, fearful that they might waver in the moment of extremity, refused to be called " martyrs." " This name," said they, "properly belongs only to the true and faithful Witness, the Prince of life, or at least only to those whose testimony Christ has sealed by their constancy to the end. We are but poor, humble confessors — i. e. 6/116A0701." (Euseb., Hi3t., 5. 2.) — Of which {uv) instead of which (a), required by the verb, arises from the suppressed those things {UeCvi^v) after wit- ness. [The full expression would therefore be of those th ings which thou hast seen and heard. The English what represents both the demonstrative and relative — viz. that which or those things which — and so gives the implied as well as the ex- pressed meaning of the Greek. — A. H.] 16. Arise stands opposed to tarriest thou — I. e. without delay. (See on 9 : IS.)— Be bap- tized, or, with a stricter adherence to the form, have thyself baptized (De Wet.). One of the uses of the middle is to express an act which a person procures another to perform for him. (W. g 38. 3 ; K. 250. R. 2.) This is the only instance in which the verb occurs in this voice with reference to Christian baptism. In the analogous case (1 Cor. 10 : 2) tlie reading is middle or passive [with a considerable predominance of author- ity in favor of the passive. — A. H.]. — And wash (bathe) away thy sins. This clause states a result of the baptism in language de- rived from the nature of that ordinance. It answers to for the remission of sins, in 2 : 38 — i. e. submit to the rite in order to be for- given. In both passages baptism is represented as having this importance or efficacy, because it is the sign of the repentance and faith which are the conditions of salvation. (Comp. ye are ivashed, in 1 Cor. 6 : 11.) [Baptism represents the new or spiritual birth by which the subject of it enters on a life of trust in Christ and peace with God, or, more exactly, by which he has entered upon this new life. For this entrance upon the new life must, in the order of time, precede the ritual act by which it is voluntarily confessed. Hence, as a matter of fact, every proper subject of baptism is already a believer in Christ, regenerate, forgiven, cleansed, and baptism simply bears witness, by a solemn emblematic rite, of that which has been done for and by the candidate in his spiritual rela- tions to God. " When any declaration or ser- vice is the appointed means of professing faith or obedience, making such profession or per- forming such service is said to secure the bless- ings which are promised to the faith thereby professed" (Hodge). The spiritual facts are pictured, as it were, and so acknowledged, by the significant ordinance prescribed by the Lord. — A. H.] The sort of outward washing expressed by this verb has been noticed on 16 : 33. Hence, there can be no question as to the mode of baptism in this instance; for if it be maintained that baptisai is uncertain in its meaning, a definition is added in apolousai which removes the doubt.— Calling on the Ch. XXII.] THE ACTS. 259 17 And "it came to pass, tliat, when I was come again to Jerusalem, even wliile I pi'ayed in the temple, 1 was in a trance ; l.s And '■saw him saying unto me, "Make haste, and get thee quickly out of Jerusalem : for they will not receive thj' testiniouy concerning me. I'J And 1 said, Lord, ''ihey know that I imprisoned and 'beat in every svuagogue them that believed on thee: iO /And when the bio d of thy martyr Stephen was shed, 1 also was standing by, ai.d" ^consenting uiito his death, and kejit the raiment of them that slew him. •Jl And he said unto me. Depart: *for 1 will send thvC far hence unto the tieiitiies. 21 And they gave him audience unto this word, and thru lifted up their voices, and said, 'Away with such a. fellow from the earth: for it is not fit that *he should live. 17 his name. And it came to pas.^, that, when I had returned to .lerusalem, and while I prayed in the 18 temple, I fell into a trance, and saw him .-aying unto me. Make haste, and get thee quickly out of Jerusalem: because they will not receive" of thee 19 testimony concerning me. And 1 said, Lord, they themselves know that I imprisoned and beat in 20 every synagogue them that believed on thee: and when the blood of .Steiihen thy witness was shed, ( also was standing by, and consenting, and keeping 21 the garments of them that slew him. And he said unto me. Depart: for 1 will send thee forth far hence unto the Gentiles. 22 And they gave him audience unto this word : and they lifted up their voice, and said. Away with such a fellow from the earth: for it is not fit that he och. 9: 26; 2 Cor. 12: 2.... 6 ver. 14. . . . c M.itt. 10 : U....d ver. 4; ch. 8 : 3.. ..e Matt. 10 : 17..../ ch. 7 : 58. ...j Lulie 11 : 48 ; ch. 8 : 1 ; Koin. 1 : :12 Ach. 9 : 16; l:t : 2, 4«, 47 ; IS : 6; 26 : 17 ; Eom. 1 :5; 11 : 13; 15 : 16 ; Gal. 1 : 15, 16; 2 : 7, 8; Euh. 3 : 7, 8 ; 1 Tim. 2 ; 7; 2 Tim. 1 : II ten. 21 : m....kati. 25 : 21. name of the Lord, or on his name. Hisname siipjilies essL'iitially the i)lace of in, or upon, the name of Jesus Christ, in 2 : 38. (See the nnte on that chiuse.) The Lord after name has mucli less support tlian his. The proimun can refer only to Christ. (Comp. on 'J : 14.) 17. For this journey to Jerusalem, see on 9 : 10. — It happened {iyivtTo) governs to me (noi), as in v. G. — In while I prayed the con- struction changes to the genitive absolute. On account of this intervening clause, the accus- ative (^le) accompanies was (yfi'/o-i^ot), though happened, or came to pass (ty^'v^To), has the same logical subject. (See on 15 : 23. W. ^ 44. 3.) — On trance, or ecstasy, see 10 : 10. Some, as Schott, Wieseler, and others, would identify this " ecstasy " witli the vision to which Paul alludes in 2 Cor. 12 : 2, and would establish by this coincidence the date of the composition of that Epistle. But as the apostle had so many similar revelations in the course of his life, and as the character of this vision is so unlike that described in 2 Cor. 12 : 2, the conjecture that they are the same must be pronounced vague and improbable. 18. Quickly accords with Gal. 1 : 18. On this first visit Paul remained at Jerusalem but fifteen days, and received tliis command, prob- ably, on one of the last of them. In that pas- sage of the Epistle the ap >stle says nothing respecting this vision in the temple, as it was sufficient for his object to mention the reason for this journey thither and the brevity of his stay. — For, or because, they (viz. his uncon- verted countrymen) will not receive thy tes- timony — t. e. although he should continue to declare it to them. (See the note on 9 : 30.) 19. I said, etc. The apostle states the rea- son here why he supposed Jerusalem to be his proper field of labor. His liistory as a con- verted blasphemer and persecutor was noto- rious in that city ; the testimony of such a man might be expected to have more weight among those who had witnessed the change in his character than among those to whom his previous life was unknown. 20. Of thy witness, not martyr (E. V.). (See on v. 15.) — I also, or then (see on 1 : 10), I myself. — In respect to consenting, see the note on 8 : 1. Unto his death the critical editions of the text omit or put in brackets. It is probably an addition from 8 : 1. — On kept, etc. {v\a. When the centurion heard that, he went and told 23 should live. And as they cried out, and threw off 24 their garments, and cast dust into the air, tlie chief captain commanded him to lie brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they 25 so shouted against him. And when they had tied him up 'with the thongs, I'aul said unto the cen- turion that stood by. Is it lawful for you to scourge 26a mau that is a Komaii, and uncondemned? And -1 Or, /or copyists, stumbling, apparently, at the imper- fect, wrote is not Jit {Ka^riKOv or Ka^^xei). 23. The Greek translated cast off their clothes means, not throwing off their garments as a preparation for stoning Paul (Grot., Mey.) — for he was now in the custody of the Roman captain — but throwing them up, tossing them about, as a manifestation and an effect of their incontrollable rage. Their casting dust into the air was an act of the same character. This mode of demonstrating their feelings was suited, also, to inflame tlie populace still more, and to impress the tribune with the necessity of conceding something to their demands. Sir John Chardin, as c^uoted by Harmer,i says that it is common for the peasants in Persia, when they have a complaint to lay bef(3re their gov- ernors, to repair to them by hundreds or a thousand at once; they place themselves near the gate of the palace, where they suppose they are most likely to be seen and heard, and there set up a horrid outcry, rend their garments, and throw dust into the air, at the same time de- manding justice. 24. Commanded him, etc. It is not sur- prising that the chiliarch gave this order. He had been unable to follow Paul's address, on account of his ignorance of the language ; and, witnessing now this renewed outburst of rage, he concludes that the prisoner must have given occasion for it by some flagrant offence, and de- termines, therefore, to e.xtort a confession from liim. — And bade, or directing, that he should be examined by scourges. The plural re- fers to the blows or lashes of the scourge. It was proposed to torture him into an acknow- ledgment of his supposed crime. — That he might know, ascertain. — They cried so against him, better were so crying out against him, not cried (E. V.). 25. And as they bound him with thongs lias received two different explanations. Some, as De Wette, Meyer, Robinson, render But as they (sc. the soldiers ; see on v. 29) stretched him forth for the thongs — i. c. for the scourge, which con- sisted sometimes of two or more lashes or cords. They placed the apostle in an upright posture, so as to expose him more fully to the blows, or caused him to lean forward, in order to receive them more effectually. The stripes, it will bo remembered, were inflicted on the naked back. (See 16 : 22.) Others translate //if t/ stretched him forth with the thongs, against a block or pillar — i. e. bound him to it with them — preparatory to his being scourged. The article in this case would designate the thongs as those which it was customary to use on such occasions. Bottger (Schauplatz, pp. 3-6), who advocates the view last stated, deduces a strong confirmation of it from v. 29. It is said that the chiliarch feared when he ascertained that Paul Avas a Roman citizen, because he had hound him ; but that fear could not relate to the command in 21 : 33, for he kept Paul in chains until the next day (v. so), and Felix left him. still in that condition at the expiration of his term of office (24 : 27). It was not contrary to the Roman laws for a magistrate to bind a criminal or suspected person for safekeeping, although he was known to be a Roman citizen ; and hence it is difficult to see what can be meant by had hound, in v. 29, unless it be the binding connected with the scourging to which the commander had ordered Paul to be subjected. That was an outrage which was not to come near the person of a Roman even after condemnation ; the inflic- tion of it, on the part of a judge or magistrate, exposed him to the severest penalty. (Wdsth. concurs in this view.) Several critics {e. g. Kuin., Olsh.) render the verb (npoiTfivav) de- livered, consigned — i. e. to the scourge — which is too vague for so specific a term. — Unto the centurion standing there, etc., having charge of the inquisition. It was the custom of the Romans to commit the execution of such punishments to that class of officers. (Comp. Mark 15 : 39.)— And (that too) un- condemned, without previous trial. (See on 16 : 37.) 26. The word rendered take heed in the English Version, Griesbach and others omit, after decisive authorities. It was added, ap- I Observations, vol. iv. p. 203, Ch. XXII.] THE ACTS. 261 the chief captain, saying, Take heed what thou doest : for this man is a Human. ■J.7 Then the chief ca|)tain came, and said unto him, Tell me, art thou a Roman .' He said, Vea. is And the chief captain answered. With a great sum obtained I this freedom. And I'aul said, but 1 was //re born. 29 Then straightway they departed from him which should have e.vaniined him; and the chief captain also was afraid, after he knew that he was a liouian, and because he had bound him. when the centurion heard it, he went to the chief captain and told him, saying, \\ hat art thou about 27 to do.' for this nnin is a lionian. .\nd the chief captain came, and said unto him. Tell me, art f hou 28 a Uomau/ And he said, Vea. And the chief cap- tain answered, U ith a great sum olitained I thia citizenship. And I'aul .said. But 1 am a lionKtn 29 born. They then who were about to e.vamine him straightway departed from him ; and the chief cap- tain also was afraid, when he knew that he was a Koman, and because he had bound him. parently, to give more point to the caution. — For this man is a Roman. It may excite snrpri.se that the centurion believed Paul's word so readily. We have the explanation of this in the fact that a false claim of this nature was eas- ily exposed and liable to be ])unished with death. (Suet., O/aud., c. 25.) It was almost an imprece- dented thing that any one was so foolhardy as to assert the privilege without being entitled to it. 27. Tell me, etc. He asks the question, not from any doubt of Paul's veracity, but in order to have the report confirmed from his own lips, and at the same time to elicit an ex- planation of so unexpected a fact. Tlie inquiry indicates his surprise that a man in Paul's situ- ation should possess a privilege which he him- self had i^rocured at such exj)ense. 28. With a great sum, /or a great suvi. It has been inferred from this circiunstance, and from his name, that Lysias was a Greek. It was very common under the emperors to ob- tain the rights of citizenship in this way. Havercamp says, in a note on Josephus {Antt., 1. p. 712), that a great many Jews in Asia Minor were Roman citizens at this tinte who had purchased that rank. It did not always require great wealth to procure it. A few years earlier than this, in the reign of Claudius, " the rights of Roman citizenship were sold by Mes- salina and the freedmen with shameless indif- ference to any purchaser, and it was currently said that the Roman civitas (Diet, of Antt., s. v.) might be purchased for two cracked drinking- cups." — Also [not represented in the Eng. Ver.] connects the fact of his freedom with its origin. — I was free-born, or / was bora a Roman — i. c. he had inherited his rights as a Roman citizen. In what way the family of Paul ac- quired this distinction is unknown. Many of the older commentators assert that Tarsus en- joyed the full privileges of citizenship, and that Paul possessed them as a native of Tarsus. But that opinion (advanced still in some recent works) is certainly erroneous. The passages in the ancient writers which were supposed to con- firm it are found to be inconclusive; they prove that the Romans freed the inhabitants of Tar- sus from taxation, allowed them U) use their own laws, tuid declared their city the metropolis of Cilicia, but they afford no proof that the Ro- mans conferred on them the birthright of Ro- man citizenship. Indeed, the opinion to that effect, could it be established, so far from sup- porting Luke's credibility^ would bring it into question ; for it is difficult to believe that the chiliarch, after being told that Paul was a citi- zen of Tarsus (21 :39), would have ordered him to be scourged, without any further inquiry as to his rank. It only remains, therefore, that Paul's father or some one of his ancestors must have obtained Roman citizenship in some one of the different ways in which foreigners could obtain that privilege. It was conferred often as a reward for fidelity to the Roman interest or for distinguished military services; it could be purchased, as was mentioned above ; or it could be acquired by manumission, which, when ex- ecuted with certain forms, secured the full im- munities of freedom to the emancipated. In which of these modes the family of Paul be- came free can only be conjectured. Some adopt one supposition; some, another. Nothing is certain beyond the fact that Paul inherited his citizenship. 