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WOTES, 
 
 EZPLANATORY AND PRACTICAL, 
 
 ACTS OF THE APOSTLES. 
 
 DESIGNED FOR 
 
 BIBLE-CLASSES AND SUNDAY-SCHOOLS. 
 
 BY ALBERT BARNES. 
 
 TENTH EDITION 
 
 NEW YORK: 
 HARPER & BROTHERS, PUBLISHERS, 
 
 82 CLIFF STREET. 
 18 5 0. 
 
ENTERED according to the act of the Congress of the United States, A. D. 
 1834, by Albert Barnes, in the office of the Clerk of the Eastern Dis- 
 trict of Pennsylvania. 
 
INTRODUCTION. 
 
 There is so_eyidence that the title " The Acts of the Apostles" affixed 
 to this book, was given by divine authority, or by the writer himselFT"!^ 
 is a title, however, which, with a little variation, has been given to it 
 by the Christian church at all times. The term "Acts" is not used as 
 it is sometimes with us to denote decrees or laws^ but it denotes the 
 doings of the apostles. It is a record of v,-hat the apostles did in found- 
 ing and establishing the Christian church. It is worthy of remark, how- 
 ever, that it contains chiefly a record of the doings of Peter and Paul. 
 Peter was commissioned to open the doors of the Christian church to 
 both Jews and Gentiles (see Note, Matt. xvi. 18, 19) ; and Paul was 
 chosen to bear the gospel especially to the pagan world. As these two 
 apostles were the most prominent and distinguished in founding and or- 
 ganizing the Christian. church, it v/as deemed proper that a special and 
 permanent record should be made of their labours. At the same time, 
 occasional notices are given of the other apostles ; but of their labours 
 elsewhere than in Judea, and of their death, except that of James (Acts 
 xii. 2), the sacred writers have given no information. 
 
 All antiquity is unanimous in ascribing this book to Luke, as its 
 author. It is repeatedly mentioned and quoted by the early Christian 
 writers, and without a dissenting voice is mentioned as the work of Luke. 
 The same thing is clear from the book itself. It professes to have been 
 written by the same person who wrote the Gospel of Luke (ch. i. I) ; 
 was addressed to the same person (comp. ver. 1 with Luke i. 3) ; and 
 bears manifest marks of being from the same pen. It is designed evi- 
 dently as a continuation of his Gospel, as in this book he has taken up 
 the history at the very time where he left it in the Gospel (ver. 1. 2). 
 
 Where, or at what time, this book was written is not certainly known. 
 As the history however, is continued to the second year of the residence 
 of Paul at Rome (Acts xxviii. 31), it was evidently written about as 
 late as the year 62 ; and as it makes no mention of the further dealings 
 with Paul, or of any other event of history, it seems clear that it was not 
 v.-ritten much after that time. It has been common, therefore, to fix the 
 date of the book at about A. D. 63. It is also probable that It was writ- 
 ten at Rome. In ch. xxviii. 16, Luke mentions his arrival at Ronae with 
 Paul. As he does not mention his departure from this city, it is to be 
 presumed that it was written there. Some have supposed that it was 
 written at Alexandria in Egypt, but of that there is no sufficient evi- 
 dence. 
 
 The canonica, authority of this book rests on the same foundation as 
 that of the Gospel by the same author. Its authenticity has not been 
 called in question at any time in the church. 
 
 This book has commonly been regarded as a history of the Christian 
 church, and of course the first ecclesiastical history that was written. 
 
 o 
 
)V INTRODUCTION. 
 
 But it cannot have been designed as a general history of the church. 
 Many important transactions have been omitted. It gives no account of 
 the church at Jerusalem after the conversion of Paul ; it omits his Jour- 
 ney into Arabia (Gal. i. 17) ; gives no account of the propagation of the 
 gospel in Egypt, or in Babylon (I Pet. v. 13) ; of the foundation of the 
 church at Rome ; of many of Paul's voyages and shipwrecks (2 Cor. 
 xi. 25) ; and omits to record the labours of most of the apostles, and 
 confines the narrative chiefly to the transactions of Peter and Paul. 
 
 The design and importance of this history may be learned from tha 
 following particulars : 
 
 1. It contains a record of the promised descent and operations of the Holy 
 Spirit. The Lord Jesus promised that after he had departed to heaven, 
 he would send the Holy Ghost to carry forward the great work of redemp- 
 tion. John xiv. 16, 17 ; xv. 26 ; xvi. 7 — 14. The apostles were directed 
 to tarry in Jerusalem until they were endued with power from on high. 
 Luke xxiv. 49. The four Gospels contained a record of the life, instruc- 
 tions, death, and resurrection of the Lord Jesus. But it is clear that he 
 contemplated that the most signal triumphs of the gospel should take 
 place after his ascension to heaven, and under the influence of the Holy 
 Spirit. The descent of the Spirit, and his influence on the souls of men, 
 was a most important part of the work of redemption. Without an au- 
 thentic, an inspired record of that, the account of the operations of God 
 the Father, Son, and Spirit, in the work of redemption, would not have 
 been complete. The purposes of the Father in regard to that plan were 
 made know-n clearly in the Old Testament; the record of what the Son 
 did in accomplishing it, was contained in the Gospels ; and some book 
 was needful that should contain a record of the doings of the Holy Spirit. 
 As the Gospels, therefore, may be regarded as a record of the work of 
 Christ to save men, so may the Acts of the Apostles be considered as a 
 record of the doings of the Holy Spirit in the same great work. With- 
 out that, the way in which the Spirit operates to renew and save would 
 have been very imperfectly known. 
 
 2. This book is an inspired, account of the character of true revivals of 
 religion. It records the first revivals that occurred in the Christian 
 church. The scene on the day of Pentecost was one of the most re- 
 markable displays of divine power and mercy that the world has ever 
 known. It was the commencement of a series of stupendous move- 
 ments in the world to recover men. It was the true model of a revival 
 of religion, and a perpetual demonstration that such scenes as have cha- 
 racterized our own age and nation especially, are strictly in accordance 
 with the spirit of the New Testament. The entire book of the Acts 
 of the Apostles records the effect of the gospel when it comes fairly 
 in contact with the minds of men. The gospel was addressed to 
 every class. It met the Jew and the Gentile, the bond and the free, the 
 learned and the ignorant, the rich and the poor ; and showed its power 
 every where in subduing the mind to itself. It was proper that some 
 record should be preserved of the displays of that power ; and that record 
 we have in this book. And it was especially proper that there should 
 be given by an inspired man an account of the descent of the Holy Spi- 
 rit, a record of a true revival of religion. It v/as certain that the gospel 
 would produce excitement. The human mind, as all experience shows, 
 is prone to enthusiasm and fanaticism; and men might be disposed to 
 
INTRODUCTION. V 
 
 pervert the gospel to scenes of wild-fire, disorder, and tumult, Ttiat 
 the gospel would produce excitement, was well known to its Author. It 
 was well therefore that there should be some record to which the church 
 might always appeal as an infallible account of the proper effects of the 
 gospel; some inspired standard to which might be brought all excite- 
 ments on the subject of religion. If they are in accordance with the 
 first triumphs of the gospel, they are genuine ; if not, they are false. 
 
 3. It may be further remarked, that this book shows that revivals of 
 religion are to be expected in the church. If they existed in the best and 
 purest days of Christianitj'-, they are to be expected now. If by means 
 of revivals the Holy vSpirit chose at first to bless the preaching of the 
 truth, the same thing is to be expected still. If in this way the gospel 
 was at first spread among the nations, then we are to infer that this will 
 be the mode in which it will finally spread and triumph in the world. 
 
 4. The Acts of the Apostles contains a record of the organization of 
 the Christian church. That church was founded simply by the preaching 
 of the truth, and chiefly by a simple statement of the death and resur- 
 rection of Jesus Christ. The " Acts of the Apostles" contains the high- 
 est models of preaching, and the purest specimens of that simple, direct, 
 and pungent manner of addressing men, which may be expected to be 
 attended'with the influences of the Holy Spirit. It contains some of the 
 most tender, powerful, and eloquent appeals to be found in any language. 
 If a man wishes to learn how to preach well, he can probably acquire it 
 nowhere else so readily as by giving himself to the prayerful and pro- 
 found study of the specimens contained in this book. At the same time 
 we have here a view of the character of the true church of Christ. The 
 simplicity of this church must strike every reader of " the Acts." Re- 
 ligion is represented as a work of the heart ; the pure and proper effect 
 of truth on the mind. It is free from pomp and splendour, and from costly 
 and magnificent ceremonies. There is no apparatus to impress the senses, 
 no splendour to dazzle, no ext^.rnal rite or parade adapted to draw the. 
 affections from the pure and spiritual worship of God. How unlike to 
 the pomp and parade of pagan worship ! How unlike the vain and 
 pompous ceremonies which have since, alas ! crept into no small part of 
 the Christian church ! 
 
 5. In this book we have many striking and impressive illustrations ot 
 what the gospel is fitted to produce, to make m6n self-denying and bene- 
 volent. The apostles engaged in the great enterprise of converting the 
 world. To secure that, they cheerfully forsook all. Paul became a con- 
 vert to the Christian faith, and cheerfully for that gave up all his hopes 
 of preferment and honour, and welcomed toil and privation in foreign 
 lands. The early converts had all things in common (ch. ii. 44) ; those 
 " which had curious arts," and were gaining property by a course of ini- 
 quity, forsook their schemes of ill-gotten gain, and burned their books 
 publicly (ch. xix. 19); Ananias and Sapphira were punished for at- 
 tempting to impose on the apostles by hypocritical professed self-denials 
 (ch. V. 1 — 10) ; and throughout the book there occur constant instances 
 of sacrifices and toil to spread the gospel around the globe. Indeed, these 
 great truths had manifestly seized upon the early Christians : tJiat the 
 gospel was to be preached to all nations ,• a7id tlmt whatever stood in the way 
 of that was to be sacrificed ; whatever toils and dangers were necessary^ were 
 to be borne i and even death itself was cheerfully to be met, if it would pro* 
 
 a3 
 
VI INTRODUCTION. 
 
 mote the spread of true religion. This was then genuine Christianity ; 
 this is siill the spirit of the gospel of Christ. 
 
 6. This book throws important lio;ht on the Epistles. It is a connect- 
 ing- link between the Gospels and the other parts of the New Testament. 
 Instances of this will be noticed in the Notes. One of the most clear and 
 satisfactory evidences of the genuineness of the books of the New Tes- 
 tament is to be found in the undesigned coincidences between the Acts and 
 the Epistles. This argument was first clearly stated and illustrated by 
 Dr. Paley. His little work illustrating it, the Horx Paulina,, is one of 
 the most unanswerable proofs which have yet been furnished of the truth 
 of the Christian religion. 
 
 7. This book contains unanswerable evidence of the truth of the Chris- 
 tian religion. It is a record of the early triumphs of Christianity. Within 
 the space of thirty years after the death of Christ, the gospel had been 
 carried to all parts of the civilized, and to no small portion of the unci- 
 vilized world. Its progress aid its triumphs were not concealed. Its 
 great transactions were not "done in a corner." It had been preached 
 in the most splendid, powerful, and corrupt cities ; churches were already 
 founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome. 
 The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy, 
 and Africa. It had assailed the most mighty existing institutions; it had 
 made its Vv^ay over the most formidable barriers ; it had encountered the 
 most deadly and malignant opposition; it had travelled to the capital, 
 and had secured such a hold even in the imperial city, as to make it cer- 
 tain that it would finally overturn the established religion, and seat itself 
 on the ruins of paganism. Within thirty years it had settled the point 
 that it would overturn every bloody altar ; close every pagan temple ; 
 bring under its influence the men of office, rank, and power; and that 
 " the banners of the faith would soon stream from the palaces of the 
 Caesars." All this would be accomplished by the instrumentality of 
 Jews — of fishermen — of Nazarenes, Thf y had neither wealth, armies, 
 nor allies. With the exception of Paul, they were men without learn- 
 ing. They were taught only by the Holy Ghost; armed only with the 
 power of God ; victorious only because he was their captain ; and the 
 world acknowledg-ed the presence of the messengers of the Highest, and 
 the power of theChristian religion. Its success never has iDeen, and 
 never can be accounted for by any other supposition than that God at- 
 tended it. And if the Christian religion be not true, the change wrought 
 by the twelve apostles is the most inexplicable, mysterious, and wonder- 
 ful event that has ever been vvitnessed in this world. Their success to 
 the end of time will stand as an argument of the truth of the scheme, 
 that shall confound the infidel, and sustain the Christian with the assured 
 belief that this is a religion which has proceeded from the almighty and 
 infinitely benevolent God. 
 
THE ACTS OF THE APOSTLES. 
 
 CHAPTER I. 
 nPHE former treatise * have I 
 -^ made, O Theophilus, of all 
 that Jesus began both to do and 
 teach, 
 
 o Lu.1.1-4, &c. b Lu.24.51. ver.9. lTi.3.16. 
 
 1. The former treatise. The former 
 book. The Gospel by Luke is here evi- 
 dently intended. Greek, ' the former Lo- 
 gos,' meaning a discourse, or a narrative. 
 IT O Theophilus. See Note, Luke i. 3. 
 As this book was written to the same in- 
 dividual as the former, it was evidently 
 written with the same design — to furnish 
 an authentic and full narrative of events 
 concerning which there would be many 
 imperfect and exaggerated accounts gi- 
 ven. See Luke i. 1—4. As these events 
 pertained to the descent of the Spirit, to 
 the spread of the gospel, to the organiza- 
 tion of the church by inspired authority, 
 to the kind of preaching by which the 
 church was collected and organized ; and 
 as those events were a full proof of the 
 truth and power of the Christian religion, 
 and would be a model for ministers and 
 the church in all future times, it was of 
 great importance that a fair and full nar- 
 rative of them should be preserved. Luke 
 was the companion of Paul in his travels, 
 and was an eye-witness of no small part 
 of the transactions recorded in this book. 
 See Acts xvi. 10. 17 ; xx. 1-6 ; xxvii, xxviii. 
 As an eye-witness, he was well qualified 
 to make a record of the leading events of 
 the primitive church. And as he was the 
 companion of Paul, he had every oppor- 
 tunity of obtaining information about the 
 great events of the gospel of Christ. H Of 
 all. That is, of the principal, or most im- 
 portant parts of the life and doctrines of 
 Christ. It cannot mean that he recorded 
 all that Jesus did, as he has omitted many 
 things that have been preserved by the 
 other Evangelists. The word all is fre- 
 quently thus used to denote the most im- 
 portant or material facts. See Acts xiii. 
 10. 1 Tim. i. 16. James i. 2. Matt. ii. 3 ; 
 hi. 5. Acts ii. 5. Rom. xi. 26. Col. i. 6. In 
 each of these places the word here trans- 
 lated "all" occurs in the original, and 
 means many, a large part, the principal 
 portion. It has the same use in all lan- 
 gruages. " This word often signifies, inde- 
 finitely, a large portion or number, or a 
 
 2 Until * the day in which he 
 was taken up, after that he through 
 the Holy Ghost had given com- 
 mandments '^ unto the apostles 
 whom he had chosen : 
 
 Mar. 16. 15-1 9. 
 
 great part" Webster. IT That Jesus. The 
 Syriac version adds, " Jesus our Messiah." 
 This version was probably made in the 
 second century *i Began to do. This is 
 a Hebrew form of expression, meaning 
 the same thing as, that Jesus did and 
 taught. See Gen. ix. 20, " Noah began to 
 be an husbandman," i. e. was an hus- 
 bandman. Gen. ii. 3, in the Septuagint : 
 " Which God began to create and make ;" 
 in the Hebrew, " which God created and 
 made." Mark vi. 7, " Began to send them 
 forth by two and two," i. e. sent them 
 forth. See also Mark x. 32; xiv. G5, 
 "And some began to spit on him;" in 
 the parallel place in Matt. xxvi. 67, " they 
 did spit in his face." IT To do. This re- 
 fers to his miracles and his acts of bene- 
 volence, including all that he did for 
 man's salvation. It probably includes, 
 therefore, h.? sufferings, death, and resur- 
 rection, as a part of what he has done to 
 save men. IT To teach. His doctrines. 
 As he had given an account of what the 
 Lord Jesus did, so he was now about to 
 give a narrative of what his apostles did 
 in the same cause, that thus the world 
 might be in possession of an inspired re- 
 cord respecting the redemption and esta- 
 blishment of the Christian church. The 
 history of these events is one of the great- 
 est blessings that God has conferred on 
 mankind ; and one of the hi/;hest privi- 
 leges which men can enjoy i-i that which 
 has been conferred so abundantly on this 
 age in the possession and extension of the 
 word of God. 
 
 2. Until the day. The fortieth day af 
 ter his resurrection, ver. 3. See Luke 
 xxiv. 51. IT /7i lohich he was taheii up. In 
 which he ascended to heaven. He was 
 taken up into a cloud, and is represented 
 as having been borne or carried to hea- 
 ven, ver. 9. IT After that, &c. This whole 
 passage has been variously rendered. 
 The Syriac renders it, "After he had 
 given commandment unto the apostles 
 whom he had chosen by the Holy Spirit." 
 So also the Ethiopic ver-sion. Othera 
 
8 
 
 THK ACTS. 
 
 [A. D. :53. 
 
 3 To whom also he showed him- 
 self after his passion, by many » 
 infallible proofs, being seen of them 
 
 a Lu.24. Jno.c.20. & 21. 
 
 have joined the words "through the 
 Holy Ghost" to the phrase "was taken 
 up," making it mean that he was taken 
 up by the Holy Ghost. But the most na- 
 tural and correct translation seems to be 
 that which is in our version. IT Through 
 the Holy Ghost. To understand this it is 
 necessary to call to mind the promise that 
 Jesus made before his death, that after 
 his departure, the Holy Ghost would de- 
 scend to be a guide to his apostles. See 
 John xvi. 7 — 11, and the IVote on that 
 place. It was to be his office to carry 
 forward the work of redemption in ap- 
 plying it to the hearts of men. Whatever 
 was done, therefore, after the atonement 
 and resurrection of Jesus, after he had 
 fini.shed his great work, was to be regard- 
 ed as under the peculiar influence and 
 direction of the Holy Ghost. Even the 
 instructions of Jesus, his commission to the 
 aixjstle? &c. were to be regarded as com- 
 ing within th-i department of the sacred 
 Spirit, within the province of his peculiar 
 work. The instructions were given by 
 divine authority, by infallible guidance, 
 and as a part of the work which the Holy 
 Spirit designed. Under that Spirit the 
 apostles were to go forth ; by his aid they 
 were to convert the world, to organize 
 the church, to establish its order and its 
 doctrines. And hence the entire work 
 vvas! declared to be by his direction. 
 Though in his larger and more mighty 
 influences, the Spirit did not descend un- 
 til the day of Pentecost (Luke x.xiv. 49. 
 comp. Acts ii.) yet i}i some measure his in- 
 fluence was imparted to them before the 
 ascension of Christ. John xx. 22. IT Had 
 given commandments. Particularly the 
 command to preach the gospel to all na- 
 tions. Matt, xxviii. 19. Mark xvi. 15 — 19. 
 It may be worthy of remark, that the 
 word commandments, as a noun in the 
 plural number, does not occur in the ori- 
 ginal. The single word which is trans- 
 lated "had given commandments" is a 
 ■participle, and means simply having com- 
 manded. There is no need, therefore, of 
 supposing that there is reference here to 
 any other command than to that great 
 and glorious injunction to preach the 
 gospel to every creature. That was a 
 command of so much importance as to be 
 worthy of a distinct record, as constitut- 
 ing the sum of all that the Saviour taught 
 them after his resurrection H The apos 
 
 forty days, and speaking of the 
 things pertaining to the kingdom 
 of God ; 
 
 ties. The eleven that remained after the 
 treason and death of Judas. IF Whom he 
 had chosen. Matt. x. Luke vi. 12 — 16. 
 
 3. He shewed himself. The resurrection 
 of Jesus was the great fact on which the 
 truth of the gospel was to be established. 
 Hence the sacred writers so often refer 
 to it, and establish it by so many argu- 
 ments. As that truth lay at the ibunda- 
 tion of all tliat Luke was about to record 
 in his history, it was of importance that 
 he should state clearly the sum of the 
 evidence of it in the beginning of hia 
 work. IT After his passioii. After he 
 suffered, referring particularly to his 
 death, as the consummation of his suffer- 
 ings. The word passion with us means 
 commonly excitement, or agitation of 
 mind, as love, hope, fear, anger, &c. In 
 the original the word means to suffer. 
 The word passio7i, applied to the Sa- 
 viour, denotes his last suflTerings. Thus 
 in the Litany of the Episcopal church, it 
 is beautifully said, " by thine agony and 
 bloody sweat ; by thy cross and passion, 
 good Lord, deliver us." The Greek word 
 of the same derivation is rendered suffer- 
 ings in 1 Pet. i. 11; iv. 13. Col. i. 24. 
 ^ By many infallible proofs. The word 
 rendered here infallible proofs, does not 
 occur elsewhere in the New Testament. 
 In Greek authors it denotes an infalHble 
 sign or argument by which any thing can 
 be certainly known. Schleusner. Here 
 it means the same — evidence that he was 
 alive which could not deceive, or in 
 which they could not be mistaken. That 
 evidence consisted in his eating with 
 them, conversing with them, meeting 
 them at various times and places, work- 
 ing miracles (John xxi. 6, 7) ; and uni- 
 formly showing himself to be the same 
 friend with whom they had been familiar 
 for more than three years. This evidence 
 was infallible, (1.) Because it was to them 
 unexpected. They had manifestly not 
 believed that he w'ould rise again. John 
 XX. 25. Luke xxiv. There was therefore 
 no delusion resulting from any expectation 
 of seeing him, or from a design to imj>oso 
 on men. (2.) It was impossible that they 
 could have been deceived in relation to 
 one with whom they had been familiar 
 for more than three years. No men could 
 be imposed upon and made to believe 
 that they really saw, talked with, and ate -«h^ 
 >Mth, a friend whom they had known so * 
 
13. C. 33.] 
 
 CHAPTER I. 
 
 4 And ' being: assembled toge- 
 ther v/ith tJiem^ commanded ° them 
 that they should not depart from Je- 
 rusalem, but wait for the promise 
 
 1 or, eatins together. a Lu.24.49. 
 
 long and familiarly, unless it was real. 
 (3.) There were enough of them to avoid 
 the possibility of deception. Though it 
 might be pretended that one man could 
 be im]X)sed on, yet it could not be that an 
 imposition could be pracrised for forty 
 days on eleven, who were all at first in- 
 credulous. (4., He was with them suffi- 
 cient time to give evidence. It might be 
 pretended, if they had seen him but once, 
 that they were deceived. But they saw 
 him often, and for the space of more 
 than a month. (5.) They saw him in va- 
 rious places and times where there could 
 be no deception. If they had pretended 
 that they saw him rise, or saw him at twi- 
 hght in the morning when he rose, it might 
 have been said that they were deluded 
 by some remarkable appearance. Or it 
 might have been said that, expecting to 
 see him rise, their hopes and agitations 
 would have deceived them, and they 
 would easily have fancied that they saw 
 him. But it is not pretended by the sa- 
 cred writers that thei/ saw him rise. An 
 imjsostor would have affirmed this, and 
 would not have omitted it But the sacred 
 writers affirmed that they saw him after 
 he was risen ; when they were free from 
 agitation ; when they could judge coolly ; 
 in Jerusalem ; in their company when at 
 worship; when journeying to Emmaus: 
 when in Galilee; when he went with 
 them to mount Olivet; and when he as- 
 cended to heaven. (5.) He appeared to 
 them as he had always done ; as a friend, 
 companion, and benefactor: he ate with 
 them; wrought a miracle before them; 
 was engaged in the same work as he was 
 before he suffered ; renewed the same 
 promise of the Holy Spirit; and gave 
 them his commands respecting the work 
 which he had died to establish and pro- 
 mote. In all these circumstances it was 
 impossible that they should be deceived. 
 IT Being seen of them forty days. There 
 are no less than thirteen different ap- 
 pearances of Jesus to his disciples re- 
 corded. For an account of them see the 
 Note at the end of the Gospel of Mat- 
 thew. IF Speaking to them, &c. He was 
 not only seen by them, but he coydinued 
 the same topics of discourse as before his 
 sufferings ; thus showing that he was the 
 same per.son that had suffered, and that his 
 heart was still intent on the same great 
 
 of the Father, which, saith Ae, Ye * 
 have heard of me : 
 
 5 For John <= truly baptized Vv'ith 
 water ; but ye shall be baptized with 
 
 i Jno.c. 14,15, & 16. c Matt.3.n. 
 
 work. Our Saviour's heart was filled 
 with the same design in his life and 
 deal h, and when he rose; thus showing 
 us that we should aim at the same great 
 work in all the circumstances of our be- 
 ing. Afflictions, persecutions, and death 
 never turned hiin from this great plan; 
 nor should they be allowed to divert our 
 minds from the great work of redemption. 
 IT The things pertaining to the kingdom of 
 God. For an explanation of this phrase, 
 the kingdom of God, see the JXote on 
 Matt. iii. 2. The meaning is, Jesus gave 
 them instructions about the organization, 
 spread, and edification of his church. 
 
 4. And being assembled together. Mar- 
 gin, " or, eating together." This sense is 
 given to this place in the Latin Vulgate, 
 the Ethiopic, and the Syriac versions. 
 But the Greek word has not properly this 
 sense. It has the meaning of congregat- 
 ing, or assembling. It should have been, 
 however, translated in the active sense, 
 "and having assembled them together." 
 The apostles were scattered after his 
 death. But this passage denotes that he 
 had assembled them together by his au 
 thority, for the purpose of giving them a 
 charge respecting their conduct when he 
 should have left them. When this occur- 
 red, does not appear from the narrative ; 
 but it is probable that it was not long be- 
 fore his ascension : and it is clear that the 
 place where they were assembled was 
 Jerusalem. IT But wait for thepromise of 
 the Father. For the fulfilment of the pro- 
 mise respecting the descent of the floly 
 Spirit, made by the Father. IT Which ye 
 have heard of me. Which I have made to 
 you. See John xiv. IG. 26 ; xv. 26 ; xvi. 
 7-13. 
 
 5. For John truly baptized, &c. These 
 are the words of Jesus to his apostles, and 
 he evidently has reference to what was 
 said of John's baptism compared with hia 
 own m Matt. in. 11. John i. 33. In those 
 verses John is represented as baptizinaf 
 with -vater, but the Messiah who was to 
 com , as baptizing with the Holy Ghost 
 an^ with tire. This pron-ise respecting 
 tue Messiah was now about to be ful- 
 filled in a remarkable manner. See Acts 
 ii. IF Not many days hence. This was 
 probably spoken not long before his as- 
 cension, and of course not many days be- 
 fore the day of Pentecost. 
 
10 
 
 THE ACTS. 
 
 not many days 
 
 [A. D. 33 
 
 the Holy Ghost 
 hence. 
 
 6 When they therefore were come 
 together, they asked of him, saying, 
 Lord, wilt '> thou at this time re- 
 
 ac.2.4;10.45;n.l5. i Matt.24.3,4. 
 
 6. When they therefore were come toge- 
 ther. At the mount of OHves. See ver. 
 9. 12 IT Wilt thou at this lime, &c. The 
 apostles had entertained the common opi- 
 nions of tlie Jews about the temporal do- 
 minion of the Messiah. They expected 
 diat he would reign as a prince and con- 
 queror, and free them from the bondage 
 of the Romans. Many instances of this 
 expectation occur in the Gospels, not- 
 withstanding all the efforts which the 
 Lord Jesus made to explain to them the 
 true nature of his kingdom. This ex- 
 pectation was checked, and almost de- 
 stroyed by his death. Luke xxiv. 21. 
 And it is clear that his death was the 
 only means which could effectually 
 check and change their opinions respect- 
 ing the nature of his kingdom. Even 
 his own instructions would not do it ,• and 
 only his being taken from tiiem could di- 
 rect their minds effectually to the true 
 nature of his kingdom. Yet, though his 
 death checked their expectations, and 
 appeared to thwart their plans, j'et his 
 return to lii'e excited them again. They 
 beheld him with them ; they were assur- 
 ed it was the same Saviour; they saw 
 now that his enemies had no power over 
 him; that a being who could rise from 
 the dead, could easily accomplish all his 
 plans. And as they did not doubt now 
 that he would restore the kingdom to Is- 
 rael, they asked whether he would do it 
 at this tiine ? They did not ask whether 
 he would do it at all, or whether they 
 had correct views of his kmgdom ; but 
 taking that for granted, they asked him 
 whetlier that v>as the time in which he 
 would do it. The emphasis of the inquiry 
 lies in the expression, "at this time," and 
 hence the answer of the Saviour refers 
 solely to the point of their inquiry, and 
 not to the correctness or incorrectness of 
 their opinions. From these expectations 
 of the apostles we may learn, i That 
 there is nothing so difficult to be ren. ved 
 IVom the mind as prejudice in favou, of 
 erroneous opinions. 2. That such preji? 
 dice will survive the plainest proofs to the 
 contrary. 3. That it will often manifest 
 itself even after all proper means have 
 been taken to subdue it. Erroneous opi- 
 nions thus maintain a secret ascendency 
 
 store '■ agam 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 his own power. 
 
 c Is.1.26. Da.7.27. d Matt.24.36. lTh.6.1,2, 
 
 in a man's mind, and are revived by tho 
 slightest circumstances, even long after 
 we supposed they were overcome; and 
 even in the face of the plainest proofs of 
 reason or of Scripture. IT Restore Bring 
 back ; put into its former situation. Ju- 
 dea was formerly governed by its own 
 kings and laws ; now, it was subject to 
 the Romans. This bondage was griev- 
 ous, and the nation sighed for deliver- 
 ance. The inquiry of the apostles evi- 
 dently was, whether he would now free 
 them from the bondage of the Romans, 
 and restore them to their former state of 
 freedom and prosperity, as in the times of 
 David and Solomon. See Isa. i. 26. The 
 word "restore" also may include more 
 than a reducing it to its former state. It 
 may mean, wilt thou now bestow the king- 
 dom and dominion to Israel, according to 
 the prediction in Dan. vii. 27. If The 
 kingdom. The dominion ; the em.pire ; 
 the reign. The expectation was that the 
 Messiah — the king of Israel — would reign 
 over men, and thus the nation of the Jews 
 extend their empire over all the earth 
 IT To Israel. To the Jews, and particular- 
 ly to the Jewish followers of the Messiah. 
 Lightfoot thinks tliat this question was 
 asked in indignation against the Jews. 
 " Wilt thou confer dominion on a nation 
 which has just put thee to death?" But 
 the answer of the Saviour shows that this 
 was not the design of the question. 
 
 7. It is not for you to know. The ques 
 tion of the apostles respected the ti77ie of 
 the restoration; it was not whether he 
 would do it Accordingly his answer 
 meets precisely their inquiry ; and he tells 
 them in general that the time of the great 
 events of God's kingdom was not to be 
 understood by them. A similar question 
 they had asked in Matt. xxiv. 3, " Tell us 
 when shall these things be ?" Jesus an- 
 swered them then by showing them cer 
 tain signs which should precede his com 
 ing, and by saving (ver. 36), "But of thai 
 day and that hour knoweth no man, no, 
 not the angels of heaven, but my Father 
 only." God has uniformly reproved a 
 vain curiosity on such points. 1 Thess. v. 
 1, 2. 2 Pet. iii. 10. Luke xii. 39. 40. IT The 
 times, or the seasons. The difference be- 
 tween those words is, that the former Jo- 
 
A. D. 33.1 
 
 CHAPTER I. 
 
 11 
 
 8 But ye shall receive ■ power, 
 after that the Holy Ghost is come 
 
 1 or; tJiepo-ustr of the Holy Ghost coming upon you. 
 
 upon you : and ye * shall be wit- 
 nesses unto me, both in Jerusalem, 
 and in all Judea, and in Samaria, 
 
 a Lu.24.47-49. Maf.28.19. 
 
 notes any time or period indefinite, or un- 
 certain ; tlie latter denotes a fixed, defi- 
 nite, or appropriate time. They seem to 
 be used here to denote the periods of all 
 classes of future events. ^The Father 
 haik put, &c. So much had the Father 
 reserved the knowledge of these, that it 
 is said that even the Son did not know 
 them See Mark xui. 32, and the Note on 
 that place. IT In his own pomer. That is, 
 he has fixed them by his own authority ; 
 he will bring them about in his own time 
 and way ; and therefore it is not proper 
 for men anxiously to inquire into them. 
 All prophecy is remarkably obscure in re- j 
 gard to the lime of its fulfilment. The i 
 reasons are, (1.) To excite men to watch j 
 for the events that are to come, as the j 
 time is uncertain, and they will come l 
 « like a thief in the night." i,2.) As they j 
 are to be brought about by human agen- ' 
 cy, they are so arranged as to call forth ; 
 that agency. If men knew just when an ■ 
 event was to come to pass, they might be 
 remiss, and feel that their effort was not 
 needed. (3.) The knowledge of future 
 scenes — of the exact time, might alarm 
 men, and absorb their thoughts entirely, 
 and prevent attendance to the present 
 duties of hfe. Duty is ours now; God 
 will provide for future scenes. (4.) Pro- 
 mises sufliciently clear and full are there- 
 fore given us to encourage us; but not 
 full enough to excite a vain and idle curi- 
 osity. All this is eminently true of our 
 own death, one of the most important fu- 
 ture scenes through which we are to 
 pass. It is certainly before us ; it is 7iear ; 
 it cannot be long avoided ; it may come 
 at any moment. God has fixed the time, 
 but will not inform us when it shall be. 
 He does not gratify a vain curiosity, or 
 terrify us, by announcing to us the day 
 or the hour when wo are to die, as 
 we do a man that is to be executed. 
 This would be to make our lives like 
 that of a criminal sentenced to die, 
 and we should through all our life 
 through fear of death be subject to bond- 
 age. Heb. ii. 15. He has made enough 
 known to excite us to prepare, and to be 
 always ready, having our loii« girt about, 
 and our larnpa trimmed and burning. 
 Luke xii. 35. 
 
 8. But ye shall receive power, &c. Lite- 
 rally, as k is translated in the margin, 
 " ye sh^U receive the po^ver of the Holy 
 
 Ghost coming upon you." This was said 
 to them to console them. Though they 
 could not kiww the times which God re- 
 served in his own apjxjintment, yet they 
 should receive the promised guide and 
 comforter. The word power here refers 
 to all the help or aid which the Holy 
 Spirit would grant ; the power of speak- 
 ing with new tongues; of preaching the 
 gospel with great eflect ; of endui-ing 
 great trials, &c. See Mark xvi. 17, 18. 
 The apostles had impatiently a.sked him 
 if he was then about to restore the king- 
 dom to Israel. Jesus by this answer re- 
 buked their impatience ; taught them to 
 repress their ill-timed ardour; and as- 
 sured them again of the coming of the 
 Holy Ghost. If Ye shall be witnesses. For 
 this purpose they were appointed ; and 
 for this design they had been with him 
 for more than three years. They had 
 seen his manner of life, his miracles, his 
 meekness, his sufferings ; they had listen- 
 ed to his instructions, had conversed and 
 1 eaten with him as a friend ; they had seen 
 : him after he was risen, and were about to 
 j see him ascend to heaven ; and they were 
 I (qualified to bear witness to all these things 
 I in all parts of the earth. They were so 
 I numerous, that it could not be pretended 
 that they were deceived ; they had been 
 so intimate with him and his plans, that 
 they could testify of him ; and there was 
 no motive but conviction of the truth, that 
 could lead them to all these sacrifices in 
 making known the Saviour. The ori- 
 ginal word here is iJiv.gr ^^tg, martyrs. 
 From this word the name martyrs has 
 been given to those who suffered in times 
 of i^\3rsecution. The reason why this 
 name was given to them was that they 
 bore witness to the life, instructions, death, 
 and resurrection of the Lord Jesus, even 
 in the midst of persecution and death, it 
 is commonly supposed that nearly all of 
 the apostles thus bore witness to the JjOrd 
 Jesus : of this, however, there is not clear 
 proof. See Mosheim's Ecclesiastical His- 
 tory, vol. i. p. 55, 56. Still the word here 
 does not necessarily mean that they 
 should be martyrs, or be put to death 
 in bearing witness to the Lord Jesus; 
 but that they should every where testify 
 to what they knew of him. The fact 
 that this was the design of their appoint- 
 ment, and that they actually bore such 
 testimony, is abundantly confirmed in the 
 
I 'J 
 
 and unto the uttermost part of the 
 earth. 
 
 9 And when he had spoken these 
 
 THE ACTS. [A. I). 33. 
 
 things, Avhile they beheld, he was 
 taken up ; and a cloud received him 
 out of their sight. 
 
 Acts of the Apostles.ch. i. 22 ; v. 32; x.39. 
 42; xxii. 15. IF In Jemsalem. In the 
 rapital of the nation. See Acts ii. The 
 great work of the Spirit on the day of 
 Pentecost occurred there. Most of the 
 disciples remained in Jerusalem until the 
 persecution that arose alx)Ut the death of 
 Stephen. Acts viii. ]. 4. The apostles re- 
 mained there til! Herod put James to 
 death. Comp. Acts viii. 1, with xii. 1. 
 This was about eight years. During this 
 time, however, Paul was called to the 
 apostleship, and Peter had preached the 
 gospel to Cornelius, Philip to the eunuch, 
 &c. TT In aU Judea. Judea v.as the 
 southern division of the floly Land, and 
 included Jerusalem as the capital. See 
 JNote, Matt.ii. 22. See ch. viii. 1. IT And 
 in Samaria, l^his was the middle portion 
 of Palestine. Note, Matt, ii- 22. This was 
 fulfilled by the disciples. See ch. viii. ], 
 "And they were all scattered abroad 
 throughout the regions of Judea and Sa- 
 maria (ver. 4), every w here preaching the 
 word." viii. 5, "Then Philip went do\Mi 
 to the city of Samaria, and preached 
 Christ unto them." ver. 14; ix. 31. ^ And 
 unto the uttermost parts of the earth. The 
 word earth, or land, is sometimes taken to 
 denote only the land of Palestine. But 
 here, there does not seem to be a neces- 
 sity for limiting it thus. If Christ had in- 
 tended that, he would have mentioned 
 Galilee, as being the only remaining divi- 
 sion. But as he had expressly directed 
 them to preach the gospel to all nations, 
 the expression here is clearly to be con- 
 sidered as including the Gentile lands as 
 well as the Jewish. The evidence that 
 they did this, is found in the siibsequent 
 parts of this book, and in the history of 
 the church. In this way Jesus replied to 
 their question. Though he did not tell 
 them the time when it was to be done, 
 nor did he affirm that he would restore 
 the kingdom to Israel, yet he gave them 
 an answer that implied that the work 
 should advance — should advance much 
 farther than the land of Israel ; and that 
 they would have much to do in promoting 
 it All the commands of God, and all his 
 communications are such as to call up our 
 energy, and teach us that we have much 
 to do. The uttermost parts of the earth 
 have been given to the Saviour (Ps. ii. 8) ; 
 nnd churches should not rest until he 
 whose right it is shall come and reign. 
 Kzek. xxi. 27. 
 
 9. While they beheld. While they saw 
 him. It was of importance to state that 
 circumstance, and to state it distinctly. 
 It is not affirmed in the New Testament 
 that they saw him rise from the dead ; be- 
 cause the evidence of that fact could be 
 better established by their seeing him 
 after he was risen. But the truth of his 
 ascension to heaven could not be confirmed 
 in tliat manner. Hence it was so arranged 
 as that he should ascend in open day ; in 
 the presence of his apostles ; and that not 
 when they were asleep, or indifferent, but 
 M'hen they were engaged in a conversa- 
 tion that should fix the attention, and 
 when they were looking upon him. Had 
 Jesus vanished secretly, or in the night, 
 the apostles would have been amazed 
 and confounded ; perhaps they would 
 even have doubted whether they had 
 not been deceived. But when they saw 
 him leave them in this manner, they couid 
 not doubt that he had risen; and when 
 they saw him ascend to heaven, they could 
 not doubt that his work was approved, 
 and that God would carry it onward. 
 This event was exceedingly important 
 (1.) It Avas a confirmation of the truth of 
 the Christian religion. (2.) It enabled the 
 apostles to state distinctly where the Lord 
 Jesus was, and at once directed their af- 
 fections and their thoughts away from the 
 earth, and opened their eyes on the glory 
 of the scheme of religion they were to es- 
 tablish. If their Saviour was in heaven^ 
 it settled the question about the nature of 
 his kingdom. It was clear that it waa 
 not designed to be a temporal kingdom. 
 The reasons why it was proper that the 
 Lord Jesus should ascend to heaven rather 
 than remain on earth, were, (1.) That he 
 had finished the work which God gave 
 him to do on the earth (John xvii. 4 ; xix. 
 30), and it was proper that he should be 
 received back to the glory which he had 
 with the Father before the world was. 
 John xvii. 4, 6. Phil. ii. 6. 9, 10. (2.) It 
 was proper that he should ascend, that the 
 Holy Spirit might come down and perform 
 his pa>rtof the work of redemption. Jesus, 
 by his ■personal ministiy, as a man, could 
 be but m one place ; the Holy Spirit could 
 be in all places, and be present at all times, 
 and could apply the work to all men. 
 Note, John xvi. 7. (3.) A part of the work 
 of Christ was yet to be performed in hear 
 ven. That was the work of intercesston. 
 Tne high-priest of the Jews not only made 
 
A. D. 33.] 
 
 CHAPTER 1. 
 
 13 
 
 10 And while they looked stead- 
 fastly toward heaven, as he went 
 up, behold, two " men stood by them 
 m white apparel ; 
 
 a i-^ 20.12. 
 
 an atonement, but also presented the blood 
 of sacrifice before the mnrcy-seat, as the 
 priest of trie people. Lev. xvi. 11 — 14. 
 This was done to typify the entrance of 
 the great High-priest of our profession 
 into the heavens. Heb. ix. 7, 8. ]1, 12. 
 The work which he performs there is the 
 work of intercession. Heb. vii. 25. This 
 is properly the work which an advocate 
 performs in a court of justice for his cb- 
 ent. It means that Christ, our great 
 High-priest, still pleads and manages our 
 cause in heaven; secures our interests; 
 obtains for us grace and mercy, it con- 
 sists in his appearing in the presence of 
 God for us (Heb. ix. 24) ; in his presenting 
 the merits of his blood (Heb.ix.l2. 14) ; and 
 in securing the continuance of the mercy 
 which has been bestowed on us, and which 
 is still needful for our welfare. The Lord 
 Jesus also ascended that he might assume 
 and exercise the office of King in the 
 immediate seat of power. All worlds 
 were subject to him for the welfare of 
 the church ; and it was needful that he 
 should be solemnly invested with that 
 power in the presence of God, as the re- 
 ward of his earddy toils. 1 Cor. xv. 25. 
 "He must reign till he hath put all ene- 
 mies under his feet." Eph. i. 20—22. 
 Phil. ii. 6 — 11. IT A cloud received him. 
 He entered into the region of the clouds, 
 and was hid from their view. But two 
 others of our race have been taken bodily 
 from earth to heaven. Enoch was trans- 
 lated (Gen. V. 24. Comp. Heb. xi.5) ; and 
 Elijah was taken by a whirlvWnd to hea- 
 ven. 2Kingsii. 11. It is remarkable that 
 when the return of the Saviour is men- 
 tioned, it is uniformly said that he will re- 
 turn in the clouds, ver. 11. Matt, xxi v. 30 ; 
 xxvi. 64. Mark xiii. 26. Rev. i. 7. Dan. 
 vii. 13. The clouds are an emblem of 
 sublimity and grandeur, and perhaps this 
 is all that is intended by these expressions. 
 Deut. iv. 11. 2 Sam. xxii. 12. Ps. xcvii. 2; 
 civ. 3. 
 