29. Which should have examined him are soldiers who aided the centurion (v. 25). Luke does not mention the command of Lysias which caused them to desist so promptly. — After he knew, or having ascertained, that he is a Roman. "Ilia vox et iinplo- ratio, 'Civis Romanus sum,' qua? .s^pe multis, in ultimis terris, opem inter barbaros et salutem tulit " [" That voice and outcry, ' I am a Roman citizen,' which often to many in the most dis- tant lands among barbarians has brought help and safety "^' proved itself effectual also in this instance. — Because he had bound him. Those who understand this of his having ordered him to be chained, in 21 : 33, iiuist suppose that his present fear was very tran- sient. Loosed, in v. 30, shows that Paul was kept in chains during the night. 1 Cic. in Verr. Act., 2. 5. 57. 262 THE ACTS. [Ch. XXIII. 30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from liin bands, and commanded the chief priests and all their council to appear, and brought haul down, and set him before them. 30 But on the morrow, desiring to know the cer- tainty, wherefore he was accused of the .lews, he loosed hiui, and commanded the chief priests and all the council to come together, and brought Paul down, and set him before them. CHAPTER XXIII. AND Paul, earnestly beholding the council, said. Men and brethren, "I have lived in all good conscience before (iod until this day. 2 And the high priest Ananias commanded them that stood by him 'to smite him on the mouth. 1 And Paul, looking stedfastly on the council, said, Brethren, 1 have lived before God in all good con- 2 science until this day. And the high priest Ananias commanded them that stood by him to smite hiui och. 24 : 16; 1 Oor. 4 : 4; 2 Cor. 1 : 12 ; 4:2; 2 Tim. 1:3; Heb. 13 : 18 6 1 Kings 22 : 24 ; Jer. M : 2; John 18 : 22. 30. PAUL IS EXAMINED BEFORE THE SANHEDRIM. 30. For the use of the article (t6) before the interrogative clause, see on v. 21. — Wherefore he was accused of the Jews, or why he is accused on the part of the Jews, not directly or formally, but, in point of fact, by their perse- cution of him, their clamor for his death. On the jMrt of {-napa) is a more exact preposition for this sense (W. § 47. p. 327) than by {v-n6), which lias taken its place in some manuscripts, [v-rro is sustained by superior manuscript testimony, N A B C E, and is given in all the late critical editions of the Greek Testament. The action of the Jews was virtually an accusation made by them against Paul. The diplomatic evi- dence need not be overruled. — A. H.] Some have joined of, or froyn, the Jews with to know the certainty, etc., as if it could not fol- low a passive verb. — From his bands, after loosed, expands the idea, and was added to the text probably for that purpose. It is des- titute of critical support.— Having brought down Paul, from his prison in the castle (see on 21 : 31) to the lower place where the San- hedrim assembled. According to Jewish tra- dition, that body transferred its sittings at lengtli from Gazith, an apartment in the inner temple (see on 6 : 13), to a room on Mount Zion, near the bridge over the Tyropceon. It was here, probably, that the Council met at this time; for Lysias and liis soldiers would not have presumed to enter the sacred part of the temple. The Romans conceded to the Jews the right of putting any foreigner to death who passed the forbidden limits. (Coiup. on 21 : 28. See Lewin, ii. p. G72.i) 1-10. PAUL'S SPEECH BEFORE THE JEWISH COUNCIL. 1. In, better with, all good conscience, or, more strictly, consciousness — i. e. of integrity and sincerity. (See on 20 : 21.) — I have lived unto God — i. e. for his service and glory ; da- tive of the object. (See Rom. 14 : 18 ; Gal. 2 : 19.) The verb refers to his conduct in all re- spects, not specially to his political or civil rela- tions. (Comj). let your manner of life he worthy of the gospel (Rev. Ver.), in Phil. 1 : 27.)— Until, or nnto, this day, from the time that he be- came a Christian. As his conduct before his defection from Judaism was not in question now, he had no occasion to speak of that part of his life, though he could claim in some sense to have acted conscientiously even then. (See 26 : 9.) 2. The high priest Ananias. This An- anias is to be distinguished from the Annas, or Ananus, of whom we read in 4 : 6, Luke 3 : 2, and John 18 : 13. He is unquestionably, says Winer [Realw., i. p. 57), the son of Nebedaeus, who obtained the office of high priest, under the Procurator Tiberius Alexander, in the year A. D. 48, and was the immediate successor of Camydus, or Camithus (Jos., Antt., 20. 5. 2). He filled this office also under the Procurator Cumanus, but, having been implicated in a disi)ute between the Jews and the Samaritans, he was sent by the Syrian proprietor to Rome, in A. D. 52, in order to defend himself before the Emperor Claudius. The subsequent history of Ananias is obscure. He either lost his office in consequence of this journey, or, whicli is more probable (Jos., Antt.. 20. G. 3), he was acquitted, and continued to officiate as high priest until he was superseded by Ismael, son of Pliabi, just before the departure of Felix from Judea. In the latter case, says the same writer, he was the actual high priest at the time of tlie occurrence related here, and is called high priest on that account, and not because he had fi>rmerly held the office or because he occupied it during a vacancy.— Those who stood near to him, not members of the Council or spectators, but the servants in attendance. (See on 4 : 1.) — To strike his mouth. The mouth must be shut ' The Life and Epistles of St. Paul, by Thomas Lewin of Trinity College, Oxford (1851). Ch. XXIIL] THE ACTS. 2G3 3 Then said Taiil unto Iiiin, (iod shall smite thee, t^oll tthitfd wall : lor .sittest thou to judge me utter the law, and "coiiiiiiaudest me to be smitten contrary to the law * 4 And they that stood by said, Kevilest thou God's high jjriesf.' 5 Then said Taul, *I wist not, brethren, that he was the high priest: lor it is written, 'Thou shall not spe.ik evil of the ruler of thy people. Son the mouth. Then said Paul unto him, Cod shall smite thee, thou whited wall ; and sittest thou lo judge me according to the law, and commande»( me 4 lo be smitten contrary to the law .' .\nd they that 5 stood by said, Itevilcst thou dod's higli priest? .Vud I'aul said, 1 knew not, l>rethrcn, that he was high priest' for it is written, Ihou shall nol speak evil a Lev. 19 : 35; Deut. 25 : 1, 2 ; John 7 : 61 t ch. 2* : 17 c Kx. 22 : 28; Ecclca. 10 : 20. 2 Pet. 2 • 10 ; Jude 8. tliat uttered such a declaration. It was not to be endured that a man arraigned there as an apostate froiii the religion of lii.s fatliers sliould assert his innocence. This mode of ('iij\)iniiig silence is practis^ed in the East at the i)ru.sent day. "As soon as the amba.ssador came," says a traveller in Persia, " he punished the principal offenders by causing them to be beaten before liim ; and those who had spoken their minds too freely he smote upon the mouth with a shoe." lie relates another instance • " ' Call the Fer- asches,' exclaimed the king, ' let them beat the culprits until they die.' The Ferasches ap- peared and beat them violently , and when they attempted to say anything in their de- fence, they were struck on the mouth." * 3. God shall smite thee. The apostle declares in terms suggested by the outrage that God would punish the author of the brutal in- sult ; he does not imprecate vengeance on him or predict that he would die by violence. As Ananias was killed by an assassin (Jos., Bell. Jud., 2. 17. 9), some have supposed Paul's lan- guage to prefigure such an end. — Thou whited wall — (". e. hypocrite, because, as stated in the next clause, he did one thing while he i)ro- fe.'ssed another. For the origin of the expres- sion, see ^fiitt. 23 : 27. The Jews painted their sepulchres white, so as not to defile themselves by coming unexpectedly in contact with them ; lience they were fair to the eye, while they were full of inward corruiition. (Jahu's Archn-oL, {^"207.) — For sittest thou, etc. — lit. and dost thou sit ? etc. (The verb is a later form for (ca.»i)(Ta4. Lob., Ad Phryii. p. 358.) And con- forms liere to its use in questions designed to bring out the inconsistency of another's views or conduct. (Comp. Mark 4-13; Luke 10 : 29. K. ?321. R. 1.) — To judge, etc. Judging me according to the law states what was true of hiiu in tfieory; transgressing the law, what was true in point of fact. 5. I did not know, at the moment, bear in mind (ling., Wetst., Kuin., Olsii., Wdsth.). (Comp. the u.*e of this verb in Eph. (5:8; Col. 3 : 34.) Some understand that Paul did not know — was ignorant— that Ananias was now the high priest, a possible ignorance, certainly, since he had been absent from the country so long, and the high 2>riest was changed so freijuently at that period. On the contrary, if the high l)riest presided on such occasions or wore an official dress, Paul could tell at a glance who that dignitary was, from his position or his costume. But this view is liable to another objection : it renders the apostle's apohjgy for his remark irrelevant, since he must have per- ceived, from the presence of Ananias, that he was at least one of the rulers of the people, and entitled to respect on account of his station. [A few interi)retcrs (including Alford and Far- rar) have thought it possible to account for Paul's language on this occasion by assuming that his eyesight was so imperfect as to prevent his recognizing persons at a little distance from himself. In sui)port of this hypothesis, they refer — (1) to his total blindness, occasioned by the intense light which shone from heaven at the time of his conversion (« : s), and to the l)robability that his eyes did not fully recover from the effect of that light. But his sight was restored by miracle (ois), and tlierefore, we naturally infer, fully restored. (2) To his noteworthy habit of looking very earnestly at the persons whom he was about to address (is:9: 14:9; 23 : i) — a habit wluch luay have been due to imperfect vision. Yet this habit is so natural, and so often observed in pul)lic speak- ers, that it cannot be trusted as a proof of im- paired sight. (3) To his words in Gal. 4 : 15: "For I_ bear you witness, that, if possible, ye would have plucked out your eyes and given them to me." But Alford, after examination, remarks: "The inference, then, of any ocular disea.se from these words themselves seems to me precarious." (4) To the possibility that nnite ophthalmia may have been " the thorn in his flesh " from which Paul sought relief in vain (f Cor. 12 : 7, 8) (The ablest argument for this view is in The Life and Work of St. Paul, by Canon Farrar, vol. i. Excursus X.) But, whatever may be thought of Paul's thorn in the flesh, the view that the apostle made no mistake in this in.stance, but continued to speak • Morier's Second Journey through Persia, pp. 8, 94. 264 THE ACTS. [Ch. XXIII. 6 But when Paul perceived that the one part were Sadducees, and the other 1 harisees, he cried out in the council, Men and brethren, "J am a I'harisee, 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 ai.d the badducees: and the multitude was divided. 8 =For the Sadducees say that there is no resurrec- tion, neither angel, nor spirit but the Pharisees con- fess both. G of a ruler of thy people. But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council. Brethren, 1 am a Pharisee, a son of Pharisees: touching the hope and resurrection of the dead 1 asu called in 7 question. And when he had so said, there arose a dissension between the Pharisees and Sadducees: 8 and the assembly was divided, lor the Sadducees say that there is no resurrection, neither angel, ir traditionary Jews. In this account of it, which resembles the heathen idea of transmigration, Josephus, Ch. XXIIL] THE ACTS. 235 9 And there arose a great cry: and the scviltes /hnl iie.n' of the I'hurisees' part arose, and strove, saying, "We tii;d no evil in this man: but 'if a spirit or an angel hath spoken to him, 'let us not tight against (_.od. 10 And when there arose a great dissension, the chief captain, fearing lest I'aul should have been pulled in pieces of them, conmiauded the soldiers to go down, and to take him by force from among them, a. id to biing 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 tes- titied of me in Jerusalem, so must thou bear witness also at Rome. 12 And when it was day, i^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. 9 spirit: but the Pharisees confess both. .And there arose a great clamor : and some of the scribes of the Pharisees' part stood up, and strove, saying. We hnd no evil in this man: and what if a spirit hath spoken 10 to him, or an angel ? And when there arose a great dissension, thechief cajitain, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the castle. 11 And the night following the Lord stood by him, and said. Be of good cheer: for as thou hast testitied concerning me at Jerusalem, so must thou bear wit- ness also at Koine. 12 And when it was day, the Jews banded together, and bound themselves tinder a curse, saying that they would neither eat nor drluk till they had ocli. 25 : 25; 26 : 31 b ch. 22 : 7, 17, 18 c ch. 5 : 39 d ch. 18 : 9 ; 27 : 23, 2* e vers. 21, 30; cb. 25 : 3. as I apprehend, lias given us that which comes nearest to his own belief, or which he was in- clined to have tlie Greek philosophers under- stand to be his own. For he is accused by learned men — and certainly not without rea- son — of sometimes accommodating the Jewish revelation to the sentiments of the heathen, or bringing it as near to what was taught by them as might be." 9. The scribes, etc., the scribes of the party of the Pharisees, contended, dis- puted violently. They appear as the champions of their party, because they were the men of learning and accustomed to such debates.— But if a spirit spoke to him, or an an- gel. Undoubtedly, a designed aposiopesis. A significant gesture or look toward the Saddu- cees expressed what was left unsaid — that is not an impossible thing, the matter then as- sumes importance, or something to that effect. (See W. § (M. II.) For other examples of apo- sioi)esis, see Luke 19 : 42 and 22 : 42. Some maintain that the sentence is incomplete, be- cause the remainder was unheard amid the tumult that now ensued. The common text supplies let us not fight against God as the apodosis ; but the testimonies require us to re- ject that addition. It was suggested, probably, by fighting against God, in 5 : 39. 10. Lest Paul, etc., strictly lest Paul should be pulled in pieces by them, as the parties struggled to obtain possession of him, their object being, on the one side, to protect him ; and on the other, to maltreat or kill him. — The soldiers, or the soldiery, some of the troops stationed in the castle. (See V. 27.) — Ob.serve the collateral and (re) before to bring (dyeti'), since the rescue and the con- veyance to the garrison are parts of the same order. [Paul's stratagem — if it may be so called — was perfectly right ; for he was in the presence of men who knew, or ought to have known, the substance of Christian doctrine, and he simply called their attention to a fundamental I)art of that doctrine. He reminded the mem- bers of the Great Ojuncil that in proceeding against him they were assailing a bold defender of truth which many of them lield to be of vital importance. This it was proper for the Pharisees to consider before they gave their voice against the accused. And if it was a matter which they ought to consider, it was one which he might fitly press upon their at- tention. If reflection led them to oppose the other members of the Sanhedrim, and thus to prevent a criminal act, so much the better for him and for them. The words of Paul in v. 6 should be compared with 1 Cor. 15 : 12-20, where the apostle assigns its place to the doctrine of the resurrection. If he could write thus to Christians, why could he not speak in a sim- ilar strain to the adversaries of Christ? — A. H.] 11-15. A CONSPIRACY OF THE JEWS TO SLAY PAUL. 11. The Lord — i. e. Christ. — Be of good cheer, be courageous still. The tense is present. Though he had not begun to de- spond, he was on the eve of trials which would expose him to that danger. — Paul is (naOAe), in the T. R., which the E.V. retains, to be struck out. — Unto Jerusalem and unto Rome involve an ellipsis like that noticed on 8 : 40. — Must, or is necessary, because such was the purpose of God. (Comp. 27 : 24.) Paul had long cherished a desire to see Rome (i9:2i; Rom. 1 : 13), but, as far as we know, he was now assured for the first time that such was to be his destiny. 12. Banded together, having formed a combination (Mey., Rob.), which conspir- acy, in V. 13, defines more precisely. — The Jews, since this party of them manifested the Jewish spirit. (See the last remark on 4 . 266 THE ACTS. [Ch. XXIII. 13 And they were more than forty which had made this coiispiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nolhing until we have slain Paul. 15 Now therefore ye with the council signify to the chief cajitain that he bring him down unto you to- morrow, as though ye would enquire 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. 17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief cap- tain : for he hath a certain thing to tell him. 18 So he took him, aud brought him to the chief 13 killed Paul. And they were more than forty who 14 nuide this conspiracy. And they came to the chief j)riests and the elders, aud said, \Ve have boui.d our- selves under a great curse, to taste nothing until we 15 have killed Paul. Now therelore do ye with the council signify to the cliief captain tliat he bring him down unto you, as though ye would judge of his case more e.\actly : and we, or ever he come 16 near, are ready to slay him. Put I'aul's sister's son heard of their lying in wait, 'and he came and en- 17 tered inio the castle, and told Paul. And Paul called unto him one of the centurions, and said. Bring this young man unto the chief captain : for 18 he huth something to tell him. So he took him. 1 Or, having come in upon them, and he entered etc. 1.) Certain of the Jews is an unapproved reading. 14. The chief priests and the elders — i. e. tliose of these classes who were hostile to Paul, the Sadducee members of the Council (Mey., De Wet.). This limitation suggests itself without remark, after the occurrence which has just been related. — We have bound our- selves, etc. — lit. we cursed ourselves. The expression points to some definite ratification of the atrocious oath. The reflexive of the third person (see v. 12) may follow a subject of the first or second person. (K. ^ 303. 8 ; B. g 127. n. 5.) 15. With the council — namely, the San- hedrim ; i. e. in the name of that body, as if it was their united request. — To-morrow has been added to the text in some copies, because it oc- curs in V. 20. — More perfectly, or more ex- actly, than on the former trial. — Or ever he come near, or before he has come near — i. e. to the place of assembly. Their plan was to kill him on the way. (See v. 21.) — To kill de- pends on ready as a genitive construction. (W. g 44. 4.) — It would be difficult to credit the ac- count of such a proceeding, had Luke related it of any other people than the Jews. Here, as Lardner suggests ( Credibility, i. p. 224), are more than forty men who enter into a conspiracy to take away Paul's life in a clandestine manner, and they make no scruple to declare it to tlie Council, relying upon their approbation. It is clearly implied that these teachers of religion, these professed guardians of the law, gave their assent to the proposal ; they had nothing to ob- ject, either to so infamous a design or to tlie use of such means for accomplishing it. But, out of place as such a passage wotild be in any other liistory, it relates a transaction in perfect harmony with the Jewish opinions and prac- tices of that age. A single testimony will illus- trate this. Philo, in speaking of the course to be pursued toward a Jew who forsakes the wor- sliip of the true God, lays down the following principle : " It is highly proper that all who have a zeal for virtue should have a right to punish with their own hands, without delay, those who are guilty of this crime; not carry- ing them before a court of judicature or the Council, or, in short, before any magistrate, but thej' should indulge the abhorrence of evil, the love of God, which they entertain, by inflicting immediate punishment on such impious apos- tates, regarding themselves for the time as all things — senators, judges, prajtors, sergeants, ac- cusers, witnesses, the laws, the people ; so that, hindered by notliing, they may without fear and with all promptitude espouse the cause of piety." Josephus mentions a similar combi- nation against the life of Herod, into which a party of the Jews entered on account of the re- ligious innovations which they charged him with introducing (^-1?)/^, 15. 8. 1-4). 16-*^2. THE PLOT IS DISCLOSED TO THE ROMAN COMMANDER. 16. Paul's sister's son, better the son of Paul's sister. Whether the family of this sister resided at Jerusalem, or the nepliew only, does not appear from the narrative. His anxiety for the safety of Paul may have arisen from a stronger interest than that j)rompted by their relationship to each other. (See the note on 9 : 30.) He was not a bigoted Jew, at all events; for in that case he would have allowed no tie of blood, no natural affcH;tion, to interfere with the supposed claims of his religion. — Having entered into the castle, whence it appears that his friends, as afterward at Csesarea (24:23). had free access to liim. Lysias may have been tlie more indijlgent, because he would atone for his fault in having bound a Ro- man citizen. — Their lying in wait — lit. the ambush, which the Jews were {preparing. 18. The prisoner shows that Paul was still Ch. XXIIL] THE ACTS. 267 captain, and said, Paul the prisoner called me unto hill, a' d jirayeU ni(! to liriiiK this youni; man unto thee, who liaih .soniolliinf; to say unto thee. jy Then the chiel' captain took him l>y the liand, and ■went itiilt hitn aside privately, and asked hun, w hat is that thou hast to tell nie? 20 And he said, "1 he .lews have agreed to desire thee that thou woukUt bring down I'aul to-morrow into the council, as though they would enquire somewhat of him more perleetly. '.il Hut do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. ti So the chief captain llii-n let the young man de- part, and charged him, .Sf« ilwit tell no man that thou hast shewed these things to me. ti And he called unto A/ m two centurions, saying. Make ready two hundred soldiers to go toCaisarea, and horsemen threescore and ten, and spearmen two hun- dred, at the third hour of the night , 2\ And provide //"'(// beasts, that they may set Paul on, and briiig Unu safe unto ieli.x the governor. 2o And be wrote a letter after this manner: and brought him to the chief captain, and saith, Paul the prisoner called nie unto him, and asked me to bring this young man unto thee, w iiu hath 19 something to say to tliec And the chief captain took him by the hand, and going aside asked him 20 privately, What is that thou hast to tell me? And he said, The .lews have agreed to ask thee to bring down Paul to morrow unto the council, as though thou wouldest inquire .somewhat more exactly con- 21 cerning him. Do not thou therefore yield unto them, for there lie in wait for him of them more th.m forty men, who have bound themselves under a curse, neither to eat nor to drink till they have slain him: and now are they ready, looking for the 22promi.se from thee. .*^o the chief captain let the young man go, charging him, Tell no man that 23 thou hast signilie i these thi gs to me. And ho called unto iiim two of the centurions, and said, Make leady two hundred soldiers to go as far as Ca'sarea, and horstnien three-core and len, and spearmen two hundred, ai the third hour of the 24 night: and lie iiU'ir llinn provide beasts, that they might set Paul thereon, and bring him safe unto 2.J ]■ eli.K the governor. And he wrote a letter after this form: bouitd — r. e. by a cliahi to tlie arm of a suldicr. — >Vho hath — i. e, since he has— something to say to thee. (Comp for he hath, etc., in V. 17.) 21. Lie in wait, which they were doing, iiiasmiicli as their i)iot was ah'cady .so mature. (Cump. riuikiiKj an ambush, in 25 : 3.) — Forty — i. e. men, as in v. 13. — Are ready — i. e. to hill him. (Comp. V. 15.) — Looking for, or aAvait- ing, the (expected) promise from thee. The word translated promise (eVaweAta) has this constant sense in the New Testament. 2'Z, Note the change to the direct style in that thou hast showed these things to me. (W. (J G3. II. 1. Comp. Luke 5: 14.) The opposite change occurs in v, 24. 23-30. THE LETTER OF LYSIAS TO FELIX. 23. Two centurions, more exactly some two or three of the centurions ; not one or two (Cony, and Hws.), from the nature of the expression, and because less than two would be an inadequate command for so large a force. Though it is not said expressly, the inference is that these officers were to take charge of the expedition, as well as prepare for it. The pro- noun (tU, a certain one, some one) joined with numerals renders them indehnite. (Comp. some two of his disciples, in Luke 7 : 19. W. §25. 2. b: K. ^30.3. 4.)— Soldiers, who, as they are distinguished from the other two classes nameil, must be the ordinary, heavy- armed legionaries. — Spearmen (SefioAa^ou?) oc- curs only here and in two obscure writers of the Iron Age. " Its meaning," says De Wette, "is a riddle." The proposed explanations are these : side-cfuanis, military lictors who guarded prisoners, so called from their taking the right- hand side (Suid., Bez., Kuin.) ; lancers (Vulg., E. v.), a species of light-armed trooi>s (Mey.), since they are mentioned once in connection with archers and peltaists. Codex A reads spear- men, jacidanti's dcxtra (Syr.). (See De Wette's note here.) — At the, or from the, third hour — /. e. nine o'clock with us, it being implied that they were to march at that hour, as well as be ready. 24. And to provide, etc., and that they i should provide beasts of burden, as two I or more would be needed for relays or for ; the transportation of baggage. The discourse ! changes at tliis point from the direct to the in- direct. (Comp. on 19 : 27.) — That they may set, or that having mounted Paul (cjn one of them) they might convey him in safety unto Felix. Throtujh (Sia) in the verb refers to the intermediate space, not to the dangers I through which they were to pass. (Comp 18 : j 27 ; 27 : 44 ; 1 Pet. 3 : 20.)— Felix was the Pro- ! curator of Judea, having received this office from the Emperor Claudius, prcjbably in the autumn of A. D. 52 (Win., Aug., Mey.). lie : was originally a slave, was a man of energy I and talents, but avaricious, cruel, and licen- I tious. Tacitus (Hist., 5. 9) has drawn his cha- racter in a single line : '' Per omnem sajvitiam ac libidinem jus regium servili ingenio exer- cuit" [" With all cruelty and lust he exercisetl the royal power in the spirit of a slave"]. (See further on 24 : 3-24.) 25. Wrote — lit. writing — belongs to tlie subject of naid (E. V. saying), in v. 23. — .After this manner, or containing this outline, , draught — i. e. a letter to this ell'ect. The Koman 268 THE ACTS. [Ch. XXIII. 2fi Claudius Lysias unto the most excellent governor Felix sfudcth 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 Komaii. 2S *And when I would have known the cause where- fore they accused him, 1 brought him forth into their council : L'y 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. ;;u And «\vhen 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 Ihay IkiiI against him. i-arewell. 31 Then the soldiers, as it was commanded them, took Paul, aid brought him by night to Autipatris. 26 Claudius Lysias unto the most excellent governor 27 Felix, greeting. This man was seized by the Jews, and was about to be slain of them, when I came upon them with the soldiers, and rescued him, hav- 28 ing learned that he was a Koman. And'desiring to know the cause wherefore they accused him, 'I 29 brought him down unto their council: whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of 30 death or of bonds. And when it was shewn to me that there would be a plot -'against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee.^ 31 So the soldiers, as it was commanded them, took ich. 21 .33; 24.7.... 6 ch. 2i : 30....cch. 18. 15; 25:19....d ch. 26 : 31. . . .c ver. 20..../ ch. 24:8; 25:6. 1 Some ancient a.n- thomKn omit I broit<]ht him down unto their couuciV. .. .2 Miiny aucieoi authorities read against the man on their part 3 Man; an- cieut aulhuritieii add J'arewell. law required that a subordinate officer, in send- ing a prisoner to the proper magistrate for trial, should draw up a written statement of the case. The technical name of such a communication was elof/iuin. 26. Most excellent is an honorary epithet. (See on 1 : 1 )— Governor stands in the New Testament for the more specitic procurator (i-ai- TpoTTo?). (Comp. Matt. 27 : 2.) — Greeting. (6omp. the kust remark on 15 : 23.) 27. This man is the object of rescued, which him repeats, on account of the distance of the noun from the verb. (Comp of these, TouVuf, in 1 : 22.) — On the point of being killed, not should have been (E. V.). — With an army, rather with the military. (See V. 10.) — Having learned that he is a Roman, which is stated as a reason why Lysias was so prompt to rescue him. It was not until after he had taken Paul into his cus- tody that he ascertained his rank ; but, as was not unnatural, he wished to gain as much credit as possible in the eyes of his superior. This deviation from truth, says Meyer, testifies to the genuineness of the letter. Some resolve having learned into and I learned, as if he learned the fact that Paul was a Roman citizen after his apprehension. The Greek of the New Testa- ment affords no instance of such a use of the participle. (See W. ? 46. 2. ) Luke with his inquisitive habits (see his Gospel, i : i) would find an opportunity to copy the letter during his abode of two years at Csesarea. 