 1 0. Looked steadfastly. They fixed their 
 eyes, or gazed intently toward heaven. 
 Luke iv. 20, " And the eyes of all them 
 in the synagogue were fastened (Greek, 
 the same word as here) on him." It means 
 the intense gaze when we are deeply in- 
 terested, and wish to see clearly and dis- 
 tinctly. Here they were amazed and 
 B 
 
 11 Which also said, Ye men ^ of 
 Ga]ilee, why stand ye g'azing up 
 into heaven? This same Jesus, 
 which is taken up from you into 
 
 ic.2.7;13.31. 
 
 confounded ; the thing was unlooked-lbr; 
 and they were even then inquiring whe- 
 ther he would not restore the kingdom to 
 Israel. With this mingled amazement, and 
 disappointment, and curiosity ; and with 
 the earnest desire to catch the last glimps^j 
 of their beloved master, they naturally 
 continued to gaze on the distant cloiufs 
 where he had mysteriously disappeared 
 from their view. iN e ver was a scene more 
 impressive, grand, and solemn than this. 
 IT Toivard heaven. Toward the distant 
 clouds or sky which had received him. 
 IT As he went up. Literally, " The ascend- 
 ing, or going up." Doubtless they conti- 
 nued to gaze after he bad departed from 
 their view. IT Two men. From the rai- 
 ment of these " men" and the nature of 
 their message, it seems clear that they 
 were angelic beings, who were sent to 
 meet and comfort the disciples on this 
 occasion. They appeared in human form, 
 and Luke describes them as they appear- 
 ed. Angels are not unfrequently called 
 men. Luke xxiv. 4, "Two meji stood by 
 them in shining garments," &c. Comp. 
 John XX. 12. Matt, xxviii. 5. As two an- 
 gels are mentioned only as addressing the 
 apostles after the resurrection of Jesus 
 (John XX. 12. Luke xxiv. 4), it is no un- 
 natural supposition that these were the 
 same who had been designated to the 
 honourable office of bearing witness to 
 his resurrection, and of giving them all 
 the information about that resurrection, 
 and of his ascension, which their circum- 
 stances needed. IT /;i white apparel. An- 
 gels are commonly represented as clothed 
 in white. Note, John xx. 12. MaW. xxviii. 
 3. Mark xvi. 5. It is an emblem of purity; 
 and the worshippers of heaven are repre- 
 sented as clothed in this manner. Rev. 
 iii. 4, " They shall walk with me in white." 
 5, "He that overcometh shall be clothed 
 in white raiment." iv. 4 ; vii. 9. 13, 14. 
 
 11. Ye men of Galilee. Galilee was the 
 place of their former residence; and this 
 was the name by which they were com- 
 monly known. There is no evidence 
 that the angel intended this name in any 
 way to reproach them. IT Why stand j/e, 
 &c. There is doubtless a slight degree 
 of censure implied in this, as well as a 
 design to call their attention away from 
 a vain attempt to see the departed Sa* 
 
14 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 heaven, shall " so come in like man- 
 
 a Jno.U.3. lTh.4.16. 
 
 viour. The impropriety may have been, 
 (1.) In the feeling of disappointment, as 
 if he would jwt restore the kingdom to 
 Israel (2.) Possibly they were expecting 
 that he would again sooji appear ; though 
 he had often foretold them that he would 
 ascend to heaven. (3.) There might have 
 been an impropriety in their earnest de- 
 sire for the mere bodily presence of the 
 Lord Jesus, when it was more important 
 that it should be in heaven. We may see 
 here also that it is our dutj'^ not to stand 
 m idleness, and to gaze et)en towards hea- 
 ven. We, as w-ell as the apostles, have a 
 great work to do, and we should actively 
 engage in it without delay. IT Gazing t/p. 
 Looking up. IT This same Jesus. This 
 was said to comfort them. The same tried 
 friend, who had been so faithful to them, 
 »vould return. They ought not therefore 
 ^o look with despondency at his depart- 
 ure. IT Info heaven. This expression de- 
 notes into the immediate presence of God; 
 or into the place of perpetual purity and 
 happiness, where God peculiarly mani- 
 fests his favour. Tlie same thing is fre- 
 quently designated by his sitting on the 
 right hand of God, as emblematic of power, 
 honour, and favour. Note, Mark xvi. 19 ; 
 xiv. 62. Heb. i. 3; vih. 1. Acts vii. 65. 
 Rom. viii. 34. Eph. i. 20. ^ Shall so come. 
 At the day of judgment. John xiv. 3, " If 
 I go and prepare a place for you, 1 will 
 come again," &c. "iT In like manner, &,c. 
 In clouds, as he ascended. See Note, ver. 
 9. 1 Thess. iv. 16. This address was de- 
 signed to comfort the disciples. Though 
 their master and friend was taken from 
 them, yet he was not removed for ever. 
 He would come again with similar ma- 
 jesty and glory, for the vindication of his 
 peoj)le, and to tread all his enemies under 
 his feet. The design for which he will 
 come, will be to judge the world. Matt. 
 XXV. There will be an evident fitness 
 and propriety in his coming. (1.) Because 
 his appropriate work in heaven as medi- 
 ator shall be accomplished ; his peo])Ie 
 shall have been saved; the enemy sub- 
 dued; death shall have been conquered: 
 and the gospel shall have shown its pow- 
 er in subduing all forms of wickedness ; 
 in removing the effects of sin ; in esta- 
 blishing the law. in vindicating the ho- 
 nour of God ; and shall thus have done 
 all that will be needful to be done to es- 
 tablish tlie authority of God throughout 
 tlie universe It will be proper, there- 
 
 ner as ye have seen him go into 
 heaven. 
 
 fore, that this mysterious ordei of things 
 shall be wound up, and the results become 
 a matter of record in the histoty of the 
 universe. It will be better than it would 
 be to suffer an eternal m.illennium on ttie 
 earth, while the saints should many of 
 them slumber, and the wicked still be in 
 their graves. (2.) It is proper that he 
 should come to vindicate his people, and 
 raise them up to glory. Here they have 
 been persecuted, oppressed, put to death. 
 Their character is assailed; they are 
 poor; and the world despises them. It is 
 fit that God should show himself to be 
 their fi-iend ; that he should do justice to 
 their injured names and motives ; that he 
 should bri-ng out hidden and obscure 
 virtue, and vindicate it; that he should 
 enter every grave and bring forth his 
 friends to life. (3.) It is proper that he 
 should show his hatred of sin. Here it 
 triumphs. The wicked are rich, and 
 honoured, and mighty, and say, Wliere is 
 the promise of his coming? 2 Fet. iii. 4. 
 It is right that he should defend his 
 cause. Hence the Lord Jesus will come 
 to guard the avenues to heaven, and to 
 see that the universe suffers no wrong, 
 by the admission of an improper pei-son 
 to the skies. (4.) The great transactions 
 of redemption have been public, open, 
 often grand. The apostacy was public, 
 in the face of angels and of the univeree. 
 Sin has been open, public, high-handed. 
 Misery has been public, and has rolled its 
 deep and turbid waves in the face of tlie 
 universe. Death has been public ; all 
 worlds have seen the race cut down and 
 moulder. The death of Jesus was pub- 
 lic ; the angels saw it ; the heavens were 
 clothed with moupning ; the earth shook ; 
 and the dead arose. The angels have 
 desired to look into these things (1 Pet 
 i. 12), and have felt an intense solicitude 
 about men. Jesus was publicly whipped, 
 cursed, crucified ; and it is proper that he 
 should publicly triumph, that all heaven 
 rejoicing, and all hell at length humbled, 
 should see his public victory. Hence he 
 will come with clouds — with angels — 
 with fire — and will raise the dead, and 
 exhibit to all the universe the amazing 
 close of the scheme of redemption. (5.1 
 We are in these verses presented with 
 the most grand and wonderful events 
 tiiat this world has ever known — the as- 
 cension and return of the Lord Jesus. 
 Hera is consolation for the Christian and 
 
A. D. 33.] 
 
 CHAPTER I. 
 
 15 
 
 12 Then " returned they unto Je- 
 rusalem, from the mount called Oli- 
 vet, which is from Jerusalem a sab- 
 bath-day's journey. 
 
 13 And when they were come in, 
 they went up into an upper room, 
 where abode both Peter, * and 
 
 a Lu,?4.62. 
 
 6Ln.6.13-l 
 
 James, and John, and Andrew, Phi- 
 lip, and Thomas, Bartholomew, and 
 Matthew, James the aon of Alphe- 
 us, and Simon Zelotes, and Judas 
 the brother of James. 
 
 14 These all continued with one 
 accord in prayer and supplication, 
 
 here is a source ol ceaseless alarm to the 
 sinner 
 
 12. Then they relumed to Jerusalem. 
 In Luke xxiv. 52, we are told that they 
 worshipped Jesus before they returned. 
 And it is probable that the act of wor- 
 ship to which he refers, was that which 
 is mentioned in this chapter — their gazing 
 intently on their departing Lord. IT From 
 the mount called Olivet. From the mount 
 of Olives. Note, Matt. xxi. 1. The part 
 of the mountain from which he ascended 
 was the eastern declivity, where stood 
 the little village of Bethany. Luke xxiv. 
 50. IT A sabbulh-day's journey. As far 
 as might be lawfully travelled by a Jew 
 on the Sabbath. This was two thousand 
 paces or cubits ; or seven furlongs and a 
 half— not quite one mile. Note, Matt. 
 xxiv. 20. The distance of a lawful jour- 
 ney on the Sabbath was not determined 
 by the laws of Moses, but the Jewish 
 teachers had fixed it at two thousand 
 paces. This measure was determined on 
 because it was a tradition, that in the 
 camp of the Israelites when coming from 
 Egypt, no part of the camp was more 
 than two thousand paces from the taber- 
 nacle ; and over this space, therefore, 
 they were permitted to travel for wor- 
 Bhip. Perhaps, also, some countenance 
 was given to this fi-om the fact that this 
 was the extent of the suburbs of the Le- 
 vitical cities. Num. xxxv. 5. Mount Oli- 
 vet was but ,^j;e furlongs from Jerusalem, 
 and Bethany was fifteen furlongs. But 
 on the eastern declivity of the mountain 
 the tract of countrv was called, for a con- 
 siderable space, the region of Bethany ; 
 and it was from this place that the Lord 
 Jesus ascended. 
 
 13. Werecomein. To Jerusalem. M They 
 went up into an tipper room. The word 
 i^jgujov, here translated upper room, oc- 
 curs but four times in the New Testa- 
 ment. Acts ix. 37, " She (Dorcas) was sick 
 and died ; whom when they had washed, 
 they laid her in an zipper chamber." 39 ; 
 XX. 8, "And there were many lights in 
 the upper chamber where they were ga- 
 thered together." The room so desig- 
 nated was an upper chamber used for 
 
 devotion; or to place the dead before 
 burial; or occasionally for conversation, 
 &c. Kere it evidently means the place 
 where they were assembled for devotion. 
 Luke (xxiv. 53) says they were continu- 
 ally in the temple praising and blessing 
 God. And some have supiwsed that the 
 upper room here designated, was one of 
 the rooms in the temple. But there is no 
 evidence of that ; and it is not very pro- 
 bable. Such a room was a part of every 
 house, especially in Jerusalem ; and they 
 probably selected one where they might 
 be together, and yet so retired that they 
 might be safe from the Jews, ff Where 
 abode. Where wei-e remaining. This 
 does not mean that this was their perma- 
 nent habitation ; but they remained there 
 Vk^aiting for the descent of the Holy Spirit. 
 IT Peter, &c. All the apostles were there 
 which Jesus had at first chosen, except 
 Judas. Luke vi. 13 — 16. 
 
 14. These ail continued, &c. The word 
 continued denotes persevering and con- 
 slant attention. The main business waa 
 devotion. Acts vi. 4, " We will give our- 
 selves continually to the ministry of the 
 word." Rom. xii. 12, " Continuing instant 
 in prayer." xiii. G, " Attending continually 
 upon this very thing." It is their main and 
 constant employment. Col. iv. 2. IT With 
 one accord. VVith one mind; unitedly; 
 unanimously. There were no schisms, 
 no divided interests, no di.scordant pur- 
 poses. This is a beautiful picture of de- 
 votion, and a specimen of what social 
 worship ouglit now to be, and a beautiful 
 illustration of Ps. cxxxiii. The apostles 
 felt that they had one great object; and 
 their deep grief at the loss of their mas- 
 ter, their doubts and perplexities, led 
 them, as all afflictions ought to lead us, 
 to the throne of grace. ^ In prayer and 
 supplication. These words are nearly 
 synonymous, and are often interchanged. 
 They express here petitions to God for 
 blessings, and prayer to avert impending 
 evils. ^ With the women. The women 
 that had followed the Lord Jesus from 
 Galilee. Luke viii. 2, 3 ; xxiii. 49. 55 ; xxiv. 
 10. Matt, xxvii. 55. The women particu- 
 larly mentioned are Mary Magdalene 
 
16 
 
 mth the " women, and Mary the 
 mother of Jesus, and with his bre- 
 thren. 
 
 15 And in those days Peter stood 
 lip in the midst of the disciples, and 
 said, (the number of the names to- 
 
 o Lu.23.49,55;24.10. 
 
 Mary the mother of James and Joses, the 
 mollierof Zebedee's children, Joamja the 
 wife of Chuza^ and Susanna. Besides 
 these, there were others whose names 
 are not mentioned. Most of them were 
 relatives of the apostles or of our Sa- 
 viour ; and it is not improbable that 
 some of them were wives of the apos- 
 tles. Peter is known to have been mar- 
 ried (Matt. viii. 14), and had his wife in 
 attendance (1 Cor. is. o); and the same 
 was doubtless true of some of the other 
 apostles (1 Cor. ix. 5). Mary is here par- 
 ticularly mentioned, the mother of Jesus ; 
 showing that she now cast in her lot with 
 the apostles. She had besides been par- 
 ticularly intrusted to the care of John 
 (John xix. 26, 27), and had no other home. 
 This is the last time she is mentioned in 
 the New Testament. John xix. 27. 'A And 
 with his brethren. See Note. Matt. xii. 46. 
 At first they had been unbelieving about 
 the claims of Jesus (John vii. 5); but it 
 seems that they had been subsequently 
 converted. 
 
 15. //( those days. On one of the days 
 .ntervening between the ascension of Je- 
 Bus and the day of Pentecost. IT Peter 
 stood up. Peter standing up, or rising. 
 This is a customary expression in the 
 Scriptures when one begins to do a thing. 
 Luke XV. 18. The reason why Peter did 
 this may be seen in the Note on Matt, 
 xvi. 16, 17. It is not improbable, besides, 
 that Peter was the most aged of the apos- 
 tles; and from his untforfli conduct we 
 know that he was the most ardent. It was 
 perfectly characteristic, thereibre, for him 
 to introduce the business of the election 
 of a new apostle. IT The disciples. This 
 was the name which was given to them 
 as beincr karners in the school of (Christ. 
 Note, Matt. v. 1. ^ The number of the 
 names. The number of the persons, or 
 individuals. The word name is often used 
 to denote the person. Rev. iii. 4. Acts iv. 
 12; xAiii. 15. Eph. 1. 21. In Syriac it is, 
 " the^.JS!»eT!ibly of men was about an hun- 
 dred and twenty." This was the first as- 
 sembly convened to transact the business 
 of the church ; and it is not a little re- 
 markable that the vote in so important a 
 matter as electing an apostle, was by thn 
 
 THE ACTS. [A. D. 3o 
 
 g-ether were about an hundred and 
 twenty,) 
 
 16 Men crnrf brethren : This scrip- 
 ture must needs have been fulfilled 
 which ''the Holy Ghost by the mouth 
 of David spake before concerning 
 
 h Ps.41.9. Jno.13.18. 
 
 entire church It settles the^uestjon. that 'v.X-^ 
 the election of a minister and pastor ' ^ -^ - 
 should be by the church, and not be inv .y-'O^ 
 posed on them by any right of presenta- >n 
 tion by individuals, or by any ecclesias- §f 
 tical body. If a case could ever occur 
 where a minister should be chosen by the 
 ministry only, such a case was here in the 
 election of another apostie. And yet in 
 this the entire church had a voice. Whe- 
 ther this was all the true church at this 
 time, does not appear from the history 
 This expression cannot mean that there 
 were no more Christians, but that these 
 were all that had convened in the uppei 
 i;t)om. It is almost certain tKanstrr Sa- 
 viotrr had, by his own ministry, broughl 
 many others to be his true followers. 
 
 16. Men and brethren This is a cus- 
 tomary mode of address, implying affec- 
 tion and respect. Acts xiii. 26. The Sy 
 riac has it more appropriately than by the 
 introduction of the conjunction "and" — 
 " Men, our brethren." IT This scripture 
 This portion or prediction contained in the 
 writings of" the Old Testament. Scripture, 
 writing. Note, John v. 39. The passage 
 to which Peter refers is commonly sup- 
 posed to be that recorded in ?s. xli. 9. 
 " Yea, mine own familiar friend. . . .hath 
 lifted up his heel against me." This is 
 expressly applied to Judas by our Sa- 
 viour, in John xiii. 18. But it .seems clear 
 that the reference is not to the 41st Psalm, 
 but to the passage which Peter proceeds 
 to quote in ver. 20. IT Must needs be ful- 
 filled. It would certainly happen that it 
 would be fulfilled. Not that there was 
 any physical necessity, or any compul 
 sion; but it could not but ^ccur that a 
 prediction of God should be fulfilled. 
 This makes no affirmation about the free- 
 doni of Judas in doing it. A man will be 
 just as free in wickedness if it he foretold 
 that he will be wicked, as if it had never 
 been known to any other being. IT The 
 Holy Ghost, &c. This is a strong attesta- 
 tion to the inspirttion of David, and ac- 
 cords with the uniform testimony of tho 
 New Testament, that the sacred writers 
 spake as they were moved by the Holy 
 Ghost. 2 Pet. i. 21. IT Concerning Ju- 
 das. In what respect this wfu: concorn 
 
A. D. 33.] 
 
 CHAPTER 1. 
 
 17 
 
 Judas, which was guide <* to them 
 that took Jesus. 
 
 17 For he ' was numbered with 
 us, and had obtained part of this 
 ministry. 
 
 18 Now'= this man purchased a 
 field with the reward "^ of iniquity ; 
 and failing headlong, he burst asun- 
 
 o Matt.26.47. Jco.lS.S. b Lu.6.16. 
 
 mg Judas, see ver. 20. IF Which was 
 guide, &c. Matt. xxvi. 47. John xviii. 3. 
 ] 7. He was numbered with us. He was 
 chosen as an apostle by the Lord Jesus. 
 Luke vi. 13—16. This does not mean 
 that he was a true Christian, but that he 
 was reckoned among the apostles. Jesus 
 knew that he never loved him. Long 
 before he betrayed him, Jie declared that 
 lie was^a devil. Joh'ft vii 70. He knew 
 his whole character when he chose hirn. 
 John ii. 25. If it be asked why he chose 
 such a man to be an apostle ; why he was 
 made the treasurer of the apostles, and 
 was admitted to the fullest confidence; 
 / we may reply, that a most important object 
 [ was gained m having such a man — a .spy 
 • — among them. It might be pretended 
 when the apostles bore testimony to the 
 purity of life, of doctriiie, and of purpose, 
 of the Lord Jesus, that they were inte- 
 rested and partial friends; that they 
 might be disposed to sujjpress some of his 
 real sentiments, and represent him in a 
 light more favourable than the truth. 
 Hence the testimony of such a man as 
 Judas, if favourable, must be invaluable. 
 It would be free from the charge of par- 
 tiality. If Judas /a}ew any thing unfa- 
 vourable to the character of Jesus, he 
 would have communicated it to the San- 
 hedrim.. If he knew of any secret plot 
 against the government, or seditious pur- 
 pose, he had every inducement to declare 
 it. He had every opportunity to know it : 
 he was with him ; heard him converse ; 
 was a member of his family, and admit- 
 ted to terms of familiarity. Yet even Ju- 
 das could not be bought, or bribed, to tes- 
 tify against the moral character of the 
 Saviour. If he had done it, or could have 
 done it, it would have preserved him 
 from the charge of treason; entitled him 
 to the reputation of a public benefactor 
 in discovering secret sedition ; and have 
 paved him from the pangs of remorse, and 
 from self murder. Judas would have done 
 it if he could. But he alleged no such 
 charge ; he did not even dare to lisp a 
 word against the pure designs of the Lord 
 Jesus ; and his own pangs and death are 
 b2 
 
 der in the midst, and all his bowels 
 gushed out. 
 
 19 And it was known unto all 
 the dwellers at Jerusalem; inso- 
 much as that field is called in their 
 proper tongue, Aceldama, that is to 
 say, The field of blood. 
 
 20 For it is written in the book 
 
 c Matt.27.5-10. d 2Pet.2.15. 
 
 the highest proof that can be desired of 
 his conviction that the betrayed Redeemer 
 was innocent. Judas would have been 
 just the witness which the Jews desired 
 of the treasonable purp<^)ses of Jesus. But 
 that coidd not be had, even hy gold ; and 
 they were compelled to suborn other men 
 to testify against the Son of God. Matt, 
 xxvi. GO. We may just add here, that the 
 introduction of such "a character as that 
 of Judas Iscariot into the number of the 
 apostles, and the use to be made of his 
 testimony, would never have occurred to 
 an impostor. An impostor would have 
 said that they were all tlie true friends 
 of the Lord Jesus. To have invented such 
 a character as that of Judas, and to make 
 him perform such a part in the plan as the 
 sacred writers do, would have required 
 too much art and cunning, was too refhied 
 and subtle a device to have been thought 
 of unless it had actually occurred. 
 
 18. Noio this man, &;c. The money 
 which was given for betraying the Lord 
 Jesus was thrown down in the temple, 
 and the field was purchased with it by 
 the Jewish priests. See Matt, xxvii. 5, 
 10, and the Notes on that place. A man 
 is said often to do a thing, when he fur- 
 nishes means for doing it. IF The reward 
 of iniquity. The price which he had for 
 that deed of stupendous wickedness — the 
 betraying of the Lord Jesus. ^ And fall- 
 ing headlong. He first hanged himself, 
 and then fell and was burst asunder 
 Matt, xxvii. 5. 
 
 19. It was known, &c. Matt, xxvii. 8. 
 The scene in the temple ; the acts of the 
 priests in purchasing the field, &c. would 
 make it known ; and the name of the field 
 would preserve the memory of the guilt 
 of Judas. IF Their proper tongue. The 
 language spoken by the Jews — the Syro- 
 chcddaic. ^ Aceldama. This is composed 
 of two Syro-chaldaic words, and means 
 literailj:. The field of blood. 
 
 "^TFot it is written, &c. See Ps. Ixix. 
 25. This is the prediction doubtless to 
 which Peter refers in ver. 16. — The inter- 
 mediate passage in ver. 18, 19, is probably 
 a parenthesis ; the words of Luke, not ot 
 
18 
 
 THE ACTS. 
 
 [A. D 33. 
 
 of Psalms, Let « his habitation be I therein : and, ^ His bishopric ' let 
 desolate, and let no man dwell another take. 
 
 Peter. It is not probable that Peter would 
 introduce a narrative like this, with which 
 they were all familiar, in an address to the 
 disciples. The Hebrew in the Psalm is, 
 
 'Let their habitation (Heb. fold, endo- 
 gure for cattle ; tower, or palace), be deso- 
 late, and let none dwell in their tents." — 
 This quotation is not made literally from 
 the Hebrew, nor from the Septuagint. 
 The plural is changed to the singular, 
 and there are some other slight varia- 
 tions. The Hebrew says, " let no men 
 dwell hi their tents.''' The reference to 
 the tents is omitted in the quotation. The 
 term habitation, in the Psalm, means evi- 
 dently the dwelling place of the enemies 
 of the writer of the Psalm. It is an image 
 expressive of their overthrow and defeat 
 by a just God, 'let their families be scat- 
 tered, and the places where they have 
 dwelt be without an inhabitant, as a re- 
 ward for their crimes.' If the Psalm was 
 originally composed with reference to the 
 Messiah and his sufferings, the expres- 
 sion here was not intended to denote Ju- 
 das in particular, but 07ie of liis foes, who 
 was to meet the just punishment of reject- 
 ing, and betraying, and murdering him. 
 The change, therefore, Avhich Peter m.ade 
 from the plural to the singular ,- and the 
 apphcation to Judas especially, as one of 
 those enemies, accords with the design of 
 the Psalm, and is such a change as the 
 circumstances of the case justified and 
 required. It is an image, therefore, ex- 
 pressive of judgment and desolation 
 coming upon his betrayer — an image to 
 be literally fulfilled in relation to his ha- 
 bitation, drawn from the desolation when 
 a man is discomfited, overthrown, and his 
 dwelling place given up to desolation. It 
 is not a little remarkable that this Psalm is 
 repeatedly quoted as referring to the Mes- 
 siah. Ver. 9, " The zeal of theic house 
 hath eaten me up," expressly applied to 
 Christ in John ii. 17. Yer. 21. " They gave 
 gave me also gall for my meat ; and in my 
 thirst they gave me vinegar to drink." 
 The thing which was done to Jesus on 
 the cross. Matt, xxvii. 34. The whole 
 Psalm is expressive of deep sorrow — of 
 persecution, contempt, weeping, being fbr- 
 eaken, and is througliout applicable to the 
 Messiah ; with what is remarkable, not a 
 single expression to be, of necessity, li- 
 mited to David. It is not easy to ascer- 
 tain whether the r^ncient Jews referred 
 ihis Psalm to the Messiah. A part of 
 
 or, office, or, charge. 
 
 the title to the Psalm in the Syriac ver- 
 sion is, " It is called a prophecy concern- 
 ing those things which Christ suffered, 
 and concerning the casting away of the 
 Jews." The prophecy in ver. 25 is not to 
 be understood of Judas alone, but of the 
 ejiemies of the Messiah in general, of 
 v)hich Judas was one. On this princ pie 
 the application to Judas of the passage by 
 Peter is to be defended, "il And his bi- 
 shopric let another take. This is quoted 
 from Ps. cix. 8; "Let his days be few, 
 and let another take his office." This is 
 called " a Psalm of David," and is of the 
 same class as Ps. vi. xxii. xxv. xxxviii. 
 xlii. This class of Psalms is commonly 
 supposed to have expressed David's feel- 
 ings in the calamitous times of the perse- 
 cution by Saul, the rebellion of Absalom, 
 &c. They are all also expressive of the 
 condition of a suffering and persecuted 
 Messiah ; and are many of them applied 
 to him in the Ke w Testament. Tlie gene- 
 ral principle on which most of them are 
 applicable is, not that David personated or 
 typified the Messiah, which is nowhere 
 affirmed, and which can be tnie^|Q^_£_ojij- 
 telliirible sense j but that Tie Was placed 
 in circnrnstanccs similar to the Messiah; 
 encompassed with like enemies ; perse- 
 cuted in the same manner. They are 
 expressive of high rank, office, dignit)% 
 and piety, cast down, waylaid, and en- 
 compassed with enemies. In this way 
 they express general sentiments as much 
 applicable to the case of the Messiah as 
 to David. They were placed in similar 
 circumstances. The same help was need- 
 ed. The same expressions would convey 
 their feelings. The same treatment was 
 proper for their enemies. — On this princi- 
 ple it was XhaX David, deemed his enemy, 
 whoever he was, unworthy of his office ; 
 and desired that it should be given to an- 
 other. In like manner, Judas had ren- 
 dered /imseZ/" unworthy of his office, and 
 there was the same proprietif that it should 
 be given to another. And as the office 
 had now become vacant by the death of 
 Judas, and according to one declaration 
 in the Psalms ; so according to another, it 
 was proper that it should be conferred on 
 some other person. The word rendered 
 " office" in the Psalm, means the care, 
 charge, business, oversight of nwy thing. 
 It is a word applicable to magistrates^ 
 whose care it is to see the laws executed ; 
 to military men who have charge of an 
 
\. D. 33.] 
 
 CHAPTER 1. 
 
 19 
 
 21 Wherefore of these men " 
 which have companied with us all 
 the time that the Lord Jesus went 
 in and out among us, 
 
 22 Beginning from the baptism 
 
 a Lu.10.1,2. Jno.15.27. 
 
 army, or a part of an army. In Job x. 12, 
 it is rendered " thy visitation" — thy care. 
 In Num. iv. 16; "and to the office of 
 Elcazer," &c. 2 Kings xi. 18. In the case 
 of David it refers to those who were in- 
 trusted with military or other offices, and 
 who had treacherously perverted them to 
 persecute and oppose him ; and thus 
 sliown themselves unworthy of tlie office. 
 The Greek word which is used here, 
 eTri(ry.->7rtiv.is taken irom the Septuagint, 
 and means the same thing as the Hebrew. 
 It is well rendered in the margin " office, 
 or charge." It means charge of any kind, 
 \ or office, without in itself specifying of 
 what kind. It is the ^07vcre^e,of the noun 
 iTTAo-y.cTT'jg^ commoulv transited " bishop," | 
 and means his office, charge, or duty. \ 
 That word designates simply having the 
 oversight of any thing, and as applied to ' 
 the officers of the New Testament, it de- | 
 notes merely their having charge of the af- 
 fairs of the church, without specifying the ; 
 'nature or tlie extent of their jurisdiction, j 
 Hence it is often interchanged with pres- t 
 byter, or elder, and expresses the dis- | 
 charge of the duties of the same office, j 
 Acts XX. 28. "Take heed (presbyters or | 
 elders, ver. 17) to yourselves, and to all 
 the flock over the M'hich the Holy Ghost 
 hath made yon overseers" — sn-io-xo^ovc — 
 bishops. Heb. xii. 15. "Looking dili- 
 gently," &c. i^iTxoTTovvTs;. Phil. i. 1, " with 
 the bishops and deacons." " Paul c^alled 
 presbyters, bishops ; for they had at that 
 time the same name," — Theodoret, as 
 quoted by Scheusner. 1 Pet. v. 2. " Feed 
 the flock of God (i. e. you who are elders, 
 or presbyters, v. 1) ; lahina: the oversight 
 thereof' £3-.!rz.o-ouvT£?. These passages 
 shew' that the term in the New Testament 
 designates the supervision or care which 
 was exercised over the church, by whom- 
 soever performed, without specifying the 
 nature or extent of the jurisdiction. It is 
 scarcely necessary to add that Peter here 
 did not mtend to affirm that Judas sus- 
 tained any office corresponding to what 
 IS now commonly understood by the 
 term " bishop." 
 
 21 , 22. Wherefore of these men. Of 
 those who had vvimessed the life and 
 worlis of Christ, and who were therefore 
 qualified to discharge the duties of the 
 office from which Judaa fell. Probably 
 
 of John, ur to that same day that he 
 was taken up from us, must one be 
 ordained to be a witness with ub of 
 his resurrection. 
 
 23 And they appointed two, To- 
 
 Peter refers to the seventy disciplc!?. 
 I.uke X. 1, 2. V Went in and out. A 
 phrase signifying that he was their con- 
 stant companion. It expresses in general 
 all the actions of the life. Ps. cxxi 3. 
 Deut. xxviii. 19; xxxi. 2. % Beginning 
 from the baptism of John. The words 
 " beginning li-om" in the original refer to 
 the Lord Jesus. The meaning may be 
 thus expressed, ' during all the time in 
 which the Lord Jesus beginning (his mi- 
 nistry) at the time when he was baptized 
 by John, went in and out among us, until 
 the time when he was taken up,' &c. 
 From those who had during that time 
 been the constant companions of the Lord 
 Jesus must one be taken, who would 
 thus be a witness of his whoic ministry. 
 IF Must one he ordained. It is. ft ox proper 
 that one should he ordained. The reason 
 of this was, that Jesus had originally cho- 
 sen the number twelve for this work, and 
 as or.e of them had fallen, it was proper 
 that the breach should be filled by some 
 person equally qualified for the office. 
 The reason why it was proper that he 
 should be taken from the seventy disci- 
 ples -was, that they had been particularly 
 distinguished by Jesus himself, and com- 
 manded to preach, and endowed with va- 
 rious powers, and had been witnesses of 
 most of his public life. Luke x. 1 — 16. 
 The word ordained with us has a fixed 
 and definite meaning. It denotes to set 
 apart to a sacred office with the proper 
 form and solemnities, commonly by the 
 imposition of hands. But this is not, of ne- 
 cessity-, the meaning of this passage. The 
 Greek word usually denoting ordination is 
 not used here. The expression is literally, 
 " must one be, or become, y£i/i(r^»i, a wit- 
 ness with us of his resurrection." The ex- 
 pression does not imply that he mi.ist be set 
 apart in any particular manner, but sim- 
 ply that one should be designated, or ap- 
 po'inted for this specific purpose, to be a 
 witness of the resurrection of Christ. 
 
 23. And they appointed (wo. They pro 
 posed, or as we should say, nominated two. 
 Literally they placed two, or made them to 
 stand forth. ;,s persons do who are cajndi- ) 
 dates for office. These two were protia- I 
 lily more distinguished by prudence, wis- ; 
 dom, piety, and age than the others ; and 
 were st nearly equal in qualificationsj 
 
no 
 
 THE ACTS. 
 
 [A. D. 'S'J. 
 
 seph called Barsabas, " who was 
 surnamed Justub, and Matthias. 
 
 24 And they prayed, and said, 
 Thou, Lord, which * knowest the 
 
 a c.15.22. b Je.17.10. Re.2.23. 
 
 J 
 
 that they could not determine whirh was 
 tiie best fitted for the office. IT Joseph 
 called Bamahas, &.C. It is not certainly 
 known what the name Barsabas denotes. 
 The Syriac word Bar means Son, and the 
 word Sabas has been translated an oath, 
 rtst, quiet, or captivity. Why the name 
 was given to Joseph is not known ; but 
 probably it was the family name — Joseph 
 son of Sabce. Some have conjectured 
 that this was the same man who, in ch. 
 iv. 36, is called Barnabas. But of this 
 there isoio^jfoof. Lightfoot supposes that 
 t he was the son of Alpheus, and brother 
 of James the Less, and that he was chosen 
 ff^^ on account of his relationship to the fami- 
 , ly of the Lord Jesus. IT Was surnamed Jus- 
 tus. Who was called Justus. This is a 
 Latin name, meaning j'ms^ and was proba- 
 lily given him on account of his distin- 
 guished integrity. It was not uncommon 
 among the Jews for a man to have seve- 
 ral names. Matt. x. 3 ^ A7id 3Iatthias. 
 Nothing is knowni of the family of this 
 man, or of his cliaracter, further than that 
 he was numbered with the apostles, and 
 shared their lot in the toils, and persecu- 
 tions, and honours of preaching the gospel 
 to mankind. 
 
 21. And (hey prayed. As they could 
 ^JiQtjigree on the individual, they ilfvoked 
 . the'direction of God in their choice — an 
 example which should be followed in 
 every selection of an individual to exer- 
 cise the duties of the sacred office of the 
 ministry. 1i Which knoioesl (he hearts of all 
 men. This is often declared to be the pe- 
 cuhar prerogative of God. Jer. xvii. 10. 
 *' /, Jehovah, search the heart,'' &c. Ps. 
 cxxxix. 1.23. 1 Chron. xxviii. 9. Yet this 
 attribute is also expressly ascribed to Je- 
 sus Christ. Rev. ii. 18. Comp. 23. " These 
 things saith the Son of God — I am he 
 which searcheth thereinsand the hearts." 
 John ii. 25 ; vi. 64 ; xvi. 19. There are 
 strong reasons for supjwsing that the apos- 
 tles on this occasion addressed this prayer 
 to the Lord Jesus Christ. (1.) The name 
 Lord is the common appellation which 
 they gave to him. Acts ii. 36 ; vii. 59, 60 ; 
 X. 36. 1 Cor. h.8. Phil. ii. 11. Rev. xi. 8, 
 «fec. (2.) We are told that they worshipped 
 him, or rendered him divine honours after 
 his ascension. Luke xxiv. 52. (3.) The 
 disciples were accustomed to address him 
 aftei his crucifixion by the names Lord 
 
 hearts of all 7ne7i, shew whether of 
 these two thou hast chosen, 
 
 25 That he may take part of this 
 ministry and apostleship, from 
 
 or God iadifierenlly. Acts i. 6. John xx 
 28. Acts vii. 59. (4.) This was a mattej 
 pertaining especially to the church which 
 the Lord Jesus had redeemed, and to his 
 own arrangement in regard to it. He had 
 chosen the apostles ; he had given them 
 their commission ,• he had fixed their num- 
 ber,- and what is worthy of special re- 
 mark here, he had been the companion of 
 the very men, and knew their quahfica- 
 tions for their work. If the apostles ever 
 called on the Lord Jesus after his ascen- 
 sion, this was the case in which they 
 would be likely to do it. That it loas done 
 is clear from the account of the death of 
 Stephen. Acts vii. 59. 60. And in this 
 important matter of ordaining anew apos- 
 tle to be a witness for Jesus Christ, no- 
 thing was more natural than that they 
 should address him, though bodily ab- 
 sent, as they would assuredly have done 
 if he were present. And if on this occa- 
 sion they did actually address Christ, 
 then two things clearly follow. First, 
 that it is proper to render him divine ho- 
 mage, agreeably to the uniform declara- 
 tions of the Scripture. John v. 23, " That 
 all men should honour the Son even as 
 they honour the Father." Heb. i. 6, "And 
 let all the angels of God worsliip him." 
 Phil. ii. 10, 11." Rev. V.8— 14. IThess.iii. 
 11, 12. Secondly, he must be divine. To 
 none other but God can religious homage 
 be rendered ; and none other can be de- 
 scribed as knowing the hearts of all men. 
 The reason why they appealed to him on 
 this occasion as the searcher of the heart, 
 was doubtless the great importance of the 
 work to which the successor of Judas was 
 to be called. One apostle of fair external 
 character had proved a traitor; and with 
 this fact full before them, they appealed 
 to the Saviour himself, to select one who 
 would be true to him, and ncit bring dis- 
 honour on his cause. IT Shew whether, &.c. 
 Shew wAicA of them. 1: Thou hast chosen. 
 Not by any public declaration, but which 
 of the two thou hast judged to be best 
 qualified for the work, and hast fitted for it. 
 25. That he may take part of this minis- 
 try. The word rendered part, xXij^ov, is 
 the same which in the next verse is ren- 
 dered lots. It properly means a lot, or 
 portion ,- the portion divided to a man, or 
 assigned to him by casting lots ; and also 
 the instrument or means by which the lot 
 
A. D. 33.] 
 
 CHAPTER I. 
 
 21 
 
 which Judas by transgression fell, 
 
 is.*aaile- The former is its meamng here ; 
 the office, or portion of apostolic work 
 which would fall to him by taking the 
 place of Judas. TT Ministry and aposlle- 
 ship. This is an instance of the figure of 
 speech hendiadys, when two words are 
 used to express one thing. It means the 
 aposlolic ministry. See instances in Gen. 
 i. 14, " Let them be for signs and for sea- 
 pons," i. e. signs q/" seasons. Acts xxiii. 6, 
 "Hope and resurrection of the dead," i. e. 
 hope of the resurrection of the dead. 
 ^< That he might go to his ovm place. 
 These words by different interpreters 
 have been referred both to Matthias and 
 Judas. Those who refer them to Mat- 
 thias say that they mean, that Judas fell 
 t'.iat Matthias might go to his own place, 
 that is, to a place for which he was fitted, 
 or well qualified. But to this there are 
 many objections. 1. The apostolic office 
 could with no propriety be called, in re- 
 ference to Matthias, his own place, until it 
 was actually conferred on him. 2. There 
 is no instance in which the expression to 
 go to his own place, is applied to a succes- 
 sor in office. 3. It is not true that the 
 design or reason why Judas fell was 
 to make way for another. He fell by 
 his crimes; his avarice, his voluntary 
 and enormous wickedness. 4. The for- 
 mer part of the sentence contains this 
 eentiment: 'Another must be appointed 
 to this office which the death of Judas 
 has made vacant.' If this expression, 
 " that he might go," &c., refers to the 
 successor of Judas, it expresses the same 
 sentiment, but more obscurely. 5. The 
 obvious and natural meaning of the 
 phrase is to refer it to Judas. But those 
 who suppose it to refer to Judas differ 
 greatly about its meaning. Some sup- 
 pose it refers to his own house ; that he 
 left the apostolic office to return to his 
 own house ; and they appeal to Numbei-s 
 xxiv. 25. But it is not true that Judas did 
 this; nor is there the least proof that it 
 was his design. Others refer it to the 
 grave, as the place of man, Avhere all 
 must lie ; and particularly as an ignomi- 
 nious place where Judas should lie. But 
 there is no example of the word place 
 being used in this sense ; nor is there 
 an instance where a man by being bu- 
 ried is said to return to his own, or pro- 
 per place. Others have supposed that 
 the manner of his death, by hanging, is 
 referred to, as his own or his proper place. 
 But this interpretation is evidently an un- 
 natural and forced one. The word place 
 cannot be applied to an acZ of self-mur- 
 
 that he might go to his own place, 
 
 der. It denotes habitation, abode, situa- 
 tion in which to remain ; not an act. 
 These are the only interpretations which 
 Oan^e suggested of the passage, except 
 the common and obvious one of referring 
 it to the future abode of Judas in the 
 world of wo. This might be said to be 
 his own, as it was adapted to him ; as he 
 had prepared himself for it; and as it 
 was proper that he w ho had betrayed his 
 Lord should remain there. This inter- 
 pretation may be defended by the fbliow- 
 ing considerations: 1. It is the obvious 
 and natural meaning of the words. It 
 commends itself by its simplicity and its 
 evident connexion with the context. Il 
 has in all ages been the common inter- 
 pretation ; nor has any other been adopted 
 unless there was a theory to be defended 
 about future punishment. Unless men 
 had previously made up their minds not 
 to believe in future pujiishnent, no one 
 would ever have thotight of any other 
 interpretation. This fact alone throwa 
 strong light on the meaning of the pas- 
 sage. 2. It accords with the crimes of 
 Judas, and with all that we know of him. 
 The future doom of Judas was not un- 
 known to the apostles. Jesus Christ had 
 expressly declared this; "it had been 
 good for that man if he had not been 
 born ;" a declaration which could not be 
 true if, after any limited period of suffer- 
 ing, he were at last admitted to eternal 
 happiness. See Matt. xxvi. 24, and the 
 Note on that place. This declaration 
 was made in the presence of the eleven 
 apostles, at the institution of the Lord's 
 supper, at a time when their attention 
 was absorbed with deep interest in what 
 Christ said ; and it was therefore a de- 
 claration which they would not be likely 
 to forget. As they knew the fate of Judas, 
 nothing was more natural for them than 
 to speak of it familiarly as a thing which 
 had actually occurred when he betrayed 
 his Lord, hung himself, and went to his 
 own place. 3. The expression " to go to 
 his own place," is one which is used by 
 the ancient writers to denote going to 
 thji^eternal destiny. Thus the"^ Jewish 
 Tract, Baal Turim, on Num. xxii' 25, 
 says, " Balaam went to his own place, 
 i. e. to Gehenna," to hell. Thus the Tar- 
 gum, or Chaldee Paraphrase on Eccl. vL 
 6, says, " Although the days of a man's 
 life were two thousand years, and he did 
 not study the law, and do justice, in the 
 day of his death his soul shall descend 
 to hell, to the one place where ail sirmers 
 go." Thy 9 Ignatius in the Epistle to tlie 
 
!^J 
 
 26 And they gave forth their 
 lots ; and the lot fell upon Matthi- 
 
 THE ACTS. [A. D. 33. 
 
 as ; and he was numbered with the 
 eleven apostles. 
 
 Magnesians says, " Because all things 
 have an end, the two things death and 
 life shall lie dawn together, and each one 
 shall go to his own place." The phraLse 
 his own place, means the place or abode 
 which is fitted for him, which is his ap- 
 propriate home. Judas was not in a place 
 which befitted his character when he 
 was an apostle ; he was not in such a 
 place in the church ; he would not be in 
 heaven. Hell w-as the only place which 
 was fitted to the man of avarice and of 
 treason. And if this be the true inter- 
 pretation of this passage, then it follows, 
 1. That there will be such a thing as fu- 
 ture, eternal punishment. One such man 
 there certainly is in hell, and ever will 
 be. If there is one there, for the same 
 reason there may be others. All objec- 
 tions to the doctrine are removed by this 
 single fact ; and it cannot be true that all 
 men will be saved. 2. Each individual 
 in eternity will find his own proper place. 
 HeU is not an arbitrary appointment. 
 Every man will go to the place for which 
 his character is fitted. The hypocrite is 
 not fitted for heaven. The man of pride, 
 and avarice, and pollution, and falsehood, 
 is not fitted for heaven. The place adapt- 
 ed to such men is hell ; and the design 
 of the judgment will be to assign to each 
 individual his proper abode in the eternal 
 world. 3. The design of the judgment 
 of the great day will be to assign to all 
 the inhabitants of this world their proper 
 place. It would not be fit that the holy 
 and pure should dwell for ever in the 
 same place with the unholy and impure ; 
 and the Lord Jesus will come to assign to 
 each his appropriate eternal habitation. 
 ' 4. The sinner will have no cause of com- 
 plaint. If he is assigned to his proper 
 place, he cannot complain. If he is unfit 
 fJjr heaven, he cannot complain that he is 
 excluded. And if his character and feel- 
 ings are such as make it proper that he 
 i should find his eternal abode among the 
 I enemies of God, then he must expect that 
 a God of justice and equity will assign 
 him such a doom. But, 5. This will not 
 alleviate his pain; it will ^eepe?* his wo. 
 He will have the eternal consciousness 
 that that, and that only, is his place — the 
 doom for which he is fitted. The prison 
 is no less dreadful because a man is con- 
 scious that ho 4eserves it. The gallows 
 *; . IS not the less te i ' iil)lg, "^becan!ie the man 
 4 \ knows that lie deserves to die. And the 
 ,^ I eienial conscjousness of the sinner that 
 
 he is unfit for heaven ; that there is not a 
 solitary soul there with whom he could 
 have sympathy or friendship ; that he is 
 fit for hell, and hell only, will be an in- 
 gredient of eternal bitterness in the cup 
 of wo that awaits him. Let not the sin- 
 ner then hope to escape; for God will 
 assuredly appoint his residence in that 
 world to which his character here is 
 adapted. 
 
 The character and end of Judas is one 
 of the most important and instructive m 
 history. It teaches us, 1. That Christ may 
 employ wicked men for important pur- 
 poses in his kingdom. See JNote on ver. 
 17. He does no violence to their free- 
 dom, sutlers them to act as thev please, 
 but brings important ends out of their con- 
 duct. One of the most conclusive argu- 
 ments for the pure character of Jesus 
 Christ is drawn from the silent testimony 
 of Judas. 2. The character of Judas was 
 eminently base and wicked. He was in- 
 fluenced by one of the worst human pas- 
 sions ; and' yet he cloaked it from all the 
 apo.stles. It was remarkable that any 
 man should have thought of making mo- 
 ney in such a band of men ; but avarice 
 will show itself every where. 3. We see 
 the effects of avarice in the church. It 
 led to the betraying of Jesus Christ, and 
 to his death; and it has often betrayed 
 the cause of pure religion since. There is 
 no single human passion that has done so 
 much evil in the church of God as this. 
 It may be consistent with external decen- 
 cy and order ; it is that on which the 
 vvorld acts, and which it approves ; and 
 it may therefore be indulged without dis- 
 grace; while open and acknowledged 
 vices would expose their possessors to 
 shame and ruin. And yet it paralyzes 
 and betrays religion probably more than 
 any single propensity of man. 4. The 
 character of an avaricious man in the 
 church will be developed. Opportuni- 
 ties will occur when it will be seen and 
 known by what principle the man is ui- 
 fluenced. So it was with Achan (Josli. 
 vii. 21); so it was with Judas; and so it 
 will be with all. Occasions will occur 
 which will lest the character, and sliow 
 what manner of spirit a man is of Every 
 appeal to a man's benevolence, every 
 call upon his charity, shows what spirit 
 influences him, and whether fie is actu- 
 ated by the love of gold, or by the love 
 of Jesus Christ and his cause. 
 
 26. And Ihcy gate forthiheir lots, Some 
 
A. D. S3.] 
 
 CHAPTER 1. 
 
 23 
 
 have supi->osed that this meaas they voted. 
 But to this interpretation there are insu- 
 perable objections. 1„ The word lots, 
 xx.)if ois, is not used to expt^ss votes, or suf- 
 frage. 2. The expression " the lot fell 
 upon" is not consistent with the notion of 
 voting. It is commonly expressive of cast- 
 ing lots. 3. Casthig lots was common 
 among the Jews on important and diffi- 
 cult occasions, and it was natural that the 
 a pestles should resort to it in this. Thus 
 David divided the priests by lot. 1 Chron. 
 xxiv. 5. The land of Canaan was divided 
 by lot. Num. xxvi. 55. Josh. xv. xvi. xvii. 
 &c. Jonathan, son of Saul, was detected 
 as having violated his father's conunand, 
 and as bringing calamity on the Israelites, 
 by lot. 1 Sam. xiv. 41, 42. Achan was de- 
 tected by lot. Josh. vii. 16. 18. In these 
 cases the use of the lot was regarded as a 
 solemn appeal to God, for his direct inter- 
 ference in cases which they could not 
 themselves decide. Prov. xvi. 33, " The 
 lot is cast into the lap, but the whole dis- 
 posing thereof is of the Lord." The choice 
 of an apostle was an event of the same 
 Idnd, and was regarded as a solemn ap- 
 peal to God for his direction and guidance 
 in a case which the apostles could not 
 determine. The manner in which this 
 was done is not certainly known. The 
 common mode of casting lots, was to 
 write the names of the persons on pieces 
 of stone, wood, &c. and put them in 
 one urn ; and the name of the office, por- 
 tion, &c. on others. These were then 
 placed in an urn with other pieces of 
 stone, &c. which were blank. The names 
 were then drawn at random, and also the 
 other pieces, and this determined the 
 case. The casting of a lot is determined 
 by laws of nature, as regularly as any 
 thing else. There is properly no chance 
 in it. We do not know how a die may 
 turn up; but this does not imply that 
 it will turn up without any regard to 
 rule, or at haphazard. We cannot trace 
 the influences which may determine 
 either this or that side to come up ; but 
 still it is done by regular and proper 
 laws, and according to the circumstances 
 of position, force, &c. in which it is cast. 
 Still although it does not imply any spe- 
 cial or miraculous interposition of Provi- 
 dence ; though it may not be absolutely 
 wrong, in cases which cannot otherwise 
 be determined, to use the lot, yet it does 
 not follow that it is proper often to make 
 this appeal. Almost all cases of doubt 
 can be determined more satisfactorily in 
 some other way than by the lot. The ha- 
 bit of appealing to it engenders the love 
 of hazards and of games ; leads to heart- 
 
 burnings, to jealousies, to envy, to strife, 
 and to dishonesty. Still less does the ex- 
 ample of the apostles authorize games of 
 hazard, or lotteries, which are positively 
 evil, and attended with ruinous conse- 
 quences, apart from any inquiry about 
 the lav/fulness of the lot. They either 
 originate in, or promote, covetousness, ne- 
 glect of regular industry, envy, jealousy, 
 disappointment, dissipation, bankruptcy 
 falsehood, and despair. What is gained 
 by one is lost by another, and both the 
 gain and the loss promote some of the 
 worst passions of man ; boasting, triumph, 
 self-confidence, indolence, dissipation, on 
 the one hand ,- and envy, disappointment, 
 suUenness, desire of revenge, remorse, 
 and riiin, on the other. God intended that 
 man should live by sober toil. All de- 
 partures from this great law of our social 
 existence lead to ruin. II Their lots. The 
 lots which were to decide their case. 
 They are called theirs, because they 
 were to determine which of them should 
 be called to the apostolic office. IT The lot 
 fell. This is an expression applicable to 
 casting lots, not to voting. IT He was nmn- 
 bered. By the casting of the lot. c-vyKxr*. 
 yiip/o-jj). This word is from -v^vf<po; — a cM- 
 cuius, or pebble., by which votes were 
 given, or lots were cast. It means, thai 
 by the result of the lot, he was reckoned as 
 an apostle. Nothing further is related of 
 Matthias in the New Testament. Where 
 he laboured, and when and where he 
 died, is unknown, nor is there any tradi- 
 tion on which reliance is to be placed. 
 The election of Matthias throws some 
 light on the organization of the church. 
 1. He was chosen to fill the place vacated 
 by Judas, and for a specific purpose, to be 
 a witness of the resurrection of Christ. 
 There is no mention of any other design. 
 It was not to ordain men exclusively, or 
 to rule over the churches, but to be a wit- 
 ness to an important fact. 2. There is no 
 intimation here that it was designed that 
 there should be successors to the apostles 
 in the peculiar duties of the aposlolic of^ 
 fice. The election was for a definite ob- 
 ject, and was therefore temporary. It 
 was to fill up the number originally ap- 
 pointed by Christ. When the purpose for 
 which he was appointed was accom- 
 plished, the peculiar part of the apostolic 
 work ceased of course. 3 There could 
 be no succession in our times to the pecu- 
 liar apostolic office. They were to be 
 witnesses of the work of Christ. For this 
 they were sent forth. And when the 
 desired effect resulting from such a wit- 
 nessing was accomplished, the office itself 
 would cease. Hence there is no record 
 
24 
 
 CHAPTER II. 
 
 ND when the day of Pente- 
 ■ cost " was fully come, they * 
 
 THE ACTS. [A. D. 
 
 were all with one accord in 
 place. 
 
 a Le.23.15. i c.l.U. 
 
 33. 
 
 that after this the church even pretended 
 to appoint successors to the apostles to 
 discharge their peculiar work. And hence 
 1:0 ministers of the gospel can now pre- 
 tend to be their successors in the peculiar 
 Rnd original design of the appointment of 
 the apostles. 4. The only other apostle 
 mentioned in the Aew Testament is the 
 opostle Paul, not appointed as the succes- 
 sor of the others, not v.ith any peculiar 
 design except to be an apostle to the Gen- 
 tiles, as the others were to the Jews, and 
 appointed for the same end, to testify that 
 Jesus Christ was alive, and that he had 
 seen him after he rose. 1 Cor. xv. 8 ; ix. 
 1. Acts xxh. 8, 9. 14, 15; ix. 15; xxvi. 
 17, 18. The ministers of religion, there- 
 fore, are successors of the apostles, not in 
 their peculiar office as witnesses, but as 
 preachers of the word, and as appointed 
 to establish, to organize, and to edify and 
 rule the churches. The peculiar work of 
 the apostleship ceased w ith their death. 
 The ordinary work of the ministry, which 
 they held in common v\'ith all others who 
 preach the gospel, will continue .to the 
 end of time. _ ■ ', ■' 
 
 CHAPTER II. 
 1. Arid when the day of Pentecost. The 
 word Pentecost is a Greek word, signify- 
 ing the fiftieth part of a thing ; or the 
 fifneth in order. Among the Jews it was 
 applied to one of their three great feasts 
 which began on the fiftieth day after the 
 Passover. This feast was reckoned from 
 the sixteenth day of the month Abib, or 
 April, or the second day of the Passover. 
 The paschal lamb was slain on the four- 
 teenth of the month at even (Lev. xxiii. 5). 
 On the fifteenth of the month was a holy 
 convocation — the proper beginning of the 
 least ; on the sixteenth was the offering of 
 the first-fruits of harvest, and from that 
 day they were to reckon seven weeks, i. e. 
 forty-nine days to the feast called the feast 
 of Pentecost, so that it occurred ^/If!/ days 
 after the first day of the feast of the Pass- 
 over. This feast was also called the feast 
 of weeks, from the circumstance that it 
 followed a succession of weeks. Ex.xxxiv. 
 22. Num. xxviii. 2G. Deut. xvi. 10. It 
 w'as also a harvest festival, and was ac- 
 cordingly called the feast of harvest. And 
 it was for this reason that two loaves made 
 of new meal were offered on this occasion 
 as first-fruits. Lev. xxiii. 17. 20. Num. 
 xxviii. 27. 31. IF Was f idly come. When 
 the day had arrived. The word means 
 
 here simply, had come^ Comp. Mark i. 15. 
 Luke i. 57. This laci is mentioned, that 
 the time of the Pentecost had come, or 
 fully arrived, to account for what is relat- 
 ed afterwards, that there were so many 
 strangers and foreigners present. The 
 promised influences of the Spirit were 
 withheld until the greatest possible num- 
 bers of Jews should be present at Jeru- 
 salem at the same time, and thus an op- ^ 
 portunity be afforded of preaching the ^ / 
 gospel to vast multitudes in the ver>' 
 place where the Lord Jesus was crucified, 
 and also an opportunity be afforded of 
 sending the gospel by them into distant 
 parts of thf! earth. IT They were all. Pro- 
 bably not only the apostles, but also the 
 one hundred and twenty mentioned in 
 ch. i. 15. II With one accord. See ch. i. 
 14. It is probable they had cmninned to- 
 gether imtil this ti-me, and given them-*/^ 
 selves entirely to the business of devo- 
 tion. ^ In one place. Where this was 
 cannot be known. Commentators have 
 been much divided in their conjectures 
 about it. Some have supposed it was in 
 the upper room mentioned (ch. i. 13); 
 others that it Avas a room in the temple ; 
 others that it was in a synagogue ; others, 
 that it was in the promiscuous multitude 
 that assembled for devodon in the courts 
 of the tem.ple. See ver.2. It has by many 
 been supposed that this took place on the 
 first day of the week, that is on the Chris- 
 tian Sabbath. But there is a difficulty 
 in establishing this. There was probably 
 a difference among the Jews themselves 
 on this subject. The law said that they 
 should reckon seven Sabbaths, that is 
 seven weeks from the morrow after the 
 Sabbath. Lev. xxiii. 15. By this Sabbath 
 the Pharisees understood the second day 
 of the Passover, on whatever day of the 
 week it occurred, which was kept as a 
 holy assembly, and might be called a Sab- 
 bath. But the Caraite Jews, or those who 
 insisted on a literal interpretation of the 
 Scriptures, maintained that by the Sab' 
 bath here was meant the usval Salbaih 
 the seventh day of the week. Conse- 
 quently with them the day of Pentecos 
 ahcays occurred on the first day of the 
 week ; and if the apostles fell 'in wilh 
 their views, the day was fully come on 
 what is now the Christian Sabbath. But 
 if the views of the Pharisees were fol- 
 lowed, and the I^rd Jesus had with them . 
 kept the Pa.ssover on Thursday, as many 
 
A. D. 33.] 
 
 CHAPTER II. 
 
 25 
 
 2 And suddenly there came a 
 sound from heaven, as of a rush- 
 ing mighty wind, and it filled " 
 
 o c.4.31. 
 
 have supposed, then the day of Penlecc^t 
 would have occurred on the Jewish Sab- 
 bath, that is on Saturday. Kuinoel. Light- 
 foot. Jt is imjxissible to determine "the 
 truth on this subject. Nor is it of much 
 importance. The day of Pentecost was 
 Isept by the Jews also as a festival to 
 commemorate the giving of the law on 
 mount Sinai. 
 
 2. And suddenly. It burst upon them 
 at once. Thougli they were waiting for 
 the descent of the Spirit, yet it is not pro- 
 bable that they expected it in this man- 
 ner. As (his was an important event, and 
 one on which the welfare of the church 
 depended, it was proper that liie gift of 
 the Holy Spirit should take place in some 
 striking and sensible manner, so as to con- 
 vince their own minds that the promise 
 was fulfilled, and so as deeply to impress 
 others with the greatness and im.portance 
 of tlie event. If There came a sound. 
 f,x,og. This word is applied to any noise 
 or report. Heb. xii. 19, " The sound of a 
 trumpet." Luke iv. 37, " The fame of 
 him," &c. Comp. Mark i. 28. IT From 
 heaven. Appearing to rush down from 
 the sky. It was fitted therefore to attract 
 their attention no less from the direction 
 from which it came, than on account of 
 its suddenness and violence. Tempests 
 blow commonly horizontally. This ap- 
 peared to come from above : and this is 
 all that is meant by the expression "from 
 heaven." 1i Asof a rushing mighty wind. 
 Literally, " as of a violent wind or gale," 
 borne along (yst^.^sv*-,-), sweeping along 
 like a tempest. Such a wind is sometimes 
 borne along so violently, and with such a 
 noise, as to make it difficult even to hear 
 the thunder m the gale. Such appears to 
 have been the S9\iM "^ ^^^^ remarkable 
 nhgggjjgggni. Itdoes not appear that 
 meire was any wind ; all might have been 
 still ; but the sudden sound was like such 
 a sweeping tempest. It may be remarked, 
 however, that the wind in the sacred 
 Scriptures is often put as an emblem of a 
 divine influence. It is invisible, yet migh- 
 ty ,- and thus represents the agency of the 
 Holy Spirit. The same word in Hebrew 
 (nn), and in Greek (-v£y^6«), is used to 
 denote both. The mighty power of God 
 may be denoted also by the violence of 
 a mighty tempest. 1 Kings xix. 11. Ps. 
 sxix. civ. 3; xviii. 10. And thus Jesus 
 by his breath indicated to the apostles (he 
 
 c 
 
 all the house where they were sit- 
 ting. 
 
 3 And there appeared unto them 
 
 conferring of the Holy Ghost.- John xx. 
 22. In this place the sou7id as of a gaio 
 was emblematic of the mighty power of 
 the Spirit, and of the great effects which 
 his com.ing would accomplish among 
 men. TT And it filled. JN'ot the loitid filled, 
 but the sound. This is evident, (1.) Be- 
 cause there is no afhrmation that there 
 ivas any wind. (2.) The grammatical 
 structure of the sentence wUl admit no 
 other construction. The word "fdled" 
 has no nominative case but " the sound." 
 And suddenly there was a sound as of a. 
 wind, and (the sound) filled the house. 
 In the Greek, the word " wind" is in the 
 genitive or possessive case. It may be 
 remarked here, that this miracle was 
 really far more striking than the common 
 supposition makes it to have been. A 
 tempest might have been terrific. A 
 mighty wind might have alarmed them. 
 But there would have been nothing un- 
 usual or remarkable in it. Such things 
 often occurred ,• and the thoughts would 
 have been directed of course to the storm 
 as an ordinary, li-iough perhaps alarming 
 occurrence. Bat when all was still; 
 when there was no storm, no wind, no 
 rain, no thunder, such a rushing sound 
 must have arrested their attention, and 
 directed all minds to so unusual and un- 
 accountable an occurrence. T All the 
 house. Some have supposed tliat this 
 was a rocm in or near the temple. But 
 as the temple is not expressly mentioned, 
 this is improbable. It was probably the 
 private dwelling mentioned in ch. i. 13. 
 If It be said that such a dwelling could 
 not contain so large a multitude as soon as- 
 sembled, it may be replied that their hou.ses 
 had large central courts (see Note, Matt, 
 ix. 2) ; and that it is not affirmed that the 
 transaction recorded in this chapter oc- 
 curred in the room which they occupied. 
 It is probable that it took place in the 
 court and around tne house. 
 
 3. Arid there appeared unto them. There 
 were seen by them, or theysaw. They were 
 first seen by them in the room "before 
 they rested on the heads of the disciples. 
 Perhaps the fire appeared at first as scin- 
 tillations or corruscations, until it became 
 fixed on their heads. IT Tongues. -yxaTa-on. 
 The word tongue occurs often in the 
 Scriptures to denote the member which 
 is the instrument of taste and speech, and 
 also to denote language or speech itselfl 
 
ii6 
 
 THE ACTS. 
 
 [A. D. 33 
 
 cloven tongues like as ol' fire, and 1 the Holy Ghost, and begun * to 
 it sat upon each of them : j speak with other tongues, as the 
 
 4 And they were all filled "• with | Spirit gave them utterance. 
 
 I Mar.16.1". c.lO.-te. 
 
 It is also used, as v.ith us, to denote that 
 which in shape resembles the tongue. 
 Thus Josh. vii. 21. 2\ (in Hebrew), " a 
 tongue ol" gold," i. e. a wedge of gold. 
 Josh. XV. 5 ; xviii. 19. Isa. xi. 15, " The 
 tongue of the sea," i. e. a bay or gulf 
 Thus also we say, a tongue of lajid. The 
 phrase " tongue of fire" occui-s once, and 
 once only, in the Old Testament (Isa. v. 
 24), " Therefore as the fire devourelh the 
 stubble {lleh.tongue of fire), and the flame 
 consumeth," &c. In this place the name 
 tongue is given from the reseynblance of a 
 pointed flame to the human tongue. Any 
 thing long, narrow, and tending to a point, 
 is thus in the Hebrew called a iongue. 
 The word here means, therefore, slender 
 and pointed appearances of flame ; per- 
 haps at first moving irregularly around 
 the room. IF Cloven. Divided, separated. 
 6i.i£vai, from the verb to divide, or 
 distribufe into parts. Matt, xxvii. 35, 
 ♦' They parted his garments." Luke xxii. 
 17, "Take this (the cup), and divide it 
 among yourselves." Probably the com^- 
 mon opinion is that fiM;se tongues or 
 flames were, each one of them, sp,..t, cr 
 forked, or cloven. Bui this is not the 
 sense of the expression. It means that 
 they were sepai'ated or divided one from 
 another j not one great fame, but broken 
 up, or cloven into many parts ; and proba- 
 bly moving without order in the room. 
 In the Syriac it is, "And there appeared 
 unto them tongues which divided them- 
 selves, like fire, and sat upon each of 
 them." The old Ethiopic version reads 
 it, " And fre, as it were, appeared to 
 ihem, and sat on them." TT And .'sat vpnn 
 each of them. Or rested, in the form of a 
 lambent or gen tle flame, upon the head 
 of each one. Jflns evinced that the pro- 
 digy was directed to them, and was a very 
 significant emblem of the promised de- 
 scent of the Holy Spirit After the rush- 
 ing sound, and" the appearance of the 
 flames, they could not doubt that here 
 was some remarkable interposition of 
 God. The appearance of fire, or fame, 
 has always been regarded as a most 
 Btriking emblem of the Divinity. Thus, 
 Exod. ill, 2, 3, God is said to have mani- 
 fested himself to Moses in a bush which 
 was burning, yet not consumed. Thus, 
 i?^xod. xix. 16 — 20, God descended on 
 mount Sinai in the midst of thunders, and i 
 lightnings, and sraoke, and fire, striking 1 
 
 I emblems of his presence and p^ovi'er 
 ' See also Gen. xv. 17. Thus Deut. iv. 24 
 God is said to be "a consuming fire.'' 
 Comp. Heb. xii. 29. See Ezek. i. 4. Pa 
 xviii. 12 — 14. The classic reader will 
 also instantly recall the beautiful descrijv 
 tion in Vn-gil. (^niad, b. ii. 680 — 691.) 
 Other instances of a similar prodigy are 
 also recorded in profane writers. Pliny, 
 H. N. 2. 37. Livy, i. 39. These appear- 
 ances to the apostles were emblematic, 
 doubtless, (1.) Of the promised Holy Spi- 
 rit, as a Spirit of purity and of power. 
 The prediction of John the Baptist, " He 
 shall baptize with the Holy Ghost and 
 iviihfre" (Matt. in. 11), would probably be 
 recalled at once to their memory. (2.) 
 The peculiar appearance, that of tongue % 
 was an emblem of the diversity of lan- 
 guages which they were about to be 
 able to utter. Any forjn of fire would 
 have denoted the presence and power of 
 God ; but a form was adopted expressive 
 of the case. l^\ms any appearance at the 
 baptism of Jesus might have denoted the 
 presence and approbation of God ; but the 
 form chosen was that of a dove descend- 
 ing ; expressive of the mild and gentle 
 virtues with which he was to be imbued. 
 So in Ezek. i. 4, any form of flame might 
 liave expressed the presence of God; hut 
 the appearance actually was emblematical 
 of his providence. In the same way, the 
 appearance here, expressed their peculiar 
 endowments for entering on flieir great 
 work— the ability to speak paweifully 
 with new tongues 
 
 4. Were all filed with the Holy Ghost. 
 Were entirel;/ under his sacred influence 
 and power. See Note, Luke i. 41. 67. To 
 he filled with any thing is a phrnse denot- 
 ing that all the faculties are pervaded by 
 it, engaged in it, or under its influence 
 Acts iii. 10, " Were filled with wondei 
 and amazement." v. 17, "Filled with 
 indignation." xiii. 45, " Filled with envy." 
 Ver. 52, "Filled with joy and the Holy 
 Ghost." IT Began to speak with other 
 tongues. In other languages than their 
 native tongue. The languages which 
 they spoke are specified in ver. 8 — 11. 
 Ti As the Spirit gave them utterance. As 
 the Spirit gave them power to speak. 
 This language implies plainly that they 
 were now endued with a faculty of 
 speaking languages which they had not 
 before learned. Their native tongue waa 
 
A. D. 33.] 
 
 CHAPTER II, 
 
 27 
 
 that of Galilee, a somewhat barbarous 
 dialect of the common language used in 
 Judea, Ike Sijro-Cfialdnic. It is possible 
 that some of them might have been par- 
 tially acquainted with the Greek and 
 Latin, as both of them were spoken 
 among the Jews to some extent; but 
 there is not the slightest evidence that 
 they were acquainted with the languages 
 of the different nations afterwards speci- 
 fied. Various attempts have been made 
 to account for this remarkable phenome- 
 non without supposing it to be a miracle. 
 But the natural and obvious meaning of 
 the passage is, that they were endowed 
 by the miraculous power of the Holy 
 Ghost wuth ability to speak foreign lan- 
 guages, and languages to them before 
 unknown. It does not appear that each 
 one had the power of speaking all the lan- 
 guages which are specified (ver. 9 — 11), 
 but that tliis ability was among them, and 
 that together they could speak these lan- 
 guages ; probably some one, and some an- 
 other. The following remarks may per- 
 haps throw some light on this remarkable 
 occurrence. (1.) This ability was pre- 
 dicted in the Old Testament (Isa. xxviii. 
 
 11), "With another tongue will he 
 
 Bpeak unto this people." Comp. 1 Cor. 
 xiv. 21, where this passage is expressly 
 applied to the power of speaking foreign 
 languages under the gospel. (2.) It was 
 predicted by the Lord Jesus that they 
 should have this power. Mark xvi. 17, 
 "These signs shall follow them that 
 
 believe they shall speak with ?icw 
 
 tongues." (3.) The ability to do it existed 
 extensively and long in the church. 
 1 Cor. xii. 10, 11. "To another divers 
 Kinds of tongues ; to another the inter- 
 pretation of tongues : all these worketh 
 that one and the self-same Spirit." Ver. 
 28, "God hath set in the church di- 
 versities of tongues." 30 ; xiv. 2. 4, 5, 6. 
 9. 13, 14. 18, 19. 22, 23. 27. 39. From this 
 it appears that the power was well known 
 in the church, and was not confined to 
 the apostles. This also may show that in 
 the case in the Acts, the power was con- 
 ferred on other members of the church as 
 well as the apostles. (4.) It was very im- 
 portant that they should be endowed 
 with this power in their great work. 
 They were going forth to preach to all 
 nations ; and though the Greek and Ro- 
 man tongues were extensively spoken, 
 yet their use was not universal ; nor is it 
 known that the apostles were sldlled in 
 those languages. To preach to all na- 
 >'ons, it was indispensable that they 
 
 should be able to understand, their 
 language. And it was necessary that 
 they should be endowed with ability to 
 speak them without the slow process of 
 being compelled to learn them. (5.) One 
 design was to establish the gospel by 
 means ofmiracles.^^etno miracle could 
 be more striking ilianTH^e power of con- 
 veying their sentiments at once into all 
 the languages of the earth. V/hen it is 
 remembered what a slow and toilsome 
 process it is to learn a foreign tongue, 
 this would be regarded by the heathen 
 as one of the most striking miracles 
 which were ever wrought in the esta- 
 blishment of the Christian faith. 1 Cor. 
 xiv. 22. 24, 25. (6.) The realifi/ and cer- 
 tainty of this miracle is strongly attested 
 by the early triumphs of the gospel. That 
 the gospel was early spread over all the 
 world, and that too by the apostles of Je- 
 sus Christ, by men of Galilee, is the clear 
 testimony of all history. They preached 
 it in Arabia, Greece, Syria, Asia., Persia, 
 Africa, and Rome. Yet how could this 
 have been effected without a miraculous 
 power of speaking the languages used in 
 all those places ? Now, it requires the 
 toil of many years to speak in foreign 
 languages ; and the recorded success of 
 the gospel is one of the most striking at- 
 testations to the fact of the miracle that 
 could be conceived. (7.) The corruption 
 of language was one of the most decided 
 effects of sin, of pride and ambition, and 
 the source of endless embarrassments and 
 difficulties. Gen. xi. It is not to be re- 
 garded as wonderful if o?ie of the effects 
 of the plan of recovering men should be 
 to show the power of God over all evil; 
 and thus to furnish striking evidence that 
 the gospel could meet all the crimes and 
 calamities of men. And we may add, 
 (8.) That from this we see the necessity 
 now of training men who are to be mis- 
 sionaries to other lands. The gift of mi- 
 racles is withdrawal. The apostles, by that 
 miracle, simply w^ere empowered to speak 
 other languages. That power must &till 
 be had if the gospel is to be preached. 
 But it is now to be obtained, not by mi- 
 racle, but by slow and careful study and 
 toil. If possessed, men must be taught it. 
 They must labour for it. And as the 
 church is bound (Matt, xxviii. 19) to send 
 the gospel to all nations, so it is bound to 
 provide that the teachers who shall be 
 sent forth shall be qualified for their 
 work. Hence one of the reasons of the 
 importance of training men for the holy 
 ministry. 
 
28 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 5 And there vsere dwelling at 
 Jerusalem, Jews, devout men, out 
 of every nation under heaven. 
 
 6 Now ' when this was noised 
 abroad, the multitude came together, 
 
 » When this voice was made. 
 
 5. There were dwelling at Jerusalem. 
 The word rendered dwelling, xa toijcojvt.s-, 
 properly means to have a Jlxed and per- 
 manent habitation, in distinction from 
 anotiier word. Trxg^ty.ojvrsg, which means 
 to have a temporary and transient resi- 
 dence in a place. But it is not always 
 confined to this signification; and it is not 
 improbable that many wealthy foreign 
 Jews had a permanent residence in Jeru- 
 salem for the convenience of being near 
 the temple. This was the more probable, 
 as about that time the Messiah was ex- 
 pected to appear, Matt. ii. IF Jews. Jews 
 by birth; of Jevvisii descent, and religion. 
 If Devout men, iiJe^; i^xu.ci\i. Literally 
 men of cautious and circumspect lives, 
 who lived in a prudent maimer. The 
 term is applied to men who were cautious 
 about otfendmg God ; who were care- 
 ful to observe his commatidments. It 
 hence is a general expression to denote 
 pious or religious men. Acts viii. 2, "And 
 devout men carried Stephen to his burial." 
 Luke ii. 25, " And the same man (Simeon) 
 was just, and devout." The word devout 
 means, " yielding a solemn and reveren- 
 tial attention to God in religious exer- 
 cises, particularly in piayer, pious, sin- 
 cere, solemn" (Webster), and very well 
 expresses the force of the original. IF Out 
 of every nation under heave?!. A general 
 expression meaning from all parts of the 
 earth. The countries from which they 
 came are more particularly specified in 
 ver. 9 — 1 1 . The Jews at that time were 
 scattered into almost ail nations, and in all 
 places had synagogues. See Note, John 
 vii. 35. Still they would naturally desire 
 to be present as often as possible at the 
 great feasts of the nation in Jerusalem. 
 Many would seek a residence there for 
 the convenience of being present at the 
 religious solemnities. Many who came 
 up to the feast of the Passover would re- 
 main to the feast of the Pentecost. And 
 the con.sequence wns, that on .such occa- 
 sions, the city would be full of strangers. 
 We are told, that when Titus besieged 
 Jerusalem at about the feast of the Pass- 
 over, there were no less than three mil- 
 lions of people in the city, and this great 
 muhitude ereatly deepened the calami- 
 ties arising from the siege. Josephus also 
 
 and were confounded, ^ because that 
 every man heard them speak in his 
 own language. 
 
 7 And they were all amazed, and 
 marvelled, saying one to another, 
 
 !» or, trouhUd in mind. 
 
 mentions an instance where great multi- 
 tudes of Jews from other nations were 
 present at the feast of Pentecost. Jewish 
 War, b. ii. ch. iii. $ L 
 
 6. When this was noised abroad. When 
 the rumour of this remarkable transaction 
 vvas spread, as it naturally would be 
 without delay, "ir \Yere confounded, a-wt. r 
 %u5-;i. Were violently moved and agi- 
 tated ; were amazed, and astonished at 
 tli&Ttmarkable occurrence. U Every man 
 heard them speak, <tc. Though the mul- 
 titude spoke ditferent tongues, yet they 
 now^ heard Galileans use the language 
 which they had learned in foreign na- 
 tions. IF HiT~owfr'tf^TgTiage. His own 
 dialect, SixKiy.rcy. fiisown idiom, vvhether 
 it was a foreign language, or whether it 
 was a modification of the Hebrew. The 
 word may mean either ; but it is probable 
 that the foreign Jews would greatly mo- f\ 
 dify the Hebrew, or conform almost en- v 
 tirel}^ to the language spoken in the coun- 
 try where they lived. — We may remark 
 here, that this effect on the first descent 
 of the Holy Ghost was not peculiar to that 
 time. A work of grace on the hearts of 
 men in a revival of religion will always 
 be noised abroad. A multitude will come 
 together, and God often, as he did here, 
 makes use of this motive to bring them 
 under the influence of religion. Curiosity 
 was tlie motive here, and it was the occQ' 
 sion of their being brought under the in- 
 fluence of the truth, and of the conver- 
 sion. In thousands of cases, this has oc- 
 curred since. The efect of what they 
 saw was to confound them. They made 
 no complaint at first of the irregularity of 
 what was done, but were all amazed and 
 overwhelmed. So the effect of a revival 
 of religion is often to convince the multi- 
 tude that it is indeed a Avork of the Holy 
 One ; to amaze them by the display of his 
 power; and to silence opposition and 
 cayil by the manifest presence and the 
 power of God. A few afterwards began 
 to cavil (ver. 13), as some will always do 
 in a revival; but the mass were con- 
 vinced, as will be the case always, that 
 this was a mighty display of die power of 
 God. 
 
 7. Galileans ? Inhabitants of Galilee. 
 It w^as remarkable that they should speak 
 
A. D. 33.] 
 
 CHAPTER II. 
 
 29 
 
 Behold, are not all these which 
 speak, Galileans 1 " 
 
 8 And how hear we every man in 
 
 in this manner, because, (1 ^ They were 
 proverbially ignorant, rude, and uncivil- 
 ized. John i. 4G. Hence the term GaUleaji 
 was used as an expression of the deepest 
 reproacli and contempt. Mark xiv. 70. 
 John vii. 52. (2.) Their dialect was pro- 
 verbially barbarous and corrupt. Mark 
 xiv. 70. Matt. xxvi. 73. Tliey were re- 
 
 Ogarded as an outlandish people, unac^ 
 H uainted ^ with othe f. rigtioi ^ij^ny''''Mi-'^ 
 * guag es,, and.' hence "the arnazemenrTR^t 
 mey could address them in the refined lan- 
 guage of other people. Their native ig- 
 norance was the occasion of making the 
 miracle more striking;. The native weak- 
 ness and inability of Christian ministers 
 makes the grace and glory of God more 
 remarkable in the success of the gospel. 
 " We have this treasure in earthen ves- 
 sels, that the excellency of the power 
 may be of God, and not of us." 2 Cor. iv. 7. 
 The success which God often grants to 
 those who are of slender endowTnents 
 and of little learning, though blessed with 
 a humble and pious heart, is often amaz- 
 ing to the men of the world. God has 
 chosen the foolish things of the world to 
 confound the wise. 1 Cor. i. 27. This 
 should teach us that no talent or attain- 
 ment is too humble to be employed for 
 mighty purposes, in its proper sphere, in 
 the kingdom of Christ, and that oious ef- 
 iart may accomplish much, may a^'g^nd 
 amaze the world, and then "Turn in hea- 
 ven with increasing lustre foT'eTer ; while 
 pride, and learning, and talent may blaze 
 uselessly among men, or kindle up the 
 worst passions of our nature, and then be 
 extinguished in eternal night. 
 
 8. Wherein we were born ? That is, as 
 we say, m our native language ; that 
 
 v.' which is spoken where we were born, 
 
 9. Parlhians, &c. To show the surpri- 
 sing extent and power of this miracle, 
 Luke enumerates the different nations 
 that were represented then at Jerusalem. 
 In this way the number of languages 
 which the apostles spoke, and the extent 
 of the miracle, can be ascertained. The 
 enumeration of these nations begins at 
 the east, and proceeds to the west. Par- 
 lhians mean those Jews, or proselytes, 
 who dwelt in Parthia. This country was 
 a part of Persia, and was situated be- 
 tween the Persian gulf and the Tigris 
 on the west, and the river Indus on the 
 *ast. To the south it was bounded by 
 
 c2 
 
 our own tongue, wherein we were 
 born? 
 
 9 Parthians, and Medes, and 
 
 the desert of Cararaania, and it liad Me- 
 dia on the north. Their empire lasted 
 about four hundred years, and they were 
 much distinguished for their manner of 
 fighting. They usually fought on horse- 
 back, and when appearing to retreat, dis- 
 charged their arrows with great execution 
 behind them. They were a part of the 
 vast Scythian horde of Asia, and (Jisputed 
 the empire of the east with the Romans. /^^ 
 The language spoken there w as that of 
 Persia, and in ancient writers, Parthia 
 and Persia often mean the same country. 
 IT Medes. Inhabitants of Media. This 
 country was situated north of Parthia, 
 and south of the Caspian sea. It was 
 al)Out the size of Spain, and was one 
 of the richest parts of Asia. In the Scrip- 
 tures it is called Madai. Gen. x. 2. The 
 Medes are often mentioned, frequently in 
 connexion with the Per siajis, with whom 
 they were often connected under the 
 same government. 2 Kings xvii. 6 ; xviii. 
 11. Est her 1.19. Jer. xxv. 25. Dan. v. 28. 
 VI. 8; ix. 1. Esther i. 3. 14. 18. Dan. viii. 
 20. The language spoken here was also 
 that of Persia. In this whole region many 
 Jews remained after the Babylonish caf>- 
 tivity, who chose not to return with their 
 brethren to the land of their fathers. 
 From the descendants of these probably 
 were those who were now assembled 
 from those places at Jerusalem. IT Elam- 
 ifes. Elam is often mentioned in the Old 
 Testament. The nation was descended 
 from Elam, the son of Shem. Gen. x. 22. 
 It is mentioned as being in alliance with 
 Amraphel, the king of Shinar, and Arioch, 
 king of Ellasar, and Tidal, king of nations, 
 Gen. xiv. 1. Of these nations in alliance. 
 Chedorlaomer. king of Elam, was the 
 chief ver. 4. See also Ezra ii. 7 ; viii. 7. 
 Neh. vh. 12. 34. Isa. xi. 11 ; xxi. 2; xxii. 
 6, &c. They are mentioned as a part of 
 the Persian empire, and Daniel is said 
 to have resided at Shushan, which is in 
 the province of Elam. Dan. viii. 2. The 
 Greeks and Romans gave to this country 
 the name of Elymais. It is now called 
 Kusistan. It was bounded by Persia on 
 the east ; by Media on the north ; by Ba- 
 bylonia on the west ; and by the Persian 
 gulf on the south. The Elamites were 
 a warlike people, and celebrated for the 
 use of the bow. Isa. xxii. 6. Jer. xlix. 35. 
 The language of this people was of course 
 the Persian. Ita capital Shusan, called 
 
30 
 
 Elamites, and the dwellers in Meso- 
 potamia, and in Judea, and Cappa- 
 
 THE ACTS. [A. D. 33. 
 
 docia, in Pontus, and Asia, 
 
 10 Phrygia, and Pamphylia, in 
 
 by the Greeks Susa, was much celebrat- 
 ed. It is said to have been iifteen miles 
 m circumference ; and was adorned with 
 the celebrated palace of Ahasuerus. The 
 inhabitants still ])retend to show there the 
 tomb of the prophet Daniel. IT Mesopota- 
 mia. This nanv;, which is Greek, signi- 
 fies between the rivers ; that is, the region 
 lying between the rivers Evphrates and 
 Tfirris. In Hebrew it was called Arnm- 
 Naharaim ; that is, Aram, or Syria of (he 
 two rivers. It was also called Padan 
 Aram, the plain of Syria. In this region 
 were situated some important places 
 mentioned in the Bible : — Ur oj the Chal- 
 dees, the birth-place of Abraham (Gen. 
 xi. 27, 28) ; Ilaran, where Teruh stopped 
 on his journey and died (Gen. xi. 31. 32); 
 Carchemish (2Chron. xxxv.20);Hena (2 
 Kings xix. 13) ; Sepharvaim (2 Kings 
 xvii. 24). This region, known as Me.so- 
 potamia, extended between the two rivers 
 from their sources to Babylon on the 
 south. It had on the north Armenia, on 
 the west Syria, on the east Persia, and on 
 the south Babylonia. It was an extensive, 
 level, and fertile countrj'. The language 
 spoken here was probably the Si/riac, 
 with perhaps a mixture of the Chaldee. 
 H In Judea. This expression has greatly 
 perplexed commentators. It has been 
 thought diflicult to see why Judea should 
 be mentioned, as if it were a matter of 
 surprise that they could speak m this lan- 
 guage. Some have supposed an error in 
 the manuscript", and have proposed to 
 read Armenia, or India, or Lydia, or Idu- 
 mea, &c. But all this has been without 
 any authority. Others have supposed that 
 the language of Galilee was so different 
 from that of the other parts of Judea, as to 
 render it remarkable that they could 
 speak that dialect. But this is an idle 
 supposition. This is one of the many in- 
 stances in which commentators have per- 
 plexed themselves to very little purpose. 
 Luke recorded this as any other historian 
 would have done. In running over the 
 languages which they spoke, he enume- 
 rated this as a matter of course, not that it 
 was remarkable simply that they should 
 speak the language of Judea, but that they 
 sliould speak so many, meaning about the 
 same by it as if he had said they spoke 
 every language in the world. Just as if a 
 similar miracle were to occur at this 
 time among an assembly of native Eng- 
 lishmen and foreigners. In describing it, 
 nothing would be more natural than to 
 Bay, they spoke French, and German, and 
 
 Spanish, and English, and Italian, &c. In % 
 this there would be nothing reinarka- | 
 ble, except that they spoke so many km- ' 
 guages. IT Cappadocia. This was a region 
 of Asia Minor, and was bounded on the 
 east by Armenia, on the north by Pontijs 
 and the Euxine sea, west by Lycaonia, 
 and south by Cilicia. The language 
 which was spoken here is not certainly 
 known. It was probably, howsver, a 
 mixed dialect made up of Greek and Sy- 
 riac, perhaps the same as their neigh- 
 bours, the Lycaonians. Actsxiv.ll. This 
 place was formerly celebrated for ini- 
 quity, and is mentioned in Greek writers 
 as one of the three eminently wicked 
 ulaces^ whose name began with C. The 
 mherswere Crete (Comp. Titus i. 12), and 
 .Qlicia. After its conversion to the Chris- 
 tiari religion, however, it produced many 
 eminent men, among whom were Gregory 
 Nyssen, and Basil the Great. It was one 
 of the places to which Peter directed an 
 epistle. 1 Pet. i. 1. IF In Pontus. This 
 was another province of Asia Minor, and 
 was situated north of Cappadocia, and 
 was bounded west by Paphlagonia. Pon- 
 tus and Cappadocia under the Romans 
 constituted one province. This was one 
 of the places to which the apostle Peter 
 directed his epistle. 1 Pet. i. 1. This 
 was the birth-place of Aquila, one of the 
 companions of Paul. Acts xviii. 2. 18. 26. 
 Rom. xvi. 3. 1 Cor. xvi. 19. 2 Tim. iv. 19. 
 IT And Asia. Pontus, and Cappadocia, 
 &c. were parts of Asia. But the word 
 Asia is doubtless used here to denote the 
 regions or provinces west of these, which 
 are not particularly enumerated. Thus ^ 
 it is used Acts vi. 9 ; xvi, 6 ; xx. 16. The 
 capital of this region was Ephesus. See 
 also ] Pet. i. 1. This region was fre- 
 quently called Ionia, and was afterwards 
 the seat of the seven churches in Asia. 
 Rev. i. 4. 
 
 10. Phrygia and Pamphylia. These 
 were also two provinces of Asia Minor. 
 Phrygia was surrounded by Galatia, Cap- 
 padocia, and Pisidia. Pamphylia was on 
 the Mediterranean, and was bounded 
 north by Pisidia. The language of all 
 these places was doubtless the Greek, 
 more or less pure. IT In Egypt. This 
 was that extensive country, well known, 
 on the south of the Mediterranean, wa- 
 tered by the Nile. It extends 600 miles 
 from north to south, and f-om 100 to 120 
 east and west. The language used there 
 was the Coptic. At prr;sent the Arabic 
 is frpoken. Vast numbers of Jews dwelt 
 
A. D. S3.] 
 
 CHAPTER II. 
 
 31 
 
 Egypt, and in the parts of Libya 
 about Cyrene, and strangers of 
 Rome, Jews and proselytes, 
 
 in Egypt ; and many from that country 
 would be present at the great feasts at 
 Jerusalem In this country the first trans- 
 lation of the Old Testament was ma^ie, 
 
 ^ which is now called the Septuagint. 
 