28. Would have known, rather wishing to know, or ascertain (■ci-ui'ai and ^iriyvrnvoLt are both found), the crime (not charge), of which, at this stage of the affair, Paul was sup- posed to be guilty. The weaker sense of this noun (Cony, and Hws.) makes accused repe- ttfious. — Wherefore — lit. on account of which — they were accusing him, not formally, but by their continued outcrj', as Luke has related. — I brought him down, in person, as he must be present to gain the de- sired information. (See on 22 : 30.) 29. Of, or concerning, questions of their law. (See the note on 18 : 15.)— As death and bonds denoted the highest and lowest penalties of the law, the idea is that Paul had no crime alleged against him that required his detention or punishment (Bottg.). Every Roman magistrate bef(jre whom the apostle is brought declares him innocent. 30. The writer falls out of his construction here. He says a j^lot having been told me (fiiji/u- iJeiVrj?) at the beginning of the sentence, as if he would have added that was about to be (t^s /ui6A\ou . . . inipovKr}v) was about to be. The idea of the thing disclosed gives place to that of the persons who disclose it. (W. ^ 63. I.) [Ale.vander attempts a literal translation of the Greek as follows : ''But a plot against the man having been reported to me, (as) about (or that it was about) to be (attempted) by the Jews." By the Jews is to be removed from the text (see below), and it will then read in the simplest version : But a j)lot . . . (as) about to be — /. e. carried into effect. — A. H.] By the Jews, after about to be, the recent editors omit (Tsch., De Wet., Mey.).— I sent, since the fu- ture act would be past on the reception of the letter. (Comp. Phil. 2 : 28 ; Philem. 11. W. g 41. 5. 2.) — Before thee. ["A peculiar phrase appropriated to judicial hearing, as in Matt. 28 : 14 " {Alexander).] 31-35. PAUL IS SENT TO FELIX AT CJ5SAREA. 31. Took — lit. having taken — up answers to luaving mounted Paul, in v. 24. — By night, Ch. XXIII.] THE ACTS. 269 32 On the morrow they left the horsemeu to go with him, and returiu'il to the castle : 33 Who, when they came to Csesarea, 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 un- derstood that /ic icn.s- of "(ilicia; 35 '1 will hear thee, said he, when thine accusers 32 Paul, and hrought him by night to Antipatris. But on the morrow they left the lior>emen to go with 33 him, and returned to the castle: and they, when they came to (.'iesarea, and delivered the letter to 34 the governor, presented 1 aul al.--o before him. And when he had read it, he asked of what province he was; and when he understood that he was of cilicia, 3o I will hear thee fully, said he, when thine accusers ach. 21 :!)9....6ch. 24 : 1, 10; 25:16. rather during the night, which would in- chide the hours from nine o'clock p. m. (v. 23) to six A. M. — Unto Antipatris, which was about thirty-eight miles from Jerusalem, on the route to Csesarea. It was built by Herod the Great, on the site of a place called Caphar Saba, and was named by him Antipatris, in honor of his father Antipater. (See Jos., Antt., 1(3. 5. 2 ; Bell. Jud., 1. 21. 9.) The modern Kefr Saba, about ten miles from Lud, the ancient Lydda, stand.s, no doubt, on the same spot.i It is an instance like Ptolemais (21 : 7), in whioh tiie original name regained its sway on the de- cline of the power which imposed the foreign name. The Romans had two military roads from Jerusalem to Antipatris, a more southerly one by the way of Gibeon and Beth-horon, and a more northerly one by way of Gophna {Bibl. Res., ii. p. 138). If Paul's escort took the latter as the more direct course, they would arrive at Gophna about midnight, and at da^direak would reach the last line of hills which overlook the plain of Sharon. Antipatris lay on a slight eminence at a little distance from the base of these hills. To perform this journey in the time allowed would require them to proceed at the rate of about four miles an hour. As those who conducted Paul had a good road (traces of the old Roman pavement are still visible), they could accomplish a forced march of that extent in nine hours. Strabo says that an army, under ordinary circumstances, could march from two hundred and fifty to three hundred stadia in a day — i. e. an average of about thirty miles. Forbiger {Handh. der Geog., p. 551) gives a table of the various distances of a day's journey among tlie ancients. Some understand the words to mean that they brought him by night, in distinction from the day ; in which case, they could have occupied two nights on the road. It is suggested that the escort may have proceeded to Nicopolis the first night, which was twenty-two Roman miles from Jerusalem, and, remaining there the next day, have arrived at Antipatris the night following. Biscoe, Meyer,^ Kuinoel, and others adopt this opinion. In this case on the morrow, in v. 32, mast de- note the morrow after the arrival at Antipatris on the second night, instead of tlie morrow after leaving Jerusalem, as the text would more ob- viously suggest. If it be thouglit necessary, we may consider during the night a.s apj^ly- ing only to the greater part of the journey. It would be correct to speak of the journey, in general terms, as a journey by night, altliough it occupied two or three hours of the follow- ing day. This view, which "Winer maintains (Realw., 1. p. 65), allows us to assign twelve hours to the march, ar.d the rate of travelling would then be a little more than three miles the hour. 32. They left the horsemen, etc. The remaining distance to Ca-sarea was not more than twenty-five miles. They were now so far from the scene of danger that they could with safety reduce the escort. Whether they had orders to do this or acted on their own dis- cretion we are not told. They commenced their return to Jerusalem on the morrow, but after so hurried a march would travel leis- urely, and may have occupied two days on the way. 34. The governor appears in the common text without sufficient reason. — He asked— lit. having asked — from what province he is. He makes the inquiry, perhaps, because the letter stated that Paul was a Roman citizen. 35. I will hear thee fully. Observe - See the account of a visit to Kefr Saba by the late Dr. Smith, in the Bibliotheca Sacra, 1843, p. 478. xq. : " It is a Muslim village, of considerable size, and wholly like the most common villages of the plain, being built entirely of mud. We saw but one stone building, which was apparently a mosque, but without a minaret. No old ruins, nor the least relic of antiquity, did we anywhere discover. A well by which we stopped, a few rods east of the houses, exhibits more signs of careful workmanship than anything else. It is walled with hewn stone, and is fifty-seven feet deep to the water. The village stands upon a slight circular eminence near the western hills, from which it is actually separated, however, by a branch of the plain." Raumer (Pa/aivfiii^ aiii....^.. b » u ... v.. . t..... ........ v .v..^» » .. .......'id flavc jtiUgcd hint according to vui ilu.. i (#». came, and with great violence took him away out of our tiandt* a commanding hia accaaera to come be/ore thee. ech. 2:t : :)0. law. 7 Hut the chief text now frcncrally accepted, a word meaning reforms >i)ea ranee of Lysias. (See 21 : 32.)— Before thee. (See on 23 : 30.) 8. Of whom would refer to Paul, if we ex- clude the uncertain text which precedes, bu*' more naturally to Lysias, if we retain it. (Comp. V. 22.) — By examining maj' be used of any judicial examination. It is impossible to think here of a trial by torture, since both Paul and Lysias were exempt from it in virtue of their rank as Roman citizens. It was illegal, at all events, to have recourse to this measure. (See Conybeare and Ilowson's note, ii. p. 322.) 9. And the Jews also assented, or as- sailed him, at the same time — viz. by a::- 272 THE ACTS. [Ch. XXIV. 10 Then Paul, after that the governor had beckoned unto him to speak, answered, 1-orasniuch as 1 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 dis- puting with any man, neither raising up the people, neither in the synagogues, nor in the city : 10 And when the governor had beckoned unto him to speak, Paul answered, y orasmuch as I know that thou hast been of many years a judge unto this nation, I do cheerfully make 11 iny defence ; seeing that thou canst take knowledge, that it is not more than twelve days since I went up 12 to worship at Jerusalem : aid neither in the temple did they tind me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city. aver. 17 ; ch '21 : 26 b ch. 25 : 8 ; 28 : 17. serting that the charges were true. This is a better reading tlian assented {vi^ivTo), agreed, though we have that word in 23 : 20. 10-33. PAUL'S DEFENCE BEFORE FE- LIX. 10. Of many years, or since many years. As Felix became procurator probably in A. d. 52 (see on v. 24), he had been in office six or seven years, which was comparatively a long time at this period, when the provincial mag- istrates were changed so rapidly. Some of them exceeded that term of service, but a great- er number of them fell short of it. Before his own appointment as procurator he had also governed Samaria for some years, under Cu- manus, his predecessor. (See Herz., EvcykL, iv. p. 354.) Nation depends on judge as dat. comm., judge for this nation, since the re- lation existed ideally for their benefit. (B. § 133. 2. h ; W. § 31. 2.) Paul avoids the usual people, and says nation, because he is speaking to a foreigner. (See also v. 17.)— More cheer- fully (T. R.), or cheerfully (Tsch.) ; the for- mer more correct, since the comijarative, as less obvious, was liable to be displaced. [Yet, while this is true, the weight of evidence from manuscripts is so much in favor of cheerfully — viz. N A B E with many important cursives, against H L P — that all the editors, Lach., Tsch., Treg., West, and Hort, the Anglo-Am. Revisers, accept it. — A. H.] 11. Mayest understand, better since you are able to know — /. e. by inquiry, or (Tsch.) [also Lach., Treg., West, and Hort, and Re- visers] to ascertain (iiriyvwvat.). Paul adds this as another reason why he was encouraged to re- ply. The subject lay within a narrow compass. Felix could easily ascertain how the prisoner had been employed during the time in which he was said to have committed the crimes laid to his charge. — The common text inserts than before twelve [ = not more than tivelve days], which the later editions omit. (See on 4 : 22.) The best mode of reckoning the twelve days is the following : First, the day of the arrival at Jerusalem (21 : 17) ; second, the interview with James (21 : is) ; third, the assumption of the vow (21:26); fourth, fifth, sixth, and seventh, the vow continued, which was to have been kept seven days (being interrupted on the fifth) ; eighth, Paul before the Sanhedrim (22:30; 23: 1-10) ; ninth, the plot of the Jews and the jour- ney by night to Antipatris (23:12,31); tenth, eleventh, twelfth, and thirteenth, the days at Csesarea (24:1), on the last of which the trial was then taking place. The number of com- plete days, therefore, would be twelve, the day in progress at the time of speaking not being counted. The five days mentioned in v. 1 , above, agree with this computation, if, as suggested there, we reckon the day of leaving Jerusalem as the first of the five, and that of the arrival at Cpesarea as the last. So, essentially, Wetstein, Anger, Meyer, De Wette, and others. Some, as Kuinoel, Olshausen, would exclude the days spent at Ca^sarea, and extend the time assigned to the continuation of the vow. But there are . . . since I (note the tense) evidently represents the days as reaching ujj to the pres- ent time. According to Wieseler's hyiiothesis, that Paul was apprehended on the second day of the vow, the seven days in 21 : 27, form no part of the series. He distributes the time as follows : Two days on the journey from Cse- sarea to Jerusalem (21 : 15) ; third, interview with James ; fourth {Pentecost), seizure of Paul in the temple ; fifth, the session of the Sanhedrim ; sixth, the departure by night to Ctesarea; seventh, the arrival at Cajsarea; twelfth (five days after that), the journey of Ananias from Jerusalem (24 : 1) ; and thirteenth, his arrival at Ceesarea and the trial of Paul. — From Avhich = since (i^' ^s) is abbreviated for from the day ichich (dn-b t^5 vtJLfpai ^s). — For to worship, or in order to worship — /. e. in the temple, which was an object entirely dif- ferent from that imputed to him. For this use of the future participle, see B. ^ 144. 3. 12. The grammatical analysis here requires attention. The first neither extends to peo- ple, and or (not nor) connects merely the par- ticipial clauses (disputing, etc., and raising up, etc.), not found expressed with that verb repeated. Before the second and third neither Ch. XXIV.] THE ACTS. 273 13 Neither can they prove the things whereof they now accuse nie. 14 Hut tliis I confess unto thee, that after "the way which they call heresy, so worship I the 'ijod of luy fathers, believing all things which are written in ''the law and in the prophets: 15 And ''have hope toward God, which they them- selves also 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 conscience void of oUence toward God, and toward men. 17 Now after many years »l came to bring alms to my nation, and oU'eriugs. 13 Neither can they prove to thee the things whereof 14 they now accuse me. Hut this I confess unto thee, that after the Way whicli tliey call 'a sect, so .serve I the (jod of our fathers, believing all things which are according to the law, and which are written in 15 the prophets: having hope toward i>od, whicii these alMt themselves -look for, that there shall be a resur- Kirection both of the just and unjust. Herein do I also e.\ercise myself to have a conscience void of . 17 offence toward Ciod and men alway. Now after some years 1 came to bring alms to my nation, and a See Amos 8 : 14 ; ch. 9 : 2 hi Tim. 1:3 c ch. 26 : 22 ; 28 : 2.1 (J ch. 23 : « ; 26 : 6, 7; 28 : 20 e Dan. 12 : 2: Johi 28, 2a /ch. 23 : 1 jr ch. 11 : 29,30; 20 : 16; Rom. 15 • 25 ; 2 Cor. 8:4; Gal. 2 : 10. 1 Or, herety 2 Or, accept we are to insert again found . . . people ; so that both act.s — the having disputed and the having excited a tumult — are denied with refer- ence to tlie temple, the synagogues, and the city. — The disputing was not in itself censur- able, but in this instance he could urge that he had not even had any religious discussion dur- ing the few days in question. — In the syn- agogues, at Jerusalem, where they were numerous. (See on 6 : 9.) — In — i. e. through- out—the city, up and down the streets (Alf.), not excluding disputing, but referring espe- cially to raising up the people. 14. Having replied to what was folsely al- leged, he states now (5e adversative) what was true in the case. — That after, etc., that ac- cording to, (those of) the way (9:2; is : 9, etc.) which (not in which) they call a sect (aVpeo-ii', with a shade of reproach) so (t. c. after their mode) I worship, etc. This appears to me more simple tlian to make so prospective : so — viz. hij believing all things^, etc. (Mey., De "Wet.). — In the law — i. e. throughout the law, in all the bonks of Moses. (See on 13 : 15.) 