 » TT In the parts of Libya. Libya is a gene- 
 ii ral name for Africa. It properly denoted 
 the region which was near to Kgypt ; but 
 the Greeks gave the name to all Africa. 
 H Aboid Cyrene. This was a region about 
 500 miles 'west of Alexandria in Egypt. 
 It wa.s also called PeiilapoUs, because 
 there were in it five celebrated cities. 
 This country now belongs to Tripoli. 
 Great numbers of Jews resided here. A 
 Jew of this place, Simon by name, was 
 compelled to bear our Saviour's cross 
 after him to the place of crucifixion. 
 Matt, xxvii. 32. Luke xxiii. 26. Some of 
 the Cyrenians are mentioned among the 
 earliest Christians. Acts xi. 20; xiii. 1. 
 The language which they spoke is not 
 certainly known. TT StraKgers of Rome. 
 This literally means "Romans dwelling, or 
 tarrying," i. e. at Jerusalem. It may mean 
 either that they were permanently fixed, 
 or only tarrying at Jerusalem. ortViJij- 
 
 ^oCi/T£j 'P^j^5»ro(. They wpro {]m^t|jjaag 
 
 Jews who had taken up their residence in 
 Italy, and had come to Jerusalem to at- 
 tend the great feasts. The language 
 which they spoke was the Latin. Great 
 numbers of Jews were at that time dwell- 
 ing at Rome. Josephus says that there 
 were eight synagogues there. The Jews 
 are often mentioned by the Roman wri- 
 ters. There was a Jev.ish colony across 
 the Tiber from Rome. When Judea was 
 conquered, about sixty years before Christ, 
 vast numbers of Jews were taken cap- 
 tive and carried to Rome. But they had 
 much difficulty in managing them as 
 slaves. They pertinaciously adhered to 
 their religion, observed the Sabbath, and 
 refused to join in the idolatrous rites of 
 the Romans. Hence they were freed, 
 and lived by themselves across the Tiber. 
 ^ Jews. Native born Jews, or descend- 
 ants of Jewish families. IT Proselytes. 
 Those who had been converted to the 
 Jewish religion from among the Gentiles. 
 The great zeal of the Jews to make pro- 
 selytes is mentioned by our Saviour as 
 one of the peculiar characteristics of the 
 Pharisees. Matt, xxiii. 15. Some have 
 supposed that the expression Jews and 
 prosebjlfs refers to the Romans only. 
 
 11 Cretes and Arabians, we do 
 hear them speak in our tongues " 
 the wonderful works of God. 
 
 o lCor.12.10.a8. 
 
 Rut it is more probable that reference is 
 made to all those that are mentioned. It 
 has the appearance of a hurried enume 
 ration ; and the writer evidently men* j^, 
 tioned them as they occurred to his mind, 
 just as we would in giving a rapid ac- 
 count of so many different nations. 
 
 II. Cretes. Crete, now caWefX Candia, 
 is an island in the Mediterranean, about 
 200 miles in length and 50 in breadth, 
 about 500 m.iles southwest of Constanti- 
 nople, and about the same distance west 
 of Syria or Palestine. The climate is 
 mild and delightful, the sky unclouded 
 and serene. By some this island is sujv 
 posed to be the Cap/dor of the Hebrews. 
 Gen. x. 14. It is mentioned in the Acts 
 as the place touched at by Paul. Acts 
 xxvii. 7, 8. 13. This was the residence 
 of Titus, who was left there by Paul to 
 set in order the things that were wanting, 
 &c. Titus i. 5. The Cretans among the 
 Greeks were famous for deceit and false- 
 hood. Titus i. 12, 13. The language 
 spoken there was probably the Greek. 
 IT Arabians. Arabia is the great penin- 
 sula which is bounded north by part of 
 Syria, east by the Euphrates and the Per- 
 sian gulf, south by the Indian ocean, and 
 west by the Red sea. It is often men- 
 tioned in the Scriptures ; and there were 
 doubtless there many Jews. The lan- 
 guage spoken there was the Arabic. IF In 
 our tongues. The languages spoken by 
 the apostles could not have been less 
 than seven or eight, besides different dia- 
 lects of the same languages. It is not 
 certain that the Jews present from foreign 
 nations spoke those languages perfectly ; 
 but they had doubtless so used them as to 
 make them the common tongue in which 
 they conversed. No miracle could be 
 more decided than this. There was no 
 way in whicli the apostles could impose 
 on them, and make them suppose the/ 
 poke foreign languages, if they really 
 did not; for these foreigners w-ere abun- 
 dantly able to determine that. It may be 
 remarked that this miracle had most im- 
 portant effects besides that witnessed on 
 the day of Pentecost. The gospel would 
 be carried by those who were converted 
 to all these places; and the way Avould 
 be prepared for the labours of the apos- 
 tles there. Accordingly, most of these 
 places became afterwards celebrated by 
 the establishment of Christian churches. 
 
\'2 And they were all amazed, 
 and were in doubt, saying one to 
 another, What "* meaneth this ] 
 
 o C.I7.20. 
 
 THE ACTS. [A. D. 33. 
 
 13 Others, mocking-, said. These 
 men are full of new wine. 
 
 14 But Peter, standing up with 
 
 and the conversion of great multitudes to 
 the Christian faith. "0" The woiiderful 
 works of God. -ri /xiyuxltx. Tou 0f cu. The 
 great things of God ; that is, the great 
 things that God had done in the gift of 
 his Son ; in his raising him from the dead ; 
 in liis miracles, ascension, &c. Comp. 
 Luke i. 49. Ps. Ixxi. 19; xxvi. 7; Ixvi. 3; 
 xcii. 5 ; civ. 24, &c. 
 
 12. lYere in doubt. This expression, 
 ^■oj^c J. CUV, denotes a state of hesitancy or 
 anxiety about an event. It is applied to 
 those who are travelling, and are ignorant 
 of the way, or who hesitate about the 
 road. They were all astonished at this ; 
 they did not know how to understand it 
 or explasn it, until some of them supposed 
 It was m.erely the effect of new wine. 
 
 13. Others mocMng, said. The word 
 rendered "mocldng" means io cavil, to 
 deride. It occurs in the New Testament 
 but in one other place. Acts xvii. 32. 
 " And when they heard of the resurrec- 
 tion of the dead, some mocked." This 
 was an effect that was not confined to 
 the day of Pentecost. There has been 
 fcc-ldom a revival of religion, a remarkable 
 manifestation of the power of the Holy 
 Spirit, that has not given occasion for pro- 
 fane mockery and merriment. One cha- 
 racteristic of wicked men is to deride 
 those things which are done to promote 
 their own welfare. Hence the Saviour 
 nimself was mocked ; and the efforts of 
 Christians to save others have been the 
 subject of derision. Derisio7i, and mock- 
 ery, and a jeer, have been far more ef- 
 fectual in deterring men fi'om becoming 
 Christians than any attempts at sober 
 argument. God will treat men as they 
 treat him. Ps. xviii. 26. And hence he 
 says to the wicked, " Because I have 
 
 called and ye refused but ye have 
 
 set at nouglit my counsel, I also will 
 laugh at your calamity, I will mock when 
 your fear comelh." Prov. i. 24 — 25 
 'iT These ?tien are full of new wine. These 
 men are drunk. In such times men will 
 have some way of accounting for the 
 efibcts of the gospel ; and the way is 
 commonly about as wise and rational as 
 this. "To escape the absurdity of ac- 
 knowledging their own ignorance, they 
 adopted ihe theory that strnna: drink con 
 teach lanpuascs.'" — Dr. McLelland. In 
 modern times it has been ii^ual to deno- 
 minate such scenes faiwticism, or wild- 
 
 fire, or enthusiasm. When men fail m 
 argument, it is common to attempt to con- 
 fute a doctrine or bring reproach upon a 
 transaction by "giving it an ill name." 
 Hence the names Puritan, Quaker, Me- 
 thodist, &c. were at tiiot given in deri- 
 sion, to account for some remarkable ef- 
 fect of religion on the world. Comp. 
 Matt. xi. 19. John vii. 20, viii. 48. And 
 thus men endeavour to trace revivals to 
 ungoverned and heated passions ; and 
 they are regard^ed by many as the mere 
 offspring of fanaticism. The friends of 
 revivals slaould not be discouraged by 
 this ; but should remember that the very 
 first revival of religion was by many sup- 
 posed to be the effect of a drunken frolic. 
 "iT New wine. yWvy.oyjs. This word pro- 
 perly means the juice of the grape which 
 distils before a pressure is applied, and 
 called 7}iust. It was stveet wine ; and 
 hence the word in Greek meaning sweet 
 was given to it. The ancients, it is said, 
 had the art of preserving their new wino 
 with the peculiar flavour before fermen- 
 tation for a considerable time, and were 
 in the habit of drinking it in the morning. 
 See Horace, Sat. b. u. iv. Sweet wine, 
 which was probably the same as that 
 mentioned here, is also mentioned in the 
 Old Testament. Isa. xlix. 26. Amos ix. 13. 
 14. But Peter. This w as in accordance 
 with the natural temperament of Peter. 
 He was bold, forward, ardent; and he 
 rose now to defend the apostles of Jesus 
 Christ, and Christ himself, from an inju- 
 rious charge. Not daunted by ridicule 
 or opposition, he felt that now was the 
 time for preaching the gospel to the 
 crowd that had been assemhled by curi 
 osity. No ridicule should deter Chris- 
 tians from an honest avowal of their opi- 
 nions, and a defence of the operations of 
 the Holy Spirit. IT With the eleven. Mat- 
 thias was now one of the apostles, and 
 now appeared as one of the witnesses for 
 the truth. They probably all arose, and 
 took part in the discourse. Possibly Peter 
 began to discourse, and either all spoke 
 together in different languages, or one 
 succeeded another. IT Ye men of Judea, 
 Men who are Jews; that is, Jews by 
 birth. The original does not mean that 
 they were permanent dwellers in Judea, 
 but that they were Jews, of Jewish fa- 
 milies. Literally, " men, Jews." "^ And 
 all ye that dwell', &c. All others besides 
 
A. D. 33.] 
 
 CHAPTER II. 
 
 B3 
 
 the eleven, lifted up his voice, and 
 said unto them, Ye men of Judea, 
 and all ye that dwell at Jerusalem, 
 be this known unto you, and hear- 
 ken to my words : 
 
 native-born Jews, whether proselytes or 
 strangers, who were abiding at Jerusa- 
 lem. This comprised, of course, the whole 
 assembly, and was a respectful and con- 
 ciliatory introduction to his discourse. 
 Though they had mocked them, yet he 
 treated them with respect, and did not 
 render railing for railing (1 Pet. iii. 9), but 
 sought to convince them of their error. 
 ^ Be this knoion, &c. Peter did not inti- 
 mate that thi.s was a doubtful matter, or 
 one that could not be explained. His ad- 
 dress was respectful, yet firm. He pro- 
 ceeded calmly to show them their error. 
 When the enemies of religion deride us 
 or the gospel, we should answer them 
 kindly and respectfully, yet firmly. We 
 should reasoji with them coolly, and con- 
 vince them of their error. Prov. XV. 1. In 
 this case Peter acted on the principle 
 which he afterwards enjoined on all. 1 
 Pet. in. 15, ''Be ready always to give 
 an answer to every man that asketh you 
 a reason of the hope that is in you. with 
 meekness and fear." The design of Pe- 
 ter was to vindicate the conduct of the 
 apostles from the reproach of intoxicai .on. 
 to show that this could be no other t'lian 
 the work of God ; and to make an appli- 
 cation of the truth to his hearers. This 
 he did, (1.) By .showing that this could not 
 be reasonably supposed to be the effect 
 of new wine, ver. 15. (2.) That it had 
 been expressly predicted in the writings 
 of the Jewish prophets, ver. 15 — 21. (3.) 
 By a calm argument, jiroving the resur- 
 rection and ascension of Christ, and show- 
 ing that this also was in accordance with 
 the Jewish Scriptures, ver. 22 — 35. We 
 are not to suppose that this was the whole 
 of Peter's discourse, but that these were 
 the topics on which he insisted, and the 
 main points of his argument. 
 
 15. For these are not drunken, &c. The 
 word these here includes Peter himself, 
 as well as the others. The charge doubt- 
 less extended to all. TT The third hour of 
 the day. The Jews divided their day into 
 twelve equal part.s, reckoning from sun- 
 rise to sunset. Of course the hours were 
 longer in the summer than in the winter. 
 The third hour would answer to our nine 
 o'clock in the morning. The reasons why 
 it was so improbable that they should be 
 drunk at that time were the following. 
 
 15 For these are not drunket' , as 
 ye suppose, seeing '^ it is but the 
 third hour of the day. 
 
 16 But this is that which -was * 
 spoken by the prophet Joel : 
 
 (1.) It was the hour of morning worship, 
 or sacrifice. It was highly improbable, 
 that at that early hour they would be ift- 
 toxicated. (2.) It was not usual for even 
 drunkards to become drunk in the day- 
 time. 1 Thess. V. 7. " Tiiey that be drunk- 
 en, are drunken in the night." (3.) The 
 charge was, that they had become drunk 
 with wine. Ardent spirits, or alcohol, 
 that curse of our times, was unknown. 
 It was very improbable that so much of 
 the weak wine commonly used in Judea, 
 should have been taken at that early hour 
 as to produce intoxication. (4.) It was 
 a regular practice with the Jews, not to 
 eat or drink any thing until after the third 
 hour of the day, especially on the Sab- 
 bath, and on all festival occasions. Some- 
 times this abstinence was maintained un- 
 til noon. So universal was this custom, 
 that the apostle could appeal to iJ with 
 confidence, as a full refutation of the 
 charge of drunkenness at that hour. Even 
 the intemperate were not accustomed to 
 drink before that hour. The following 
 testimonies on this subject from Jewish 
 writers, are from Lightfoot. " This was 
 the custom of pious people in ancient 
 times, that each one should offer liis 
 morning prayers with additions in the S3/- 
 nagogue, ani then return home and tal^e 
 refreshment." Maimonides, Shabb.ch.30. 
 " They remained in the synagogue until 
 the sixth hour and a half, and then each 
 one offered the prayer of the Mincha, be- 
 fore he returned home, and then he ate.' 
 " The fourth is the hour of repast, when 
 all eat." One of the Jewish* writers says, 
 that the difference between thieves and 
 honest men might be known by the fact 
 that the former might be seen in the 
 morning at the fourth hour, eating and 
 sleeping, and holding a cup in his hand. 
 But for those who made pretensions to re- 
 ligion, as the apostles did, such a thing 
 was altogether improbable. 
 
 16. Tfiis is that. This is the fulfilment 
 of that, or this was predicted. This was 
 the second part of Peter's argument, to 
 show that this was in accordance with 
 the predictions in their own Scriptures, 
 H By the prophet Joel. Joel ii. 28—32. 
 This is not quoted literally, either from 
 the Hebrew or the Septuagint The sub- 
 stance however is preserved. 
 
34 
 
 17 And it shall come to pass in 
 the last days, (saith God,) 1 will 
 
 17. It shall come to pm^s- It shall hap- 
 pen, or shall occur. IF In the last days. 
 Heb. Chaldee, Syriac, and Arabic, after 
 these things, or afterwards. The expres- 
 sion the last days, however, occurs fre- 
 quently in the Old Testament. Gen. xlix. 
 1. Jacob called his sons, that he might 
 tell them what should happen to them in 
 the last days, i. e. in future times. Heb. in 
 after times. Micah iv. 1. "In the last days 
 (Heb. in after times) the mountain of the 
 Lord's house," &c. Isa. ii. 2, " In the last 
 days the monntaiu of the Lord's house 
 shall be established in the tops of the 
 mountains," &c. The expression then 
 properly denoted the future limes in gene- 
 ral. But. as the coming of the Messiah was 
 to the eye of a Jew the most important 
 event in the coming ages, the great, glo- 
 rious, and crowning scene in all that vast 
 futurity, the phrase came to be regarded 
 as properly expressive of that. And they 
 spoke of future times, and of the last 
 times, as the glad period which should 
 be croAvned and honoured with the f)re- 
 sence and triumphs of the Messiah. It 
 stood in opposition to the usual denomi- 
 nation of earlier times. It was a phrase 
 in contrast with the days of the patriarch, 
 the kings, the prophets, &c. The last 
 days, or the closing period of the world, 
 were the days of the Messiah. It does not 
 appear from' this, and it certainly is not 
 implied in the expression, that they sup- 
 posed the world would then come to an 
 end. Their views were just the contrar>^ 
 They anticipated a long and glorious 
 time, xmder the dominion of the Alessiah, 
 and to this expectation they were led by 
 the promise that his kingdom should be 
 for ever ; thai of the increase of his govern- 
 ment there should be no end, &c. This 
 expression was understood by the writers 
 of the New Testament as referring un- 
 doubtedly to the times of the gospel. And 
 hence they often used it as denoting 
 that the time of the expected Messiah 
 had come, but not to imply that the world 
 was drawing near to an end. Heb. i. 2, 
 " God hath spoken in these last days by 
 his Son. ' 1 Pet. i. 20, " Was manifested 
 m these last times for you." 2 Pet. iii. 3. 
 1 Pet. i 5. 1 John ii. 18. " Little children 
 it is the last time," &c. Jude 18. The ex- 
 pression the last day, is applied by our Sa- 
 viour to the resurrection and the day of 
 judgment. John vi. 39, 40. 41, 45 ; xi. 24 ; 
 xii. 48, Here the expression means simply 
 in those future times, when ike Messiah 
 
 THE ACTS. 
 
 pour out 
 
 [A. D. 33. 
 
 ' of my Spirit upon all 
 
 o Is.44.3. E2e.36.27 
 
 shall have come. IT 1 will pour out of my 
 Spirit. The expression in Hebrew is, " 1 
 v.'ill pour out my Spirit." The wora 
 pour is commonly applied to water, or tc 
 Wood, to pour it out, or to shed it, Isa. 
 Ivii. 6 ; to tears, to pour them out, i. e. to 
 weep, &c. Ps. xUi. 4. 1 Sam. i. 15. It is 
 applied to water, to wine, or to blood, in 
 the New Testament. Matt. ix. 17. Rev. 
 xvi. 1. Acts xxii. 20. " The blood oi' thy 
 martyr Stephen was shed." It conveyi 
 also the idea of communicating largely, or 
 freely, as water is poured free.y from a 
 fountain. Titus iii. 5, 6, " The renewing 
 of the Holy Ghost, which he shed on us 
 ahmdantly." Thus Job xxxvi. 27, "They 
 (the clouds) pour down rain according to 
 the vapour thereof" Isa. xliv. 3, "I will 
 pour water on him that is thirsty." xlv. 8, 
 " Let the skies pour down righteousness." 
 Mai. iii. 10, "I will pour you out a bless- 
 ing." It is also applied to fury and 
 anger, when God intends to say that he 
 will not syiare, but will signally punish. 
 Ps. Ixix. 24 Jer. x. 25. It is not unfre 
 quently applied tothe Spirit.Prov. i. 23. Isa- 
 xliv. 3. Zach. xii. 10. And then it means 
 that he will bestow large measures of spi- 
 ritual influences. As the Spirit renews 
 and sanctifies men, so to pour out the Spi- 
 rit is to grant freely his influences to re- 
 new and sanctify the soul. H Aly Spint. 
 The Spirit here denotes the thiril person 
 of the Trinity, promised by the Saviour, 
 and sent to finish his work, and apply it to 
 men. The Holy Spirit is regarded as the 
 source, or conveyer of all The blessings 
 which Christians experience. Hence he 
 renews the heart. John iii. 5, 6. He is the 
 source of all proper feelings and princi- 
 ples in Christians, or he produces the 
 Christian graces. Gal. v. 22—25. Titus iii. 
 5 — 7. The spread and success of the goji- 
 pel is attributed to him. Isa. xxxii. 15, 16. 
 Miraculous gifts are traced to him ; espe- 
 cially the various gifts with which the 
 early Christians were endowed. 1 Cor. 
 xii. 4 — 10. The promise that he would 
 pour out his Spirit, means that he would, 
 in the time of the Messiah, impart a large 
 measure of those influences, which it was 
 his peculiar province to communicate to 
 men. A part of them were communi- 
 cated on the day of Pentecost, in the mi. 
 raculous endowment of the power of 
 speaking foreign languages, in the wis- 
 dom of the apostles, and in the conver- 
 sion of the three thousand. ^ Upon all 
 .flesh. The word Jlesh here means persons, 
 
A. D. 33.J 
 
 CHAPTER II. 
 
 35 
 
 flesh ; and your sons and your 
 daughters shall prophesy, and your 
 
 or men. See Note, Rom. i. 3. The word all 
 here does n;t mean every individual, but 
 every das^ or rank of men. It is to he li- 
 mited to the cases specified immediately. 
 The influences were not to be confined to 
 anv class, but to be comraunicated to all 
 kinds of persons, old men, youth, servants, 
 &c. Comp. 1 Tim. ii. 1 — 4. IT And your 
 S071S and your daughters. Your children. It 
 would seem, however, that females shared 
 in the remarkable infl,uenccs of the Holy 
 Spirit. Philip, the Evangelist, had four 
 daughters which did prophesy. Acts xxi. 
 9. It is probable also that the females of 
 the church of Corinth partook of this gift, 
 though they were forbidden to exercise it 
 m public. 1 Cor. xiv. 3i. The office of 
 prophesying, whatever was meant by that, 
 was not confined to the men among the 
 Jews. Ex. XV. 20, "Miriam, the pro- 
 phetess, took a timbrel," &c. Judg. iv. 4, 
 " Deborah, a prophetess, judged Israel." 
 2 Kings xxii. 14. See also Luke ii. 36, 
 'There was one Anna, a prophetess," 
 &;c. U Sfiall prophesy. The word pro- 
 phesy is used in a great variety of senses. 
 (1.) it means to predict, or foretel future 
 events. Matt. xi. 13 ; xv. 7. (2.) To divine, 
 to conjecture, to declare as a prophet 
 might. Matt. xxvi. 68, " Prophesy who 
 smote thee." (3.) To celebrate the praises 
 of God, being under a divine influence. 
 Luke i. 67. "This seems to have been a 
 considerable part of the employment in 
 the ancient schools of the prophets. 1 Sara. 
 X. 5 ; xix. 20 ,• xxx. 15. (4.) To teach — as no 
 small part of the office of the prophets was 
 to teach the doctrines of religion. Matt. 
 vii. 22, " Have we not prophesied in thy 
 name ?" (5.) It denotes then, in general, 
 to speak under a divine influence, whether 
 in foretelling future events ; in celebrat- 
 ing the praises of God ; in instructing 
 others in the duties of religion, or in 
 speaking foreign languages under that in- 
 jluence^ In this last sense, the word is 
 used in the New Testament, to denote 
 those who were miraculously endowed 
 with the power of speaking foreign lan- 
 guages. Acts xix. 6. The word is also 
 used to denote teaching, or spealdng in in- 
 telligible language, in o/)j9os///o?t to speak- 
 ing a foreign tongue. 1 Cor. xiv. 1 — 
 5. In this place it means that they should 
 speak under a divine influence, and is spe- 
 cially applied to the power of speaking in 
 a foreign t-.-^-igue. 'i^Your young men shall 
 see t>*'^' .^.<. The will of God in former 
 tiis^j was communicated to the prophets , 
 
 young men shall see visions, and 
 your old men shall dream dreams : 
 
 in various ways. One was by visions, and 
 hence one of the most usual names of the 
 prophets was seers. The name seer wa.s 
 first given to that class of men, and was 
 superseded bj'' the name prophet. 1 Sam. 
 ix. 9. "He that is now called a prophet 
 was before time called a Seer." ix. 11. 18 
 19. 2 Sam. xxiv. 11 ; xxix. 29 &c. This 
 name was given from the vianner in 
 which the divine will was communi- 
 cated, which seems to have been by 
 throwing the prophet into an ecstacy, and 
 tiien by causing the vision, or the ajjpear' 
 ance of the objects or events to pass before 
 the mind. The prophet looked upon the 
 passing scene, the often splendid diorama 
 as it actually occurred, and recorded it as 
 it appeared to his mind. Hence he re- 
 corded rather the successioji of images 
 than the ti7ncs h. which they would oc- 
 cur. These visions occurred sometimes 
 when they were asleep, and sometimes 
 during a prophetic ecstacy. Dan. ii. 28 , 
 vh. 1, 2. 15 ; viii. 2. Ezek. xi. 24. Gen. xv. 
 
 1. Num. xii. 6. Job iv. 13 ; vii. 14. Ezek. i. 
 1 ; viii. 3. Often the prophet seemed to 
 be transferred, or translated to another 
 place from where he was ; and the scene 
 in a distant hmd or age passed before the 
 mind. Ezek. viii. 3; xl. 2; xi. 24. Dan. viii. 
 
 2. In this case the distant scene or time 
 passed before the prophet, and he record- 
 ed it as it appeared to him. Tiiat this did 
 not cease before the times of the gospel is 
 evident. Acts ix. 10, "To Ananias said 
 the Lord iii a vision," &c 12, " And hath 
 seen (i. e. Paul) in a visio?i, a man named 
 Ananias," &c. i. e. Paul hath seen Ana- 
 nias reptresented to him, though absent; 
 he has had an image of him coming in to 
 him. Acts x. 3, Cornelius " saw in a vi^ 
 sion evidently an angel of God coming to 
 him," &c. This was one of the modes by 
 which in former times God made knpwn 
 his will ; and the language of the Jews 
 came to express a revelation in this man- 
 ner. Though there w ere strictly no vu 
 sions on the day of Pentecost, yet that was 
 one scene under the great economy of the 
 Messiah, under which God would make 
 known his will in a mamier as clear as he 
 did to tiie ancient Jews. IT Your old men 
 shall dream dreams. The will of God in 
 former times was made known often in 
 this manner ; and there are several in- 
 stances recorded in whicb it was dono 
 under the gospel. God informed Abime- 
 lech in a dream, that Sarah was the wife 
 of Abraham. Gen. xx. 3. He spoke to 
 
THE ACTS. 
 
 [A. 
 
 D. S3 
 
 18 And on my servants and on 
 my handmaidens I will pour out, in 
 those days, cf my Spirit; and '^ they 
 shall prophesy : 
 
 csc.21.4,9,10. lCo-.12.10 
 
 Jacob m a dream, Gen. xxxi. 11 ; to La- 
 ban, sxxi. 24 ; to Joseph, xxxvii. 5 ; to the 
 butler and baker, xl. 5 ; to Pharaoh, xli. 1 
 — 7 ; to Solomon, 1 Kings iy. 5 ; to Daniel, 
 Dan. h. 3; vii. 1. It was prophesied by 
 INIgscs that in this way God would make 
 known his will. Num. xii. 6. It occurred 
 even in the tim.es of the gospel. Matt. i. 
 20. Joseph was warned in a dream, ii. 
 32, 13. 19. 22. Pilate's wife was also trou- 
 bled in this manner about the conduct of 
 the Jews to Christ. IMatt. xxvii. 19. As 
 this was one way in which the will of 
 God was made known formerly to men, 
 so the expression liere denotes simply that 
 his will should be made known ; that it 
 should be one characteristic of the times 
 of the gospel that God would reveal him- 
 self to man. The ancients probably had 
 some mode of determining whether their 
 dreams were divine communications, or 
 whether they were, as they are now, the 
 mere erratic wanderings of the mind 
 when unrestrained and unchecked by 
 the will. At present no confidence is to 
 be put in dreams. 
 
 18. And on my servants. The Hebrew 
 in Joel is " upon the servants." The Sep- 
 tuagint and the Latin Vulgate, however, 
 render it " on my servants." In Joel, the 
 prophet would seem to be enumerating 
 the different conditions and ranks of soci- 
 eXy. The influences of the Spirit would 
 be confmed to no class; they would de- 
 scend on old and young, and even on ser- 
 vants and handm'aids. So the Chaldee 
 Paraphrase understood it. But the Sep- 
 tuagint and Peter evidendy understood 
 it in the sense of servants of God : as the 
 worshippers of God are often called ser- 
 vayits in the Scriptures. See Rom. i. 1. 
 ft is possible, however, that the Hebrew- 
 intended to refer to the servants of 
 God. It is not " upon your servants," &c. 
 as in the former expression, " your sons," 
 &c. ; r^t the form is changed, " upon ser- 
 vants \nd handm.aids." The language, 
 therefcie, will admit the construction of 
 the Septuagint and of Peter ; and it was 
 this variation in the Hebrew which sug- 
 gested, doubdess, the roendon of " iny 
 servants," &c. instead of yorir servants. 
 ^ And handmaids. Female "servants- The 
 name is several times given to pious wo- 
 men. Ps. Ixxxvi. 16; cxvi. 16. Luke i. 38. 
 48. The meaning of this verse does not 
 
 19 And I will show wonders in 
 heaven above, and signs in the 
 earth beneath ; blood, and fire, and 
 vapour of smoke : 
 
 materially diiter from the former. In the 
 times of the gospel, those who were 
 brought under its influence should be re- 
 markably endowed wUh ability to de- 
 clare the will of God. 
 
 19,20. I ivill show wonders. Literally, 
 "I will give signs." oxo-co ri^ara. The 
 word in the Hebrew, tD'^rz'i'0,mophethim, 
 means properly jirocZ/^ies ; wonderful oc- 
 currences ; miracles wrought by God or 
 his messengers. Exod. iv. 21; vii. 3. 9; 
 xi. 9. Deut. iv. 34, &c. It is the common 
 word to denote a miracle, in the Old Tes- 
 tament. Here it means, however, c por- 
 tcnious appearance, a prodigy, a remarka- 
 ble occurrence. It is commonly joined in 
 the New Testament with the w ord signs , 
 "signs and wonders." Matt. xxiv. 24. 
 Mark xiii. 22. John iv. 48. In these places 
 it does not of necessity mean miracles, 
 but unusual and remarkable appearances. 
 Here it is fixed to mean great and striking 
 changes in the sky, the sun, moon, &e. 
 The Hebrew is, "I will give signs in the 
 heaven, and upon the earth." Peter has 
 quoted it according to the sense, and not 
 according to the letter. The Septuagint 
 is here a literal translation of the He- 
 brew; and this is one of the instances 
 where the New Testament writers did 
 not quote from either. 
 
 Much of the difficulty of interpreting 
 these verses consists in fixing the proper 
 meaning to the expression "that great 
 and notable day of the Lord." If it be 
 limited to the day of Pentecost, it is cer- 
 tain that no such events occurred at that 
 time. But there is, it is beheved, no pro- 
 priety in confining it to that time. The 
 description here pertains to " the last 
 days" (ver. 17), i. e. to the whole of that 
 period of duration, however long, which 
 was known by the prophets as the last 
 times. That period might be extended 
 through many centuries ; and during that 
 period all these events would take place. 
 The day of the Lord is the day when God 
 shall manifest himself in a peculiar man- 
 ner; a day when he shall so strikingly be 
 seen in his wonders and his judg:nents 
 that it may be called his day. Thus it ia 
 applied to the day of judgment, as the 
 day of the Son of man ; the day in which 
 he will be the great attractive object, and 
 will be signally glorified. Luke xvii. 24. 
 1 Thess. V. 2. Phil. i. « 2 Pet. iii. 12. it 
 
A. D. 33.] 
 
 CHAPTER li. 
 
 3? 
 
 20 The " sun shall be turned into 
 darkness, and the moon into blood, 
 
 oMar.13.24. 2Pet.3.7,10. 
 
 ns 1 suppose, "that notable day of the 
 Lord" here denotes that future tune 
 when God shall manifest hmiself in judg- 
 ment, then we are not to suppose that 
 Peter raeant to say that these " wonders" 
 should take place on the day of Pente- 
 cost, or had their fulfilment then, but 
 would occur under that indefinite period 
 called " the last days," the days of the Mes- 
 siah, and BEFORE that period was closed by 
 the great day of the Lord. The gift of 
 tongues Avas a partial fulfilment of the 
 general prophecy pertaining to those 
 times. And as the prophecy was thus 
 partially fulfilled, it was a pledge that it 
 would be entirely; and thus there was 
 laid a foundation for the necessity of re- 
 pentance, and for calling on the Lord in 
 order to be saved. TT Blood. Blood is 
 commonly used as an emblem of slaugh- 
 ter, or of battle. IT Fire, Fire is also -an 
 image of war, or the conflagration of 
 towns and dwelhngs in time of war. 
 ^ Vapour of smoke. -The word vapour, 
 'aT,«i,-, means commonly an exhalation 
 from the earth, &c. easily moved from 
 one place to another. Here it means 
 (Heb. Joe!) rising columns, or pillars of 
 smoke ,- and is another image of the cala- 
 mities of war, the smoke rising from burn- 
 ing towns. It has almost always been 
 customary in war to burn the towns of 
 an enemy, and to render him as helpless 
 as possible. Hence the calamities de- 
 noted here are those represented by such 
 scenes. To what particular scenes there 
 is reference here, it may be impossible 
 now to say. It may be remarked, how- 
 ever, that scenes of this kind occurred 
 before the destruction of Jerusalem, and 
 there is a striking resemblance between 
 the description in Joel, and that by which 
 our Saviour Ibretels the destruction of 
 Jerusalem. See Notes on Matt. xxiv. 21 
 —24. 
 
 20. The sun shall be turned info dark- 
 ness. See Note, Matt. xxiv. 29. The same 
 images used here with reference to the 
 sun and moon, are used also there. They 
 occur not unfrequently. Mark xiii. 24. 
 2 Pet. in. 7 — 10. The shining of the sun 
 is an emblem of prosperity ; the with- 
 diawing, or eclipse, or settmg of the sun 
 is an emblem of calamity, and is often 
 thus used in the Scriptures. Isa. Ix. 20. 
 Jer. XV 9. Ezek. xxxii. 7. Amos viii. 9. 
 Rev. vi. 12; viii 12; ix. 2; xvi. 8. To 
 Bay that the sun is darkened, or turned 
 D 
 
 before that great and notable day 
 of the Lord come : 
 
 into darkness, is an image of calamity, 
 and especially of the calamities of war, 
 when the smoke of burning cities rises to 
 heaven, and obscures his light. This is 
 not, therefore, to be taken literally, nor 
 does it afford any indication of what 
 will be at the end of the world in regard 
 to the sun. U The moon into blood. The 
 word blood here means that obscure, 
 sanguinary colour which the moon has 
 w'hen the atmosphere is filled with smoke 
 and vapour ; and especially the lurid 
 and alarming appearance which it 
 assumes when smoke and flames are 
 thrown up by earthquakes and fiery 
 eruptions. Rev. vi. 12, "And 1 beheld 
 when he had opened the sixth seal, and 
 lo, tliere was a great earthquake, and the 
 sun became black as sackcloth of hair, 
 and the moon became as blood." Rev. 
 viii. 8. In this place it denotes great ca- 
 lamities. The figures used are indicative 
 of wars, and conflagrations, and unusual 
 prodigies of earthquakes. As these things 
 are (Matt, xxiv.) applied to the destruc- 
 tion of Jerusalem ; as they actually oc- 
 curred previous to that Cv^ent (see Notes, 
 Matt, xxiv.) ; it may be supposed that the 
 prophecy in Joel had an immediate re 
 ference to that. The meaning of the quo 
 tation by Peter in this place, therefore, 
 is, that what occurred on the day of Pen- 
 tecost, was the beginning of the series of 
 wonders that vns to take place during the 
 times of the Messiah. It is not intimated 
 that those -scenes were to close, or to be 
 exhausted in that age. They may pre- 
 cede that great day of the Lord which is 
 yet to come in view of the whole earth. 
 IF That great and notable day of the Lord. 
 This is called the great day of the Lord 
 because on that di/ he will be signally 
 manifested, more impressively and strik- 
 ingly than Jin other times. The ^*jid 
 notable, sm^-jiv^, means signal, illustrious, 
 distinguished. In Joel the word is terri- 
 ble, or fearful; a word applicable to days 
 of calamity, and trial, and judgment. The 
 Greek word here rendered notable, is also 
 in the Septuagint frequently used to de- 
 note calamity, or times of judgment. Deut, 
 X. 21. 2 Sam. vii. 23. This will apply to 
 any day in which God signally manifests 
 himself; but particularly to a day when 
 he shall come forth to punish men, as at 
 the destruction of Jerusalem, or at the day 
 of judgment. The meaning if>, that those 
 wonders should take place before thai 
 
38 THE ACTS 
 
 21 And it shall come to pass, /Ac/ 
 
 a Ps.SS.5. Ko.10.13. lCor.1.2. He.4.16. 
 
 distinguished day should arrive when 
 God should come forth in judgment. 
 
 21. Whosoever ^hall call. In the midst 
 of these wonders and dangers, whosoever 
 should call on the Lord should be deli- 
 vered (Joel). The name of the Lord is 
 the same as "he Lord himself Jt is a 
 Hebrai-ni, signifying to call on the*T^"rd. 
 Ps. Ixxlx. a Zech. xiiir^r. T -"SrMr 5e 
 saved. In Hebrew, shall be delivered, 
 i. e. from impending calamities. When 
 they threaten, and God is coming forth 
 to judge them, it shall be that those who 
 are characterized as those who call on 
 the Lord, shall be delivered. This is 
 equally true at all times. It is remarka- 
 ble that no Christians perished in the 
 siege of Jerusalem.. Though more than 
 a million of Jews perished, yet the fol- 
 lowers of Christ who were there, having 
 been warned by him, when they saw 
 the signs of the Romans approaching, 
 withdrew to ^^g^ and were preserved. 
 So it shall be in the day of judgment. 
 All whose character it has been that they 
 called on God, will then be saved. While 
 the wicked shall then call on the rocks 
 and the mountains to shelter them from 
 the Lord, tliose who have invoked his 
 favour and mercy shall then find deli- 
 verance. The use which Peter makes 
 of this passage is this: Calamities were 
 about to come ; the day of judgment was 
 approaching; they were passing through 
 the Inst days of the earth's history; and 
 therefore it became them to call on the 
 name of the Lord, and to obtain deliver 
 ance from the dangers which impended 
 over the guilty. There can be litde doubt 
 
 [A. D. 33. 
 
 whosoever « shall call on the name 
 of the Lord, shall be saved. 
 
 that Peter intended to apply this to the 
 Messiah, and that by the name of the 
 Lord he meant the Lord Jesus. See 
 1 Cor. i. 2. Paul makes the same use of 
 the passage, expres.slv applying it to the 
 Lord Jesus Christ, kom. x. 13, 14. In 
 Jool, the word translated Lord is Jeho- 
 vah, the incommunicable and peculiar 
 name of God ; and the use of the passage 
 before us in the New Testament, shows 
 how the apostles regarded the Lord Jesus 
 Christ ; and proves that they had no hesi- 
 tation in applying to him names and attri- 
 butes which could belong to no one but 
 God. 
 
 This verso teachea us, 1. That in pros- 
 pect of the judgments of God which are 
 to come, we should make preparation. 
 We shall be called to pass through the 
 closing scene of this earth ; the time when 
 
 the sun shall be turned into darkness, and 
 the moon mto blood, and when the great 
 day of the Lord shall come. 2. It is easy 
 to be saved. All that God requires of us 
 is to call upon him, to pray to him, to ask 
 him, and he will answ er and save. If 
 men will not do so easy a thing as to call 
 on God, and ask him for salvation, it is 
 obviously proper that they should be cast 
 off The terms of salvat-fon could not be 
 made plahier or easier. The offer is wide, 
 free, universal, and there is no obstacle 
 but v\hat exists in the heart of the sinner. 
 And from this part of Peter's vindication 
 of the scene on the day of Pentecost, we 
 may learn also, 1. That revivals of reli- 
 gion are to be expected as a part of the 
 history of the Christian church. He 
 speaks of God's pouring out his Spirit, 
 &c. as what was to take place in the last 
 days, i. e. in the indefinite and large tract 
 of time which was to come under the ad- 
 ministration of the Messiah. His jpi pjj^^-ljg 
 are by no means limited to the' day of 
 Pentecost. They 'are as apphcable to 
 future periods as to that time ; and w^e 
 are to expect it as a part of Christian his- 
 tory, that the Holy Spirit will be sent 
 down to awaken and convert men. 
 2. This will also vindicate revivals from 
 all the charges which have ever been 
 brought against them. All the objections 
 of irregularity, extravagance, wildfire, 
 enthusiasm, disorder, &c. which have 
 been alleged against revivals in modern 
 times, might have been brought with 
 equal propriety against the scene on the 
 day of Pentecost. Yet an apostle shoived 
 that that was in accordance with the pre- 
 dictions of the Old Testament, and was 
 an undoubted work of the Holy Spirit. 
 If that work could be vindicated, then 
 modern revivals may be. If that was 
 really liable to no objections on these ac- 
 counts, then modern works of grace 
 should not be objected to for the same 
 things. And if that excited deep interest 
 in the apostles; if they felt deep concern 
 to vindicate it from the charge brought 
 against it, then Christians and Christian 
 ministers now should feel similar solici- 
 tude to defend revivals, and not be found 
 among their revilers, their calumniators, 
 or their foes. There will be enemies 
 enough of the work of the Hoiy Spirit 
 without the aid of professed Christians; 
 and that man possesses no enviable feel- 
 ings or character who is found with the 
 enemies of God and his Christ, in oppos- 
 
A. D. 33.J 
 
 CHAPTER II. 
 
 39 
 
 22 Ye men of Israel, hear these 
 words; Jesus of Nazareth, a man 
 approved of God among you by 
 miracles " and wonders and signs, 
 
 aJno.14.10,11, He.2.4, 
 
 mg the mighty work of the Holy Spirit on 
 the human heart. 
 
 22. Ye men of Israel. Descendants of 
 Israel, or Jacob, i. e. Jews. Peter pro- 
 ceeds now to the third part of his argu- 
 ment, to show that Jesus Christ had been 
 raised up; and that the scene which had 
 occurred was in accordance with his 
 promise, was proof of his resurrection, 
 and of his exaltation to be the Messiah ; 
 and that, therefore, they should repent 
 for their great sin in having put their 
 own Messiah to death. TT A man approved 
 of God. A man who was shown or de- 
 monstrated to have the approbation of 
 God, or to have been sent by him. ^J By 
 miracles, and wonders, and signs. The 
 first of these words properly means the 
 displays of power which Jesus made; the 
 second, the unusual or remarkable events 
 which attended him ; the third, the signs 
 or proofs that he was from God. Toge- 
 ther, they denote the array or series of 
 remarkable works — raising the dead, heal- 
 mg the sick, &c. which showed that Jesus 
 was sent from God. The proof which 
 they furnished that he was from God was 
 this, that God would not confer such 
 power on an impostor, and that therefore 
 he was what he pretended to be. TT Which 
 God did by him. The Lord Jesus him- 
 self often traced his power to do these 
 things to his commission from the Father ; 
 but he did it in such a way as to show 
 that he was ^osely united to hun. John 
 V. 19. 30. PetSFTJ&re says that God did 
 these works by Jesus Christ, to show that 
 Jesus was truly sent by him, and that 
 therefore he had the seal and attestation 
 of God. The same thing Jesus himself 
 said. John v. 36, "The work which the 
 Father hath given me to finish, the same 
 vvorks that 1 do, bear witness of me, that 
 -he Father hath sent me." The great 
 ivorks which God has wrought in crea- 
 tion, as well as in redemption, he is re- 
 presented as having done by his Son. 
 Heb. i. 2, " By whom also he made the 
 worlds." John i. 3. Col. i. 15—19. TT In 
 the midst of you. In your own land. It 
 is also probable that many of the persons 
 present had been witnesses of his mira- 
 cles. TT As ye yourselves also know. They 
 knew it either by having witnessed them, 
 or by the evidence which every where 
 abounded of the truth ^hat ho had , 
 
 which God did, by him, m the 
 midst of you, as ye * yourselves 
 also know : 
 
 23 Him, being <= delivered by the 
 
 b Jno.15.24. c Lu.22.22;24.44. C.3.1S. 
 
 wrought them. The Jews, even in the 
 time of Christ, did not dare to call hia 
 miracle in question. John xv. 24. While 
 they admitted the miracle, they attempted 
 to trace it to the influence of Beelzebub. 
 Matt. ix. 34. Mark iii. 22. So decided and 
 numerous were the miracles of Jesus, 
 that Peter here appeals to them as hav- 
 ing been known by the Jews themselves 
 to have been performed, and with a con- 
 fidence that even they could not deny it. 
 On this he proceeds to rear his argument 
 for the truth of his Messiahship. 
 
 23. Hi7n, being delivered. i'xJoxoi/. This 
 word, delivered, is u.sed commonly of 
 those who are surrendered or delivered 
 into the hands of enemies or adversaries. 
 It means that Jesus was surrendered, or 
 given up to his enemies by those who 
 should have been his protectors. Thus 
 he was delivered to the chief-priests. 
 Mark x. 33. Pilate released Barabbas, 
 and delivered Jesus to their will, Mark 
 XV. 15. Luke xxiii. 25 ; he was delivered 
 unto the Gentiles, Luke xviii. 32; the 
 chief-priests delivered him to Pilate, 
 Matt, xxvii. 2 ; and Pilate delivered hirn 
 to be crucified. Matt, xxvii. 26. John xiv. 
 16. In this manner was the death of 
 Jesus accomplished, by being surrendered 
 from one tribunal to another, and one de- 
 mand of his countrymen to another, xmtil 
 they succeeded in procuring his death. 
 It may also be implied here that he was 
 given or stirrendered by God to the hands 
 of men. Thus he is represented to have 
 been given by God. John iii. 16. 1 John 
 iv. 9, 10. The Syriac translates this, 
 " Him, who was destined to this by the 
 foreknowledge and will of God, you deli- 
 vered into the hands of wicked men," && 
 The Arabic, " Him, delivered to you by 
 the hands of the wicked, you received, 
 and after you had mocked him, you slew 
 him." ^ By the determinate counsel. The 
 word translated determinate, t-^ iLgnrftivij, 
 means, properly, that which is defined, 
 marked out, or bounded ; as, to mark out or 
 define the boundary of a field, &c. Seo 
 Rom. i. 1 . 4. In Acts x. 42, it is translated 
 ordained of God ; denoting his purpose that 
 it should be so, i. e. ihat Jesus should be 
 the judge ofquick and dead. Lukexxii.22, 
 " The Son of man goeth as it is determin- 
 ed of him," i. e. as God has purjwsed or 
 determined beforehand that lie should go. 
 
40 
 
 determinate counsel and foreknow- 
 ledge of God, ye " have taken, and 
 
 THE ACTS. [A. D. 33 
 
 ^ by wicked hands have crucified 
 and slain : 
 
 Acts xi. 29, " The disciples determined 
 
 to send reUef unto the brethren which 
 dweU in Judea," i. e. they resolved or pur- 
 posed beforehand to do it. Acts xvii. 26, 
 "God .... hath determined the times before 
 appointed and fixed," ifcc. In all these 
 places there is the idea of a purpose, or 
 intention, or plan implying intention, and 
 marking out or fixing the boundaries to 
 some future action or event. The word 
 implies that the death cf Jesus was re- 
 solved on by God before it took place. 
 And this truth is established by all the 
 predictions made in the Old Testament, 
 and by the Saviour himself God was 
 not compelled to give up his Son. There 
 was no claim on him for it. And he had 
 a right, therefore, to determine when and 
 hovv it should be done. The fact, more- 
 over, that this was predicted, shows that 
 it was fixed or resolved on. j\o event 
 can be foretold, evidently, unless it be 
 certain that it will take place. The event, 
 therefore, must in some way be fixed or 
 resolved on beforehand. IF Counsel. 
 p->u>.v!. This word properly denotes pur- 
 pose, decree, loill. It expresses the act of 
 the mind in willi7ig,0T the purpose or de- 
 sign which is formed. Here it means the 
 purpose or will of God ; it was his plan 
 or decree that Jesus should be delivered. 
 Acts iv. 28, "For to do whatsoever thy 
 hand and thj/ counsel (-'; io-.vK-:^ o-cv) deter- 
 mined before to be done." Eph. i. 11, 
 " Who worketh all things after the coun- 
 sel of his own vv'ill." Heb. vi. 17, " God, 
 
 willing to show the immutabihty 
 
 of his counsel." See Acts xx. 27. 1 Cor. 
 iv. 5. Luke xxiii. 51. The word here, 
 therefore, proves that Jesus was deliver- 
 ed by the deliberate purpose of God ; 
 that it was according to his previous in- 
 tention and design. The reason why this 
 was insisted on by Peter, was, that he 
 might convince the Jews that Jesus was 
 not delivered by weakness, or because he 
 was unable to rescue himself Such an 
 opinion would have been inconsistent 
 with the belief that he was the Messiah. 
 It was important, then, to assert the dig- 
 vity of Jesus, and to show that his death 
 was in accordance with the fixed design 
 of God ; and therefore, that it did not 
 interfere in the least with his claims to 
 be the Messiah. The same thing our Sa- 
 viour has himself expressly afiirmed, John 
 xix. 10, 11 ; x. 13. Matt. xxvi. 53. IF Fore- 
 Unoivhdge. This word denotes the seeing 
 
 beforehand of an event yet to take place. 
 It implies, 1. Omniscience; and 2. That 
 the event is fixed and certain. To fore- 
 see a contingent event, that is, to foresee 
 that an event will take place, when it 
 may or may not take place, is an ab- 
 surdity. Foreknowledge, therefore, im- 
 plies that for seme reason the event will 
 certainly take place. What that reason 
 is, the vvord itself does not determine. As, 
 however, God is represented in the Scrip- 
 tures as purposing or determinmg future 
 events ; as they could not be foreseen by 
 him unless he had so determmed, so the 
 word sometimes is used in the sense of 
 determining beforehand, or as synonj^- 
 mous with decreeing. Rom. viu. 29; xi. 2. 
 In this place the word is used t© denote 
 that the delivering up of Jesus was some- 
 thing more than a bare or naked decree. 
 It irnplies that God did it according to his 
 foresight of w hat would be the best time, 
 and place, and manner of its being done. 
 It was not the resull merely of will ; it 
 was will directed by a wise foreknow-- 
 ledge of what would be best. And thia 
 is the case with all the decrees of God. 
 It follows from this, that the conduct of 
 the Jews was foreknown. God was not 
 disappointed in any thing respecting their 
 treatment of his Son. Nor will he bo 
 disappointed in any of the doings of men. 
 Notwithstanding the wickedness of the 
 world, his counsel shall stand, and he 
 will do all his pleasure. Isa. xlvi. 10. 
 •^ Ye have taken. See Matt. xxvi. 57. Ye 
 Jews have taken. It is possible that some 
 wer-e present on this occasion who had 
 been personally concerned in taking Je- 
 sus; and many who had joined in the 
 cry, " Crucify him." Luke xxiii. 18 — 21. 
 It was, at any rate, the act of the Jewish 
 people by which this had been done. This 
 was a striking instance of the fidelity of 
 that preaching which says, as Nathan did 
 to David, "Thou art the man!" Peter, 
 once so timid that he denied his Lord 
 now charged this atrocious crime on his 
 countrymen, regardless of their anger and 
 his own danger. He did not deal in gene 
 ral accusations, but brought the charges 
 home, and declared that they were the 
 men who had been concerned in this 
 amazing crime. No preaching can be 
 successful that does not charge on men 
 their personal guilt; and that does not 
 fearlessly proclaim their ruin and danger 
 IT With wicked hands. Greek, " through 
 
A. D. 33.J 
 
 CHAPTER II. 
 
 41 
 
 or by the hands of the lawless, or wick- 
 ed." This refers, doubtless, to Pilate and 
 the Roman soldiers, through whose in- 
 Btrumentality this had been done. The 
 reasons for supposing that this is the true 
 interpretation of the passage are these : 
 (1.) The Jews had not the power of in- 
 flicting death themselves. (2.) The term 
 used here, wicked, ';«i'j,«ajv, is not applica- 
 ble to the Jews, but to the Romans. It 
 properly means lawless, or those who had 
 not the law, and is often applied to the 
 heathen. Rom. ii. 12. 14. 1 Cor. ix. 21. 
 (3.) The punishment which was inflicted 
 was a Roman punishment. (4.) It was a 
 matter of fact, that the Jews, though they 
 had condemned him, yet had not put him 
 to death themselves, but had demanded it 
 of the Romans. But though they had em- 
 ployed the Romans to do it, still they 
 were the prime movers m the deed ,• they 
 had plotted, and compassed, and demand- 
 ed his death; and they were therefore 
 not the less guilty. The maxim of the 
 common law, and of common sense, is, 
 " he who does a deed by the instrumen- 
 tality of another, is responsible for it." 
 It was from no merit of the Jews that 
 they had not put him to death themselves. 
 It was simply because the power was 
 taken away from them. IT Have crucified. 
 Greek, " having affixed him to the cross, 
 ye have put him to death." Peter here 
 charges the crime fully on them. Their 
 guilt was not diminished because they 
 had employed others to do it. — From this 
 we may remark, 1. That this \vS?Wie of 
 the most amazing and awful crimes that 
 could be charged on any men. It was 
 malice, and treason, and hatred, and mur- 
 der combined. Nor was it any common 
 murder. It was their own Messiah whom 
 they liad put to death ; the hope of their 
 fathers ; he who had been long promised 
 by God, and the prospect of whose com- 
 ing had so long cheered and animated 
 the nation. They had nov/ imbrued their 
 hands in his blood, and stood charged 
 with the awful crime of having murdered 
 the Prince of Peace. 2. It is no mitiga- 
 tion of guilt that we do it by the instru- 
 mentality of others. It is often, if not 
 always, a deepening and extending of the 
 crime. 3. We have here a striking and 
 clear instance of the doctrine that the de- 
 crees of God do not interfere with the 
 fi*ee agency of men. This event was 
 certainly det.ermiyied beforeliand. Nothing 
 is clearer than this. It is here expressly 
 asserted ; and it had been foretold with 
 undeviating certainty by the prophets. 
 God had, for vvise and gracious purposes, 
 purix)sed or decreed in his own mind that 
 n 2 
 
 his Son should die at the time, and in the 
 manner in which he did ; for all the cir- 
 cumstances of his death, as well as of his 
 birth and his life, were foretold. And 
 yet, in this the Jews and the Romans 
 never supposed or alleged that they wore 
 compelled or crampedj n what they did. 
 They did vchal i}i*ey chose. If in this case 
 the decrees of God were not inconsistent 
 with human freedom, neither can they be 
 in any case. BetVv'een those decrees and 
 the freedom of man there is no inconsis- 
 tency, unless it could be shown — what 
 never can be — that God compels men to 
 act contrary to their own will. In that 
 case there could be no freedom. But that 
 is not the case with regard to the decrees 
 of God. An act is what it is m itself; it 
 can be contemplated and measured by 
 itself That it was foreseen, foreknown, or 
 
 purposed, does not alter its nature an\ M 
 more than it does that it be remembered | 
 after it is performed. Tlie mernory of 
 what we have done does cot destroy our 
 Ireedom. Our own purparts in relation 
 to our conduct do not destroy our free- 
 dom ; nor can the purposes or designs of 
 any other being violate one free moral 
 action, unless he compels us to do a thing 
 against our will. 4. We have here a 
 proof that the decree of God does not 
 take away the moral character of an ac- 
 tion. It does not prove that an acnon is 
 innocent if it is shown that it is a part of 
 the wise plan of God to permit it. Never 
 was there a more atrocious crime than the 
 crucifixion of the Son of God. And yet it 
 was determined on in the divine coun- 
 sels. So with all the deeds of human 
 guilt. The purpose of God to perm.ii them 
 does not destroy their nature or make 
 them innocent. They are what they are 
 in themselves. The purpose of Gud'doea 
 not change their character; and if it is 
 right to punish tliem in fact, they will be 
 punished. If it is right for God to punish 
 them, it was right to resolve to do it And 
 the sinner must answer for his sins, not 
 for the plans of his Maker ; nor can he 
 take shelter in the day of wrath against 
 v)hat he deserves in the plea that God haa 
 determined future events. If any men 
 could have done it, it would have been 
 those whom Peter addressed ; yet neithei 
 he nor they felt that their guilt was in the 
 least diminished by the fact that Jesua 
 was "delivered by the determinate coun 
 sel and foreknowledge of God." 5. If this 
 event was predetermined ; if that act ot 
 amazing wickedness, when the Son of God 
 was put to death, was fixed by tlie deter- 
 minate counsel of God, then all the events 
 leading to it, and the circumstances afr 
 
42 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 24 Whom " God hath raised up, 
 having- loosed the pains of death : 
 because it was not possible ^ that 
 
 aU\.2i. c. 13.30 34. lCor.6.U. Ep.1.20. Col.2.12. 
 ITh.l.lO. Heb.13.20. lPct.1.21. b Jno.10.18. 
 
 tending it, were also a part of the decree. 
 The one could not be deterrauied without 
 the other. 6. If that event was deter- 
 mined, ihen otliers may be also consist- 
 ently with human ii-eedom and responsi- 
 bility. There can be no deed of wicked- 
 ness that shall surpass that of crucifying 
 the Son of God. And if the acts of his 
 murderers were a part of the wise coun- 
 sel of God, then on the same principle are 
 we to suppose that all events are under 
 his direction, and ordered by a purpose 
 infinitely wise and good. 7. If the Jews 
 could not take shelter from the charge of 
 wickedness under the plea that it was 
 foreordained, then no sinners can do it. 
 This was as clear a case as can ever oc- 
 cur ; and yet the apostle did not intimate 
 that an excuse or mitigation for their sin 
 could be plead from tliis cause. This 
 case, theirSW^Tmeets all the excuses of 
 sinners from this plea, and proves that 
 those excuses will not avail them or save 
 them in the day of judgment. 
 
 24. Whom God hath raised up. This 
 was the main point, in this part of his ar- 
 gument, which Peler wished to establish. 
 He could not but admit that the Messiah 
 had been in an ignominious manner put 
 to death. But he now shows them that 
 Gcjd had also raised him up; had thus 
 given his attestation to his doctrine; and 
 had sent down his Spirit according to the 
 promise which the Lord Jesus made be- 
 fore his death. ^ Having loosed the pains 
 of death. The word loosed, x-jcru.;, is op- 
 posed to hind, and is properly applied to 
 a cord, or to any thing which is bound. 
 See Matt. xxi. 2. Mark i. 7. Hence it 
 means to free, or to liberate. Luke xiii. 16. 
 1 Cor. vii. 27. It is used in this sense 
 here; though the idea oiunttiing or loos- 
 ing a band is retained, because the word 
 translated pains often means a cord or 
 band, "ff The pains of death. wSTvxg toS 
 javircu. The word translated pains de- 
 notes properly the extreme suflenngs of 
 parturition, and then f^ny.^^.re or excru- 
 ciating pangs. Hence it is applied also to 
 death, as being a state of extreme suffer- 
 ing. A very frequent meaning of the He- 
 brew word, of which this is the transla- 
 tion, is cord, or band. This perhaps was 
 the original idea of the word ; and the 
 IJebrevvs expressed any extreme agony 
 onder the idea of bands or cords closely 
 drawn, binding and constricting the 
 
 he should be holden of it. 
 
 iJ5 For David speaketh'^ concern- 
 ing him, I foresaw the Lord always 
 
 cFs.l6.8-U. 
 
 limbs, and producing severe paui. Thus 
 death was represented under this image 
 of a band that confined men ; that pressed 
 closely on them ; that prevented escape ; 
 and produced severe suffering. For this 
 use of the word hzn, see Ps. cxix. 61 Isa. 
 Ixvi. 7. Jer. xxii. 23. Hos. xiii. 13. It is ap- 
 plied to death (Ps. xviii. 5), "The snares 
 of death prevented me ;" answering 
 to the word sorrows in the previous part 
 of the verse. Ps. cxvi. 3, "The sorrows 
 of death compassed me, and the pains of 
 hell {hades, or sheol, the cords or pains that 
 were binding me down to the grave) gat 
 hold on me." We are not to infer from 
 this that our Lord suffered any thing after 
 death. It means simply that he could not 
 be held by the grave, but that God loosed 
 the bonds which had held him there, and 
 that he now set him free who had been 
 encompassed by these pains or bonds, until 
 they had brought him down to the grave. 
 Pain, mighty pain, will encompass us all 
 like the constrictions and bindings of a 
 cord which we cannot loose, and will 
 fasten our limbs and bodies in the grave 
 Those bands begin to be thrown around 
 us in early life, and they ai-e drawn closer 
 and closer, until we lie panting under tho 
 stricture on a bed of pain, and then are 
 still and imiuoveable in the grave ; sub- 
 dued in a manner not a little resembling 
 the mortal agonies of the tiger in the con- 
 volutions of the boa constrictor ; or like 
 Laocoon and his sons in the folds of the 
 serpents from the island of Tenedos. 
 IT It ivas not possible. This does not refer 
 to any na'ural impossibility, or to any in- 
 herent efficacy or pow-er in the body of 
 Jesus itself; but simply means that in the 
 circumstances of the case such an event 
 could not he. Why it could not be, he 
 pioceeds at once to show. It could not 
 be consistently with the promises of the 
 Scriptures. Jesus was the Frince of life 
 (Acts hi. 15), and had life in himself (John 
 i. 4 ; v. 26), and had power to lay down 
 his life, and to take it again (John x. 18) ; 
 and it was indispensable that he should 
 rise. He came, also, that throuuh death 
 he might destroy him that had the power 
 of death, that is, the devil (Heb. ii. 14); 
 and as it was his purpose to gain this vic- 
 tory, he could not be defeated in it by 
 bein<r confined to the grave. 
 
 2.5—28. For David speaketh, &c. This 
 doctrine that the Messiah must rise from 
 
A. D. 33.J 
 
 CHAPTER II. 
 
 43 
 
 before my face; for he is on my 
 right hand, that 1 should not be 
 moved : 
 
 the dead, Peter pioceeds to prove by a 
 quotation from the Old Testa»nont. This 
 passage is taken from Psalm xvi. 8 — 11. 
 It is made from the Greek version of the 
 Septuagint, with only one alight and un- 
 important change. Nor is there any ma- 
 terial change, as wall be seen, from the 
 Hebrew. In what sense this Psalm can 
 be applied to Christ will be seen after we 
 have examined the expressions which 
 Peter alleges. IT I foresaw the Lord. This 
 is an unhappy translation. To foresee the 
 Lord always before us conveys no idea, 
 though it may be a literal translation of 
 the passage. The word means to foresee, 
 and then to see before tis, that is, as pre- 
 sent. w'fili us, to regard as being near. It 
 thus implies to put confidence in one ; to 
 rely on him, or expect assistance from 
 him. This is its meaning here. The He- 
 brew is, I expected, or waited for. It thus 
 expresses the petition of one who is help- 
 less and dependent, who waits for help 
 from God. It is often thus used in the Old 
 Testament. IT Always before my face. 
 As being always present to help me, and 
 to deliver me out of all my troubles. 
 IT He is on my right hand. To be at hand 
 is to be near to afford help. The right 
 hand is mentioned because that was the 
 place of dignity and honour. And David 
 did not design simply to say that he was 
 near to help him, but that he had the 
 place of honour, the highest place in his 
 affections. Ps. cix. 31. In our depend- 
 ence on God we should exalt him. We 
 should not merely regard him as our help, 
 but should at the same time give him the 
 highest place in our affections. IF That I 
 should not be rawed. That is, that no 
 great evil or calamity should happen to 
 me, that I may stand firm. The phrase 
 denotes to sink into calamities, or to fall 
 into the power of enemies. Ps. Ixii. 2. 6 ; 
 xlvi. 6. This expresses the confidence of 
 one who is in danger of great calamities 
 and who puts his trust in the help of God 
 alone 
 
 26. Therefore Peter ascribes these 
 expressions 'to the Messiah. The reason 
 why he would exult or rejoice was, that 
 he wouid be preserved amidst the sor- 
 rows that were coming on him, and could 
 look forward to the triumph that awaited 
 him. Thus Paul says (Heb. xii. 2), that 
 "Jesus .... for the joy that was set before 
 him, endured the cross, despising the 
 shame," &c. And throughout the New 
 
 26 Tlierefore did my heart rejoice, 
 and my tongue was glad ; moreover 
 also my flesh shall rest in hope : 
 
 Testament, the shame and sorrow of his 
 sufferings were regarded as connected 
 with his glory and his triumph. Luke 
 xxiv. 26. Phil. ii. 6—9. Eph. i. 20, 21. In 
 this, our Saviour has left us an example, 
 that we should walk in his steps. The 
 prospect of future glory and triumph 
 should sustain us amid all afflictions, and 
 make us ready, like him, to lie down amid 
 even the corruptions of the grave. ^ Did 
 my heart rejoice. In the Hebrew this is 
 in the present tense, " my heart rejoices." 
 The wOi-d heart here expresses the person, 
 and is the same as saying / rejoice. The 
 Hebrews used the different members to 
 express the person. And thus we say, 
 " every soul perished ; the vessel had 
 forty hands ; wise heads do not think so: 
 hearts of steel will not flinch," &c. Prof. 
 Stuart on the xvith Psalm. The meaning 
 is, because God is near me in time of ca- 
 lamity, and will support and deliver me 
 I will not be agitated or fear, but wil' 
 exult in the prospect of the future, in 
 view of the "joy that is set before me." 
 IT My tongue was glad. Hebrew, My 
 glory, or my honour exults. The word 
 is used to denote majest}', splendour, dig- 
 nity, honour. It is also used to expresa 
 the heart or sotu., either because that is 
 the chief source of man's dignity, or be- 
 cause the word is also expressive of the 
 liver, regarded by the Hebrews as the 
 seat of the affections. Gen. xlix. 6, "Unto 
 their assembly, mine honour," i. e. my 
 soul, or myself, " be not thou united." Ps, 
 Ivii. 8, " Awake up, my glory," &c. Ps. 
 
 cviii. 1, "I will sing even with mi/ 
 
 glory." This word the Septuagint trans- 
 lated tongue. The Arabic and Latin Vul- 
 gate have also done the same. Why they 
 thus use the word is not clear. It may 
 be because the tongue, or the gift of 
 speech, was that which chiefly contributes 
 to the honour of man, or distinguishes him 
 from the brutal creation. The word glory 
 is used expressly for tongue in Ps. xxx. 
 12 ; " To the end that my glory may sing 
 praise to thee, and not be silent." IT More- 
 over also. Tr uly ■_ ; in addition to this. 
 ^Myfiesh. "My body. See ver 31. 1 Cor. 
 v. 5. It means here properly the body 
 separate from the soul ; the dead body. 
 TT Shall rest. Shall rest or repose in the 
 grave, free from corruption. ir /n hope. 
 In confident expectation of a resurrection. 
 The Hebrew word rather expresses con- 
 fidejice than hope The passage means, 
 
44 
 
 THE ACTS. 
 
 LA. D. 33 
 
 27 Because thou wilt not leave 
 my soul in hell, neither wilt thou 
 
 My body will I commit to the grave, 
 wilh a confident expectation of the fu- 
 ture, that is, wilh a firm belief that it will 
 not see corruption, but will be raised up.' 
 It thus expresses the feelings of the dying 
 Messiah; the assured confidence which 
 he had that liis repose in the grave would 
 not be long, and would certainly come to 
 an end. 'the death of Christians is also 
 in the New Testament represented as a 
 sleep, and as revose (Acts vii. 60. 1 Cor. 
 XV. G. 18. 1 Thess. iv. 13. 15. 2 Pet. iii. 4); 
 and they may also, after the example of 
 their Lord, commit their bodies to the 
 dust, in hope. They shall lie in the grave 
 under the assurance of a happy resurrec- 
 tion ; and though their bodies, unlike his, 
 shall moulder to their native dust, yet this 
 corruptible shall put on incorruption, and 
 this mortal shall put on immortality. 
 i Cor. XV. 53. 
 
 27. Thou wilt not leave my soul The 
 word soul, with us, means the thinking, 
 the immortal part of man, and is applied 
 to it whether existing in connexion with 
 the body, or whether separate from it. 
 The Hebrew word translated soul, here, 
 ^lyoj, naphshi, however, may mean, My 
 spirit, my mind, my life; anci' may denote 
 here nothing more than me, or myself. 
 It means, properly, breath ; then lile, or 
 the vital principle, a living being ; then 
 the soul, the spirit, the thinking part. 
 Instances where it is put for the indivi- 
 dual himself meaning " me," or "myself" 
 may be seen in Ps. xi. 1 ; xxxv. 3. 7. Job 
 IX. 21. There is no clear instance in 
 which it is applied to the soul in its sepa- 
 rate state, or disjoined from the body. In 
 this place it must be explained in part by 
 the meaning of the word hell. If that 
 means grave, then this word probably 
 means "me ;" thou wilt not leave ine in 
 the grave. The meaning probably is, 
 'Thou wilt not leave me in Sheol, nei- 
 ther,' &c. The word leave here means, 
 • Thou wilt not resign me to, or wilt not 
 give me over to it, l:o be held under it.s 
 power.' In hell. ^U «^oo. The word 
 hell in English, now commonly denotes 
 the place of the future eternal punish- 
 ment of the wicked. This sense i^t has 
 acquired by long usage. It is a Saxon 
 word, derived from helan, to cover; and 
 denotes literally, a covered or deep place 
 (Websler); then the dark and dismal 
 abode of departed spirits ; and then the 
 place of torment. As the word is used 
 now by us, it l)y no means expresses the 
 
 suffer thine Holy One to see cor-' 
 ruption. 
 
 force of the original ; and if Vv'ith this 
 idea we read a passage like the one 'oe- 
 fore us, it would convey an erroneous 
 meaning altogether ; although formerly 
 the English word perhaps expressed no 
 more than the original. The Greek word 
 Hades means literally a place devoid of 
 light; a dark, obscure abode; and in 
 Greek writers was applied to the dark 
 and obscure regions where disembodied 
 spirits were supposed to dwell. It occurs 
 but eleven times in the New Testament. 
 In this place it is the translation of the 
 Hebrevv', Sheol. In Rev. xx. 13, 14, it is 
 connected Willi death. "And death and 
 hell {Hades) delivered up the dead which 
 were in them." "And death and hell 
 (Hades) were cast into the lake of fire." 
 See also Rev. vi. 8. i. 18, "I have the 
 keys of hell and of death." In 1 Cor. xv. 
 55," it means the grave. " O grave (Hades), 
 where is thy victory ?" In Matt. xi. 23, it 
 means a deep, profound place, opposed to 
 an exalted one ; a condition of calamity 
 and degradation opposed to former great 
 prosperity. "Thou, Capernaum, which 
 art exalted to heaven, shalt be thrust 
 down to heir' (Hades). In Luke xvi. 23, 
 it is applied to the place where the rich 
 man was after death, in a state of punish- 
 ment. " In hell (Hades) he lifted up his 
 eyes, being in torments." In this place it 
 is connected with the idea of suffering; 
 and undoubtedly denotes a place of pu- 
 nishment. TheSeptuagint has used this 
 word commonly to translate the word 
 Sheol.. Once it is used as a translation of 
 the phrase "the stones of the pit" (Isa. 
 xiv. 19) ; twice to express silence, particu- 
 larly the silence of the grave (Ps. xciv. 
 17 ; cxv. 17) ; once to express the Hebrew 
 for " the shadow of death" (Job xxxviii. 
 17) ; and sixty times to translate the word 
 Sheol. It is remarkable that it is never 
 used in the Old Testament to denote the 
 word keher, 13p, which properly denotes 
 a grave or sepulchre. The idea which 
 was conveyed by the word Sheol, or 
 Hades, was not properly a grave or sepul- 
 chre, but that dark, unknown state, in- 
 eluding the grave, which constituted the 
 dominions of the dead. What idea the 
 Hebrews had of the future world, it is 
 now difficult to explain, and is not neces- 
 sary in the case before us. The word 
 originally denoting simply the state of the 
 dead, the insatiable demands of the grave, 
 came at last to be extended in its mean- 
 ing, in proportion as they received new 
 
A. D. 33.1 
 
 CHAPTER II. 
 
 45 
 
 revelations or formed new opinions about 
 the future world. Perhaps the following 
 may be the process of tiiought by which 
 the word came to have the peculiar 
 meanings which it is found to have in the 
 Old Testament. (1.) The word deatk, and 
 tiie grave {kiber), would express the abode 
 of a deceased body in the earth. (2.) Man 
 has a soul, a thinking principle ; and the 
 inquiry must arise, what will be its state ? 
 Will it die also? The Hebrews never 
 appear to have believed that Will it as- 
 cend to heaven at once ? On that subject 
 they had at first no knowledge. Will it 
 go at once to a place of torment? Of that 
 also they had no information at first. Yet 
 they supposed it would live; and the 
 word S/ieol expressed just this state — the 
 dark, unknown regions of the dead ; the 
 abode of spirits, whether good or bad ; 
 the residence of departed men, whether 
 fixed in a permanent habitation, or whe- 
 ther w^andering about. As they were 
 ignorant of the size and spherical struc- 
 ture of the earth, they seem to have sup- 
 posed this region to be situated in the 
 earth, far below us; and hence it is put 
 in opposition to heaven. Ps. cxxxix. 8, 
 " If I ascend to heaven, thou art there ; 
 if I make my bed in hell (Sheol), thou art 
 there." Amos ix. 2. The most com- 
 mon meaning of the word is, therefore, to 
 express those dark regions, the lower world, 
 the region of ghosts, &c. Instances of 
 this, almost without number, might be 
 given. See a most striking and sublime 
 instance of this in Isa. xiv. 9. " Hell from 
 beneath is moved to meet thee," &c. ; 
 where the assembled dead are repre- 
 sented as being agitated in all their vast 
 regions at the death of the king of Baby- 
 lon. (3.) The inquiry could not but arise, 
 whether all these beings were happy? 
 This point revelation decided ; and it 
 was decided in the Old Testament. Yet 
 this word would better express the state 
 of the wicked dead, than the rigliteous. 
 It conveyed the idea of darkness, gloom, 
 wandering; the idea of a .sad and unfixed 
 abode, unlike heaven. Hence the word 
 sometimes expresses the idea of a place 
 of punishment. Ps. ix. 17, " Tlie wicked 
 shall be turned into hell," &c. Prov. xv. 
 11; xxiii. 14; xxvii. 20. Job xxvi. 6. — 
 While, therefore, the word does not mean 
 properly a grave or a sepulchre, yet it 
 does mean often the state of the dead, 
 without designating whether in happi- 
 ness or wo, but implyhig the continued 
 existence of the soul. In this sense it is 
 often used in the Old Testament, where 
 the Hebrew word is Sheol, and the Greek 
 Hades. Gen. xxxvii. 35, " I will go douTi 
 
 into the grave, unto my son, mourning." 
 I will go down to the dead, to death, to 
 ray son, still there existing, xlii. 38 ; xliv. 
 29, " He shall bring down my gray hairs 
 v\ ith sorrow to the grave." Num. xvi. 30. 
 33. 1 Kings ii. 6. 9, &c. &c. In the place 
 before us, therefore, the meaning is sim- 
 ply, thou wilt not leave me among the 
 DEAD. This conveys all the idea. It does 
 not mean literally the grave or the sepul- 
 chre ; that relates only to the body. This 
 expression refers to the deceased Messiah 
 Thou wilt not leave him among the dead ; 
 thou wilt raise him up. It is from thia 
 passage, perhaps, aided by two others 
 (Rom. X. 7, and 1 Pet. iii. 19), that the 
 doctrine originated, that Christ "descend- 
 ed," as it is expressed in the creed, "i7ito 
 hell ;" and many have invented strange 
 opinions about his going among lost spi- 
 rits. The doctrine of the Roman Catholic 
 church has been, that he went to purga- 
 tory, to deliver the spirits confined there. 
 But if the interpretation now given be 
 correct, then it Avill follow, (1.) That no- 
 thing is affirmed here about the destina- 
 tion of the human soul of Christ after his 
 death. That he went to the region of the 
 dead is imphed, but nothing further. (2.) 
 It may be remarked that the Scriptures 
 affirm nothing about the state of his soul 
 in that time which intervened between 
 his death and resurrection. The only in- 
 timation which occurs on the subject is 
 such as to leave us to suppose that he was 
 in a state of happiness. To the dying 
 thief Jesus said, " This day shall thou be 
 with me in paradise." Luke xxiii. 43. 
 When Jesus died he said, " It is finished;" 
 and he doubtless meant by that, that his 
 suflferings and toils for man's redemption 
 were at an end. All suppositions of any 
 toils or pains after his death are fables, 
 and without the slightest warrant in the 
 Nev.' Testament. IT Thine holy One. The 
 word in the Hebrew which is translated 
 here holy one, properly denotes one who 
 is tendei-ly and piously devoted to ano- 
 ther ; and answers to the expression used 
 in the New Testament, "my beloved Son." 
 It is also used as it is here by the Septua- 
 gint, and by Peter, to denote one that is 
 holy, that is set apart to God. In this sense 
 it is applied to Christ, either as being set 
 apart to this office, or as so pure as to 
 make it proper to designate him bv way 
 of eminence the holy One, or the holy One 
 of God. It is several times used as the 
 well-known designation of the Messiah. 
 Mark i. 24, " I know thee, who thou art, 
 the holy One of God." Luke iv. 34. Acta 
 iii. 1 4, " But ye denied the holy One, and 
 the just," 6z.c. See also Luke i. 35, " That 
 
46 
 
 '28 Thou hast made known to me 
 the ways of life ; thou shalt make 
 me full of joy with thy countenance. 
 
 29 Men and brethren, ' let me 
 
 » or, J may. 
 
 THE ACTS. [A. D. 33. 
 
 freely speak unto you of the patri- 
 arch David, that he is both dead 
 and buried, and his sepulchre is 
 with us unto this day. 
 
 holt/ thing that is bom of thee shall be 
 called the Son of God." IT To see corrup- 
 tion. To see corruption is to experience 
 it, to be made partakers of it The He- 
 brews often expressed the idea of experi- 
 encing any thing by the use of words 
 pertaining to the senses ; as, to taste of 
 death, to see death, &c. Comqjtion here 
 means putrefaction in the grave. The 
 word which is used in the Psalm, nnti', 
 shahath, is thus used in Job xvii. 14, "I 
 have said to corruption, thou art my fa- 
 ther," &c. The Greek word thus used 
 properly denotes this. Thus it is used in 
 Acts xiii. 34, 35, 36, 37. This meaning 
 would be properly suggested by the He- 
 brew word; and thus the ancient ver- 
 sions understood it. The meaning implied 
 in the expression is, that he of whom the 
 Psalm was written should be restored to 
 life again ; and this meaning Peter pro- 
 ceeds to show that the words must have. 
 28. Thou hast made known, &c. The 
 Hebrew is, " Thou loilt make known to 
 me," &c. In relation to the Messiah, it 
 means, Thou wilt restore me to life, 
 ^ The way of life. This properly means 
 the path to life ; as we say, the road to 
 preferment or honour; Xhepath to happi- 
 ness ; the highway to ruin, &c. See Prov. 
 A'ii. 26, 27. It means, thou wilt make 
 Known to me life itself i. e. thou wilt 
 restore me to life. The expressions in 
 the Psalm are capable of this interpreta- 
 tion without doing any violence to the 
 text; and if the preceding verges refer to 
 the death and burial of the Messiah, then 
 the natural and proper meaning of this is, 
 that he would he restored to life again. 
 IT Thou hast mode me fidl of joy. This 
 expresses the feelings of the Messiah in 
 view of the favour that would thus be 
 showed him ; the resurrection from the 
 dead, and the elevation to the right hand 
 of God. It was this which is represented 
 as sustaining him — the prospect of the 
 jov that was before him, in heaven. Heb. 
 xii. 2. Eph. i. 20—22. IT With thy coun- 
 tenance. Literally, " widi thy face," that 
 is, in thy presence. The words counte- 
 nance and presence mean the same thing; 
 and denote favour, or the honour and 
 happiness provided by being admitted to 
 the presence of God. The prospect of 
 the honour that would be bestowed on 
 Iho Messiah, was that which sustained 
 
 him. And this proves that the person 
 contemplated in the Psalm expected to be 
 raised from the dead, and exalted to the 
 presence of God. That expectation is new 
 fulfilled; and the Messiah is now filled 
 with joy in his exaltation to the throne of 
 the universe. He has *' ascended to his 
 Father and our Father;" he is "seated 
 at the right hand of God ;" he has entered 
 on that "joy which was set before him ;" 
 he is "crowned with glory and honour;" 
 and " all things are put under his feet." 
 In view of this, we may remark, (1.) That 
 the Messiah had full and confident ex- 
 pectation that he would rise from the 
 dead. This the Lord Jesus always 
 evinced, and often declared it to his dis- 
 ciples. (2.) If the Saviour rejoiced in 
 view of the glories before him, we should 
 also. We should anticipate with joy an 
 everlasting dwelling in the presence of 
 God, and llie high honour of sitting " with 
 him on his throne, as he overcame, and is 
 set down with the Father on his throne." 
 (3.) The prospect of this should sustain 
 us, as it did him, in the midst of persecu- 
 tion, calamity, and trials. They will soon 
 be ended ; and if we are his friends, we 
 shall "overcome," as he did, and be ad- 
 mitted to " the fulness of joy" above, and 
 to the "right hand" of God, "where are 
 pleasures for evermore." 
 
 29. Men and brelliren. This passage of 
 the Psalms Peter now^ proves could not 
 relate to David, but must have reference 
 to the Messiah. He begins his argument 
 in a respectful manner, addressing them 
 as his brethren, though they had just 
 charged him and the others with intoxi- 
 cation. Christians should use the usual 
 respectful forms of salutation, whatever 
 contempt and reproaches they may meet 
 with from opposers. IF Let me freely speak. 
 That is, ' It is lawful or proper to speak 
 with boldness, or openly, respecting Da- 
 vid.' Though he was eminently a pious 
 man; though venerated by us'all as a 
 king ; yet it is proper to say of h jn, that 
 he is dead, and has returned to corrup- 
 tion. This was a delicate way of express- 
 ing high respect lor the monarch whom 
 they all honoured ; and yet evincing bold- 
 ness in examining a passage of Scripture 
 which probably m.any supposed to have 
 reference solely to him. TT Of the patri^ 
 arch David The word patriarch properly 
 
A. D. 33. J 
 
 CHAPTER li. 
 
 47 
 
 30 Therefore being * a prophet, 
 and knowing that God had sworn '' 
 with an oath ' to him, that of the 
 
 a2Sa.23.2. i 2Sa.7.12,13. Ps.I32.11, c He.6.17. 
 
 means the head or ruler of a family ; and 
 then the founder of a family, or an illus- 
 trious ancestor. It was commonly applied 
 to Abraham, Isaac, and Jacob, &c. by way 
 of'eminence; the illustrious founders of the 
 Jevvisii nation. Heb. vii. 4. Acts vii. 8, 9. 
 It was also applied to the heads of the 
 families, or the chief men of the tribes of 
 Israel. 1 Chron. xxiv. 31. 2 Chron. xix. 8, 
 (fee. It was thus a title of honour, denot- 
 ing high respect. Applied to David, it 
 means that he was the illustrious head or 
 founder of the royal family, and implies 
 Peters intention not to say any thing dis- 
 respectful of such a king ; at the same 
 time that he freely canvassed a passags 
 of Scripture which had been supposed to 
 refer to him. IF Dead and buried. The 
 record of that fact they had in the Old 
 Testament. There had been no pretence 
 that he had risen, and therefore the Fsalm 
 could not apply to him. H His sepulchre 
 is with us. Is 171 the city of Jerusalem. 
 Sepulchres were commonly situated wif.Ji- 
 out the walls of cities and the limits of 
 villages. The custom of burying in towns 
 was not commonly practised. This was 
 true of other ancient nations as well as 
 the Hebrews, and is still in eastern coun- 
 tries, except in the case of kings and 
 very distinguished men, whose ashes are 
 permitted to repose within the walls of a 
 city. 1 Sam. xxviii. 3, " Samuel was dead 
 .... and Israel .... buried him in Ramah, 
 in his own city." 2 Kings xxi. 18, " Ma- 
 nasseh . . . . was buried in the garden of 
 his own house." 2 Chron. xvi. 14, " Asa 
 was buried in the city of David." 2 Kings 
 xiv. 20. The sepulchres of the Hebrew 
 kings were on mount Zion. 2 Chron. xxi. 
 20; xxiv. 25; xxviii. 27 ; xxxii. 33; xxiv. 
 16. 2 Kings xiv. 20. David was buried 
 in the city of David (1 Kings ii. 10), with 
 his fathers, i. e. on mount Zion, where he 
 built a city called after his name. 2 Sam. 
 V. 7. Of what form the tombs of the kings 
 were made is not certainly known. It is 
 almost certain, however, that they would 
 be constructed in a magnificent manner. 
 The tombs were commonly excavations 
 from rocks, or natural caves ; and sepul- 
 chres cut out of the solid rock, of vast ex- 
 tent, are known to have existed. The 
 following account of the tomb called " the 
 sepulchre of the kings," is abridged from 
 Maundrell. " The approach is through 
 an entrance cut out of a sohd rock, which 
 
 fruit of his loins, according to the 
 flesh, lie would raise up Christ to 
 sit on his throne ; 
 
 admits you into an open court about forty 
 paces square, cut down into the rock. On 
 ihe south side is a porti* o nine paces long 
 and four broad, hewn li cewise out of the 
 solid rock. At the end if the portico is 
 the descent to the sepu chres. The de 
 scent is into a room about seven or eight 
 yards square, cut out of he natural rock. 
 From this room there a e passages into 
 six more, all of the same ^abric with the 
 first. In every one of thes i rooms, except 
 the first, were coffins placed in niches in 
 the sides of the chamber ' &c. (Maun- 
 drell's Travels, p. 76.) 1. the tombs of 
 the kings were of this fo*m, it is clear 
 that they were works of gr.,at labour and 
 expense. Probably also there were, aa 
 there are now, costly and splendid monu- 
 ments erected to the menory of the 
 mighty dead. IT Unto this day. That the 
 sepulchre of David was well known and 
 honoured, is clear from Josephus. Antiq- 
 
 b. vii. c. XV. $ 3. " He (David) was buried 
 by his son Solomon iri Jerusalem with 
 great magnificence, and with all the other 
 funeral pomps with which kings used 
 to be buried. Moreover, he had im- 
 mense wealth buried with him: for a 
 thousand and three hundred years after- 
 wards, Ilyrcanus the high-priest, when he 
 was besieged by Antiochus, and was de- 
 sirous of giving him money to raise the 
 siege, opened one room of David's sepul- 
 chre, and lookout three thousand talents. 
 Herod, many years afterward, opened an- 
 other room, and took away a great deal 
 of money," &c. See also Antiq. b. xiii. 
 
 c. viii. $ 4. The tomb of a monarch like 
 David would be well known and had in 
 reverence. Peter might, then, confidently 
 appeal to their own belief and knowledge, 
 that David had not been raised from the 
 dead. No Jew believed or supposed it. 
 All, 'by their care of his sepulchre, and 
 by the honour with which they regarded 
 his grave, believed that he had returned 
 to corruption. The Psalm, therefore, 
 could not apply to him. 
 