15. And have hope, or having a hope, in reference to God — i. e. founded on him, since his word and his promise furnisli the only basis of su.:h a hope. — Which also, etc., which also these themselves entertain, that it is appointed there shall be (see on 10 : 28) a resurrection of the dead, etc. These themselves are the Jews present, viewed as representatives of the nation. Hence most of his accusers here were Pharisees, and the breach between them and the Sadducees (23 : 7) had been speedily repaired. The dead {vtKpCiv), in T. R., lacks the requisite sup))ort (Lchm., Tsch). Both of, etc., not only of the just (those acceptetl as such by faith), but of the un- just. Tlie resurrection of the wicked, in order to be punished, is as clearly taught here as that of the righteous, to be rewarded. The apostle represents tliis hope as the prevalent Jewish faith. (Comp. 2G : 7.) "The Sadducees," says 18 Biscoe (p. 68), " were so few in number that they were not worthy of his notice by way of exception. Josephus expressly tells us ' that they were a few men only of the chief of the nation ' (Antt., 18. 1. 4) ; that they prevailed only with the rich to embrace their senti- ments, and that the common people were all on the :qde of the Pharisees (ih., 13. 10. G)." 16. Herein, rather therefore (comp. John 10 : 30) — (. e. in antici[)ation of such a day. — Also I myself, as well as others who exem- plify tlie proper eflfect of this doctrine. It is impossible, the apostle would argue, that he should entertain such a persuasion and yet be guilty of the crimes imimted to him. — Exer- cise, strive, exert myself. — Void of offence — that is, blameless; lit. not made to stumble, preserved from it, and hence unoffended. The term is passive here, as in Phil. 1 : 10, but active in 1 Cor. 10 : 32. 17. The defence here (Noav (««) metabatic) goes back to the specification in v. 6. — After several years — i. e. of absence. It was now A. D. 58 or 59. He had made his last visit to Jerusalem in the year a. d. 54 or 55. — To bring alms, or in order to bring alms, which he had collected in the churches of Macedonia and Achaia for the relief of the believers at Jeru- salem. (See Rom. 15 : 25, 20 ; 1 Cor. IG : 1-4 ; 2 Cor. 8 : 1-4.) This allusion is very abrupt. It is the first and only intimation contained in the Acts that Paul had been taking up contri- butions on so extensive a plan. The manner in which the Epistles supply this deficiency, as Paley has shown, furnishes an incontestable proof of the credibility of the New Testament writers. — Offerings depends loosely on to bring: and while there I was making, or would have made, offerings; which, after the information in 21 : 20, we naturally understand of those that he engaged to bring in behalf of the Nazarites. They are not the oblations which wore made during the feast of Pentecost, since no connection would exist then between of- 274 THE ACTS. [Ch. XXIV. 18 ""Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor ■with tumult. 19 »\\ ho ought to have heen here before thee, and object, if they had ought against me. 20 Or else let these -same hert say, if they have four d any evil doing in me, while I stood before the coui cil, 21 Except it be for this one voice, that 1 cried stai d- ing 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 Unit way, he deferred them, and said. When ■'Lysias the chief "captain shall come down, I will know the uttermost of your matter. 18 offerings : 'amidst which they found me purified in the temple, with no crowd, nor yet with tumult: 19 but l^l^re urre certain .lews from Asia — who ought to have been here before thee, and to make accusation, 20 if they had aught against me. Or else let these men themselves say what wrongdoing they found, when 21 I stood before the council, except it be for this one voice, that I cried standing among them. Touching the resurrection of the dead 1 am called in ques- tion before you this day. 22 But I'elix, having more exact knowledge concern- ing the Way, deferred them, saying, W hen Lysias the chief captain shall come down, 1 will determine tch. 21 :26, 27; 26 : 21....6 ch. 23 : 30; 25 : 16....C ch. 23 : 6 : 28: 20.... dyer. ■ -1 Or, in presenting which ferings and the purification spoken of in the | next verse. I 18. Whereupon, rather in which, the business of the offerings. For this use of the pronoun, comp. 26 : 12.— They (sc. the Jews) found me purified as a Nazarite in the temple. Purified must have this sense liere, since it points back so evidently to 21 : 24, 2G.— Neither Avith, etc., not with, a mob, as Tertulhis had given out (v. 5), but conduct- ing himself altogether peaceably. — lie now re- torts this charge of a riot upon the true authors of it.— But certain Jews from Asia. It is they who excited a tumult, not I. The verb could be omitted (a true picture of the speak- er's earnestness), because it suggests itself so readily from tumult, and because the details of the affair have been related at such length (21 : 27). The common text omits but (Se), and makes certain Jews the subject of found. This is incorrect, as but (5e) must be retained. Our English translation is founded on the omis- sion of this particle. [The Revised Version (see above) represents correctly the Greek text as in- terpreted by Dr. Hackett. — A. H.] 19. Who ought, etc., whom it becmne, to be present, imi^erfect, because they should have been there already (comp. Ka^rjKev in 22 : 22). The instigators of the riot were the persons to testify how it arose.— If they had aught, bet- ter if they might have anything, a possi- bility purely subjective, and hence optative. 20. Or, etc. (since the proper witnesses are not here), let these themselves (see vv. 1, 15) say what crime they found. With if (el) in the T. R. we must read if they found any, etc. (E. V.) ; but if is unauthorized. 21. Except it be, etc., no other offence than (that) concerning this one expression. The sentence is framed as if some other offence had preceded (Mey., De Wet.). The Sadducees might object to his avowal of a belief in the resurrection, but the rest of his countrymen would esteem that a merit, and not a crime. [The meaning of Paul's confession is: "If they can find fault with me for any definite action that was wrong, it can be for no other than my language about the resurrection of the dead ; for that language did occasion a fierce debate and great disorder." Thus, Paul frankly ad- mits that he had uttered a sentiment which led to strife, but he evidently believes that Felix knows how to estimate that language aright. Is it possible that he had forgotten his i:)rediction of God's judgment on the high priest, especially if he had seen it to be an ill- advised word, and had been moved to apolo- gize for it on the spot? — A. H.]— That I cried, correctly (^s eVpafa) which I cried, an attracted genitive, instead of the accusative, which this verb would properly take as hav- ing a kindred sense. In Matt 27 : 50 and Mark 1 : 20 voice {u>vfi) after the same verb denotes the instrument of speech, not, as here, what was spoken. (See W. § 24. 1.) 23, Them— viz. both parties, like your, just below.— Having more perfect know- ledge, etc., strictly knowing the things in regard to the way (the Christian sect) more accurately — i. e. than to give a decision against Paul (comp. 25 : 10) or than the com- plaint against him liad taken for granted. "Since Felix," says Meyer, "had been al- ready procurator more than six years, and Christianity had spread itself, not only in all parts of Judea, but in CoJ.sarea itself, it is natu- ral that he should have had a more coo-ect knowledge of this religion than the Sanhedrists on this occasion had soitght to give him ; hence he did not condemn the accused, but left the matter in suspense." Other explanations of the comparative arc the following : knoicing the case more accurately— i. c. as the result of the present trial (which would have been a reason for deciding it, instead of deferring it) ; knowing it more accurately than to postpone it — i. e. (a remark of Luke) Felix sliould have acquitted Paul at once (which brings a severe reflection on his conduct into too close connect! in with the account of his lenity in the next verse) ; Ch. XXIV.] THE ACTS. 275 23 And he coinnianded a reritiirion to keep Paul, and to let him liave liberty, and "that he sliould forliid none of his acquaiutaiice to minister or come unto biiu. 24 And after certain days, when Felix came with his wilt! I>rusilla, which was a Jewess, he sent for I'aul, and heard him concerning the faith in Christ. 2") And a-s he reasoned of righteousness, temperance, and judgment to come, I'elix trembled, and answered, tio thy way fortius time; when I have aconveuient season, I will call for thee. 23 your matter. And he gave order to the centurion that he should be kept in charge, ai.d should have indulgence; and not to forbid any of his friends to minister unto him. 24 Hut after certain days, Feli.\ came with Drusilla, 'his wife, who was a .lewess, and sent for I'aul, and heard him concerning the faith in Christ Jesus. 25 And as he reasoned of righteousness, and -temper- ance, and the judgment to come, leli.v was terrified, and answeretl, (.o thy way for this time: and when I have a convenient season, I will call thee unto me. a cb. 27 : 3; -iR: 16. 1 Or. ikta own wife i Or, »el/-control and finally, knowing the case more exactly — i. e. (joined with what follows) when I thus know it, after liearing the testimony of Lysias, judg- ment shall be given. This la-st sense is out of tlie question, because it disregards utterly the order of the words, as well as the proper mean- ing of the following verb (StayvMaoiiai), I will know fully, not will decide. 23. The (not a), before centurion, desig- nates the centurion as tiie one who had charge of Paul, and perhaps other prisoners (see 27 : 1 ; 28 : IG), whether he belonged to Ctesarea or liad come frotu Jerusalem. This officer is not necessarily the one who had conducted the troops from Antipatris (2,1:32), in distinction from the one who returned, since the admits of the other explanation, and since som^ two, in 23 : 32, leaves the number indefinite. Hence, as the article does not identify the centurion, j the inference to that effect (Blunt,i p. 323, and I Birks, p. 344) is not to be urged as a proof of the verity of the hi.story.— To keep Paul [ac- cording to the best authorities, him, not Paid], not middle, to keep him (E. V.), but that he shoidd be kept as a piisoinr, he guarded.— And should have respite, or alleviation— t. e. be treated with indulgence, and not subjected to a severe captivity. One of the favors which he received is mentioned in the ne.xt clause.— The gram- matical sul)ject changes before should forbid, of which and («cai; note re between tlie otlier verbs) admonishes the reader.- Serve him, minister to his wants.— Or come unto him is doubtful, and may bo borrowed from 10 : 28. 24-27. Paul" testifies before FE- LIX AND DRUSILLA. 24. Came— lit. having come, not to Cx- sarea, after a temporary absence, but to tlie place of audience. (Comp. o : 22; 25 : 23.)— With Drusilla, his wife, being a Jewess, which would imply that she still adiiered to the Jew- ish religion. This Drusilla was a younger daughter of Agrippa I., who was mentioned in 12 : 1, stj.^ and a sister of Agrippa II., who is mentioned in 25 : 13. We turn to Josephus I I (Antt., 20. 7. 1, sq.) and read the following ac- count of her: "Agrippa gave his sister Drusilla in marriage to Azizus, King of the Emesenes, wlio had consented to be circumcised for the sake of the alliance. But this marriage of Drusilla with Azizus was dissolved in a short time after this maimer. When Felix was pro- curator fur Judea he saw her, and, being capti- vated by her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself." "Here," as Paley ob- serves, "the public station of Felix, the name of his wife, and the circumstance of her re- ligion, all appear m perfect conformity with the sacred writer." The fate of tliis woman was singular. She had a son by Felix, and both the mother and the son were among th(we who lost their lives by the eruption of Mount Vesuvius in a. d. 79.— Luke does not inform us wliy Felix summoned Paul to this conference. We may infer, from the presence of Drusilla, that it was on her account. In all probability, it was to afford her an opportunity to see and hear so noted a leader of the Christian sect. 25. Of righteousness, or concerning justice, which the conduct of Felix had so outraged. Tacitus {Ann., 12. 54) draws this jMcture of him as a magistrate: " Relying upon the influence of his brother at court, the in- liimous Pallas, this man acted as if he had a license to commit every crime witli impunity." —And temperance—)", e. self-control, es- pecially continence, chastity. Here we liave another and double proof of the apostle's cour- age. At the side of Felix was sitting a victim of his libertinism, an adulteress, as Paul dis- coursed of immorality and a judgment to come. The woman's resentment was to be feared as well as that of the man. It was the imjjlacable Herodias. and not Herod, who d(>- manded the head of Jolm the Baptist.— Trem- bled— lit. having become alarmed.— For this time, or as to what is now, for the present (Kyp.. De Wet., Mey.). The construc- tion is that of an adverbial accusative. (K. 1 Undesigned Coincidences in t/ie mnings of the Old and Xew Testaments, by Rev. J. J. Blunt, London, 1847. 276 THE ACTS. [Ch. XXV. 26 He hoped also that "money should have been given him of l^aul, that he might loose him : where- lore he sent for him the ofteuer, and communed with him. 27 But after two years Porcius Festus came into Felix' room: and Felix, '■willing to shew the Jews a pleasure, left Paul bound. 2fi He hoped withal that money would be given him of Paul: wherefore also he sent for hiin the oftener, 27 and commvined with him. Hut when two years were fulfilled, Felix was succeeded by Porcius Fes- tus; and desiring to gain favor with the Jews, Felix left Paul in bonds. CHAPTEE XXV. NOW when Festus was come into the province, after three days he ascended from Cajsarea lo.lerusalem. 2 <^Then the high priest and the chief of the Jews informed him against Paul, and besought him, 1 Fp:stus therefore, 'havirig come into the province, after three days went up to Jerusalem from Csesarea. 2 And the chief priests and the principal men of the Jews informed him against Paul ; and they besought a Ex. 23 : 8 6 Ex. 23 : 2 ; ch. 12 : 3 ; 25 : 9, 14. . . .c ch. 24 : 1 ; ver. 15. 1 Or, having entered upon hit province § 279. E.. 10.) — Place a comma or colon, not a period, at the end of the verse. 26. Hoped also, better at the same time also (that he gave this answer) hoping. The participle connects itself with answered (comp. 23 : 25), and is not to be taken as a finite verb. — That money will be given to him by Paul — i. e. as an inducement to re- lease him. — That he might loose him (E. V.) suggests a correct idea, but is not genuine. Felix had conceived the hope that his prisoner would pay liberally for his freedom. He may have supposed him to have ample resources at his command. He knew that his friends were numerous, and had been informed (see v. 17) that they were not too poor or too selfish to assist one another. 27. But after two years, or two years now having been completed — i. e. since Paul's imprisonment at Ctesarea. — Porcius Festus, etc., rather Felix received Porcius Festus as successor. Luke wrote first, or we might suspect him of having copied Jose- phus, who says, but Porcius Festus was sent as a successor to Felix {Antt., 20. 8. 9). As to the year in which this change in the procurator- ship took place, see Introduction, g 6. 4. — Will- ing to show, etc., rather and wishing to lay up favor for himself with the Jews, to make himself popular among them, which was the more important at this time, as they had a right to follow him to Ptome and com- plain of his administration, if they were dis- satisfied with it. His policy was unsuccessful. (See Introduction, ? 6. 