 30. Therefore. As David was dead 
 and buried, it was clear that he could 
 not have referred to himself in this re- 
 markable declaration. It followed that 
 he must have had reference to soine 
 other one. ^ Being a prophet. One who 
 foretold future events. That David was 
 inspired, is clear. 2 Sam. xxiii. 2. Many 
 of the prophecies relating to the Messiah 
 
48 
 
 are found in the Psalms of David. Ps. 
 xxii. 1. Comp. Matt, xxvii. 46. Luke xxiv. 
 44.— Ps. xxii. 18. Comp. Matt, xxvii. 35.— 
 Ps. Ixix. 21. Comp. Matt, xxvii. 34. 48.— 
 Ps. Ixix. 25 Comp. Acts i. 20. IT Arid 
 knowing. Knowing by \\hat God had 
 said to him respecting his posterity. 
 *a Had sworji with an oath. The places 
 v.hich speak of God as having sworn to 
 David are found in Ps. Ixxxix. 3, 4. "I 
 have made a covenant with my chosen, 
 I have sworn unto David my servant, 
 Thy seed will I establish," &e. And Ps. 
 ex xxii. 11, " The Lord hath sworn in truth 
 unto David, he will not turn from it, Of 
 the fruit of thy body will I set upon ray 
 throne." Ps. Ixxxix. 35, 36. The promise 
 to which reference is made in all these 
 places is in 2 Sam. vii. 11 — 16. IF Of the 
 fruit of his loins. Of his descendants. 
 See 2 Sam. vii. 12. Gen. xxxv. 11; xlvi. 
 26. 1 Kings viii. 19, &:c. ^ According to 
 the fiesh. That is, so far as the human 
 nature of the Messiah was concerned, he 
 would be descended from David. Ex- 
 pressions like these are very remarkable. 
 If the Messiah was only a man, they 
 would be unmeaning. Tliey are never 
 used in relation to a mere man ; and they 
 imply that the speaker or writer supposed 
 that there pertained to the Messiah a na- 
 ture which was not according to the 
 flesh. See Rom. i. 3, 4 IT He would raise 
 \' up Christ. That is, the Messiah. To raise 
 I vp seed, or descendants, is to give them 
 f to him. The promises made to David in 
 all these places had immediate reference 
 to Solomon, and to his descendants. But 
 it is clear that the New Testament wri- 
 ters understood them as referring to the 
 Messiah. And it is no less clear that the 
 Jews understood that the Messiah was to 
 be descended from David. Matt. xii. 23 ; 
 xxi. 9; xxii. 42.45. Mark xi. 10. John vii. 
 42, &c. In what way these promises that 
 were made to David v.ere understood as 
 applying to the Messiah, it may not be 
 easy to determine. The fact, however, 
 is clear. The following remarks may 
 throw some light on the subject The 
 kingdom which was promised to David 
 was to have no end ; it was to be esta- 
 blished for ever. Yet his descendants 
 died, and all other Itingdoms changed. 
 The premise likewise stood hjf itself; it 
 was not made to any other of the Jewish 
 kings ; nor v.ere similar declarations made 
 of surrounding kingdoms and natioas. It 
 carfl.ctherelbre, gradually to be applied 
 to'that future King arid Kingdom wTii'ch 
 was the hope of the nation , and their 
 oyes were anxiously fixed on the long- 
 expected Messiah. At the time that he 
 
 THE ACTS. [A. D 33. 
 
 came, it had become the settled doctrine 
 of the "Je wS'Ttjai"' hwWas to descend from 
 David, and that his kingdom was to be 
 perpetual. On this belief of the prophecy 
 the apostles argued ; and the opinions of 
 the Jews furnished a strong point by 
 which they could convince them that 
 Jesus was the Messiah. Peter affirms 
 that David was aware of this, and that ho 
 so understood the promise as referring not 
 only to Solomon, but in a far more im- 
 portant sense to the Messiah. Happily, 
 we have a commentary of David himself 
 also, as expressing his own views of that 
 promise. That comment is found particu- 
 larly in the iid, xxiid, Ixixth, and xvith 
 Psalms. In these Psalms there can be no 
 doubt that David looked forward to the 
 coming of the Messiah ; and there can 
 be as little that he regarded the promise 
 made to him as extending to his corning 
 and his reign. 
 
 It may be remarked, that there are 
 some important variations in the manu- 
 scripts in regard to this verse. The ex. 
 pression "according to the flesh" is omit- 
 ted in many MSS. and is now left out by 
 Griesbach in his New Testament. It ia 
 omitted also by the ancient Syriac and 
 Ethiopic versions, and by the Latin Vul- 
 gate. IT To sit on his throne. To be his 
 successor in his kingdom. Saul was the 
 first of the kings of Israel. The kingdom 
 was taken away from him and his poste- 
 rity, and conferred on David and his de- 
 scendants. It was determined that it 
 should be continued in the family of Da- 
 vid, and no more go out of his family, as 
 it had from the family of Saul. The pe- 
 culiar characteristic of David as king, or 
 that which distinguished him from the 
 other kings of the earth, was, that he 
 reigned over the people of God. Israel 
 was his chosen people ; and tlinjiingdnm- 
 was over that nation. Hence he that 
 should reign over the people of God, 
 though in a manner somewhat different 
 from David, would be regarded as occu 
 pying his throne, and as being his succea 
 sor. The form of the administration might 
 he varied, but it would still retain its 
 prime characteristic, as being a reign 
 over the people of God. In this sense the 
 Messiah sits on the throne of David. He 
 is his descendant and successor. He has 
 an empire over all the friends of the Most 
 High. And as that kingdom is destined 
 to fill the earth, and to be eternal in the 
 heavens, so it may be .said that it is a 
 kingdom which shall have no end. It is 
 spiritual, but not the less real,- defended 
 not with carnal weapons, but not the less 
 really defended ; advanced not by the 
 
A. D. 33.] CHAPTER II. 
 
 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. 
 
 32 This ^ Jesus hath God raised 
 up, whereof ' we all are witnesses. 
 
 o lPe.l.ll,l2. fcver.24. c Lu.24.4S, 
 
 49 
 
 sword and the din of arms, but not the 
 less rea/iy advanced against principaUties 
 and powers, and spiritual wickedness in 
 high places ; not under a visible head and 
 earthly monarch, but not less really under 
 tlie Captain of salvation, and the King 
 of kings. 
 
 31. He, seeing this before, &c. By the 
 spirit of prophecy. From this it appears 
 that David had distinct views of the great 
 doctrines pertaining to the Messiah. 
 IT Spake, &c. See Ps. xvi. IF Thai his 
 soul, &c. See Note on ver. 27. 
 
 32. This Jesus. Peter, having shovm 
 that it was predicted that the Messiah 
 would rise, now affirms that it was done 
 in the case of Jesus. If it was a matter 
 of prophecy, all objection to the truth of 
 the doctrine was taken away, and the 
 only question was, whether there was 
 evidence that this had been done. The 
 proof of this Peter now alleges, and offers 
 his own testimony, and that of his bre- 
 thren, to the truth of this great and glori- 
 ous fact. IT We all are witnesses. It seems 
 probable that Peter refers here to the 
 whole one hundred and twenty who were 
 present, and who were ready to attest it 
 in any manner. The matter wliich was 
 to be proved was, that Jesus was seen 
 alive after he had been put to death. 
 The aposdes were appomted to bear wit- 
 ness of this. And we are told by Paul 
 (1 Cor. XV. 6), that he was seen by more 
 than five hundred brethren, i. e. Chris- 
 tians, at one time. The hundred and 
 twenty assembled on this occasion were 
 doubtless part of the number, and were 
 ready to attest this. This was the proof 
 that Peter alleged ; and the strength of 
 this proof was, and should have been, 
 perfectly irresistible. (1.) They had .«een 
 him themselves. They did not conjecture 
 it, or reason about it ; but they had the 
 evidence on which men act every day, 
 and which must be regarded as satisfac- 
 tory—the evidence of their ovm senses. 
 (2.) The number was such they could not 
 be imposed on. If one hundred arid 
 twenty persons could not prove a plain 
 matter of fact, nothing could be esta- 
 blished by testimony ; there could be no 
 way of arriving at any facts. 3.) The 
 
 33 Therefore, '^ being by the right 
 hand of God exalted, and having « 
 received of the Father the promise 
 of the Holy Ghost, he hath shed 
 forth this ^ which ye now see and 
 hear. 
 
 d c.5.31. Ph.2.9. e Jno.16.7,13. c.1.4. /c.10.45. 
 
 Ep.4.8. 
 
 thing to be established was a plain mat- / 
 
 ter. It was not that they saw him rise. / 
 That they never pretended. Impostors y/ 
 would have done thus. But it was that 
 they saw him, talked, w-alked, ale, dnuik 
 with him, being alive after he had been 
 crucified. The fa-* of his death was 
 matter of Jewish record; and no one 
 called it in question. The only fact for 
 Christianity to make out was that he was 
 seen alive afterwards; and this was at- 
 tested by many witnesses. (4.) They had 
 no interest in deceiving the world in this 
 thing. There was no prospect of plea- 
 sure, wealth, or honour in doing it. (5.) 
 They offered themselves now as ready to 
 endure any sufferings, or to die, in attesta- 
 tion of the truth of this event. 
 
 33. Therefore, being by the right hand. 
 The right hand among tlie Hebrews was 
 often used to denote power ; and the ex- 
 pression here means, not that he was ex- 
 alted to the right hand of God, but by his 
 power. He was raised from the dead by 
 his power, and borne to heaven, triumph- 
 ant over all his enemies. The use of the 
 word right hand to denote power is com- 
 mon in the Scriptures. Job xl. 14, " Thirie 
 ow^n right hand can save thee." Ps. xvii. 
 7, " Thou savest by thy right hand them 
 that trust in thee." Ps. xviii. 35; xx. 6; 
 xxi. 8 ; xliv. 3 ; Ix. 5, &c. IT Exalted. Con- 
 stituted King and Messiah in heaven. 
 Raised up from his condition of humilia- 
 tion to the glory which he had with the 
 Father before the world was. John xvii. 
 5. And having received, &c. The Holy 
 Ghost was promised to the disciples be- 
 fore his death. John xiv. 26 ; xv. 26 ; xvi. 
 13—15. It was expressly declared, (1.) 
 That the Holy Ghost would not be given 
 except the Lord Jesus should return to 
 heaven (John xvi. 7)^ and (2.) That this 
 gift was in the power of the Father, and 
 that he would send him. John xiv. 26; 
 XV. 26. This promise was now fulfilled, 
 and those who witnessed the extraordi 
 nary scene before them could not doubt 
 that it was the effect of di\ane power 
 IT Hath shed forth this, &c. This power 
 of speaking different languages, and de 
 daring the truth of the gospel. In this 
 way Peter accounts for the remarkable 
 
50 
 
 THE ACTS. 
 
 34 For David is not ascended 
 into the heavens : but he saith him- 
 self, The Lord " said unto my Lord, 
 Sit thou on my right hand, 
 
 a Ps.110.1. Matt.22.44. 
 
 evenis before them. It could not be pro- 
 duced by new wine, ver. 15. It was ex- 
 pressly ioretold, ver. IG — 21. It was pre- 
 dicted that Jesus would rise, ver. 22 — 31. 
 The apostles were witnesses that he had 
 risen, and that he had promised that the 
 Holy Spirit should descend ; and the ful- 
 filment of this promise was a rational way 
 of accounting for the scene before them. 
 It was unanswerable ; and the effect on 
 those who witnessed it was su-ch as might 
 be expected. 
 
 34, 35. For David is not ascended into 
 the heavens. That is, David has not 
 risen fi-om the dead, and ascended to 
 heaven. This further shows that Ps. xvi. 
 could not refer to David, but must refer 
 to the Messiah. Great as they esteemed 
 David, and much as they were accus- 
 tomed to apply these expressions of the 
 Scripture to him, yet they could not be 
 applicable to him. They m-ust. refer to 
 some other being; and especially that 
 passage which Peter now proceeds to 
 quote. It was of great importance to 
 show that these expressions could not ap- 
 ply to David, and also that David bore tes- 
 timony to the exalted character and dig- 
 nity of the Messiah. Hence Peter here 
 adduces David himself as affirming that 
 the Messiah was to be exalted to a dig- 
 nity far above his own. This does not 
 affirm that David was not saved, or that 
 his spirit had not ascended to heaven, but 
 that he had not been exalled in the hea- 
 vens in the sense in which Peter was 
 speaking of the Messiah. % But he saith 
 himself. Ps. ex. 1. TT The Lord. The 
 small capitals used in translating the 
 word Lord in the Bible, denote that the 
 original word is Jehovah. The Hebrews 
 regarded this as the peculiar name of Go<J, 
 a name incommunicable to any other 
 being. It is not applied to any being but 
 God in the Scriptures. The Jews had 
 such a reverence for it that they never 
 pronounced it ; but when it occurred in 
 the Scriptures they pronounced another 
 name, Adoni. Here it means, Jehovah 
 said, &c. ^ Ml/ Lord. This is a differ- 
 ent word in the Hebrew : it is Adoni. 
 li'rH. It properly is applied by a servant 
 to his master, or a subject to his sovereign, 
 or is used as a title of respect by an infe- 
 rior to a superior. It means here, ' Jeho- 
 vah aaid to him whom I, David, acknow- 
 
 [A. D. 33. 
 
 make thy foes thy 
 
 35 Until I 
 footstool. 
 
 36 Therefore let all the house* 
 of Israel know assuredly, that '^ God 
 
 h Zec.13.1. c c.5.31. 
 
 ledge to be my superior and sovereign. 
 Thus, though he regarded him as his de. 
 scendant according to the fiesh, yet he 
 regarded him also as his superior and 
 Lord. By reference to this passage our 
 Saviour confounded the Pharisees. Matt, 
 xxii. 42 — 46. Tiiat the passage in this 
 Psalm refers to the Messiah is clear. Our 
 Saviour, in PJatL xxii. 42, expressly ap- 
 plied it thus, and in such a manner as to 
 show that this was the well-understood 
 doctrine of the Jews. See JXotes on Matt, 
 xxii. 42, &c. 
 
 36. Therefore, let all, &c. ' Convinced 
 by the prophecies ; by our testimony, and 
 bv the remarkable scene exhibited on the 
 day of Pentecost ; let all be convinced 
 that the true Messiah has come, and has 
 been exalted to heaven.' Tf House of Is- 
 rael. The word house often meixns family; 
 let all the family of Israel, i. e. ail the na- 
 tion of the Jews, know this. If Kncv) as- 
 suredly. Be assured, or know without 
 any hesitation, or possibility of mistake. 
 This is the sum of his argument, or his 
 discourse. He had established the points 
 which he purposed to prove ; and he now 
 applies it to his hearers. TF God hath made. 
 God hath appointed, or constituted. See 
 ch. V. 31. IT That same Jesus. The very 
 person who had suffered. He was raised 
 with the same body, and had the same 
 soul ,• was the same being, as distinguished 
 from all othei-s. So Christians, in the re- 
 surrection, will be the same beings that 
 they were before they died. TT Whom ye 
 crucified. See ver. 23. There was no- 
 thing better fitted to show them the guilt 
 of having done this, than the argument 
 Vvhich Peter used. He showed them that 
 God had sent himi that he was the Mes- 
 siah ; that God had showed his love for 
 him, in raising him from the dead The 
 Son of God. and the hope of their nation, 
 they had put to death. He was not an 
 impostor; nor a man sowing sedition; 
 nor a blasphemer; but the Messiah of 
 God ; and they had imbrued their hands 
 in his blood.— There is nolhing better fit- 
 ted to make sinners fear and tremble, 
 than to show them that in rejecting 
 Christ, they have rejected God; in refiis- 
 ing to serve him, they have rofiLsed to 
 serve God. The crime of sinners lias a 
 double malignity, as committed against a 
 kind and lov-ely Saviour, and against the 
 
\. D. 33.] CHAPTER II. 
 
 harh made that same Jesus, whom 
 ye have crucified, both Lord " and 
 Christ. ^ 
 37 Now when they heard this, 
 
 51 
 
 si 
 
 
 
 God who loved him, and appointed him 
 to save men. Comp. ch. iii. 14, 15. If Both 
 Lord. The word lord properly denotes 
 proprietor, master, or sovereign. Here it 
 means clearly that God had exalted him 
 to be the king so long expected ; and that 
 he had given him dominion in the hea- 
 vens ; or as we should say, ruler of all 
 things. The extent of this dominion may 
 be seen in John xvii. 2. Eph. i. 21, &c. 
 In the exercise of this office, he now rules 
 in heaven and on earth ; and will yet 
 come to judge the world. This truth was 
 particularly fitted to excite their fear. 
 They had murdered their Sovereign, now 
 shown to be raised from the dead, and in- 
 trusted with infinite power. They had 
 reason, therefore, to fear that he would 
 come forth in vengeance, and punish 
 them for their crimes. Sinners, in oppos- 
 ing the Saviour, are at war with their 
 living and mighty Sovereign and Lord. 
 He has all power; and it is not safe to 
 contend against the Judge of the living 
 and the dead. If And Christ. Messiah. 
 They had thus crucified the hope of their 
 nation ; imbrued their hands in the blood 
 of him to whom the prophets had looked; 
 and put to death that Holy One, the pros- 
 pect of whose coming had sustained the 
 most holy men of the world in affliction, 
 and cheered them when they looked on 
 to future years. That hope of their fa- 
 thers had come, and they had put him to 
 death ; and it is no wonder that the con- 
 sciousness of this, that a sense of guilt, 
 and shame, and confusion, should over- 
 whelm their minds, and lead them to ask 
 indeepdistress what they should do ? 
 ''""37. NorS^wKeWtkey heard this. When 
 they heard this declaration of Peter, and 
 this proof that Jesus was the Messiah. 
 There was no fanaticism in his discourse; 
 it was cool, close, pungent reasoning. 
 He proved to them the truth of what he 
 was saying, and thus prepared the way 
 for this effect. IT They were pricked in 
 their heart The word translated were 
 pricked, xuTewytia-xv, is not used else- 
 where in the New Testament. It pro- 
 perly denotes to pierce or penetrate with a 
 needle, lancet, or sharp instrument; and 
 then to pierce with grief, or acute pain of 
 any kind. It answers precisely to our 
 word compimctioji. It implies also the 
 idea of sudden as well as acute grief. In 
 
 they were pricked " in their heart, 
 and said unto Peter and to the rest 
 of the apostles, Men and brethren, 
 what '^ shall we do] 
 
 c Eze.7.16. Z''C.12.10. d c.9.6;16.30. 
 
 this case it means that they were sitd- 
 denly and deeply aflected with anguish 
 and alarm at what Peter had said. The 
 causes of their grief may have been 
 these : (1.) Their sorrow that the Messiah 
 had been put to death by his own coun- 
 trymen. (2.) Their deep sense of guilt in 
 having done this. There would bo min- 
 gled here a remembrance of ingratitude, 
 and a consriousness that they had been 
 guilty of murder of the most aggravated 
 and horrid kind, that of havmg killed 
 their own Messiah. (3.) The lear of his 
 wrath. He was still alive, exalled to be 
 their Lord, and intrusted with all power. 
 They were afraid of his vengeance ; they 
 were conscious that they deserved it ; and 
 they supposed that they were exposed to 
 it. (4.) VVhat they had done could not be 
 undone. The guilt remained ; they could 
 not wash it out. They had imbrued their 
 hands in the blood of innocence; and the 
 guilt of that oppressed their souls. This 
 expresses the usual feelings which sin- 
 ners have when they are convicted of 
 sin. IT Men and brethren. This was an 
 expression denoting affectionate earnest- .^-^ 
 ness. Just before this ihg^m ocked the 
 disciples, and charged them with being 
 filled with new wine. ver. 13. They 
 now treated them with respect and con- 
 fidence. The views which sinners have 
 of Christians and Christian ministers are 
 greatiy changed when they are under 
 conviction for sin. Before that, they may 
 deride and oppose them : then, they are 
 glad to be taught by the obscurest Chris- 
 tian; and even cling to a minister of the 
 gospel as if he could save them by his 
 own power, f What shall we do ? What 
 shall we do to avoid the wrath of this 
 crucified and exalted Messiah? They 
 were apprehensive of his vengeance, and 
 they wished to know how to avoid it. 
 Never was a more important question 
 asked than this. It is the question which 
 all convicted sinners ask. It implies an 
 apprehension of danger; a sense of guilt, 
 and a readiness to yield the will to the 
 claims of God. This was the same question 
 asked by Paul (Acts ix. 6) ; " Lord, what 
 wilt thou have me to do?" and by the 
 jailer (Acts xvi. 30) ; " He. . . . came trem- 
 bling — and said, Sirs, what must t dc 
 to be saved ?" The state of mind in this 
 caso — the case of a convicted sinner— con- 
 
53 
 
 THE ACTS. 
 
 [A. 1). 33 
 
 sists in, (1.) A deep sen.se of the evil of the 
 past life ; remembrance of a thousand 
 crimes perhaps before forgolten ; a per- 
 vading and deepening conviction that the 
 heart, and conversation, and life has been 
 evil, and deserves condemnation. (2.) Ap- 
 prehension about the justice of God; alarm 
 when the mind looks u|)ward to him, or 
 onward to the day of death and judgment. 
 (3.) An earnest wish, amounting some- 
 times to agony, to be delivered from this 
 sense of condemnation, and this appre- 
 hension of the future. (4.) A readiness 
 to sacrifice all to the will of God, to sur- 
 render the governing purpose of the 
 mind, and to do what he requires. In 
 this state the soul is prepared to receive 
 the offers of eternal life ; and when the 
 sinner comes to this, the offers of mercy 
 meet his case, and he yields himself to 
 the Lord Jesus, and finds peace. 
 
 In regard to this discourse of Peter, and 
 this remarkable result, we may observe, 
 (1.) That this is the first discourse which 
 was preached after the ascension of 
 Christ, and is a model which ihe minis- 
 ters of religion should imitate. (2.) It is 
 a clear and close argument. There is no 
 ranting, no declamation, nothing but truth 
 presented in a clear and striking manner. 
 It abounds with proof of his main point \ 
 and supposes that his hearers were ra- 
 tional beings, and capable of being influ- 
 enced by truth. Ministers have no right 
 to address men as incapable of reason and 
 thought ; nor to imagine that becau.se they 
 are speaking on religious subjects, that 
 therefore they are at liberty to speak non- 
 sense. (3.) Though these were eminent 
 sinners, and had added to the crime of 
 murdering the Messiah that of deriding 
 the Holy Ghost and the ministers of the 
 gospel, vet Peter reasoned with them 
 coolly, and endeavoured to convince them 
 of their guilt. Men should be treated as 
 endowed with reason, and as capable of 
 seeing the force and beauty of the great 
 truths of religion. (4.) The arguments 
 of Peter were adapted to make this im- 
 pression on their minds, and to impress 
 them deeply with the sense of their guilt. 
 He proved to them that they had been 
 guilty of putting the Messiah to death ; 
 that God had raised him up; and that 
 they were now in the midst of the scenes 
 which established one strong proof of the 
 truth of W'hat he was saying. No class 
 oi' truths could have been so well adapted 
 to make an impression of their guilt as 
 these. (5.) Conviction for sin is a rational 
 process on a sinner's mind. It is the pro- 
 per state produced by a view of the past 
 sins It is suffering 'truth to make an ap- 
 
 propriate impression ; suffering the mind 
 to feel as it ought to feel. The man who 
 is guilty, ought to be willing to see and 
 confess it. It is no disgrace to coniess an 
 error, or to feel deeply when we know 
 we are guilty. DisgracegotuiL^s in a hy- 
 pocritical desire*ffrpO!TEeal crime; in the 
 pride that is unwilling to avow it; in the 
 falsehood which denies it. To feel it, and 
 to acknowledge it, is the mark of an open 
 and ingenuous rnind- (6.) These same 
 truths are adapted still to produce con- 
 viction for sin. The sinner's treatment 
 of the Messiah should produce grief and 
 alarm. He did not murder him; but he 
 has rejected him : he did not crown him 
 with thorns; hut he has despised him: 
 he did not insult him when hanging on 
 the cross; but he has a thousand times 
 insulted him since : he did not pierce his 
 side with the spear; but he has pierced 
 his heart by rejecting him, and contemn- 
 ing his mercy. For these things he should 
 weep. In the Saviour's resurrection he 
 has also a deep interest. He rose as the 
 pledge that we may rise : and when the 
 sinner looks forward, he should remem- 
 ber that he must meet the ascended Son 
 of God. Tlae Saviour reigns; he lives, 
 Lord of all. The sinner's deeds now are 
 aimed at his throne, and his heart, and his 
 crown. All his crimes are seen by his 
 Sovereign ; and it is not safe to mock the 
 Son of God on his throne; or to despise 
 him who will soon come to judgment 
 When the .sinner feels these truths, he 
 should tremble, and cry out. What shall 1 
 do? (7.) We see here how the Spirit ope- 
 rates in producing conviction of sin. It is 
 not in an arbitrary manner ; it is in ac- 
 cordance with truth, and by the truth. 
 Nor have we a right to expect that he 
 will convict and convert men, except as 
 the truth is presented to their minds. 
 They who desire success in the gospel 
 should present clear, striking, and im- 
 pressive truth ; for such only God is ac- 
 customed to bless. (8.) We have in the 
 conduct of Peter and the other apostles, f\ 
 a striking instance of the power of the gos- '■*" 
 pel. Just before, Peter, Tfefnbliiig 'and 
 afraid, had denied his master with an 
 oath. Now, in the presence of the mur- 
 derers of the Stm of God, he boldly charg- 
 ed them with their crime, and dared their 
 fury. Just before, all the disciples for- 
 sook the Lord Jesus, and fled. Now, in 
 the presence of his murderers, they lifted 
 their voice, and proclaim.ed their guiltand 
 danger, even in the city where he had 
 been just arraigned and put to death. 
 What could have produced this change 
 but the power of God ? And is there not 
 
A. D. 33.] 
 
 CHAPTER II. 
 
 53 
 
 38 Then Peter said unto them, 
 * Repent, and be baptized everyone 
 of you in the name of Jesus Christ, 
 
 a Lu.24.47. c.3.19. 
 
 proof here that a religion which produces 
 such changes came from heaven I 
 
 38. Then Peter said unto them. Peter 
 had been the chief speaker, though others 
 had also addressed them. He now, in 
 the name of aU, directed the mukitude 
 what to do. IT Repent. See Note, Matt, 
 iii. 2. Repentance imphes sorrow for sin 
 as committed against God, with a purpose 
 to forsake it. it is not merely a fear of 
 the consequences, or of the wrath of God 
 m hell. It is such a view of sin as evil 
 in itself as to lead the mind to hate it and 
 forsake it. Laying aside all view of the 
 punishment of sin, the true penitent hates 
 It. Even if sin was the means of procur- 
 ing him happiness ; if it would promote his 
 gratification, and be unattended with any 
 future punishment, he would hate it and 
 turn from it. The mere fact that it is 
 evil, and that God hates it, is a sufficient 
 reason why those who are truly penitent 
 should hate it and forsake it. False re- 
 pentance dreads the consequences of sin ; 
 true repentance dreads siti itself. These 
 persons whom Peter addressed had been 
 merely alarmed ; they were afraid of 
 wrath, and especially of the wrath of the 
 ^, Messiah. They had no true sense of sin 
 ^ as an evil, but were simply afraid of 
 ., punishment. This alarm Peter did not 
 regard as by any means genuine repent- 
 ance. Such conviction for sin would 
 soon wear off, unless repenta?ice became 
 thorough and complete. Hence he toid 
 them to repent, to turn from sin, to exer- 
 cise sorrow for it as an evil and bitter 
 thing, and to express their sorrow in the 
 proper manner. V/e may learn here, 
 (1.) That there is no safety in mere con- 
 viction for sin : it may soon pass off; and 
 leave the soul as thoughtless as before. 
 (2.) There is no goodness or holiness in 
 mere alarm or conviction. The devils 
 
 tremble. A man may fear, who yet 
 
 has a firm purpose to do evil if he can 
 do it with impunity. (3.) Many are great- 
 ly troubled and alarmed who yet never 
 repent. There is no situation where souls 
 are so easily deceived as here. Alarm is 
 taken for repentance ; trembling for godly 
 sorrow; and the fear of wrath is taken to 
 be the true fear of God. (4.) True re- 
 pentance is the only thing in such a state 
 of mind tha* can give any relief An in- 
 genuous confession of sin, a solemn pur- 
 pose to forsake it, and a true hatred of it, 
 e2 
 
 for the remission of sins ; and ye 
 shall receive the gift of the Holy 
 Ghost. 
 
 is the only thing that can give the mind 
 true composure. Such is the constitutica 
 of the mind, that nothing else will furnish 
 relief But the moment we are wdling 
 to make an open confession of guilt, the 
 mind is delivered of its burden, and the 
 convicted soul finds peace. Till this is 
 done, and the hold on sin is broken, there 
 can be no peace. (5.) We see here what ; 
 direction is to be given to a convicted / 
 sinner. We are not to direct him to wait; ; 
 nor to suppose that he is in a good way ; 
 nor to continue to seek; nor to call him. 
 a mourner; nor to take sides with him, as 
 if God were wrong and harsh ; nor to 
 tell him to read, and search, and postpone 
 the subject to a future time. We are to 
 direct him to repent ; to mourn over his 
 sins, and to forsake them. Religion de- ■ 
 mands that he should at once surrender 
 himself to God by genuine repentance , 
 by confession that God is right, and that 
 he was wrong ; and by a fiim purpose to 
 live a life of holiness. IT Be baptized. 
 See Note, Matt. hi. 6. The direction 
 which Christ gave to his apostles was, 
 that they should baptize all who believed 
 Matt, xxviii. 19. Mark xvi. 16. The Jews 
 had not been baptized; and a baptism 
 now would be a profession of the religion 
 of Christ, or a declaration made before 
 the world that they embraced Jesus as 
 their Messiah. It was equivalent to say- 
 ing that they should publicly and profess^ 
 edly embrace Jesus Christ as their Sa 
 viour. The gospel requires such a pro- 
 fession ; and no one is at liberty to with 
 hold it. And a similar declaration is to 
 be made to all who are inquiring the way 
 to life. They are to exercise repentance ; 
 and then, without any unnecessary de- 
 lay, to evince it in the ordinances of the 
 gospel. If men are unwilling to profess 
 religion, they have none. If they will 
 not, in the proper way, show that they are 
 truly attached to Christ, it is proof that 
 they have no such attachment. Baptism 
 is the application of water, as expressive 
 of the need of purification, and as emblem- 
 atic of the influences from God that can 
 alone cleanse the soul. It is also a form 
 of dedication to the service of God. ^\Jn 
 the name of Jesus Christ. Not s!,-, but 
 l^!. The usual form of baptism is into 
 ffie name of the Father, &c. £<',-. Here it 
 does not mean to be baptized by the au- 
 thority of Jesus Christ; but it means to be 
 
54 
 
 39 For the promise " is unto you, 
 and to your children, and * to all 
 
 a Joel 2.28. fc Ep.2.I3,!7. 
 
 THE ACTS. [A. D. 33. 
 
 that are afar off, even as many as 
 the Lord our God shall call. 
 
 baptized for him and his service ; to be 
 consecrated in this way, and by this pub- 
 he profession, to hira, and to his cause. 
 The name of Jesus Christ means the same 
 as Jesus Clirist himself. To be baptized 
 Vi to his name is to be devoted to him. The 
 t vvt>rd name is often thus used. And tlie 
 proiession wiiich they were to make 
 amounted to this: a confession of sins ; a 
 hearty purpose to turn frum them ; a re- 
 ception of Jesus as the Messiah, and as 
 their Saviour ; and a determination to be- 
 come his followers, and to be devoted to 
 his service. Thus (1 Cor. x. 2), to be 
 baptized unto Moses means to take him as 
 tlie leader and guide. It does not follow 
 that in administering the ordinance of 
 baptism they used only the name of Jesus 
 Christ. It is much more probable that 
 they used the form prescribed by the Sa- 
 viaur himself (Matt, xxviii. 19) ; though 
 as the peculiar mark of a Christian is that 
 he receives and honours Jesus Christ, 
 this name is used here as implying the 
 whole. The same thing occurs m Acts 
 xix. 5. IF For the remission of sins. IVot 
 merely the sin of crucifying the Messiah, 
 but of all sins. There is nothing in bap- 
 tism itself that can wash away sin. That 
 can be done only by the pardoning mercy 
 of God through the atonement of Christ. 
 But baptism is expressive of a wilhngness 
 to be pardoned in that way ; and a solemn 
 declaration of our conviction that there is 
 no other way of remission. He who comes 
 to be baptized, comes w-Uh a professed 
 conviction that he is a sinner: that there 
 is no other way of mercy but ni the gos- 
 pel, and with a professed willingness to 
 comply with the terms of salvation, and 
 receive it as it is offered through Jesus 
 Christ. IT And ye shall receive, &c. The 
 gift of the Holy Ghost here does not mean 
 his extraordinary gifts, or the power of 
 working miracles. But it simply means, 
 you shall partake of the influences of the 
 Holy Ghost as far as theif may he adapted 
 to your case, as far as may be needful for 
 your comfort, and peace, and sanctifica- 
 tiDU. There is no evidence that they 
 were all endowed witii the power of 
 workhig miracles; nor does the connex- 
 ion of the passage require us thus to un- 
 derstand it. Nor does it mean that they 
 had not been awakened b>/ his influences. 
 All true conviction is from him. John xvi. 
 6—10. But it is also the office of the Spi- 
 rit to comfort, to enlighten, to give peace, 
 
 and thus to give evidence that the soul ia 
 born again. To this, probably, Peter re- 
 fers ; and this all who are born again, and 
 profess faith in Christ, possess. There is 
 peace, calmness, joy; there is evidence of 
 piety, and that evidence is the product 
 of the influences of the Spirit. "The 
 fruit of the Spirit is love, joy, peace." &c. 
 Gal. v. 22. 24. 
 
 39. For the promise. That is. the pro- 
 mise respecting the particular thing of 
 which he was speaking — the influences 
 of the Holy Ghost. This promise he had ^ 
 adduced in the beginning of his discourse 
 (ver. 17), and he now applies it to them. 
 As the Spirit was promised to descend 
 on Jews and their sons and daughters, 
 it was applicable to them in the circum- 
 stances in which they then were. The 
 only hope of lost sinners is in the promises 
 of God ; and the only thing that can give 
 comfort to a soul that is convicted of sin 
 is the hope that God will pardon and save 
 ^ To yon. To you Jews, even though 
 you have crucified the Messiah. I'h© 
 promise had especial reference to the 
 Jewish people. IF To yotir children. In 
 Joel, to their sons and daughters, who 
 should, neverlheless, be old enough to 
 prophesy. Similar promises occur in Isa. 
 xliv. 3, " I w ill pour ray Spirit on thv seed, 
 and my blessing on thme oflspring," and 
 Isa. lix. 21. In these and similar places, 
 their descendants or posterity are denoted 
 It does not refer to children as children, 
 and should not be adduced to establish 
 the propriety of infant baptism, or as ap- 
 plicable particularly to infants. It is a 
 promise, indeed, to parents that the bless- 
 ings of salvation shall not be confined to 
 parents, but shall be extended also to 
 their posterity. Under this promise pa- 
 rei.ts may be encouraged to train up their 
 children for God; to devote them to his 
 service ; believing that it is the gracious 
 purpose of God to perpetuate the bless- 
 ings of salvahon from age to age. % To 
 ail. To the whole race ; not limited to 
 Jews. IF Afar off. To those in other 
 lands. It is probable that Peter here re- 
 ferred to the Jews who were scattered in 
 other nations ; for he does not seem yet j'^j 
 to have understood that the gospel was 
 to be preached to the Gentiles. See ch. x. 
 Yet the promise was equally applicable 
 to the Gentiles as the Jews; and the apos- 
 tles were afterwards brought to understand 
 it. Acts X. Rom. x. 12. 14—20; xi. Tho 
 
A. D. 33.] 
 
 CHAPTER II. 
 
 55 
 
 40 And with many other words 
 did he testify and exiiort, saying, 
 
 Gentiles are sometimes clearly indicated 
 by the expression "afar oft^' (Eph. ii. 13. 
 17); and they are represented as hazing 
 been broughl nigh by the blood of Christ. 
 The phrase is equally applicable to those 
 who have been far otf from God by their 
 sins and their evil ajjections. To them 
 &!so the promise is extended if they will 
 return. *!" Even as many, &e. The pro- 
 mise is not to those who do not hear the 
 gospel, nor to those who do not obey it ; 
 but it is to those to whom God in his gra- 
 cious providence shall send it. He has 
 the power and right to pardon. The 
 meaning of Peter is, that the promise is 
 a'uple, full, free ,• that it is fitted to all, and 
 may be applied to all ; that there is no de- 
 fect or want in the provisions or promises ; 
 but that God inay extend it to whomso- 
 ever he pleases. We see here how ample 
 and full are the offers of mercy. God is 
 not limited in the provisions of his grace ; 
 but the plan is applicable to all mankind. 
 It is also the purpose of God to send it to 
 all men ; and he has given a solemn 
 charge to his church to do it. We cannot 
 reflect but with deep pain on the fact that 
 these provisions have been made, fully 
 made; that they are adapted to all men; and 
 yet that by his people they have been ex- 
 tended to so small a portion of the human 
 family. If the promise of life is to all, it is 
 the duty of the church to send to all the 
 message of eternal mercy. 
 
 40. Many other words. This discourse, 
 though one of the longest in the New 
 Testament, is but an omline. It contains, | 
 however, the substance of the plan of 
 mercy ; and is admirably arranged to ob- ! 
 tain its object. IT Testify. Bear witness to. i 
 He bore witness to the promises of Chris- \ 
 tianity , to the truths pertaining to the | 
 danger of sinners ; and to the truth re- j 
 specting the character of that generation, j 
 IF Exhort. He entreated them by argu- ' 
 ments and promises. ^ Save yourselves. 
 This expressio!! here denotes, preserve 
 yourselves from the influence, opinions, j 
 and fate, of this generation. It implies 1 
 that they were to use diligence and etTort j 
 to deliver themselves. God deals with ! 
 men as free agents. He calls upon them I 
 to put forth their own power and effort to i 
 be .saved. Unless men put forth their | 
 own strength and exertion, they will ne- 1 
 ver bo saved. When they are saved, i 
 they will ascribe to God the praise for 
 having inclined them to seek him, p.nd j 
 ^)r the grace whereby they are saved, i 
 
 Save yourselves from this untoward 
 g-eneration. 
 
 TI This ge7ieratio7i. This age or race of 
 men, the Jews then living. They were i 
 not to apprehend danger /rom them from 
 which they were to deli?gf*Tliemselves , 
 but they were to apprehend danger from 
 being tuilh them, united in their plans, ,' 
 designs, and feelings. From the influence / 
 of their opinions, &c. they were to escape. 
 That generation was signallv corrupt and 
 wicked. See Matt, xxiii. xii. 39; xvi. 4. 
 Mark viii. 38. They had crucified the 
 Messiah ; and they were for their sins 
 soon to be destroyed. IT Untoward. "Per- 
 verse, refractory, not easily guided or 
 taught." {Webster.) The s.ame character 
 our Saviour had given of that generation 
 in Matt. xi. 16—19. This character they 
 had shown uniformly. They were smooth, 
 cunning, plausible; but they were cor- 
 rupt in principle, and wicked in conduct. 
 The Pharisees had a vast hold on the 
 people. To break away from them was 
 to set at defiance all their power and doc- 
 trines ; to alienate themselves from their 
 teachers and friends ; to brave the power /• 
 of those in office, and those who had long / 
 claimed the right of teaching and guiding ^ 
 the nation. The chief danger of those, 
 who were now awakened was from t ha 
 generation; that they would der!??^ or 
 denounce, or persecute them, and induce 
 them to abandon their seriousness, and 
 turn back to their sins. And hence Peter 
 exhorted them at once to break off from 
 them, and give themselves to Christ. We ? 
 
 may hence learn, (1.) That if sinners will . / 
 be saved they must make an effort. There / 
 is no promise to any unless they will exert 
 themselves. (2.) The principal dange r 
 which besets those who are awfflJIII'ted 
 arises from their former companions. 
 They ati^^Uften vt'icked, cunning, rich, 
 and mighty. They may be their kindred, 
 and will seek to drive off their serious 
 impressions by derision, or argument, or 
 persecution. They have a mighty hold 
 on the affections ; and they will seek to 
 use it to prevent those Vvho are awakened 
 from becoming Christians. (3.)Tliose who 
 are awakened should resolve at once to 
 break off from their evil companions, and 
 unite themselves to Christ and his people. 
 There may be no other wav in which 
 this can be done than by resolving to for- 
 sake the society of those who are infidels, 
 and scoffers, and profane. They should 
 forsake the world, and give themselves 
 up to God, and resolve to have only so 
 much intercourse with the world as may 
 
56 
 
 THE ACTS. 
 
 [A.D. 33 
 
 41 Then they that gladly receiv- 
 ed his word were baptized : and 
 the same day there were added unto 
 them about three thousand souls. 
 
 be required by duty, and as may be con- 
 sistent with a supreme purpose to Uve to 
 the honour of God. 
 
 41. Theyt/tat gladly received. The word 
 rendered gladly means freely, cheerfully, 
 joyfully. It implies that they did it with- 
 out compulsion, and with joy. Religion 
 is not compulsion. They who become 
 Christians do it cheerfully; and do it re- 
 joicing in the privilege of becoming re- 
 ccncded to God through Jesus Christ. 
 ^^ Though so many received his word and 
 \^ "^ were baptized, yet it is implied that there 
 ^J^vere others who did not. It is probable 
 that there were multitudes assembled who 
 were alarmed, but who did not receive 
 the word v/ith joy. In all revivals there 
 are many who become alarmed, who are 
 anxious about their souls, but who refuse 
 the gospel, and again become thoughtless, 
 and are ruined. IT His word. The mes- 
 sage which Peter had spokon respecting 
 the pardon of sins through Jesus Christ. 
 "iF Were baptized. That is, those who pro- 
 fessed a readiness to embrace the offers 
 of salvation. The narrative plainly im- 
 plies that this was done the same day. 
 I'heir conversion was instantaneous. The 
 demand on them was to yield themselves 
 at once to God. And their profession was 
 made, and the ordinance which sealed 
 their profession administered without de- 
 lay. "iT And the same day. The discourse 
 of Peter commenced at nine o'clock in 
 the morning, ver. 15. How long it con- 
 tinued it is not said ; but the ceremony 
 of admitting them to the church and of 
 baptizing them was evidently performed 
 on the same day. The mode in which 
 this is done is not mentioned; but it is 
 highly improbable that in the midst of the 
 city of Jerusalem three thousand persons 
 were wholly immersed in one day. The 
 whole narrative supposes that it was all 
 done in the city ; and yet there is no pro- 
 bability that there were conveniences 
 there for immersing so many persons in a 
 single day. Besides, in the ordinary way 
 of adm.ini'stering baptism by immersion, it 
 IS difficult to conceive that so many per- 
 sons could have been immersed "in so 
 short a time. There is, indeed, here no 
 positive proq/" that they were not immers- 
 ed ; but the narrative is one of those in- 
 cidental circumstances often much more 
 satisfactory than philological discussion, 
 
 42 And « they continued stead- 
 fastly in the apostles' doctrine and 
 felloAvship, and in breaking of bread, 
 and in prayers. 
 
 a lCor.11.2. He.10.25. 
 
 that fihow the extreme improbability^ that 
 all this was done by wholly immersing 
 them in water. It may be further re- 
 marked that here is an example of \ety 
 quick admission to the church. It was 
 the first great work of grace under the 
 gospel. It was the model of all revivals 
 of religion. And it was doubtless intend- { 
 ed that this should be a specimen of tlie { ^- 
 manner in which the ministers of religion I" 
 should conduct in regard to admissions to ] " 
 the Christian church. Prudence is indeed 
 required ; but this example furnishes no 
 warrant for advising persons who profess 
 their willingness to obey Jesus Christ, to 
 delay uniting with the church. If per- 
 sons give evidence of piety, of true hatred 
 of sin, and of attachment to the Lord Je- 
 sus, they should unite themselves to his 
 people without delay. IF There were added. 
 To the company of disciples, or to the fol- 
 lowers of Christ. ^ Smds. Persons. Comp. 
 1 Pet. iii. 20. Gen. xii. 5. It is not affirmed 
 that all this took place in one part of Je- 
 rusalem, or that it was all done at once -J \ 
 but it is probable that this was what was ♦ 
 afterwards ascertained to be the fruit of 
 this day's labour, the result of this revi- 
 val of religion. This was the first effusion 
 of the Holy Spirit under the preaching of 
 the gospel ; and it shows that such scenes 
 are to be expected in the church, and that 
 the gospel is fitted to work a rapid and 
 mighty change in the hearts of men. 
 
 42. And they continued liteadfastli/. 
 They persevered in, or they adhered to. 
 This is the inspired record of the result. 
 That any of these apostatized is nowhere 
 recorded, and is not to be presumed. 
 Though they had been suddenly con- 
 verted, though suddenly admitted to the 
 church, though exposed to much perse- 
 cution and contempt, and many trials, 
 yet the record is that they adhered to 
 the doctrines and duties of the Christian 
 religion. The word rendered continued 
 steadfastly, ^§=(rzzfT.'fo3i/Tj,-, means at- 
 tending one, remaining by his side, 
 not leaving or forsaking him. ^ The 
 apostles' doctrine. This does not mean 
 that they held or believed the doctri 
 of the apostles, though that was true ; but 
 it means that they adhered to, or attended 
 on, Xhe'iT teaching or instruction. The word 
 doctrine has novi* a technical sense, and 
 means a collection and arrangement of 
 
 The \ 
 tiean \ 
 nnes \ 
 
A. D. 33.] CHAPTER II. 
 
 43 And fear came upon every 
 soul : and many " wonders and 
 signs were done by the apostles. 
 
 * Mar.16.17 
 
 • AJ ^ lg § ;^v'QW3 supposed to be contained 
 ' inure*Sible. In the Scriptures the word 
 means sim})ly tmddng ; and the expres- 
 sion here denotes that they continued to 
 attend on tneir instructions. One evidence 
 of conversion is a desire to be instructed 
 m the doctrines and duties of religion, 
 and a willingness to attend on the preach- 
 ing of the gospel. ^ And feUowship. The 
 word rendered ftUowship, -/.oiv^vix, is often 
 rendered communion. It properly dejiotes 
 having things in common, or participation, 
 society, friendship. It may apply to any 
 thing which may be possessed in com- 
 mon, or in which all may partake. Thus 
 all Christians have the same hope of hea- 
 ven ; the same joys; the same hatred of 
 sin ; the same enemies to contend with. 
 Thus they have the same subjects of con- 
 versation, of feeling, and of prayer ; or 
 they have communion in these things. 
 Ancl thus the early Christians had their 
 property in common. The word here 
 ^ may apply to either or to all, to their con- 
 V. versation, their prayers, their dangers, or 
 "*^their property ; and means that they were 
 united to the apostles, and participated 
 with them in whatever befel them. It 
 may be added that the effect of a revival 
 of religion is to unite Christians more and 
 more, and to bring those who were before 
 separated to union and love. Christians 
 feel that they are a band of brethren, and 
 that however m.uch they w-ere separated 
 before they became Christians, now they 
 have great and important interests in com- 
 mon; united in feelings, in interest, in 
 dangers, in conflicts, in opinions, and in 
 the hopes of a blessed immortality. 
 II Breaking of bread. The Syriac ren- 
 ders this "^the eucharist,' or the Lord's 
 Bupper. It cannot, however, be deter- 
 mined whether this refers to their par- 
 taking of their ordinary food together; or 
 to feasts of charity ; or to the Lord's sup- 
 per. The bread of the Hebrews was 
 made commonly into cakes, thin, hard and 
 brittle, so that it was broken instead of 
 being cut. Hence, to denote intimacy or 
 friendship, the phrase to break bread toge- 
 ther would be very expressive, in the 
 same way as the Greeks denoted it by 
 drinking together, o-uy.-oo-nv. From the 
 expression used in ver. 44, cnmp. with 
 vcr. 46, that they had all things common, 
 it would rather seem to be implied that 
 this referred to the participation of their 
 
 67 
 
 44 And all Inat believed were 
 together, and ^ had all things corn- 
 
 ordinary meals. The action of breaking 
 bread was commonly performed by the 
 master or head of a family, immediately 
 after asking a blessing. (Lightfoot.) IT In 
 prayers. This was one effect of the influ- 
 ence of the Spirit, and an evidence of 
 their change. A genuine revival will be 
 always followed by a love of prayer. 
 
 43. And fear came. That is, there was 
 great reverence or awe. The multitude 
 had just before derided them (ver. 13); 
 but so striking and manifest was the 
 power of God on this occasion, that it 
 silenced all clamours, and produced a 
 general veneration and awe. The effect 
 of a great work of God's grace is com- 
 monly to produce an unusual seriousness 
 and solemnit}' in a community, even 4/ 
 among those who are not convicted. It ^ 
 restrains, subdues, and silences opposi- 
 tion. IF Every soul. Every person, or 
 individual; that is, upon the people ge 
 nerally ; not only on those who became 
 Christians, but upon the multitudes v.ho 
 witnessed these things. All things were 
 fitted to produce this fear: the recent 
 crucifixion of Jesus of Nazareth ; the 
 wonders that attended that event; the 
 events of the day of Penteco-st ; and the f 
 miracles performed by the apostles, were / 
 all fitted to diffuse solemnity, and thought, \J^ 
 and anxiety through the community. 
 IT Many wonders and signs. See Note, 
 ver. 22. This was promised by the Sa- 
 viour. Mark xvi. 17. Some of the mira- 
 cles which they wrought are specified in 
 the following chapters. 
 
 44. AH that believed. That is, that be- -^ 
 lieved that Jesus was the Messiah; for / 
 that was the distinguishing point by which * 
 they were known from others. "IF Were 
 together, emrdavro. Were united, were 
 joined in the same thing. It does not 
 mean that they lived in the same house, *v 
 but they were united in the same comma- 
 nity ; or engaged in uie same thing. 
 They were doubtless often together in 
 the same place for prayer and praise 
 One of the best means for strengthening 
 the faith of young converts is for them 
 often to meet together for praver, conver- 
 sation, and praise. IT Had all (hi?igs comr 
 mon. That is, all their praperti/ or pos' 
 sessions. See ch. iv. 32 — 37; v. 1 — 10. 
 The apostles, in the time of the Saviour, 
 evidently had all their property in com- 
 mon stock, and Judas was made their 
 
38 
 
 THE ACTS. 
 
 [A. n. 33 
 
 45 And sold their possessions 
 
 a IS.5S.7. 2Cor.9.1,9. Uno.3.17. 
 
 treasurer. They regarded themselves as 
 one family, having common wants ; and 
 there was no use c propriety in their 
 possessing extensive propertj' by them- 
 Belves. Yet even then it is probable that 
 some of them retained an interest in their 
 property which was not supposed to be 
 necessar}' to be devoted to the common 
 use. It is evident that John thus possessed 
 property which he retained. John xix. 27. 
 And it is clear that the Saviour did not 
 command them to give up their property 
 into a common stock ; nor did the apos- 
 tles enjoin it. Acts v. 4, " While it re- 
 mained, was it not thine own? and after 
 it was sold, was it not in thine own pow- 
 er?" It was therefore perfectly volun- 
 tary ; and was evidently adapted to the 
 peculiar circumstances of the early con- 
 verts. Many of them came from abroad. 
 They were from Parthia, and Media, and 
 Arabia, and Rome, and Africa, &c. It is 
 probable, also, that they now remained 
 longer in Jerusalem than they had at first 
 proposed. And it is not at ail improbable 
 I that they would be denied now the usual 
 I hospitalities of the Jews, and excluded 
 vj from their customary kindness, because 
 they had embraced Jesus of Nazareth, 
 who had been just put to death. In these 
 circumstances, it was natural and proper 
 that they should share together their pro- 
 perty while they remained together. 
 
 45. A7id sold. That is, they sold as 
 much as was necessary in order to pro- 
 cure the means of providing for the wants 
 - of each other. ^ Fossessio7is. Property, 
 particularly real estate. This word, 
 *'* xTyj^xrci, refers properly to their Jixed pro- 
 -perty, as lands, houses, vineyards, &c. 
 The word rendered goods, 'vrrig^ac, re- 
 fers to their persoiial or moveable pro- 
 perty. IT And parted them to all. They 
 distributed them to supply the wants of 
 their poorer brethren, according to their 
 necessities. '^ As every man had yteed. 
 This expression limits and fixes the niean- 
 ^ ing of what is said before. The passage 
 x/ does not mean that they sold all their pos- 
 sessions, or that they relinquished their 
 title to all their property ; but that they 
 BO far regarded all as common as to be 
 willing to part with it if it was needful 
 to supply the wants of the others. Hence 
 the property was laid at the disposal of 
 the apostles, and they w^ere desired to 
 distribute it freely to meet the wants of 
 the poor. ch. iv. 34, 35. 
 This was an important incident in the 
 
 and goods, and " parted them to all 
 77ien, as every man had need. 
 
 early propagation of religion ; ana it may 
 suggest many useful reflections. 
 
 1. We see the effect of religion. The 
 love of property is one of the strongest 
 affections which men have. There is 
 nothing that will overcome it but reli- 
 gion. That will ; and one of the frst ef- 
 fects of the gospel was to loosen tiie hold 
 of Christians on property. 
 
 2. It is the duty of the church to pro« 
 vide for the wants of its poor and needy 
 members. There can be no doubt that 
 property should now be regarded as so 
 far common as that the wants of the pocr 
 should be supplied by those who are rich. 
 Comp. Matt. xxvi. 11. 
 
 3. If it be asked why the early disciples 
 evinced this readiness to part with their . 
 property in this manner, it may be repli- / 
 ed,'(l.) That the apostles had done it be- v/ 
 fore them. The family of the Saviour had 
 
 all things common. (2.) It was the naturo 
 of religion to do it. (3.) The circum- 
 stances of the persons assembled on thin 
 occasion were such as to require it. Thej- 
 were many of them from distant regions ; 
 and probably many of them of the poore." 
 class of the people in Jerusalem. In thii 
 they evinced what should he done in be- 
 half of the poor in the church at all times. 
 
 4. If it be asked whether this was done 
 commonly among the early Christians, it 
 may be replied, that there is no evidence 
 that it was. It is mentioned here, and in 
 ch. iv. 32 — 37, and ch. v. 1 — 7. It does 
 not appear that it was done even by all 
 who were afterwards converted in Ju- 
 dea; and there is no evidence that it was 
 done in Antioch, Ephesus, Corinth. Phi 
 lippi, Rome, &c. That the effect of reli- 
 gion was to make men liberal, and wdliiig 
 to provide for the poor, there can be no 
 doubt. See 2 Cor. viii. 19; ix. 2. 1 Cor. 
 xvi. 2. Gal. ii. 10. But there is not proof 
 that it was common to part with their pos- 
 sessions, and to lay it at the feet of the 
 apostles. Religion does not contemplate, 
 evidently, that rnen should break up all 
 the arrangements in society ; but it con- 
 templates that those who have property 
 should be ready and willing to part with 
 it for the help of the poor and needy. 
 
 5. If it be asked whether all the ar 
 rangements of property should be broken 
 up now, and believers have all things in 
 common, we are prepared to answer. No. 
 For, 1. This was an extraordinary ca.se. 
 2. It was not even enjoined by the apos- 
 ties on them. 3. It was practised nowhcrpe 
 
A. D. 33. 
 
 CHAPTER II 
 
 5i> 
 
 46 And they, continuing- daily 
 with one accord in the temple, and 
 breaking ' bread from house to house, 
 did eat their meat with gladness and 
 singleness of heart, 
 
 • or, at Kirne, 
 
 oJse. 4. It would be impracticable. No 
 community where all things were in 
 common has long prospered. It has been 
 ii attempted often, by pagans, by infidels, 
 h and by fanatical sects of Christians. It 
 'i ends soon in anarchy, and licentiousness, 
 I and idleness, and profligacy ; or the more 
 I cunning secure the mass of the property, 
 I and control the whole. Till all men are 
 I made alike, there could be no hope of 
 such a community ; and if there could be, 
 t would Jiot be desirable. God evidently 
 intended that men should be excited to 
 industry by the hope of gain ; and then he 
 demands that their gains should be de- 
 voted to his service. Still, this v.as a 
 noble instance of Christian generosity, 
 and evinces the power of religion in loos- 
 ing the hold which men commonly have 
 on the world. It rebukes also those pro- 
 fessors of religion, of whom, alas, there 
 are many, who give nothing to benefit 
 either the souls or bodies of their fellow- 
 men. 
 
 46 With one accord. Comp. ch. i. 14 ; 
 ii. 1. IT Li the temple. This was the pub- 
 lic place of worship; and the disciples 
 were not disposed to leave the place 
 where their fttfhe»»«had so long worship- 
 ped God. This does not mean that they 
 were constantly in the temple, but only 
 at the customary hours of prayer; at 9 
 o'clock in the morning, and at 3 in the 
 afternoon. ^ And breaking bread. See 
 Note, ver. 42. il From house to house. 
 In the margin, " at home." So the Syriac 
 and Arabic. The common interpretation, 
 however, is, that they did it in their vari- 
 ous houses, now in this and now in that, 
 OS might be convenient. If it refers to 
 their ordinary meals, then it means that 
 .'Jiey partook in common of what they pos- 
 feessed. And the expression in this verse, 
 "did eat t'ue./ meat," seems to imply that 
 this refers to their common meals, and 
 not to the Lord's supper. "^ Did eat their 
 meat. Did partake of their food. The 
 word meat with us is applied to Jlesh. In 
 the Bible, and in old English authors, it 
 is applied to provision of any kind. Here 
 it means all kinds of sustenance; that 
 which nourished them — ^eo?'iir— :and the 
 use of this word proves that it does not 
 refer to the Lord's supper; for that ordi- 
 nance is nowhei 3 represented as designed 
 
 47 Praising God, and having fa- 
 vour " with all the people. And 
 * the Lord added to the church 
 daily such as should be saved. 
 
 a Lu.2.52. Ro.14.lS. b c.5.14;11.24. 
 
 for an ordinarymeal,or to nourish ihebody. 
 Comp. 1 Cor. xi. 33, 34. IT With glad, 
 ness. With rejoicing. This is one of the 
 effects of religion. It is far from gloom ; it 
 diffuses joy over the mind ; and it bestowa 
 additional joy in the participation of even 
 our ordinary pleasures. IT Si7igleness of 
 heart. This means with a sincere and 
 pure heart. They were satisfied end 
 thankful. They were not perplexed or 
 anxious ; nor were they solicitous for the 
 luxurious living, or aspiring after the vain 
 objects of the men of the world. Comp. 
 Rom., xii. 8. 2 Cor. i. 12. Col. iii. 22. Eph. 
 vi. 5. 
 
 47. Fraisirig God. See Luke xxiv. 53. 
 ^ And having favour. See Luke ii. 52. 
 H With all the people. That is, with the 
 great mass of the people ; with the peo- 
 ple generally. It does not mean that all 
 the people had become reconciled to 
 Chri-stianity ; but their humble, serious 
 and devoted lives won the favour of the 
 great mass of the community, and silenced 
 opposition and cavil. This was a remark- 
 able effect, but God has power to silence 
 opposition ; and there is notliiiig so well 
 fitted to do this as the humble and con- 
 sistent lives of his friends. IT And the 
 Lord added. See ch. v. 14 ; xi. 24, &c. 
 It was the Lord who did this. There was 
 no power in man to do it ; and the Chris- 
 tian loves to trace all increase of the 
 church to the grace of God. IT Added 
 Caused, or inclined them to be joined 
 to the church. II The church. To the 
 assemhln of the followers of Christ, t'^ 
 exy.K-^ria. The word church properly 
 means those who are called out, and is 
 applied to Christians as being called out, 
 or separated from the world. It is used 
 but three times in the Gospels. Matt, xvi 
 18; xviii. 17. It occurs frequently in 
 other parts of the New Testament, and 
 usually as applied to the followers of 
 Christ. Comji. Acts v. 1 1 ; vii. 38 ; viii. 
 1.3; ix. 31 ; xi. 22. 26; xii. 1. 5, &c. It is 
 used in classic writers to denote an assem- 
 bly of any kind, and is twice thus used in 
 the New Testament (Acts xix. 39. 41), 
 where it is translated " assembly." IT Such 
 as should be saved. This whole phrase is a 
 translation of a participle, tov^ do-^Ofispovi, 
 It does not express any purpose that thev 
 ihould be saved, but simply the fad tb ' 
 
 V 
 
60 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 CHAPTER m. 
 
 IVrOW Peter and John went up to- 
 
 ^^ geiher into the tennple at " the 
 
 hour of prayer, ie//?,^the ninth hour. 
 
 2 And a certain man, lame from 
 
 a Ps.55.17. Da.6.10. 
 
 f*" ihey were those who tvould be, or who 
 
 * * were about to be saved. It is clear, how- 
 ever, from tliis expression, ihat those who 
 became members of the church were 
 those who continued to adorn their pro- 
 fession, or who gave proof that they were 
 BUicere Christians. It is imphed here, 
 also, that those who are to be saved will 
 iom themselves to the church of God. 
 This is every where required; and it 
 constitutes one evidence of piety when 
 they are willing to face the world, and 
 give themselves at once to the service of 
 the Lord Jesus. — Two remarks may be 
 made on the last verse of this chapter; 
 one is, that the eflect of a consistent 
 Christian life will be to command the re- 
 spect of the W'Orld ; and the other is, that 
 the effect will be continually to increase 
 the number of those who shall be saved. 
 In this case they were daily added to it ; 
 
 •%;;. the church was constantly increasing: 
 and the same result may be expected in 
 all cases where there is similar zeal self 
 denial, consistency, and prayer. 
 
 We have now contemplated the foun- 
 dation of the Christian church ; and the 
 ^t^ first glorious revival of religion. This 
 chapter deserves to be profoundly studied 
 by all the ministers ol" the gospel, and by 
 all who pray for the jjrosperity of the 
 kingdom of God. It should excite our 
 fer\"ent gratitude that God has left this 
 record of the first great work of grace ; 
 and our fervent prayers tliat he would 
 multiply and extcrid such scones ^intil the 
 
 '""^^^-^ailtL^haU be filled with his glory. 
 ^^'-*- CHAPTER III. 
 1. Peter and John went up, <fcc. In Luke 
 xxiv. 53, it is said that the apostles were 
 continually in the temple, praising and 
 blessing God. From Acts ii. 46, it is clear 
 that all the disciples were accustomed 
 daily to resort to the temple for devotion. 
 Whether they joined ui the sacrifices of 
 the temple-service is not said ; but the 
 thing is not improbable. This was the 
 place and the manner in which they and 
 their fathers had worshipped. They came 
 slowly to the conclusion that they were 
 to leave the temple; and they would na- 
 turally resort there whh their country- 
 men to worship the God of their fathers. 
 In the previous chapter (ii. 43), we are 
 told in general that many wonders and 
 
 I his mother's womb, was carried, 
 whom they laid daily at the jrate * 
 of the temple which is called Beau- 
 tiful, to ask alms of them that en- 
 tered into the temple ; 
 
 b Jno.9.g. 
 
 signs were done by the hands of the 
 apostles. From the many miracles wflicii 
 were perfonned, Luke selects one, of 
 which he gives a more full account ; and 
 especially as it gives him occasion to re- 
 cord another of the addresses of Peter to 
 the Jews. An impostor would have been 
 satisfied with the general statement that 
 many miracles were performed. The sa- 
 cred writers descend to particulars, and 
 tell us where, and in relation to whom, 
 they were performed. This is a proof 
 that they were honest men, and did not 
 intend to deceive. ^ Into the temple. ]\ot 
 into the edifice properly called the tem- 
 ple, but into the court of the temple, 
 where prayer was accustomed to be 
 made. See "Note, Matt. xxi. 12. ^ At the 
 hour of prayer, &c. The Jewish day was 
 divided into twelve equal parts ;.,.^ 
 course, the ninth hour would be abou; 
 Ttll lie ^o'clock, p. M. This was the hour 
 of evening prayer. Morning prayer was 
 offered at nine o'clock. Comp. Ps. Iv. 17. 
 Dan. vi. 10. 
 
 2. Lame, &c. The mention of this 
 .shows that there was no deception in the 
 case. The man had been always lame ; 
 he was obliged to be carried ; and he was 
 well known to the Jews. IT Whom they 
 laid daily. That is, his friends laid him 
 there daily. He would therefore be well 
 known to those who were in the habit of 
 entering the temple. Among the ancients 
 there were no hospitals for die afflicted ; 
 and no alms-houses for the poor. The 
 poor were dependent, therefore, on the 
 charit}'^ of those who were in better cir- 
 cumstances. It became an important 
 matter for them to be placed where they 
 would see many people. Hence it was 
 customaiy to place them at the gates of 
 rich men (Luke xvi. 20) ; and they also 
 sat by the side of the highway to beg 
 where many persons would pass. Mark 
 x. 46. Luke xviii. 35. John ix. 1 — 8. The 
 entrance to the temple would be a favour- 
 able place for begging; for, (1.) great 
 multitudes were accustomed to enter 
 there; and (2.) when going up for the 
 purposes of religion, they would be more 
 inclined to give alms than at other times, 
 and especially was this true of the Phari 
 sees, who were particularly desirous of 
 publicity in bestowing charity. It is re» 
 
A.D. 33.] 
 
 CHAPTER III. 
 
 61 
 
 3 Who, s«eing Peter and John 
 about to go into the temple, asked 
 an alms. 
 
 4 And Peter, fastening his eyes 
 upon him, with John, said, Look 
 on us. 
 
 5 And he gave heed unto them. 
 
 corded by Martial (i. 112.), that this cus- 
 tom prevailed among the Romans of plac- 
 ing the poor by the gates of the temples ; 
 and the custom was also observed a long 
 time •n the Christian churches. IT At tfie 
 {rate oj the temple which is called Beautiful. 
 In regard to this gate there have been 
 two opinions, one of which supposes that 
 this was the gate commonly called Nica- 
 nor, which led from the court of the Gen- 
 tiles to the court of the women (see Plan 
 in Notes on Matt. xxi. 12/ , and the other, 
 that it was the gate at the eastern entrance 
 of the temple, commonly called Susan. 
 It is not easy to determine which is in- 
 tended ; though from the fact that jt o c- 
 curred near Solomon's porch (ver. ll, 
 comp. Plan of the temple, Matt. xxi. 12), 
 it seems probable that trie latter was in 
 tended. This gate was large and splen- 
 did. It w-as made of Corinthian brass, a 
 most valuable metal, and made a magni 
 ficent appearance. Josephus, Jewish War 
 b V. ch. V. ^ 3. IT To ask alms. Charity. 
 3. Who, seeing Peter, &c. There is ijo 
 
 idence that he was acquainted wfF!?* ' It is by no means improbable that the man 
 
 them, or knew who they were. He asked 
 of them as he was accustomed to do of 
 the multitude that entered the temple. 
 
 4. Fastening his eyes. The word used 
 here denotes to look intentli/, or with fixed 
 attention. It is one of the peculiar words 
 which Luke uses. Luke iv. 20 ; xxii. 56 ; 
 Acts i. 10 ; iii. 12 ; vi. 15 ; vii. 55 ; x. 4, &c 
 in all twelve times. It is used by no 
 other writer in the New Testament, ex- 
 cept by Paul twice, 2 Cor. iii. 7. 13. IT Look 
 on us. All this was done to fix the atten- 
 tion. He wished to call the attention of 
 the man distinctly to himself, and to what 
 he was about to do. It was also done 
 that the man might be fully apprised that 
 his restoration to health came from him. 
 
 6. Silver and gold have I none. The 
 man had asked for money ; Peter assures 
 him that he had not that to give ; it was 
 done, however, in such a way as to show 
 his willingness to aid him, if he had pos- 
 sessed it. IT Such as I have. Such as is 
 in my power. It is not to be supposed 
 that he meant to say that he originated 
 this power hiiTBelf, but only that it w 
 
 expecting to receive something of 
 them. 
 
 6 Then Peter said, Silvei and 
 gold have 1 none : but such as 1 
 have give I thee : In " the name of 
 Jesus Christ of Nazareth, rise up 
 and walk. 
 
 a c.4.ia 
 
 that it was derived solely from the Lord 
 Jesus Christ. IT In the name. Comp. ch. 
 iv. 10. In Mark xvi. 17, 18, it is said, 
 " These signs shall follow them that be- 
 lieve; in my name shall they cast out 
 
 devils, &c they shall lay hands on 
 
 the sick, and they shall recover." The 
 expression means by his authority, or in 
 virtue of power derived from him. We 
 are here struck with a remarkable differ- 
 ence between the manner in which the 
 Lord Jesus wrought miracles, and that in 
 which it was done by his apostles. He 
 did it in his own name, and by virtue of 
 his own power. He claimed dominion 
 over disease and death. The apostles 
 never attempted to perform a miracle by 
 their own power. It was only in the name 
 of Jesus; and this circumstance alone 
 shows that there was a radical difference 
 between Christ and all other prophets 
 and teachers. IT Of Nazareth. This was 
 the name by which he was commonly 
 known. By this name he had been desig- 
 nated among the Jews, and on the cross. 
 
 had heard of him by this name; and it 
 was important that he should understand 
 that it was by the authority of him who 
 had been crucified as an impostor. IT Rise 
 and walk. To do this would be evidence 
 of sign al po wer. It is remarkable that in 
 casesTTIiethlsr they were commanded to 
 do the thing at once. See similar cases 
 in John v. 8. Matt. ix. 6 ; xii. 13. It would 
 have been easy to allege that they liad no 
 power, that they were lame, or sick, or 
 ])alsied, and could do nothing until God 
 should give them strength. But the com- 
 mand was to do the thing; nor did the 
 Saviour or the apostles stop to convince 
 them that they could do nothing. They 
 did not doubt that if it were done, they 
 would ascribe the power to God. Pre- 
 cisely like this is the condition of the sin- 
 ner. God commands him to do the thing : 
 to repent, and believe, and lead a holy 
 life. It is not merely to attempt to do it; 
 to make use of means ; or to wait on himj 
 but it is actually to repent and believe the 
 gospel. Where he may obtain power to 
 do it is another question. It is easy for 
 
 intrusted to him. He immediately adds- 1 him to involve himself in difficulty, as it 
 
&2 
 
 THE ACTS. 
 
 [A. D. 
 
 7 And he took him by the right 
 hand, and lifted hint, up : and im- 
 mediately his feet and ankle-bones 
 received strength. 
 
 8 And he, leaping " up, stood, 
 and walked, and entered with them 
 into the temple, walking, and leap- 
 ing, and praising God. 
 
 a Is.35.6 
 
 would have been in these cases. But 
 the command of God is positive, and must 
 be obeyed. If not obeyed, men must 
 perish ; just as this man would have been 
 always lame if he had put forth no effort 
 of his own. When done, a convicted 
 sinner will do just as this man did, in- 
 stinctively give all the praise to God. ver. 8. 
 
 7. And he took him. He took hold of 
 his hand. To take hold of the hand in 
 Buch a case was an offer of aid, an indi- 
 cation that Peter was sincere, and^as an 
 inducement to him to make an effort. 
 This may be employed as a beautiful 
 illustration of the manner of God when 
 he commands men to repent and believe. 
 He does not leave them alone ; he ex- 
 tends help, and aids their efforts. If they 
 tremble, and feel that they are weak, and 
 needy, ami helpless, his hand is stretched 
 out, and his power exerted to impart 
 strength and grace. IT His feet and ankle- 
 bones^ The fact that strength was imme- 
 diately imparted ; that the feet, long lame, 
 were now made strong, was a full and 
 dear proof of miraculous pow'er. 
 
 8. And he, leaping up. This was a 
 natural expression of joy ; and it was a 
 striking fulfilment of the prophecy in Isa. 
 XXXV. 6 : "Then shall the lame niau leap 
 as an hart." The account here given is 
 one that is perfectly natural. The man 
 would be filled with joy, and would ex- 
 press it in this manner. He had been 
 lame from a child ; he had never walked ; 
 and there was more in the miracle than 
 merely giving .^strength. The act ofwalk- 
 ing is one that is acquired by long prac- 
 tice. Children learn slowly. Casper Mau- 
 ser, ^^i^^ discovered in one of the cities 
 of Germany, who had been confined in 
 prison from a child, was unable to walk 
 in an easy way when released, but stum- 
 bled in a very awkward manner. (See 
 his Life.) When, therefore, this man was 
 able at once to walk, it was clear proof 
 of a miracle. IT Praising God. This was 
 the natural and appropriate expression of 
 his feelings on this occasion. His heart 
 would he full ; and he could have no 
 doubt that this blessing had come from 
 
 9 And all the people saw liim 
 walking and praising God : 
 
 10 And they knew that it was he 
 which sat for alms at the Beautiful 
 gate of the temple : and they were 
 filled with wonder and amazement 
 at that which had happened unto ' 
 him. 
 
 God alone. It is remarkable that he did [ 
 not even express his gratitude to Peter > 
 and John. They had not pretended to 
 restore him in their own name ; and he 
 would feel that man could not do it. It 
 is remarkable that he praised God with- 
 out being taught or entreated to do it. It 
 was instinctive — the natural feeling of 
 the heart. So a sinner. His first feelings 
 when renewed, will be to ascribe the 
 praise to God. W^hile he may and will 
 feel regard for the ministry by whose 
 instrumentality he has received the bless- 
 ing, yet his main expression of gratitude 
 will be to God. And this he will do in- 
 stinctively ; he needs no prompter ,• he 
 knows that no power of man is equal to 
 the work of converting the soul, and will 
 rejoice, and give all the praise to the 
 God of grace. 
 
 9, 10. Arid all the people, &c. The peo- 
 ple who had been accustomed to see him 
 sit in a public place. IT And they knein, 
 &c. In this they could not be deceived ; 
 they had seen him a long time, and now 
 they saw the same man expressing his 
 praise to God for complete recovery. The 
 particulars in this miracle are the follow- 
 ing ; and they are as far as possible from 
 any appearance of imposture. 1. The 
 man had been afflicted from.a^hild This 
 was known to all the people. At this 
 time he was forty years of age. ch. iv. 22. 
 2. He was not an impostor. If he had 
 pretended lameness, it is wonderful that 
 lie had not been detected before, and^not 
 Imve been suffered to occupy a place tmis 
 in iTie^ temple. 3. The apostles had no 
 agency in placing him there. They had 
 not seen him before. There was mani- 
 festly no collusion or agreement with Jiim 
 to attempt to impose on the people. 4. The 
 man himself was convinced of the mira- 
 cle ; and ^id not doubt that the {)ower by 
 which he had been healed was of God 
 5. The people were convinced of the same 
 thing. They saw the etiects ; they had 
 known him well; they had had every 
 opportunity to know that he was dis- 
 eased ; and they were now satisfied that 
 he was restored. There was no possi 
 
A. D. 33.1 
 
 CHAPTER III. 
 
 63 
 
 11 And, as the lame man which 
 was healed held Peter and John, 
 all the people ran together unto 
 them, in the porch " that is called 
 Solomon's, greatly wondering. 
 
 12 And when Peter saw zY, he 
 answered unto the people, Ye men 
 of Israel, why marvel ye at this 1 
 
 aJno.10.23. c.5.12. 
 
 j or why look ye so earnestly on us, 
 as though by our own * power or 
 holiness we iiad made this man to 
 walk] 
 
 13 The God ' of Abraham, and 
 of Isaac, and of Jacob, the God of 
 our fathers, ** hath glorified * his Son 
 Jesus ; whom ye delivered up, and 
 
 i2Cor.3.5, cMatt.22.32. dc.5.30,3I. 
 
 e Jno.17.1. Ep.!.20-22. Ph.2.9-11. He.2.9. Re.1.5,18. 
 
 bility of deception in the case. It was 
 not merely the friends of Jesus that saw 
 this ; not those who had an interest in the 
 miracle, but those who had been his ene- 
 mies, and who had just before been en- 
 gaged in putting him to death. Let this 
 miracle be compared, in these particulars, 
 with those pretended miracles which have 
 been affirmed to have been wrought in 
 defence of other systems of religion, and 
 it will be seen at once that here is every 
 appearance of sincerity, honest}% and 
 ruth; and in them every mark of decep- 
 tion, fraud, andWlposition. (See Paley's 
 Evidences of Christianity, Proposition ii. 
 oh ii.) 
 
 11. Held Peter and John. The word 
 held means ]\e a.dhered t o them ; he joined 
 himself to the?3TTEe^'as desirous of re- 
 maining with them, and participating 
 with them. IT All the people, &c. Excited 
 by curiosity, they came together. The 
 fact of the cure, and the conduct of the 
 man. would soon draw together a crowd, 
 and thus furnish a favourable opportunity 
 for preaching to them the gospel. IT In 
 iheporch, &c. This porch was a covered 
 way or passage on the east side of the 
 temple. It was distinguished for its mag- 
 nificence. See the Plan and description 
 of the temple, Notes on Matt. xxi. 12. 
 
 i'3. When Peter saw it. Saw the peo- 
 ple assembling in such muhitudes and 
 wondering at the miracle. IT He ansv)ered. 
 The word answer, with us, implies that a 
 question had been asked, or that some 
 subject had been proposed for considera- 
 tion. But the word is used in a different 
 sense in the Bible. It is often used when 
 no question was asked, but when an oc- 
 casion was offered for remarks, or where 
 uu opportunity was presented to make a 
 statement. It is the same as replying to 
 a thing, or mak ing a statement in regard 
 to some subject. lDahVil:'26. Acts v. 8. 
 f Ye men of Israel. Jews. Comp. ch. ii. 
 14. ^ Whi/ marvel ye at this? The par- 
 ticular thing which he intended to re- 
 prove here, was not that they wondered, 
 for that was proper; but that they looked 
 
 on Peter and John as if they had been the 
 authors of this healing. Thej'^ ought to 
 have understood it. The Jews were 
 sufficiently acquainted with miracles to 
 interpret them, and to know whence they 
 proceeded ; and they ought not, therefore, 
 to ascribe them to man, but to inquire 
 why they had been wrought by God. 
 IF Why look ye, <fcc. Why do ye fix the 
 eyes with amazement 07i us, as though we 
 could do this ? Why not look at once to 
 God ? ^ By our own power. By any art 
 of healing, or by any medicine, we had 
 done this. -^ Or holiness. Piety. As if 
 God had bestowed this on us on account 
 of our personal and eminent piety. It may 
 be remarked, that here was ample oppor- 
 tunity for them to establish a reputation 
 of their own. The people were disposed 
 to pay them honours ; they might at once 
 have laid claim to vast authority over 
 them ; but they refused all such personal 
 honours, and ascribed all to the Lord 
 Jesus. Whatever success mav attend the 
 ministers of the gospel ; or ho^K'ever much 
 the world may be disposed to do them 
 honour; they should disclaim all power in 
 themselves, and ascribe it to the Lord 
 Jesus Christ. It is not by the talents or 
 personal holiness of ministers, valuable as 
 these are, that men are saved ; it is only 
 by the power of God, designed to honour 
 his Son. See 2 Cor. iii. 5, 6. 
 
 13. The God of Abraham. He is called 
 the God of Abraham because Abraham 
 acknovjledged him as hie God, and because 
 God showed himself to be his friend. 
 Comp. Matt. xxii. 32. Ex. iii. 6. 15. Gen 
 xxviii. 13; xxvi. 24. It was important to 
 show that it was the same God who had 
 done this that had been acknowledged by 
 their fathers; and that they were not 
 about to introduce the worship of any 
 other God. And it was especially impor- 
 tant, because the promise had been made 
 to Abraham, that in his seed should all 
 the families of the earth be blessed. Gen. 
 xii. 3. Comp. Gal. iii. 16. IT Hath glorified. 
 Has honoured. You denied, despised, 
 and murdered him ; but God has exalted 
 
64 
 
 THE ACTS. 
 
 [A. D. sa 
 
 denied ° him in the presence of Pi- 
 liiie, when he * was determined to 
 let him tro. 
 
 14 But ye denied the Holy '^ One 
 and the Just, '' and desired a mur- 
 derer to be granted unto you; 
 
 o Jno.19.15. b Matt.27.17-25. Lu.23.16-23. 
 
 c Ps. 16.10. Lu.1.35. ' dc.7.52;22.14. 
 
 and honoured him. This miracle was 
 done in the najne of Jesus. A-er. 6. It was 
 tlse power of God. that had restored him ; 
 and by putting forth this power God had 
 shown that he approved the work of his 
 Son, and was disposed to honour him in 
 the view of men. Comp. John xvii. 1. 
 Eph. i. 20-22. Phil. ii. 9—11. Ileb. ii. 9. 
 Rev. i. 5—18. '^ Ye delivered up. That 
 IS, you delivered him to the Romans to be 
 put to death. See Note, ch. ii. 23. IT And 
 denied him in lite presence of Pilate. De- 
 nied that he was the Messiah. Were 
 unwilling lo own him as your long-ex- 
 pected King. John xix. 15. IT When he 
 ivas determined, &c. Matt. xxvu. 17 — 25. 
 Luke xxiii. 16 — 23. Pilate was satisfied 
 of his innocence ; but he was w eak, and 
 timid, and irresolute, and yielded to their 
 wishes. The fact that Pilate regarded 
 I him as innocent was a strong aggravation 
 ^ of their crime. They should have re- 
 garded him as innocent; but they urged 
 on his condemnation, against the delibe- 
 rate judgment of him before whom they 
 had arraigned him ; and thus showed how 
 obstinately they were resolved on his 
 death. 
 
 14. The holy One, &c. See Ps. xvi. 10. 
 Comp. Note, Acts ii. 27. ^ And the just. 
 The word just here denotes innocent, or 
 one who was free from crime. It properly 
 is used in reference to lav\ and denotes 
 one who stands upright in the view of the 
 law, or who is not chargeable with crime. 
 In this sense the Lord Jesus was not only 
 personally innocent, but even before his 
 judges he stood unconvicted of any 
 (;rime *■ The crime charged on him at 
 first was blasphemy (Matt. xxvi. 65) ; and 
 on this charge the Sanhedrim had con- 
 demned him, without proof But of this 
 charge Pilate would not take cognizance, 
 and hence before him they charged him 
 with sedition. Luke xxiii. 2. Neither of 
 these charges were made out; and, of 
 course, in the eye of the law he was in- 
 nocent and just. It greatly aggravated 
 their crime that they demanded his death 
 still, even after it was ascertained that 
 they could prove nothing against him ; 
 thus showinj^ that it was mere hatred and 
 Dialice that led them to seek his deatli 
 
 15 Ai;d killed the ' Prince of life, 
 whom God hath raised * from the 
 dead ; whereof ^ we are witnesses. 
 
 16 And his name, through faith 
 in his name, hath made this man 
 strong, whom ye see and know ; 
 
 1 or, author. Jno.1.4. lJno.5.11. e Matt, 28,2-6. 
 
 Ep.1.20. /c.2.32. 
 
 ' IT And desired a murderer. Matt- xxvii. 
 I 21. 
 
 15. And Jiilled the Prince of Life. The 
 ! word rendered prince denotes properly a 
 
 military leader or commander. Hence, 
 in Heb ii. 10, it is translated captain ; " It 
 
 became him to make the Captain oj 
 
 their salvation perfect through sufferings.' 
 As a captain or commander leads on to 
 j victory, and is said to obtain it, so the 
 I word comes to denote one who is the 
 i cause, the author, the procurer, &c. In 
 1 this sense it is used. Acts v. 31, "Him 
 I hath God exalted to be a Prince and a 
 Saviour, /or to give repentance to Israel," 
 &c. In Heb. xii. 2, it is properly rendered 
 author ; " Looking unto Jesus, the author 
 and finisher of our faith." The word 
 author, or giver, would express the mean- 
 ing of the word here. It also implies that 
 he has dominion over life; an idea, in- 
 I deed, which is essentially connected with 
 j that of his being the author of it. The 
 word life here is used in a large sense, as 
 denoting all manner of life. In this sense 
 I it is used in reference to Christ in John i. 
 4, " In liim was life," &c. Comp. John v. 
 26. 1 John V. 11. 1 Cor. xv. 45. Jesus ia 
 here called the Prince of life in contrast 
 with him whom the Jews demanded in 
 his place, Barabbas. He was a murderer 
 (Luke xxiii. 19. Mark xv. 7), one who had 
 destroyed life ; and yet they demanded 
 that he whose character it was to destroy 
 life should be released, and the Author 
 of life to be put to death. IT Whom God 
 hath raised, &c. ch. ii. 24. 32. 
 
 16. And his 7iame. The name of Jesus 
 is here put for Jesus himself; and it is 
 the same as saying, " and he," &c. In this 
 
 "'^"y'flfe^ word name is often used by the 
 Hebrews, especially when speaking of 
 God. Acts i. 15; iv. 12. Eph. i. 21. Rev. 
 iii. 4. It does not mean that there was 
 any efficacy in the mere ?iame of Jesus 
 that should heal the man, but that it 
 was done by his authority and power. 
 IT Through faith in his name. By means 
 of faith in* him; that is, by the faith 
 which Peter and John had in Jesus. It 
 does not refer to any faith that the man 
 had himself, for there is l^o^evidence that 
 he believed ip him. ButiTwasby means 
 
A. D. 33.] 
 
 CHAPTER IIL 
 
 65 
 
 yea, the faith which is by him hath 
 given him this perfect soundness m 
 the presence of you all. 
 
 of the faith which the apostles exercised 
 ni him tliat the miracle was wrought, and 
 was thus a fulfilment of the declaration 
 
 m Matt. xvii. 20, " If ye have faith ye 
 
 shall say to this mountain, remove hence," 
 6!.c. This truth Peter repeats two or three 
 times in the verse to impress it more dis- 
 tinctly on the minds of his hearers. 
 ^ Whom ye see and know. There could 
 therefore be no mistake. He was well 
 known to them. There was no doubt 
 about the truth of the miracle (ch. iv. 16), 
 and the only inquiry was in what way it 
 had been done. This Peter affirms to 
 have been accomplished onlt/ by the 
 power of the Lord Jesus, f Perfect 
 soujidness. oKoy.Ky.t^Uv. This word is not 
 used elsewhere in the New Testament. 
 It denotes integrity of parts, freedom from 
 any defect ; and .t here means that the 
 cure was^ perfect and entire, or that he 
 was completely restored to the use of his 
 limbs. IT In the presence of you all. You 
 are all witnesses of it, and can judge for 
 yourselves. This shows how confident 
 the apostles were that a real miracle had 
 been performed. They were willing that 
 it should be examined; and this is con- 
 clusive proof that there was no attempt 
 at imposture. A deceiver, or one who 
 pretended to work miracles, would have 
 been cautious of exposing the subject to 
 the danger of detection. 
 
 17. And now, brethren. Though they 
 had been guilty of a crime so enormous, 
 yet Peter shows the tenderness of his 
 
 /t heart in addressing them still as his bre- 
 thren. He regarded them as of the same 
 
 ' nation with himself, as having the same 
 hopes; and as being entitled to the same 
 privileges. The expression also shows 
 that he was not disposed to exalt himself 
 ns being by nature more holy than they. 
 This verse is a remarkable instance of 
 tenderness in appealing to sinners. It 
 would have been easy to have reproach- 
 ed them for their enormous crimes ; but 
 It was not the way to reach the heart. 
 He had indeed stated and proced their 
 wickedness. The object now was to 
 bring them to repentaiw;e for it ; and this 
 was to be done by tenderness, and kind- 
 ness, and love. Men are melted to con- 
 trition, not by reproaches, but by love. IF / 
 wot. I know ; I am well apprized of it. 
 I know you will affirm it ; and I admit 
 that it wa.s so. Still the enormous deed 
 f2 
 
 17 And now, brethren, I wet that 
 through Ignorance " ye did it^ as did 
 also your rulers. 
 
 a Lu.23.34. Jno,I6.3. lCor.2.8 
 
 has been done. It cannot be recalled , 
 and it cannot be innocent. It remains, 
 therefore, that you should repent of it, 
 and seek for pardon. IT That through ig- 
 norance, &c. Peter does not jnean to 
 affirm that they were innocent in having 
 put him to death, for he hati just proved 
 the contrarj' ; and he immediately pro 
 ceeds to exhort them to repentance. But 
 he means to say that their offence was 
 mitigated by the fact that they were igno- ''^ 
 rant that he was the Messiah. The same ^ 
 thing the Saviour himself affirmed when 
 dying. Lu'-e xxiii. 34. " Father, forgive 
 them, for they know not what they do." 
 Comp. Acts xiii. 27 1 Cor. ii. 8. The 
 same thing the apostle Paul affirmed in 
 relation to himself) as one of the reasons 
 why he obtained pardon from t he enor- 
 mous crime of persecution.'"! 'I'im. i. 13. 
 In cases like these, though crime might 
 be mitigated, yet it was not taken entirely 
 away. They were guilty of demanding 
 a man to be murdered who was declared 
 innocent ; they were urged on with un- 
 governable fury; they did it from _con- 
 ^e nipt a nd malice ; and the crime of m'wv-" 
 der remained, though they were ignorant 
 that he was the Messiah. It is plainly 
 implied that if they had put him to death <*• 
 knowing that he was the Messiah, and as 
 the Messiah, there would have been no 
 forgiveness. Comp. Heb. x. 26 — 29. Igno- 
 rance, therefjre, is a circumstance which 
 must always be taken into view in an 
 estimate of crime. It is at the same time 
 true, tliat they had opportunity to know 
 that he was the Messiah; but the mere 
 fad that they were ignorant of it, was 
 still a mitigatwig circumstance in the 
 estimate of their crime. There can be 
 no doubt that the mass of the people '^ 
 had no fixed belief that he was the 
 Messiah. ^ As did also your riders, i 
 Comp. 1 Cor. ii. 8, where the apostle 
 says that none of the princes of this 
 world knew the wisdom of ^ the gospel, 
 for had they knovvTi it, they would not 
 have crucified the Lord of glorj'. It 
 is certain that the leading Scribes and 
 Pharisees were urged on by the most un- 
 governable fury and rage to put Jesus to 
 death, even when they had abundant 
 opportunity to know his true character. 
 Tliis was particularly the case with the 
 high-priesL But yet it was true that 
 they did not believe that he was the Mes- 
 
66 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 18 But tliose " things which I . 19 Repent * ye therefore, and be 
 God before had showed by the converted, *= that your sins may be 
 
 mouth of all his prophets, that 
 Christ should suffer, he hath so 
 fulfilled. 
 
 o Lu.24.44. c.26.22,23. 
 
 eiah. Their minds had been prejudiced. 
 They had expected a prince and a con- 
 queror. All their views of the Messiah 
 were different from the character which 
 Jesus manifested. And though they might 
 have known that he was the Messiah ; 
 though he had given abundant proof of 
 the tact, yet it is clear that they did not 
 believe it. It is not credible that they 
 would have put to death one whom they 
 really believed to be the Christ. He was 
 the hope, the only hope of their nation ; 
 and they would not have dared to imbrue 
 their hands in the blood of him whom 
 they really believed to be the illustrious 
 
 Eersonage so long promised, and expected 
 y their fathers. It was also probably 
 true that no small part of the Sanhedrim 
 was urged on by the zeal and fury of the 
 chief-priests. They had not courage to 
 resist them ; and yet they might not have 
 entered heartily into this work of perse- 
 cution and death. Comp. John vii.5U — 53. 
 The speech of Peter, however, is not in- 
 tended to free them entirely from blame ; 
 nor should it be pressed to .show that they 
 were innocent. It is a mitigating circum- 
 stance thrown in to show them that there 
 was still hope of mercy. 
 