4.) An act like this on leav- ing such an office was not uncommon. Thus, Albinug, another corrupt Procurator of Judea, having heard that Gessius Florus had been ap- pointed to succeed him, liberated most of the state prisoners at Jerusalem, in order to conciliate the Jews.— Left Paul bound, or left Paul behind chained, still a prisoner, instead of setting him at liberty. I correct my former note here in view of Conybeare and Howson's suggestion. As we are not to infer from respite (avitjiv, not liberty), in 24 : 23, that Paul was freed from his chains, bound does not mean that he was rebound after a temporary release. Wieseler (p. 380) has shown that the custotlia libera was granted only to persons of rank ; and hence Paul could not have enjoyed that favor, as is proved, also, by his subjection to the sur- veillance of the centurion. Meyer has changed the note in his last edition to agree with this view. According to De Wette, Felix loaded Paul again with the chains which he had re- moved. Lange (ii. p. 326) speaks of the cns- todia libera as exchanged now for the custodia militaris. 1-5. FESTUS REFUSES TO BRING PAUL TO JERUSALEM. 1. Now^, therefore, since he was the suc- cessor of Felix. — " The new procurator," says Mr. Lewin (ii. p. 699), " had a straightforward honesty about him which fonns a strong con- trast to the piean rascality of his predecessor. He certainly did not do all the justice that he might have done ; but, allowing somewhat for the natural desire to ingratiate himself with the people of his government, his conduct, on the whole, was exemplary, and his firmness in re- sisting the unjust demands of the Jews cannot fail to elicit our admiration." — After three days — i. e. on the third, which allows him one day for rest between his arrival at Csesarea and his departure for Jerusalem. 2. If the high priest (T. R.) be correct, this high priest must have been Ismael, son of Phabi, who succeeded Ananias (Jos., Antt., 20. 8. 8). Two years have elapsed since the trial before Felix (24 : 1, »?.), at which Ananias was so active. Instead of the singular, some read the high priests (Lchm., Tsch.), which was introduced, probably, to agree with v. 15 (De Wet., Alf ). [The plural is now also approved by Treg., West, and Hort, Anglo- Am. Revisers, and ia justified by preponderating evidence — e. g. X A B C E L, Syr. and Cop. Versions.— A. H.J I Ch. XXV.] THE ACTS. 277 3 And desired favor against him, that he would send for him to Jerusalem, "laying wait in the way to kill him. 4 Kut Festus answered, that Paul should be kept at Csesarea, and that he liimself would depart shortly thither. 5 Let them therefore, said he, which among you are able, go down with iiif, 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 C;esarea ; 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 complaints against Paul, which they could not prove. 8"While he answered for himself, -^Xeither against the law of the Jews, neither against the temple, nor yet against <'ij€pov- T€s). — The heavy charges (complaints), as the defence of the apostle shows (v. s), w'ere heresy, impiety, and treason. (Comp. 24 : 5 :6.) 9. And there be judged — lit. there to be judged (viz. by the Sanhedrim) — before me ; /. e. in his presence, while he should preside (Mey., De Wet., Wiesl.), and perhaps confirm or reject the decision. There are two views as to the import of this proposal. One is that Festus intended merely to transfer the trial 278 THE ACTS. [Ch. XXV. 10 Then said Paul, I stand at Csesar's judgment seat, ■where I ought to be judged: to the Jews have 1 done no wrong, as thou very well knowest. 11 "l-'or if I be an offender, or have committed any thing 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 l-'estus, when he had conferred with the council, answered, Hast thou appealed uuto Ca;sar? unto C'eesar shalt thou go. 13 And after certain days king Agrippa and Beruice came unto Csesarea to salute testus. 10 But Paul said, I am standing before Csesar's judg- ment-seat, where I ought to be judged : to the Jews have I done no wrong, as thou also very well know- 11 est. If then I am a wrong-doer, and have commit- ted any thing worthy of death, I refuse not to die: but if none of those things is irue, whereof these accuse nie, no man can 'give me up unto them. I 12 appeal unto Csesar. Then lestus, when he had conferred with the council, answered, Thou hast appealed unto C'sesar: unto Ca'sar shall thou go. 13 5Jow when certain days were passed, Agrippa the king and Bernice arrived at Csesarea, ^and saluted .2 Or, kaving from Csesarea to Jerusalem, and the other is that he wished to change the jurisdiction in the case — to surrender Paul to the Jews and allow them to decide whether he was innocent or guilty. The explanation last stated agrees best with the intimations of the context. The reply of the apostle (,/ stand, etc., in v. 10), and the fact that he proceeds at once to place himself beyond the power of Festns, would appear to show that he regarded the question (Wilt thou, etc.) as tantamount to being de- prived of his rights as a Roman citizen. 10. I stand at, etc., or before the tribu- nal of Ca?sar am I standing, am under Roman jurisdiction, since Festus was the rei> resentative of the emperor. The answer of Festus, Unto Ceesar hast thou appealed, unto Ciesar shalt thou (JO (v. n), is founded on the apostle's subsequent I appeal unto Cfesar, and is not proof (Wdsth.) that Paul viewed himself as "already standing in his own resolve before Csesar's judgment-seat." Where I ought to be judged (present), to be having my trial — as matter of right (Sel), not because it is God's will. (Comp. V. 24 and 24 : 19).— As thoa very well knowest, or rather as also thou perceivest better — ;'. e. than to make such a proposal. (Comp. 24 : 22. W. ? 34. 4.) Such a comparative is very convenient as suggesting something which it might be less courteous to express (Wdsth.). After hearing the charges against Paul, and his reply to them, Festus knew that the prisoner was entitled to be set free, instead of giving him up to a tribunal where his accusers were to be his judges. The temporizing Roman confesses in v. 18 that Paul was right in imputing to him such a violation of his convictions. 11. If I be an offender, or if therefore I am unjust, guilty — i. e. in consequence of past wrong-doing. The verb expresses here the result of an act, instead of the act itself. (See W. §40. 2. c.) For, in the common text, is incorrect. The clause is illative with reference to the assumption (v. 9) that the Jews might find him guilty. Some combine the present and past in afii/cu {am mijust), and render if 1 have done and am doing wrong. (See K. § 255. R. 1.) — Worthy of death defines the degree of guilt. If it was svich that he deserved to die, he was willing to die. — If there is noth> ing of what (Gr.) =if there is none of these things which. 12. When he had conferred, etc., having spoken with the council — i. e. the assessors or judges (ndpeSpoi, cousiUarii), who assisted him at the trial. It was customary for the procon- sul, or his substitute, to choose a number of men whose office it was to aid him in the ad- ministration of justice. The proconsul him- self presided, but was bound to consult his as- sessors, and to decide in accordance with the views of the majority. (See Geib's Geschichte, p. 243, sq.) The subject of consultation in this instance, doubtless, was whether the appeal should be allowed or refused. Writers on Roman law inform us that the provincial magistrates had a certain discretionary jiower in this respect. An appeal to the emperor was not granted in every case. It was necessary to consider the nature of the accusation, and also the amount of evidence \vhich supported it. Some offences were held to be so enormous as to exclude the exercise of this right ; and when the crime was not of this character, the evi- dence of guilt might be so ])alpable as to de- mand an immediate and final decision. — Thou hast appealed unto Caesar is declarative (not a question, as in E. V.), and repeats Paul's last word before the consultation, for the pur- pose of attaching to it the verdict. — Unto Cae- sar shalt thou go, be sent, announces the ready conclusion in regard to the present ap- peal. I perceive no severity in this answer (Bug.), beyond that of the abrupt official form. The prisoner is told that the government would carry out his appeal and take measures to con- vey him to Rome. (See on 27 : 1.) 13-22. FESTUS CONFERS WITH AGRIP- PA CONCERNING PAUL. 13. And after, etc. — lit. certain days be- ing past, since the ajipeal. Agrippa the Ch. XXV.] THE ACTS. 279 14 And when thev had been there many days, Festus declared I'auls cause unto the king, saying, "There is a certain man left in honds by lelix: 15 'AlMjut whom, when 1 was at Jerusalem, the chief priests and tlie elders of the .Tews informed wt, ilesir- iMg /o hari- judgment against him. It) 'To whom I answered, It is not tlie manner of the Romans to deliver any man to die, before that he which is accu.sed haxe the accusers face to face, and have li- cense U) answer for himself concerning the crime laid against liini. j . . 17 Therefore, when they were come hither, ''without any deliiy on the morrow I sat on tiie judgment seat, and commanded the man to be brought forth. 14 Festus. And as thev tarried there many days, Fes- tus la'd Paul's ca.se bef re the king, saying. There i.s 15 a certain man left a prisoner by I eli.x : about whom, when I was at .lerusalem, the chief priests and the elders of the Jews intormed iitc, asking for sentence 16 against him. To whom 1 answered, that it is not the custom of the Itomans to give uj) any man, be- fore that the accu.sed liave the accusers face to face, and have had ojiportunity to make his defence con- 17 cerning the matter laid against him. When there- fore thev were come together here, I made no delay, but on the next day sat down on the judgment-seat, (Oh. 24 : 27 6 vers. 2, 3 c vers. 4, 5 d ver. ( king. This Acjrippa was a son of the Agrippa whose tragical end has been related in 12 : 20- 24. At his father's death, as he was considered too young to succeed liiin on the throne, Judea was committed again to the government of procurators. He passed his early life at Rome. In A. D. 50, on the death of Herod, his uncle, he received the sovereignty of Chalcis, and in A. D. 53 the dominions of Philip and Lysanias (Luke3: i), at wluch time he assumed the title of king. In the year a. d. 55, Nero added to his possessions a part of Galilee, and Perea. He died, after a reign of nearly fifty years, in A. d. 100. It will be observed that, altliough Luke in this passage styles Agrippa a king, he does not style him King of Judea; whereas, in speaking of his father (i2:i,.j.), he not only applies to him this title, but mentions an in- stance of his exercise of the regal power at Jerusalem. The facts stated above show how perfectly this distinction conforms to the cir- cumstances of the case.— Bernice was the eldest daughter of Agrippa I., and a sister of Drusilla (24 : 24). She was noted for her beauty and her profligacy. Luke's accuracy in intro- ducing her at this stage of the history is worthy of remark. After a brief marriage with her first husband she became the wife of Herod, her uncle, King of Chalcis, and on his death remaineti for a time with Agrippa, her brother. She was sus{)ected of living with him in a criminal manner. Her third marriage, with Polemon, King of Cilicia, she soon dissolved, and returned to her brother not long before the death of the Emperor Claudius. She could have been with Agrippa, therefore, in tlie time of Festus, as Luke represents in our narrative. Her subse(iiient connection with Vespasian and Titus made her name familiar to the Roman writers. Several of them, as Tacitus, Suetonius, and Juvenal, either men- tion her expressly or alKideto her, — To salute — in order to salute— Festus. It was their visit of congratulation. Agrippa, being a vas- sal of the Romans, came to pay his respects to this new representative of the power on which he was dependent. 15. Informed— t. e. judicially, brought accu- sation. (Comp. V.2; 24: 1.)— Asking for them- selves justice against him. The idea of con- demnation lies in against him, not in justice or judgment. Tischendorf decides against con- demnation (KaTaSUriv). [In his 8th ed. Tsch. gives this word, meaning condemnation, and Lach., Treg., West, and Hort, the Anglo-Am. Revisers, with N A B C and many cursives.— A. H.] 16. In V. 3 the request of the Jews was that Paul might be brought to Jerusalem ; and in that case the accusers and the accused would have met face to face. Hence the reply of Fes- tus here, in order to warrant his objection, must relate to a different proposal— viz. that he would condemn Paul at once (see v. 24) and in his absence. On his declaring that as a Roman magistrate he could not be guilty of such in- justice, the Jews, as it 'would seem, changed their tactics. If it was so that tlie parties must confront each other, they asked then that he would summon the prisoner to Jerusalem and have him tried there. But this second request was a mere pretence. They knew the weak- ness of their cause too well to await the result of a trial, and wanted only to secure an oppor- tunity to waylay and kill the apostle on the road. The two proposals may have been made at different times, so that in the interval they could have begun the ambuscade (as intimated in v. 3), believing that, though baffled in tlie first attempt, they could not fail in the second. — It is not the manner, etc., better that it is not a custom, for Romans, if it was for Jews. The article (E. V.) obscures the opposi- tion.— Man (as generic) declares the rule to be universal. The claim to this impartiality was a human right in the eye of the Roman law.— To die, after man (T. R., and hence E. V.), is unapproved. 280 THE ACTS. [Ch. XXV. 18 Against whom when the accusers stood up, they brought none accusation of such things as 1 supposed : 19 "I^ut had certain questions against him of their own superstition, and of one Jesus, which was dead, whom I'aul affirmed to be alive. 20 And because I doubted if such manner of ques- tions, I iisked him whether he would go to Jerusalem, and there be judged of these matters. 21 But when I'aul had appealed to be reserved unto the hearing of Augustus, 1 commanded him to be kept till I might send him to Ctesar. 22 Then 'Agrippa said unto I'estus. I would also hear the man myself. To-morrow, said he, thou shalt hear him. 2:i 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 ns, ye see this man, about whom •all the multitude of the Jews have dealt with me, both 18 and commanded the man to be brought. Cone rn- ing whom, when the accusers stood up, they brought 19 no charge of such evil things as 1 sllppo^ed; but liad certain questions against him of their own 'religion, and of one Jesus, who was dead, whom I'aul attirmed 20 to be alive. And 1, being i)erplexed how to inquire concerning these things, asked whether he would go to Jerusalem, and there be judged of these matters. 21 lut when Paul had appealed to be kept for the decision of -the empeior, 1 commanded him to be 22 kept till I should send him to C a;sar. And Agrippa sdtd unto I'estus, 1 also ^could wish to hear the niau luyself. To morrow, saith he, thou shalt hear him. 23 !Jo on the. morrow, when Agrippa was come, and Pernice, with great pomp, and they were entered into the place of hearing, with the chief captains, and the principal men of the city, at the command 24 of Festus Paul was brought in. And testus saith. King Agrippa, and alt men who are here present with us, ye behold this man, about whom all the a oh. 18 : 15; 23 : 29 h See ch. 9 : 15....C vers. 2, 3, 7. 1 Or, suptrstition 2 Gr. the Augustus 3 Or, was wishitig 18. Against whom — lit. around whom — belongs to stood up(comp.v. 7), not to brought. The antecedent of whom (o5) is man, not the remoter judgment-seat. Charge (amW — that is, TouTmi-, of those things). — Which {i}i>= a by attraction) I was suspecting — i. e. some capital offence, as treason, murder, or tlie like. 19. Concerning their own religion, not suj)erstition. (Comp. the note on inure reliyious, not too superstitious, in 17:22.) Agrippa was known to be a zealous Jew, and Festus would not have been so uncourteous as to describe his faitli by an offensive term. Own (iSias) refers, not to the subordinate whom, his own — viz. Paul's — but to accusers, the leading subject. — Concerning a certain Jesus, etc. As to Luke's candor in recording this contemptuous remark, see note on 18 : 15. 20. Doubted, or perplexed, uncertain, as Festus may have said with truth, but could not honestly assign as the motive for his pro- posal. (See V. 9, above.) — In regard to the dispute concerning this one — viz. Jesus (v. 19) — not this matter, as if it were neuter. But the best reading is concerning these things — viz. in relation to their religion and the resurrection of Jesus. 21. But when Paul appealed, etc. — lit. but Paul having appealed (and so de- manded) — that he should be kept in Ro- man custody, instead of being tried at Jerusa- lem.^ — With a view to the examination of Augustus. The Senate conferred this title on Octavius in the first instance, but it was given also to his successors. — I commanded that he should still be kept (infinitive present) at Csesarea. In should be kept, just before, the time is entirely subordinate to the act. — Until I shall send him (T. R.), but the surer word is shall send up (ifaire/ai^w. Lchm., Tsch., Mey.). (Comp. Luke 23 : 7, 11.) Festus would intimate that he was waiting only until a vessel should sail for Italy. 22. I would also, or I myself also could wish — i. e. were it possible. The Greeks em- ployed the imperfect indicative to express a present wish which the speaker regarded, or out of courtesy affected to regard, as one that could not be realized. (Comp. Rom. 9:3; Gal. 4 : 20. W. HI- 2 ; S. ? 138. 3 ; K. ^ 259. R. 6.) It is less correct to understand the wish as one long entertained. 23-27. PAUL IS BROUGHT BEFORE AGRIPPA. 23. With great — lit. much — pomp, dis- play, whicli consisted jiartly in their personal decorations (comp. 12 : 21), and partly in the retinue which attended them. — Unto the place of audience, wliich the article rep- resents as the customary one (Olsh.), or as the one to which they repaired on this occasion (Mey.).— With the chief captains — lit. the chiliarchs, the connnanders of the cohorts stationed at Cjesarea, which were five in num- ber (Jos., Bell. Jud., 3. 4. 2). (Comp. the note on 27 : 1.) 24. The procurator could say all the mul> titude of the Jcavs, because he had reason to know that tlie Jewish rulers (tt. 2. 15) who had demanded the death of Paul represented the popular feeling. Meyer suggests tliat a crowd may have gone witli them to the pro- curator and enforced their application by clam- oring for the same object. — Dealt with me, or interceded (in its bad sense here) with me, against him. A genitive or dative may follow this verb. — (Some manuscripts read zen auton {iriv ovTov), and others anion zen {a-iiTov iiji') ; Ch. XXVI.] THE ACTS. 281 at Jerusalem, and also here, crying that lie ought "not to live any longer. 25 Hut when 1 found tl at Hie had conunitted noth- ing worthy of death, 'and that he himself hath ap- pealed to Augustus, I have determined to send him. 26 Of whoui 1 have no eertaiu thing to write unto my lard. Wherefore I have brought him forth before you, and specially before thee, t) king .\grlppa, that, after examination had, I might have somewhat to write. 27 For it seeraeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid a^aiust him. multitude of the .lews made suit to me, both at .Te- rns lem and here, crying that he ought not to live 25 any longer, liut 1 found that he had committed i.othing worthy ol d^'uth; and as he himself ap- pealed to 'the emperor I determined to send him. 2G»Jf whom I have no certain thing to write unto my lord. Wherefore 1 have brought him forth before you, and specially before thee, king Agrippa, that, _ after e.xaminaliou had, I may have somewhat to 27 write. For it seemeth to me unreasonable, in send- ing a prisoner, not withal to signify the charges against him. CHAPTER XXVI. THEN Agrippa said unto Paul, Thou art permitted to I 1 And Agrippa said unto Paul Thou art Dermitfpil , speak for thyself. Then Paul stretched forth the | to speak for thyself. Then Paul sut"tched^Forth ^^^^ hand, and answered for himself: hand, and made his defence: a ch. 22 : 22 5ch. 23 : 9, 29; 26: SI. vers. II, 12. 1 Gr. the Auijiulus. and so, in the next verse, some read thanatou nnton {^avirov aiiTov), and otliers anton thanatou (airrdi/ ^avarov). Such transpositions, which liave no effect on the sense, show how unim- portant are many of the various readings of the sacred text.)— Crying against him, etc. (Sec on V. 15.)— Not any longer (MiKeVi). A qualification like this in a negative sentence requires a compound containing the negative (mt or ou/c) which precedes. (K. §318. 6; B. § 148. 6.)— I have determined, rather I de- cided—viz. at the time of the trial when he appealed. The perfect (E. V.) is less accurate than tlie aorist tense. 26. Of whom, etc., or concerning whom, I have nothing sure, definite, to write to the sovereign. In such cases of appeal it was necessary to transnut to the emperor a written account of the offence charged as hav- ing been committed, and also of all the judi- cial proceedings that may have taken place in relation to it. Documents of this description were called apostoli, or literx dimissor [x.—hord is the Greek for dominus. The writer's accuracy should be remarked here. It would have been a mistake to have applied this term to the em- l)eror a few years earlier than this. Neither Augustus nor Tiberius would allow himself to be called dominus, because it implied the rela- tion of master and slave. The appellation had now come into use as one of the imperial titles. —I may have what (future) I shall write, not u'/tat to write (E. V.). Some repeat certmu after somewhat (Mey.), which is not neces- sary. Meyer leaves out the ellipsis in his new edition. 27. For it seemeth unreasonable, or it appears to me absurd. It was illegal too; but Festus thinks of the act as being a violation, not so much of the law as of the propriety which dictated the law.— To send, etc., or better that any one (De Wet.) send- ! ing a prisoner should not also signify j the charges (not crinies) against him. Some I would make one sending the subject of should I ■"''!/"(/i/, without any ellip.sis. (K. g 238. R. 2. e.) j Some supply / as the subject. It is more forci- i i)lo in such a case to state the general rule or j principle which controls the particular instance, I Josephus {Bell. Jud., 2. 14. 1) descriljes Festus I as a reasonable man, who was not destitute of j a regard for justice and the laws, and who ap- ! proved himself to such of the Jews as were willing to submit to any foreign rule. What Luke relates of him shows him to be worthy of this encomium. 1-23. PAUL'S SPEECH BEFORE AGRIP- PA. 1. This speech of the apostle is similar to that which he delivered on the stairs of the castle (22 : 1, sq.). The main topic is the same in each— viz. the wonderful circumstances of liis conversion; but in this instance he recounts them, not so much for the purpose of asserting his personal innocence as of vindicating the divine origin of his commission and the truth of the me-ssage jiroclaimed by liim. So far from admitting that he had been unfaithful to Juda- ism, he claims that his Christian faith realized the true idea of the religion taught in tlie Old Testament. On the former occasion "he ad- dressed the infuriated jiopulace and made his defence against tlie charges with which he was hotly pressed— of profaning the temple and apostatizing from the Mosaic law. He now passes by these accusations, and, addressing himself to a more intelligent and dispassionate hearer, he takes the highest ground, and holds himself up as the apostle and messenger of God. With this view, therefore, he paints iu 282 THE ACTS. [Cir. XXVI. 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: a Especially because 1 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 Irom 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 "tiie most strailest sect of our religion I lived a Pharisee. 2 I think myself happy, king Agrippa, that I am to make my defei ce before thee this day touching all the things whereof 1 am accused "by the Jews: 3 ii specially because thou art expert in all customs , and questions which are among the Jews; where- 4 fore I beseech thee to hear me i»atiently. -My manner of life then from my youth up, which was from the beginning among mine own nation, and 5 at Jerusalem, know all the Jews ; having knowledge of me from the first, if they be willing .to testily, how that after the straitest sect of our religion ach. 22 :3; 2:1 : 6; 24: 15, 21; Phil. 3: 5.- _1 Or, because thou art especially expert more striking colors the awful scene of his conversion, and repeats more minutely that heavenly call which was impossible for him to disobey (v. i9), and in obeying which, though he incurred the displeasure of his coimtrymen (v. 21), he continued to receive the divine sup- port (v. 22)" [Humphry, p, 192). — Thou art permitted to speak, etc. It is Agrippa who gives the permission to speak, because, as he was the guest on this occasion, and a king, he presides by right of courtesy. (Comp. 21 : 40.) —Stretched forth — lit. having stretched forth— the hand is the same as beckoned u'ilh the hand, in 13 : 16 (comp. 21 : 40) and in 19 : 33. The gesture was the more courteous, because the attention asked for was certain, from the known curiosity of the hearers. On the arm which • Paul raised hung one of the chains to which he alludes in v. 29. 2. Of the Jews, simply by Jews, without the article (comp. 22 : 30), because he would represent the accusation as purely Jewish in its character. The best manuscripts omit the be- fore the proi)er name.— King. For Agrippa's claim to the title, see on 25 : 13. — Some copies place shall answer after happy ; others, after before thee. The first is the best position, because it secures a stronger emphasis to the pronoun (Grsb., Tsch.).— The object of I have thought is the same as the subject, but the lat- ter, which is more prominent, controls the case of shall i^eWiov). This verb is perfect, have thought, not think (E. V.). Paul distin- guishes the tenses in Phil. 3:7, 8. 3. Especially, rendered namely in the older versions (Tynd., Cran., Gen.), states why Paul was so eminently fortunate, not how much Agrippa knew. — Since thou art expert — lit, a knower. The accusative is anacoluthic, in- stead of the genitive (Mey., Win., Rob.). (W. g 32. 7.) Some explain it as an instance of the accusative absolute ; but we have no clear ex- ample of that construction in the New Testa- ment. Eyes, in Eph. 1 : 18, has been cited as an example of it, but stands really in apposi- tion with spirit, or depends on may give. Boza's unauthorized knowing (whence because I know, in E. V.) obviates the irregularity. The Rab- binic writers! speak of Agrijipa as having ex- celled in a knowledge of the law. As the tra- dition which they follow could not have flowed from this passage, it confirms thereiircscntation here by an unexpected agreement. — Among Jews (not the Jews), of whom we are led to think as existing in different places. (W. jJ 53. d.) — Therefore (6t6). In the presence of such a judge he propo-es to speak at length, and re- quests a patient hearing. 4. Therefore {ovv) — i. e. encouraged thus, he will proceed. [This word is not re])resented in the Common English Version. — A. H.] The apostle enters here on his defence. — From my youth. (See on 22 : 3.) — At first, rather from the beginning, refers to the same period of his life, but marks it more strongly as an early period. It will be observed that, while the apostle repeats tliis idea in the suc- cessive clauses, he brings forward in each case a new circumstance in connection with it. He states, first, hoiv long the Jews had known him ; secondly, wlicre they had known him so long (among mine own nation and in Jeru- salem); and thirdly, irhat (that after the strictest sect, etc.) they had known of him ' so long and in that place. 5. Which knew me from the beginning, rather knowing me before— ;". e. the inescnt time.— If they would be willing to testify, as he had not the confidence in their honesty to expect.— That according to the strictest sect, in regard both to doctrine and manner of life. (See 22 : 3.) Josephus describes this peculiarity of the Pharisees in similar lan- guage : " A sect that seem to be more religious than others, and to interpret the laws more strictly" {Bell. Jud., 1. 5. 2). That reaches back to know (v. 4). 1 Sepp gives the testimonies in his Das Leben Christi, vol. iv. p. 138. Ch. XXVI.] THE ACTS. 283 6 "And now I stand and am judged for the hope of *the promise made of God unto our fathers: 7 Unto which promise. 'o\it twelve tribes, instantly serving Gud ''day and night. «hope to come. Kor which hope's sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, thattiod .should raise liie dead? 9 fl verily thought with myself, that I ought to do many things contrary to toe name of Jesus of Naz- areth. 10 *Which thing I also did in Jerusalem: and many 6 I lived a Pharisee. And now \ stand here to be judged for the hope of the promise made of (iod 7 unto our fathers; unto which /n-ontixe our twelve tribes, earnestly serving God uight and day, hope to attain. And concerning this hope 1 am accused by 8 the Jews, SeKa.ris()iiing was the si>caker's act. — The common text omits in l)efore prisons, I shut up unto prisons, which would be an instance of the local dative sometimes found after verl)s C(jmpounded with «caT<£. (See Bernh., Si/id., p. 243.) But Gries- bach, Tischcnd(jrf, and others allege good au- thority for reading in, prisons, which would be the ordinary coiistniction. (Comp. Luke 3 : 20.) — From the chief priests. (See the note on 9 : 2.) — And as they (which refers to saints as a cla.ss, not to all those imprisoned) were put to death, I brought, or cast, my vote against them— t. e. encouraged, ai>proved, the act (Bng., Kuin., De Wet., Mey.). (Comp. con- setUing, in 22 : 20.) Some insist on the literal sense of the plinuse, and infer from it that Paid was a member of the Sanhedrim and voted with the other judges to put tlie Christians to death. But tlie Jews required, as a general rule, that those who held this office should be men of years; and Paul, at the time of Ste- phen's martyrdom, could hardly have attained the proper age. It is said too, on the autliority of tlie later Jewish writers, that one of the necessary q\ialifications for l)eing chosen into t\iQ, Sanhedrim was that a man should be the father of a family, l)ecau.se he who is a parent may be expected to be merciful — a relation whicli, from the absence of any allusion to it in tlie apostle's writings, we have every reason to believe that he never sustained. The ex- pression itself affords but slight proof that Paul was a voter in the Sanhedrim. Psephox (ij>rio<;), a stone used as a ballot, like our " suffrage," signified also opinion, assent, and accompanied various verbs, as to place and to cast down, as meaning to think, judge, sanction, with a fig- urative allusion to the act of voting. Plato uses the term often in that sense. (See R. and 1'., Lex., p. 257G.) — Them agrees with the inti- mation, of other passages (8:3; 9:1; 22:4) that Stei)hen was not the only victim whose blood was shed at this time. 11. Punislicd them, etc., or and punish- ing them often throughout ai) the syna- gogues, in the dilferent places where he pur- sued his work of persecution. (See 22 : 19.) "The chief rulers of the synagogues," says Biscoe (p. 81), "being also the judges of the people in many cases, especially those which regarded religion (comp. on 9 : 2), chose to give sentence against offenders and see their sentence executed in the synagogue. Persons were al- ways scourged in the presence of the judges (Vitr., De Sijnnfj. Vctt., p. 177). For, i)imish- ment being designed ' in terrorem,' what more likely to strike the mind with awe and deter men from falling into the like errors than to have it e.vecuted in their religious assemblies and in the face of the congregation? Our Lord foretold that his disciples should be scourged in the synagogues (Matt, lo : i7; 2.1 : 34) ; and we learn here that Paul was an instrument in fulfilling this prediction, having beaten them that be- lieved in every synagogue." — I compelled-; rather I was constraining them (/. r. urged them by threats and torture) to blaspheme — viz. Jesus or the gospel. (Comp. 1.'3 : 45 ; James 2 : 7.) The imperfect states the object, not the result, of the act. That, among the many wlio suffered this violence, every c^ne preserved his fidelity, it would be unreasonaljle to affirm. Wc learn from Pliny's letter to Tnijan (Lib. X. 97) that heathen persecutors applied the same test wliich Saul adopted for the jnirpose of as- certaining who were tndy Christians: "Pro- positus est libellus sine auctore, nuiltorum nomina continens. Qui negabant esse se Chris- tianos aut fuisse, cum praieunte me deos appel- larent et imagini ture (quam propter hoc jus- seram cum simulacris numinum adferri) tureac vino supplicarcnt, pneterea maledicerent Christo — quorum nihil posse cof/i dicuntur qui swit revera Christinin — dimittendos esse putavi " ["An anonymous note was presented, containing the Ch. XXVI.] THE ACTS. 285 12 "Whereupon as I went to Damascus with authority aud coiniiiis-iori from the chiel' priests, la At inidduy, () Iciiij,', I saw in the way a li(;ht from heaven, above the bri;;htness of the sun, shiiiiiij^ round about me and them which journeyed with me. 14 And wlieii we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew t'lngue, feani, Saul, why persecutest thou lae? U is hard for tiiee to kick against the pricks. 15 And I said, Vv'ho art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 Hut rise, and stand upon thy feet: for I have ap- peared unto thee for this purpose. Ho make thee a minister and a witness both of these things which thou hast seen, and of those things iu the which I will appear unto thee; 12 foreign cities. 'Whereupon as I journeyed to l)ania»- cus with the authority and comniis>ion of the chief 13 priests, at midday, O king, 1 saw on the way a light from heaven, above the brightness of the sun, »liiu- ing round about uie and iheni that journeyed with 14 me. Aud when we were all fallen to the earth, ] heard a voice saying unto me in the Hebrew language, Saul, .Saul, why persecutest thou uie / it 15 is hard for thee to kick against -the goad. And I said, Who art thou, Lord? .\nd the Lord said, 1 am 16. Jesus whom thou persecutest. Hut ari.-ic, and stand upon thy feet: for to this end have J ai)i>tared unto thee, to appoint thee a mini.ster and a witness lK>th of the things ^whereiu thou hasi seen uie, aud of a ch. 9 : 3; 22 : 6 b ch. 22 : 15.- -1 Or, On which errand 2 Or. goad* 3 Many aDcieot authorities read tcbiek thou ftast seen. names of many. Tho-se who denied that they [ (Euripides {Bacch., v. 791) applies it as here: were or had heen Christians, when, after my ex- ample, they called on the gods and marie suppli- cation witli inwnseand winetotlivstatue^wln'ch for this eanse I had commanded to he hrouglit wi! h the images of the gods) — none of which thingn, it is xaid, cfin those who are realhj Christians he com- pelled to do— I dismissed." — A. H.]. — Even unto, etc., or as far as even unto, the for- eign cities, as those would l)e called which were ^vij-ovixevoi irpb? Kevrpa AoxTt^oiAit, ^yfroi iiv detZ. Terence (Phorm., 1.2. 27) employs it thus : " Nam qure inscitia est, Advorsum simuhim calces?" Plautus (True, 4. 2. 55) has it in tliis form: "Si stimulos pugnis ciedis, manihus plus do- let.") The Scholiast on Find. (Pi/th., 2. 173) explains tlie origin of the expression : " The figure is from oxen. For those tliat are un- trained in farm-work, when goade<] hy the outof.Judea. Among these Luke and Paul. single ploughman, kick the goad, and are l)C.itcn the out Damascus, hecause a train of such events followed the apostle's expedition to tliat city. 12. Whereupon — lit. in which also, while intent on this ohject. (Comp. in ivhich, in 24 : 18.) Also, so common in Luke after the rela- tive, some of tlie hest copies omit here. — Au- thority and commission (efouo-iat and ewirpo- fl-^s) strengthen each other ; he had ample power to execute his commission. more." The same or a .similar j>roverb niu.st have been current among the Hebrews, though this is the only instance of it found in the Scriptures. The common plough in the East at present has but one handle. The .same per- son, armed with a goad six or eight feet long, holds the plough and drives his team at the same time. As the driver follows the oxen, therefore, in.stead of being at their side as with 13. At midday (J)/ie>a? m«>')s). CVeo-rj iiixipa, us, and applies the goad from that position, a pro meridie communis dialecti est, at ficoof ijnepas, aut (xe<7-T)/n/3pia (22:6) clcgantiora." ^ See Lob., Ad Phnjn., p. 55.) — In the way = along the way (Mey., Kob.), not on the way (De Wet.). — For me, after shining round about, see on 9 : 3. — For those journeying with me, see on 22 : 9. 14. And when, etc.— lit. and we all hav- ing fallen down upon the earth, from the effect of terror, not as an act of reverence. (Comp. 9:4; 22 : 17.) In regard to the alleged inconsistency between fliis statement and stood tpeechless. in 9 : 7, see the note on that passage. —It is hard for thee to kick against the pricks, or goads. [The original text has no article before (joads.—A. H.] The meaning is that his opi)Osition to the cause and will of Christ must be unavailing ; the continuance of it would only bring injury and ruin on him- self. Wetstein has produced examples of this proverb from both Greek and Latin writers. refractor^' animal of course would kick against the sharp iron wlien pierced with it. In early times the Greeks and Romans used a plough of the like construction. 16. For this purpose prepares the mind for what loUows. (See on 9 : 21.)— For shows that the command to arise was equivalent to assuring him that he had no occasion for such alarm (v. u) ; the object of the vision was to summon him to a new and exalted sphere of effort.— To appoint thee as a minister, call him to his destined work. The antecedent pur- pose mast be sought in the nature of the act, rather than in the verb. (See on 3 : 20.)— Understand of those things (rovruiv), after wit- ness, as the attracting antecedent of which (if). — Mv Tf h(f>^le, but, as De Wette and ^Meyer remark, it is inapj^roi^riate to from the heathen. Paul was not one of the heathen, and could not be said to be chosen from them. — Unto whom refers to both the nouns which precede. — The correct text inserts / (emphatic) before thee, and omits now. — I send is pres- ent, because his ministry is to begin at once. 18. It is important to observe the relation of tlie different clauses to each other. To open their eyes states the object of send. — That they may turn derives its subject from their. The verb is intransitive (.see v. 20; 14 : 15), not active, in order to turn them (E. V.). This clause states the designed effect of the illumination which they should receive. — That they may obtain forgiveness of sins expresses the direct object of the second infinitive and the ultimate object of the first. — For an inher- itance among the sanctified, see the note on 20 : 32. — By faith on me our English translators and some others join with sanc- tified ; but the words specify, evidently, the condition by which believers obtain the pardon of sin and an interest in the heavenly inher- itance. Which are sanctified is added merely to indicate the spiritual nature of the inheritance. 19. Whereupon — lit. whence, according- ly ; i. e. having been so instructed, and in such a manner. — I was not= I proved not dis- obedient affirms the alacrity of his response to the call more strongly than if the mode of expression had been positive, instead of nega- tive. Disobedient attaches itself to the per- sonal idea of vision, and demands that ele- ment in the meaning of the word. The service required of him, and so promptly rendered, evidently was that he should preach the gospel to Jews and Gentiles (v. 17). It is impossible to reconcile such intimations with the idea that the apostle after this remained for years inactive in Arabia, or spent the time there in silent medi- tation and the gradual enlargement of his views of the Christian system. I cannot agree with Dr. Davidson that " Paul was not a preacher of the gospel in Arabia, but went through a pro- cess of training there, for the purj^ose of preach- ing it." (See his Introduction, ii. p. 80.) — The heavenly vision, manifestation of the Sa- viour's person. (Comp. Luke 1 : 22 ; 2-t : 23 ; 2 Cor. 12 : 1. See the note on 9 : 7.) 'ZO, To those in Damascus first, as stated in 9 : 20 and implied in Gal. 1 : 17. — Jerusa- lem with in repeated, in Jerusalem ; hardly unto as a direct dative (Mey.). [The best au- thorized text reads and also Jerusalem. — A. H.] — And unto {i. e. with a union of the local idea with the personal, the inhabitants of) all the region of Jutfea. (Comp. told it in the city, in Luke 8 : 34.) Meyer extends them from the other clause into this: and unto those throughout all the region. But in his last edition he gives up this analysis and approves the other. Ch. XXVI.] THE ACTS. 287 then to the GeutiK-s, that they should repent and turn to liod, and do "works meet lor repentauce. 21 For these causes 'the .lews caught me in the tem- ple, and went about to kill itif. Ti. Having therefore obtaii ed helpof fiod, I continue unto this day, witnessing both to small and great, say- ing none otlier things than those 'which the prophets and ''.Moses did say should come: 'lA "That Christ slioulcl suder, (f»«//that he should be the first that should rise from the dead, and ('should shew light unto the people, and to the Cientiles. try of Jiidiea, and also to the Gentiles, that they should repent and turn to (iod, doing works worthy 21 of 'repentance. I'or this cause the .lews seized me 22 in the temple, and assayed to kill nic. Having therefore obtained the help that is from dod, 1 stand unto this day testifying both to snuiU and great, saying nothing but what the prophets and 2;j Closes did say should come; -how that the thrist 3must sutler, iind-\wv! that he first by the resurrec- tion of the dead should proclaim light both to the people and to the oeutiles. I Matt. 3 : 8....6ch. 21 : .30, 31....cl,uke 24 : 27, 14 ; ch. 24 : 14 ; 28: 23; Rom. 3 : 21....(i John 5: 4B....« Luke 24 : 26, 46..../ 1 Cor. 15:20; Col. 1:18; Kev. 1:5 g Luke 2 : .12. 1 Or, thtir repentance 2 Or, if Or, whether 3 Or, ia tubjcct to tiiffering — The apostle during his labors in Syria and Cilicia, after his first visit to Jerusalem, was as yet unknown in person to the churches of Judea. (See Gal. 1 : 22.) Hence he must have preached there, as intimated in that pa.ssage, at a later period. He could have done so when he went thither at the time of the famine (see on 11 : 30) or while he was at Jerusalem between liis first and second mission to tlie heathen (i8:22). — Works meet for repeutance — i.e. deeds worthy of repentance, such as showed that they were changed in heart and life. Zeller charges that Paul would not have spoken so, because his doctrine was that of justification by faith alone. The answer is that in Paul's system good works are tlie neces- sary evidence of such faith, and, further, that by faith that is in me, above (v. is), shows that he adhered fully on this occasion to his well-known doctrinal view. — And do, or do- ing, deserts the case of Gentiles [dat.], and agrees with they (aurous) as the suppressed sub- ject of the verbs. 22. Having therefore obtained assist- ance from God, since, exposed to such dan- gers in the fulfilment of his ministry (woii about to kill inc, in v. 21), he must otherwise have per- ished. The assistance was an inference (oi>v) from his present safety. — Testifying to both small and great (Rev. ii : is; la : i6; i9:5), not young and old {i -.10). The phrase admits eitlier sense, but the more obvious distinction here is that of rank, not of age. The grace of God is impartial ; the apostle declared it without re- spect of persons. It is uncertain whether this (marturo)tienos) is the correct participle, or the received marturoumcnos. The latter would mean attested, approved, both by small and great ( Bretsch., Mey.). (Comp. G : 3 ; 10 : 22 ; 16 : 2.) It is objected that the sense with the latter read- ing is impossible, because Paul was so notori- ously despised and persecuted by Jews and heathen (Alf.). But the meaning might be that, though not openly approved, he had re- ceived that verdict at the bar of their con- sciences; he had not failed to commend himself and his doctrine to every man's better judg- ment. The avowal would imply no more than Paul affirms to be true of all who preach faith- fully the system of truth which he preached. (See 2 Cor. 4:2.) Some render mnrturoumenos as middle, bearing wilncsn, instead of passive, but confessedly without any example of that use. Knapp, Hahn, Tischendorf, Baumgarten, and others approve of vuirturonienos. It has no less support than the other word, and affords an easier explanation. [Rather, far more supjiort ; for this participle is also accepted by Griesb.. Litch., Treg., West, and Hort, and the Anglo- Am. Revisers. Moreover, it rests upon such codices as X A B H L P, while the other read- ing {ixapTvpoviiivo<;) has but One gO(id uncial, E, in its favor. The case is therefore very clear. —A. H.] 23. This part of the sentence attaches itself to saying rather than to which should come. If the Messiah can suffer (passi- bili.<< in Vulg.), not so nuu'li as a possibility of his nature as one of the conditions of his office — i. e. would be appointed or allowed to suffer, and so could be subject to infirmity, pain, death. (Verbals in rdv express possibility and correspond to Latin adjectives in His. B. § 102. N. 2.) The apostle, as I understand, approaches the question on the Jewish side of it, not on the Christian ; and that was whether the Messiah, being such as many of the Jews expected, could suffer, not whether he vuuit suffer, in order to fulfil the Scriptures. If presents the points as questions which he was wont to discuss. Many of the Jews overlooked or denied the suffering character of the Messiah, and stumbled fatally at the gospel because (their stumbling-block) it required them to accept a crucified Redeemer. (Some make ei = on, that — ('. e. the sign of a nioderate