 18. But those thinss. To wit, those 
 things that did actually occur, pertaining 
 to the life and death of the Messiah. 
 IT Had shoived. Had announced, or fore- 
 told. IT By the mouth of all his prophets. 
 That is, by the prophets in general, with- 
 out affirming tliat each individual pro- 
 phet had a distinct prediction respecting 
 this. The prophets take?i together, or the 
 prophecies as a v>hole, had declared this. 
 The word all is not unfrequently used in 
 this somewhat limited sense. Mark i. 37. 
 Joha iii. 26. In regard to the prophecies 
 respecting Christ, see Note, Luke x".;iv. 
 27. IT Hath so fulfilled. He has caused 
 to be fulfilled in this manner ; that is, by 
 the rejection, denial, and wickedness of 
 the rulers. It has turned out to be in 
 strict accordance with the prophecy. 
 This fact Peter a^es in exhorting them to 
 re{)entance; but it is not to be regarded 
 as an excuse for their sins. The mere fact 
 that all this was foretold, that it was in 
 accordance with the purposes and pre- 
 dictions of God, does not take away the 
 
 "^ blotted out, when the times of re- 
 freshing * shall come from the pre- 
 sence of the Lord ; 
 
 ic.2.3?. c Is.l. 16-20. Joel 2.!3. d Is.43.25. 
 
 e Jer.31.23-25. Zep.3.14-20. Re.21.4. 
 
 eudt of it, or constitute an e.xcuse for it. 
 In regard to this, we may remark, (1.) The 
 prediction did not change the nature of 
 the act. The mere fact that it was fore- 
 told, or foreknown, did not change it.s 
 character. See ]\ote, ch. i 23. (2.) Peter 
 still regarded them as guiliy. He did not 
 urge the fact that this was ibreknown as 
 an excuse for their sin, but to show them 
 that si7ice all this happened according to 
 the prediction and the purpose of God, 
 they had hope in his mercy. The plan 
 was that the Messiah should die to riTSivS" 
 for pardon ; and, therefore, TTTey 
 ope in his mercy. (3/ 
 
 way 
 
 tgm 
 
 Have" 
 
 This 
 was a signal instance of the power and 
 mercy of God in overruling the wicked 
 conduct of men to further his purposes 
 and plans. (4.) All the other sins of men 
 may thus be overruled, and thus the 
 wrath of man may be made to praise 
 him. But, (5.) This will constitute no ex- 
 cuse for the sinner. It is no part of liis 
 intention to honour God, or to advance 
 his purposes; and there is no direct ten- 
 dency in his crimes to advance his glory. 
 The direct tendency of his deeds is coun- 
 teracled and overruled ; and God brings 
 good out of the evil. But this surely con- 
 stitutes no excuse for the sinner. 
 
 If it be asked why Peter insisted on 
 this, if he did not mean that it should be 
 regarded as an excuse for their sin ; I re- i 
 ply, that it was his design to prove thai ; 
 Jesus was the Messiah, and having proved | 
 this, he could assure them that there was J 
 mercy. Not because they had not been | 
 guilty : not because they deserved favour; ^ 
 but because the fact that the Messiah had 
 come was an argument that any sinners 
 might obtain mercy, as he immediately 
 proceeds to show them. 
 
 19. Repent ye. Note, Matt, iii 2. 
 IT Therefore. Because of your sin in j>ut- 
 ting Jesus to death ; and because he is the 
 Messiah, and God through him is willing 
 to show mercy to the chief of sinners. 
 ^ And be converted. This expression con- 
 ve^'s an idea iiojt^at all to be found in the 
 original. It con'vevsThe idea ofpassivtty 
 BE converted, as if they were to yield to 
 some foreign influence that they were 
 now resisting. But the idea of being jias- 
 sive in this, is not conveyed by the origi- , 
 
 YvJ 
 
 4V 
 
A. D. 33.J 
 
 CHAPTER III. 
 
 67 
 
 nal word. The word means properly to 
 turn ; to return to a path from which one 
 has gone astray ; and then to turn away 
 from sins, or to forsake them. It is a word 
 used in a general sense to denote the 
 whole turning to God. That the form of 
 the word here {=7ri<rT,;i.-:/xri) does not de- 
 note passivity may be clearly seen by re- 
 ferring to the following places, where the 
 same form of the word is used. Matt, 
 xxiv 18. Mark xiii. 16. Luke xvii. 31. 
 1 Thess. i. 9. The expression, therefore, 
 would have been more appropriately 
 rendered '^repent, and turn, that your 
 
 '■^ Bins," &c. To be conver jed cannot be a 
 matter of oHTigation "; Trut to turn to God 
 is the duty of every sinner. The crimes 
 of which he exhorted them to repent 
 were those pertaining to the death of the 
 Lord Jesus, as well as all the pust sins of j 
 their life. Thoy were to turn from the 
 course of wickedness in which they and I 
 the nation had been so long walking. | 
 IT That your sins, &c. In order that your ; 
 sins ?nay be forgiven. Sin cannot be par- | 
 doned before man repents of it. In the ' 
 order of the work of grace, repentance 
 must always precede pardon. Of course, 
 no man can have evidence that his sin is i 
 
 f pardoned uiiin'fre""repeftfs. Comp. Isa. I 
 i. 16—20. Joel ii. 13. ![ May he blotted out. 
 May be forgiven, or pardoned. The ex- 
 pression, to blot out sins, occurs also in \ 
 Isa. xliii. 25. Ps.. li. 1. 9. Jer. xviii. 23. i\eh. 
 iv. 5. Isa. xliv. 22. The expre-ssion, to blot 
 out a name, is applied to expunging it from 
 a roll, or catalogue, or lint, as of an army, 
 &c. Ex. xxxii. 32, 3.3. Deut. ix. 11; xxv. 
 19 ; xxix. 29, &c. The expression, to blot 
 out sins, is taken from the practice of cre- 
 ditors charging their debtors, and when 
 the debt was paid, cancelling it, or wholly 
 removing the record. The word used 
 here properly refers to the practice of 
 writing on tables covered with wax, and 
 then by inverting the stylus, or instrument 
 of wTiting, smoothing the wax again, and 
 thus removing ei'er?/ trace of the record. 
 This more entirely expresses the idea of 
 pardoning, than blotting does. It means 
 wholly to remove the record, the charge, 
 and every trace of the account against us. 
 In this way God forgives sins. H When 
 the times, &c. The word "orr-jn;, rendered 
 "when," is commonly rendered that, and 
 denotes the final cause, or the reason w-hy 
 a thing is done. Matt. ii. 23 ; v. 16. 45, &c. 
 By many it has been supposed to have 
 
 this sense here, and to mean " repent 
 
 in order that the times of refreshing may 
 come," &c. Thus Kuinoel,Grotius, Light- 
 foot, the Syriac version. &c. If used in 
 this, sense, "it means that their repentance 
 
 and forgiveness would be the means of 
 introducing peace and joy. Others have 
 rendered it in accordance with our trans- 
 lation, " when," meaning that they might 
 find peace in the day v\ hen Christ should 
 return to judgment; which return would 
 be to them a day of rest, though of terror 
 to the wicked. Thus Calvin, Beza, the 
 Latin Vulgate, Schleusner, &c. The 
 grammatical construction will admit of 
 either, though the former is more in ac- 
 cordance with the usual use of the word. 
 The objection to the former is, that it ia 
 not easy to see how their repenting, &c. 
 should be the means of introducing the 
 times of refreshing. And this, also, cor- 
 responds very little with the design of 
 Peter in this discourse. That was to en- 
 courage them to repentance; to adduce 
 arguments why they should repent ; and 
 why they might hope in his mercy. To 
 do this, it was needful only to assure them 
 that they were living under the times 
 graciously promised by God, the times ot 
 refreshing, when pardon might be obtain- 
 ed. The main inquiry, therefore, is, what 
 did Peter refer to by the times of refresh 
 ing, and by the restitution of all thingst 
 Did he refer to any particular manifesto^ 
 tion to be made then ; or to the influence 
 of the gospel on the earth ; or to the future 
 state, when the Lord Jesus shall come to 
 judgment? The idea which I suppose 
 Peter intended to convey was this: 
 ' Repent, and be converted. You have 
 been great sinnere. and are in danger. 
 Turn from your ways, that your sins may 
 be forgiven.' But then, what encourage, 
 ment would there be for this? or wTiy 
 should it be done? Answer. 'You are 
 living under the times of the gospel, the 
 reign of the Messiah, the times of refresh- 
 ing. This happy, glorious period has been 
 long anticipated, and is to continue to the 
 close of the world, the period including 
 the restitution of all things, and the re- 
 turn of Christ to judgment, has come , 
 and is, therefore, the period when you 
 may find mercy, and when you should 
 seek it, to be prepared for his return.' In 
 this sense the passage refers to the fact 
 that this time, this dispensation, this eco- 
 nomy, including all this, had come, and 
 they w'ere living under it, and might and 
 should seek for mercy. It expresses, 
 therefore, the coinmon belief of the Jews 
 that such a time shgul^Qome, and the 
 comment of Peter aKout its nature and 
 coiTflYmartce. The belief of the Jews 
 was that such times should come. Peter 
 affirms that the beliSf^f^uch a period 
 was well-founded — a time v.hen mercy 
 mav be obtained. That tiiiiS has come. 
 
68 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 20 And he " shall send Jesus 
 Christ, which before was preached 
 unto you : 
 
 ac.l.ll. He.9.28. 
 
 The doctrine that it should come was well- 
 founded, and has been fulfilled. This 
 was a reason why they should repent, and 
 hope m the mercy of God. Peter goes on, 
 then, to state further characteristics of 
 that period. It should include the restitu- 
 tion of all things, the return of Christ to 
 judgment, &c. And all this was an addi- 
 tional consideration why they should re- 
 pent, and turn from their sins, and seek 
 for forgiveness. The meaning of the pas- 
 sage may, therefore, be thus summed up : 
 ' RepentK.^^^ such times shall come ; 
 they are clearlj^ predicted ; they were to be 
 expected ; and you are now living under 
 tliem. In these times; in this dispensa- 
 t'on, also, God shall send his Son again to 
 judge the world ; and all things shall be 
 closed and settled for ever. Since you 
 live under this period, you may seek for 
 mercy ; and you should seek to avoid the 
 vengeance due to the wicked, and to be 
 admitted to heaven when the Lord Jesus 
 ehall return.' IT Times of refreshing. 
 The word rendered refreshing, I'.vj.yiiiiQ, 
 means properly the breathing, or refresh- 
 ment, after being heated with labour, run- 
 ning, &c. It hence denotes any kind of 
 refreshment, as rest, or deliverance from 
 evils of any kind. It is used nowhere 
 else in the New Testament, except that 
 the verb is used in 2 Tim. i. 16, "Onesi- 
 phorus. ... oft refreshed me, and was not 
 ashamed of my chain." He administered 
 comfort to me in my trials. It is used by 
 the LXX. in the Old Testament nine 
 times. Ex. viii. 15, "But when Pharaoh 
 Kavv that there was respite," i. e. cessation 
 or rest from the plagues. Hos. xii. 8. Jer. 
 xlix. 31, Ps. Ixix. 11, &Q. In no place in 
 the Old Testament i.s the v^ord applied to 
 the 1aflfl]f of the gospel. The idea, hovv- 
 tver, that the times of the Messiah would 
 bo times of rest, and ease, and prosperity, 
 was a favourite one among the Jews, and 
 was countenanced in the Old Testament. 
 See tsa. xxviii. 12, "To whom he said, 
 ThL'; is tlie rest wherewith ye may cause 
 the weary to rest ; and this is the refresh- 
 ing," &c. They anticipated the times of 
 the gospel as a period when they should 
 have rest from their enemies; a respite 
 from the evils of oppression and war, and 
 a period of great itational prosperity and 
 peace. Under the idea that the happy 
 times of the Messiah hadxt!fHe»J*^ter now 
 addresses them, andassures them that 
 
 21 Whom the heavens must re 
 ceive until the times ^ of restitution 
 of all things, which God hath 
 
 b Matt. 17.11. 
 
 they miglit obtain pardon and peace. ^ 
 ^ Shall come. This does not mean that 
 this period was sliU future, for it had 
 come; but that the expectation of the 
 Jews that such a Messiah should come 
 was well-founded. A remarkably similar 
 construction we have concerning Elijah 
 (Matt. xvii. 11), "And Jesus answered 
 and said, Elias truly shall first come, and 
 restore," &c. ; that is, the doctrine that 
 Elijah should come was true ; though he 
 immediately adds that it had already taken 
 place, ver. 12. See iVote on the place. 
 *ii From the presence of the Lord. Greek, 
 "from the face of the Lord." The expres* 
 sion means that God was its author. From 
 the face of the Lord means from the Lord 
 himself. Mark i. 2, " I send thy messen- 
 ger before thy face^ i- e. before ihee^ 
 Comp. Mai. iii. 1. Luke i. 76; ii. 31. 
 
 20. And he shall send, &c. ch. i. 11. 
 Under this economy of things, he shall 
 send Jesus Christ, i. e. the Messiah, to 
 teach men; to redeem them; to save 
 them; to judge the world; to gather his 
 people to himself; and to condemn the 
 wicked. Under this economy they were 
 then. This, therefore, was an argument 
 why they should repent and turn to God, 
 thatthev might escape in the day of judg 
 m.ent. IF Which before was preached, &c. 
 Who has been proclaimed as the Me.«siah. 
 The name Jesus Christ is equivalent here 
 to the Messiah. The Messiah had been 
 proclaimed to the Jews as about to come 
 In his time was to be the period of re- 
 freshing. Me had come; and they were 
 under the economy in which the blessings 
 of the Messiah were to be enjoyed. This f^ 
 does not refer to his personal ministry, or 
 to the preaching of the apostles ; biii to 
 the fact that the Messiah had been a long 
 time announced to them by the prophets 
 as about to come. All the propheis had 
 preached him, as the hope of the nation. 
 It may be remarked, however, that there 
 is here a ditference in the manuscripts. 
 A large majority of them read jt^ox.sxs*- 
 pio-.u^vov, who was designated or appointed 
 instead of who was preached. This read 
 ing is approved by Griesbach, Knapp, 
 Bengel, <fcc. It was followed in the an 
 cient Syriac, the Arabic, &c. and is ui> 
 doubted Iv the true reading. 
 "Hi. Whojn the heaven must receive. The 
 common belief of the Jews was, that the 
 Messiah would reign on the earth for 
 
A.D. 33.] 
 
 CHAPTER HI. 
 
 G9 
 
 spoken « by the mouth of all his 
 holy prophets since the world began. 
 
 ever. John xii. 34. On this account they 
 would object that Jesus could not be the 
 Messiah j and hence it became so impor- 
 tant for the apostles to estabhsh the fact 
 that he had ascended to heaven. The 
 evidence which they adduced was the 
 fact tiiat they saw him ascend. Acts i. 9. 
 The meaning of the expression " whom 
 f) the heaven must receive," is that it was 
 Jil or proper i&sT) that he should ascend. 
 One reason of that fitness or propriety he 
 himself stated hi John xvi. 7, com p. xvii. 
 
 2. It was also fit or expedient that he 
 should do it, to direct the affairs of the 
 universe for the welfare of the church 
 (Eph. i. 20—22), and that he should exer- 
 cise there his office as a priest in inter- 
 ceding for his people. 1 John ii. 1, 2. Heb. 
 vii. 25 ; ix. 24. Rom. viii. 34, &c. It is 
 remarkable that Peter did not adduce 
 any passage of Scripture on this subject; 
 but it was one of the points on which 
 there was no clear revelation. Obscure 
 intimations of it might be found in Ps. ex. 
 xvi. &c. but the fact that he should as- 
 cend to heaven was not made prominent 
 in the Old Testament. The words "whom 
 the heaven must receive," also convey 
 the idea o£ exaltalio7i and power ; and Pe- 
 ter doubtless intended to say that he was 
 clothed with power, and exalted to ho- 
 nour in the presence of God. See Ps. cxv. 
 
 3, comp. 1 Pet. iii. 22, " Who is gone into 
 heaven, and is on the right hand of God ; 
 angels and authorities and powers being 
 made subject unto him." Note, Act.s ii. 
 3"J. IT Until. This word implies that he 
 would then return to the earth ; but it 
 does not imply that he would not again 
 ascend to heaven. IT The times of the 
 restitution of ail things. The noun ren- 
 dered restitution {a7roy.xTX(n:t<rs'Ji<;) does 
 not elsewhere occur in the New Testa- 
 ment. The verb from which it is derived 
 occurs eight times. It means properly to 
 restore a thing to its former situation, as 
 restoring a sprained or dislocated limb to 
 
 ts former soundness. Hence it is used to 
 restore, or to heal, in the New Testament. 
 Matt. xii. 13, "And it (the hand) was re- 
 stored whole as the other." Mark iii. 5. 
 Luke vi. 10. And hence it is applied to the 
 'C preparation or j^^g^ for the coming of 
 ttrer MessraH'"*wmch was to attend the 
 preaching of John in the character of 
 Ellas. Matt. xvii. 11. Mark ix. 12. Thus in 
 Josephus (Antiq. li. 3. 8), the word is used 
 to denote the return of the Jews from the 
 captivity of Babylon, and their restoration 
 
 22 For Moses truly said unto the 
 fathers, A '' Prophet shall the Lord 
 
 to their former state and privileges. The 
 word has also the idea of consummation, 
 completion, or filling up. Thus it is used 
 in Philo, Hesjrchjj^ Phavoriiiusj and by 
 the Greeir*1cTa^sics. (See LTghtfoot and 
 Kuinoel.) Thus it is used here by the 
 Syriac. " Until the complement or filling 
 wpof the times;" that is, of all the events 
 foretold by the prophets, &c. Thus the 
 Arabic. " Until the times which shall esta- 
 blish the perfection or completion of all the 
 predictions of the prophets," &c. In this 
 sense the passage means that the heavens 
 must receive the Lord Jesus until all things 
 spoken by the prophets in relation to his 
 work, his reign, the spread of the gospel, 
 the triumph of religion, &c. shall have 
 been fulfilled. It also conveys the idea 
 of the predicted recovery of the world 
 from sin, and the restoration of peace and 
 order ; the consummation of the work of 
 the Messiah, now begun, but not yet 
 complete ; slow it may be in its advances, 
 but triumphant and certain in its progress, 
 and its close. IT All things. All things 
 which have been foretold by the prophets. 
 The expression is limited by the connex- 
 ion to this ; and of course it does not mean 
 that all men shall be saved, or tiiat all 
 the evils of sin can be repaired or reme- 
 died. This can never be, for the mis- 
 chief is done, and cannot be undone; 
 but eveiy thing which the prophets 
 have foretold shall receive their comple- 
 tion and fulfilment. T Which God hath 
 spoken. Which have been revealed, and 
 are recorded in the Old Testament. *l Of 
 all his holy prophets. This does not mean 
 that each one of the prophets had spoken 
 of these things ; but that all which had 
 been spolten should be fulfilled. IF Since 
 the world began. This is an expression 
 denoting the same as from the beginning, 
 meaning to affirm with emphasis that all 
 the prophecies should be fulfilled. The 
 apostles were desirous to show that they, 
 as well as the Jews, held entirely to the 
 prophets, and taught no doctrine which 
 they had not taught before them. 
 
 22. For Moses truly said. The autho- 
 rity of Moses among the Jews was abso- 
 lute and final,. It was of great importance, 
 thereforeTto show not only that they were 
 not departing from his law, but that he 
 had actually foretold these very things. 
 The object of the passage is not to prove 
 that the heavens must receive him, but 
 that he was truly the Messiah. ^ Unto 
 the fatliers. To their ancestors, uv the 
 
70 
 
 THE ACTS. 
 
 [A.D. 33. 
 
 your God raise up unto you of your 
 brethren, like unto me; him shall 
 
 founders of the nation. See Deut. xviii. 
 15 — 19. 'ii A prophet. Lit€i;ally, one who 
 fbretels future events. Biit it is also used 
 to denote a religious teacher in general. 
 See Rom. xii. 6. In. Deut. it is evi- 
 dently used in a large sense, to denote 
 one who should infallibly guide and di- 
 rect the nation in its religious affairs ; one 
 who should be commissioned by God to 
 do this, in opposition to the diviners (ver. 
 14) on which other nations relied. The 
 meaning of this passage in Deuteronomy 
 is apparent from the connexion. Moses 
 is stating to them (ver. 1 — 8) the duty and 
 office of the priests and Levites. He then 
 cautions them against conforming to the 
 surrounding nations, particularly on the 
 subject of religious instruction and gui- 
 dance. They, said he, consult, in times of 
 perplexity, with enchanters,and charmers, 
 txnd necromancers, and wizards, &c. (ver. 
 11 — 14), but it shall not be so with you. 
 You shall not be left to this false and un- 
 certain guidance in times of perplexity 
 and danger; for the Lord will raise up, 
 from time to time, a prophet, a man di- 
 rectly commissioned in an extraordinary 
 manner from heaven, like me, who shall 
 direct and counsel you. The promise, 
 therefore, pertains to the series rf prophets 
 which God would raise up; or it is a pro- 
 mise that God would send his prophets, as 
 occasion might demand, to instruct and 
 counsel the nation. The desi^ri was to 
 keep them from consulting with diviners, 
 &c. and to preserve them from following 
 the pretended and false religious teachers 
 of surrounding idolatrous people. In this 
 interpretation most commentators agree. 
 See particularly Calvin on this place. 
 Thus explained, the prophecy had no ex- 
 clusive or even direct reference to the 
 Messiah, and tliei'e'"is no evidence that 
 the Jews understood it tuTiave'atiy such 
 reference, except as one of the series of 
 prophets that God would raise up and 
 send to instruct the nation. If then it be 
 asked on what principle Peter appealed to 
 this, we may reply, (1.) That the Messiah 
 was to sustain the character of a prophet, 
 and the prophecy had reference to him as 
 one of the teachers that God would raise 
 up to instruct the nation. (2.) It would 
 apply to him by way of eminence, as the 
 greatest of the messengers that God would 
 send to instruct the people. In this sense 
 it ia probable that the Jews would under- 
 stand it. (3.) This was one of those 
 emergencies in the history of the nation 
 
 ye hear in all things, whatsoever 
 he shall say unto you. 
 
 wheii they might expect such an inter 
 vention. The prophecy implied that in 
 times of perplexity and danger, God would 
 raise up such a prophet. Such a time 
 then existed. The nation was corrupt, 
 distracted, subjected to a foreign power, 
 and needed such a teacher and guide. 
 If it be asked why Peter appealed to this, 
 rather than to explicit prophecies of the 
 Messiah, we may remark, (1.) That his /O 
 main object was to show their guilt in -^ 
 having rejected him and put him to death, 
 ver. 14, 15. (2.) That in order to do this, 
 he sets before them clearly the obligation 
 to obey him ; and in doing this, appeals 
 to the express command of Moses. He 
 shows them that, according to Moses, 
 whoever would not obey such a prophet 
 should be cut off from among the people. 
 In refusing, therefore, to hear this great 
 prophet, and putting him to death, they 
 had violated the express command of their 
 own lawgiver. But it was possible still \ 
 to obey him, for he still lived in heaven ; \ 
 and all the authority of Moses, therefore, 
 made it a matter of obligation for ihem 
 still to hear and obey him. The Jews 
 were accustomed to apply the name pro- 
 phet to the Messiah (John i. 21 ; vi. 14 ; 
 vii. 40. Matt. xxi. 11. Luke iv. 24), and 
 it has been shown from the writings of 
 the Jewish Rabbins, that they believed 
 the Messiah would be the greatest of the 
 prophets, even greater than Moses. See 
 Note, John i. 21. IT The Lord your God. 
 In the Hebrew, " Jehovah, thy God." 
 IT Raise up unto you. Appoint, or com- 
 mission to come to you. H Of your bre- 
 thren. Among yourselves ; of your own 
 countrymen ; so that you shall not be de- 
 pendent on foreigners, or on teachers of 
 other nations. All the prophets were 
 native-born Jews. And it was particu- 
 larly true of the Messiah that he was to 
 be a Jew, descended from Abraham, and 
 raised up from the midst of his brethren. 
 Heb. ii. 11. 16, 17. On this account it 
 was to be presumed that they would feel 
 a deeper interest in him, and listen more 
 attentively to his instructions. ^ Like 
 unto me. Not in all things, but only in 
 the point which was under discussion 
 He was to resemble him in being able to 
 make known to them the will of God, and 
 thus preventing the necessity of loolving 
 to other teachers. The idea of resem 
 blance between Moses and the prophet if 
 not very strictly expressed in the Greek 
 except in the mere circumstance of being 
 
k. D. 33.] 
 
 CHAPTER 111. 
 
 71 
 
 23 And it shall come to pass, 
 that every soul which will not hear 
 that Prophet shall be destroyed from 
 among the people. 
 
 / raised up. God shall raise up to you a 
 I prophet as he has raised vp me — ^,- sys. 
 The resemblance between Moses and the 
 Messiah should not be pressed too far. 
 The Scriptures have not traced it farther 
 than to the fact that both were raised up 
 by God to communicate his will to the 
 Jewish people ; and therefore one should 
 be heard as well as the other. ^ Him 
 shall ye hear. That is, him shall you 
 obey, or you shall receive his instructions 
 as a communication from God. IT In ail 
 things whatsoever, &c. These words are 
 not quoted literally from the Hebrew, but 
 they express the sejise of what is said in 
 Deut. xviii. 15. 18. 
 23. And it shall come to pass. It shall 
 - be or shall occur. This is not the usual 
 word rendered " it shall come to pass." 
 • It is a word commonly expressing futu- 
 rity, but here it conveys the notion ofob- 
 Ugation. In this verse Peter has not quoted 
 the passage in Deuteronomy literally, but 
 he has given the sense. '^'^Every soul. 
 Every person, or individual. Soul is often 
 put for the whole man by the Hebrews. 
 Acts vii. 14. Josh. x. 28. f Hear that pro- 
 phet. That is, obey his instructions. He 
 shall have authority to declare the will 
 of God ; and he that does not obey him 
 refuses to obey God. Comp. Luke x. 16. 
 John xiii. 20. IT Shall be destroyed. This 
 quotation is made according to the sense, 
 and not literally. In the Hebrew the ex- 
 pression is (Ceut. xviii. 19), "I will require 
 it of him," i. e. I will hold him answer- 
 able, or responsible for it ; I will punish 
 him. This expression the LXX. have 
 rendered by " I will take vengeance on 
 him." The idea of the passage is, there- 
 fore, that God would punish the man that 
 would not hear the prophet, without spe- 
 cifying the particular way in which it 
 should be done. The usual mode of 
 punishing such offenceo was by cutting 
 the offender off from anumg the people. 
 Ex. XXX. 33; xii. 15 ; xix. 31. Num. xv. 31 ; 
 xix. 13. Lev. vii. 20, 21. 25. 27, &c. The 
 sense is, that he should be punished in 
 the usual manner ; i. e. by excision, or by 
 being destroyed from among the people. 
 The word translated shall he destroyed 
 means properly to exterminate : wholly to 
 devote to ruin, as of a wicked people, a 
 wicked man whos" life is taken, &c. To 
 be destroyed /rowi among the people means, 
 aowever, to be excommunicated, or to be 
 
 24 Yea, and all the prophets from 
 Samuel, and th^se that follow after, 
 as many as have spoken, have like- 
 wise foretold of these days. 
 
 deprived of the privileges of a people. 
 Among the Jews this was probably the 
 most severe punishment that could be in- 
 flicted. It involved the idea of being cut 
 off from the privileges of sacrifice and 
 worship in the temple and in the syna- 
 gogue, &c. and of being regarded "as a 
 heathen and an outcast. The idea which 
 Peter expressed here was, that the Jews 
 had exposed themselves to the severest 
 puni.shment in rejecdng and crucifying 
 the Lord Jesus, and that they should, 
 therefore, repent of this great sin, and 
 seek for mercy. The same remark is ap- 
 plicable still to men. The Scriptures 
 abundantly declare '!Ti% truth, that if sin- 
 ners will not hear the Lord Jesus, they 
 shall be destroyed. And it becomes each 
 individual to inquire with honesty whe- 
 ther he listens to his instructions, and 
 obeys his law, or whether he is rejecting 
 him and follow'ing the devices and de- 
 sires of his own heart. It will be a solemn 
 day when the sinner shall be called to 
 render a reason why he has rejected the 
 teachings and laws of the Son of God! 
 
 24. All the prophets. That is. the j)ro- 
 phets in general. It may be said of die 
 prophets generally, or of all of them, that 
 they have foretold these things. Thin 
 expression is not to be pressed as if we 
 were to look for distinct predictions of the 
 Mes.siah in each one of the prophets. Tho 
 use of language does not require so strict 
 an interpretadon. ^ From Samuel. In 
 the previous verse (22) Moses was men- 
 tioned as the first in order. The next in 
 order was Samuel. The same mention 
 otWIoses and Samuel occurs in Ps. xcix. 6. 
 The reason why Samuel is me.itioned 
 here is, probably, that he Vv'as the first 
 prophet after Moses who recorded a pre- 
 diction respecting the times of the Mes- 
 siah. The Jews, in their divisions of the 
 books of the Old Testament, reckoned the 
 book of Joshua as the first of the prophets- 
 But in Joshua and Judges there does no( 
 occur any distinct prediction of the Mes- 
 siah. The prophecy in Samuel, to which 
 Peter probably had reference, is in 2 Sam. 
 vii. 16. From the time of Moses to Sa- » 
 muel, also, it is probable that no prophet 
 arose. God was consulted by Urim and ' 
 TTiummim (Ex. xxviii. 30. Num. xxvii. 21), 
 and consequently no extraordinary mes- 
 senger was sent to instruct the nation. 
 IT As many 05 have spoken. Whosoevc*- 
 
72 
 
 THE ACTS. 
 
 [A. D. 33 
 
 25 Ye « are the children of the 
 prophets, and of the covenant which 
 God made with our fathers, saying 
 unto Abraham, And ^ in thy seed 
 
 aRo.9.4;15.8. i Ge.22.18. 
 
 Jias declared the will of God. Tliis is to 
 f)5^aken in a general sense. The mean- 
 ing is, that the prophets had concurred in 
 foretelling these days. They not merely 
 concurred in foretelling a happy future 
 period, but they tbretold distinclly the 
 very things which had actually occurred 
 respecting Jesus of Nazareth ; and the 
 Jews, therefore, should listen to the voice 
 of their own prophets. 
 
 25. Ye are the children of the prophets. 
 Greek, " Ye are the sons of the prophets." 
 The meaning is, not that thoy were lite- 
 rally the descendants of the prophets, but 
 that they were their disciples, pupils, fvl- 
 loioers. Tliey professed to follow the pro- 
 phets as their teachers and guides. Teach- 
 ers among the Jews, were often spoken 
 of under the appellation of fathers, and 
 disciples as sons. JNIatt. xii. 27. Note, 
 Matt. i. 1. As they were the professed 
 disciples of the prophets, they should lis- 
 ten to them. As they lived among the 
 people to whom the prophets were sent, 
 and to whom the promises were made, 
 they should avail themselves of the offer 
 of mercy, and embrace the I\Iessiah. 
 IT A?id of the covenant. Ye are the sons 
 of the covenant ; that is, you are of the 
 posterity of Abraham, with whom the 
 covenant was made. The word " sons" 
 was often thus used to denote those to 
 whom any favour appertained, whether 
 by inheritance or in any other way. Thus 
 Matt. viii. 12, " the children (sons) of the 
 kingdom." John xvii. 12, " The son of 
 perdition." The word covenant denotes 
 properly a compact or agreement between 
 equals, or those Vvho have a right to make 
 Buch a compact and to choose or refuse 
 the terms. When applied to God and 
 man, it denotes ajirm proinise on the part 
 of God ; a pledge to be regarded with all 
 the sacredness of a compact, that he \\ ill 
 do certain things on certain conditions. 
 It IS called a covenant only to designate 
 its sacredness and the certainty of its ful- 
 filment, not that 7nan had any right to re- 
 ject any of the terms or stipulations. As 
 man has no such right, as he is bound to 
 receive all that hia Maker proposes, so, 
 Btrictly and liteially, there has been no 
 compact or covenant between God and 
 man. The promise to which Peter refers 
 in the oassage before us, is in Gen. xxii. 
 
 shall all the kindreds of the earth 
 be blessed. 
 
 26 Unto " you first, God, having 
 raised up his Son Jesus, sent him 
 
 c Matt.10.5. Lu.24.47. 
 
 18; xii. 3. ^ In thy seed. Thy posterity 
 See Kom. iv. 13. 16. This promise the 
 apostle Paul affirms had express reference 
 to the Messiah. Gal. iii. 16. The word 
 seed is used som.etimcs to denote an indi- 
 vidual (Gen. iv. 25) ; and the apostle (Gal. 
 iii. 16) affirms that there was special re- 
 ference to Christ in the promise made to 
 Abraham. IT All the kindreds. The word i 
 translated kindreds {yrxTetxi) denotes those ' 
 who have a common father or ancestor, 
 and is applied to families. It is also re- 
 ferred to those larger communities which 
 descended from the same ancestor, and 
 thus refers to nations. Eph. iii. 15 Here 
 it evidently refers to all nations. IT Be 
 blessed. Be made happy. 
 
 26. Unto you first. To you who are 
 Jews. This was the direction, that the 
 gospel sJiould be first preached to the 
 Jews, beghining at Jerusalem. Luke xxiv. 
 47. Jesus himself also confined his ministry 
 entirely to the Jews. IT Having raised up. 
 TSl^^pression does not refer to his hav- 
 ing raised him from the dead, but is used 
 in the same sense as in verse 22, where 
 God promised that he would raise tip a 
 prophet, and send him to teach the peo- 
 ple. Peter means that God \\as\ ^p ^i{)inied 
 his Son Jesus, or had commissioned him 
 to go and preach to the people to turn 
 them away from their sins. "iT To bless 
 you. To make j'ou happy ; to fulfil the 
 promise made to Abraham. ^ In turning 
 away. That is, by his preaching, exam- 
 ple, death, &c. The highest blessing that 
 can be conferred on men is to be turned 
 from sin. It is the source of all woes, and 
 if men are turned from that, they will be 
 happy. Christ blesses no one in sin, or 
 while loving sin, but by turning them 
 from sin. This was the object which he 
 had ai view in coming. Isa. lix. 20. Matt, 
 i. 21. The design of Peter in these re- 
 marks was to show them that the Messiah 
 had come, and that now they might look 
 for happiness, pardon, and mercy through 
 him. As the Jews might, so may all \ and 
 as Jesus while living sought to turn away 
 men from their sins, so he does still, and 
 still designs to bless all nations by the 
 gospel which he had himself preached, 
 and to establish which, he died. All may 
 therefore come and be blessed ; and all 
 may rejoice in the prospect that *he«e 
 
/ 
 
 *feA. D. 
 
 33.] 
 
 CHAPTER IV. 
 
 73 
 
 '^~ to biess you, in turning away * every 
 
 . one of you from his iniquities. 
 
 ,.^ CHAPTER IV. 
 
 ^ A ND as they spake unto the peo- 
 
 "** "^^ pie, the priests, and the ^ cap- 
 
 a Is.59.20. iMatt.1.21. Tit.2.11-14. i or, nUcr. 
 
 ' blessings shall yet be bestowed on all the 
 ■^ kindreds of the earth. May the happy 
 ;_j^Nlay soon come ! 
 
 ' ^ . CHAPTER IV. 
 
 *'2h 1- The priests. It is probable that these 
 *^ priests were a part of the sanhedrim, or 
 great council of the nation. It is evident 
 that they claimed some authorily for pre- 
 venting the preaching of the apostles. 
 And the whole transaction seems to show 
 that they did not come upon them in a 
 tumultuous manner, but ae keepers of the 
 peace. IF The captain of the temple. See 
 Notes, Matt. xxvi. 47. Luke xxii. 4. This 
 was tlie commander of the guard station- 
 ed chiefly in the tower Anfonia, espe- 
 cially during the great feasts ; and it was 
 ^ their duty to preserve order, and prevent 
 any tumult. The captain of the temple 
 came at this time to prevent a tumult or 
 suppress a riot, as it was supposed that 
 the teaching of the apostles and the crowd 
 collected by the healing of the lame man 
 would lead to a tumult. IF Arid the Sad- 
 ducees. See Note, Matt. iii. 7. One of 
 the doctrines which the Sadducees main- 
 tained was, that there was no resurrec- 
 tion of the dead. Hence they were par- 
 ticularly opposed to the apostles for 
 preaching it, and because they gave so 
 clear proof that Jesus had risen, and were 
 thus spreading the doctrine of the resur- 
 rection among the people. IT Came upon 
 them. This expression implies that they 
 came in a sudden and violent manner. 
 See Luke xx. 1. 
 
 2. heing grieved. The word thus trans- 
 lated occurs but in one other place in the 
 New Testament, Acts xvi. 18. It implies 
 raore than simple swrow ; it was a min- 
 gled emotion of indigmiipji and anger. 
 They did not grievT^cause theythMglff 
 it a public calamity, but because it inter- 
 fered with their authority, and opposed 
 their doctrine. It means that it was pain- 
 ful to them, or they could not bear it. It 
 is often the case that bigots, and men in 
 authority, have this kind of grief at the 
 zeal of men in spreading the truth, and 
 thus undermining their influence and au- 
 thority. T That they taught the people. 
 The ground of their grief was as much 
 the fact that they should presume to in- 
 struct the people, as the matter which 
 they taught them. They were offended 
 G 
 
 tain of the temple, and the Saddu- 
 cees, ^ came upon them, 
 
 2 Being grieved that they taught 
 the people, and preached through 
 Jesus the resurrection from the dead. 
 
 h Matt, 22.23. c.23.8. 
 
 that unlearned Galileans, in no way con- 
 nected with the ju^st[y.oifice, and unau- 
 thorized by f/ie?nrsSould presume to set 
 themselves up as religious teachers. They 
 claimed the right to watch over the iri- 
 terests of the people, and to declare who 
 was authorized to instruct the nation. It 
 has been no unusual thing for men in 
 ecclesiastical stations to take exceptions 
 to the ministry of those who have not 
 been commissioned by themselves. Men 
 easily fancy that all power to instruct 
 others is lodged in their hands ; and they 
 oppose others simply from the fact that 
 they have not derived their autiiority 
 from them. The true question in this 
 case was, whether these Galileans gave 
 proof that they were sent by God. The 
 fact of the miracle in this case should 
 have been satisfactory. We have here, 
 also, a striking instance of the fact that 
 men may turn away from evidence, and 
 from most important points, and fix on 
 something that opposes their prejudices, 
 and which may be a matter of very bttle 
 moment. No inquiry was made whether 
 the yniracle had been really wrought; but 
 the only inquiry was whether they had 
 conformed to their views of doctrine and 
 order. IT And preached through Jesus, &c- 
 The Sadducees would be particularly op- 
 posed to this. They denied the doctrine 
 of the resurrection, and they were trou- 
 bled that the apostles adduced proof of it 
 so strong as the resurrection of Jesus. It 
 was perceived that this doctrine was be- 
 coming established among the people; 
 multitudes believed that he had risen , 
 and if he had been raised up, it followed 
 also that others would rise. The Saddu- 
 cees, therefore, felt that their cause was 
 in danger-, and they joined with the 
 priests in endeavouring to arrest its 
 spread among the people. This is the 
 account of the first opposition that was 
 made to the gospel as it was preached by 
 the apostles. It is worthy of remark that 
 it excited so much and so speedily the 
 enmity of those in power; and that the 
 apostles were so soon called to test the 
 sincerity of their attachment to their Mas- 
 ter. They who but a few days before 
 had fled at the approach of danger, were 
 called to meet this opposition, and to 
 show their attachment to a risen Re- 
 
THE ACTS. 
 
 [A. D. 33. 
 
 3 And they laid hands on them, 
 and put them m hold luito the next 
 day : for it was now even-tide. 
 
 4 Howbeit many " of them which 
 heard the word believed ; and the 
 number of the men was about five 
 thousand. 
 
 a C.2S.24. 
 
 ileemer; and they did it without shrink- 
 ing. They showed now that they were 
 indeed tlie true friends of the crucified 
 Saviour : and this remarkable change in 
 their conduct is one among the many 
 proofs that they were uilluenced from 
 above. 
 
 3. Pul them in hold. That is, they took 
 them into cuxfodtj, or into safe keeping. 
 Probably they committed them to the care 
 of a guard. IF Even-tide. Evening. It 
 was not convenient to assemble the coun- 
 cil at night. This was moreover the time 
 for the evening prayer or sacrifice, and it 
 was not usual to assemble the sanhedrim 
 at that hour. 
 
 4. Howbeit. But ; notwithstanding. 
 IT Many of them, &c. Tliis was one cf 
 the instances which has since been so 
 often relocated, in which persecution has 
 only had a tendency to extend and esta- 
 bhsh the faith which it was designed to 
 destroy. It finally came to be a proverb 
 that " the blood of the martyrs is the seed 
 of the church;" and there is no lesson 
 which men have been so slow to learn 
 as that to oppose and persecute men is the 
 very way to confirm them in their opi- 
 nions, and to spfead their doctrines. It 
 was supposed here that the disciples 
 were few, that they were without power, 
 wealth, and infiuence, and that it was 
 easy to crush them at once. But God 
 made their persecution the means of ex- 
 lending, in a signal manner, the truths of 
 the gospel and the triumphs of his word. 
 And so in all ages it has been, and so it 
 ever will be. ^ And the number, &c. It 
 seems probable that in this number of 
 five thousand ther were included the 
 one hundred and twenty who are men- 
 tioned in ch. i. 15, and the three thousand 
 wiio were converted on the day of Pente- 
 cost, ch ii. 41. It does not appear proba- 
 ble that live thousand should have been 
 assembled and converted in Solomon's 
 porch (ch. iii. 11), on occasion of the cure 
 of the lame man. Luke doubtless means 
 to say that, up to this time, the number of 
 persons who had joined themselves to the 
 a;-)ORtles was about five thousand. On this 
 supposiLon, the work of religion must 
 
 5 And it came to pass on the 
 morrow, that their rulers and elders, 
 and scribes, 
 
 6 And Annas '' the high-priest, 
 and Caiaphas, and John, and Alex- 
 ander, and as many as were of the 
 kindred of the high-priest, were 
 
 i Jno.18.13. 
 
 have made a verj' rapid advance. How 
 long this was after the day of Pentecost 
 is not mentioned ; but it is clear that it 
 was at no very distant period ; and the 
 accession of near two thousand to the 
 number of believers was a verv' striking 
 proof of the power and presence of the 
 Holy Spirit. ^ Of the men. Of the per- 
 sons. The word men is often used with- 
 out reference to sex. Luke xi. 31. Rom. 
 IV. 8; xi. 4. 
 
 5, 6. Their rulers. The rulers of the 
 Jews ; doubtless the members of the san- 
 hedrim, or great council of the nation. 
 Comp. V. 15. Note, Matt. ii. 4 ; v. 22. The 
 expression their rulers, looks as if this 
 book was written for the Gentiles, or 
 Luke would have said our rulers. ^ El- 
 ders. Presbyters; or those who were,- 
 cjtosen from among the people to sit in 
 the sanhedrim. It is probable that the 
 riders were those who held also some 
 other office, but were also authorized to 
 sit in the great council. IT Scribes. See 
 ?NOte, Matt. ii. 4. IF A.7id Annas, &c. 
 JXote. John xviii. 13. It is by no means 
 certain that Annas was at that time die 
 high-priest, but he had been, and doub^ 
 less retained the title. He was father-in- 
 law to Caiaphas the high-priest; and from 
 this fact, together with his former dignity, 
 he is mentioned first. IF Caiaphas. Son- 
 in-law of Annas, and now exercising the 
 office of die high-priest. John xviii. 13. 
 IF John and Alexander, Arc. Of these per- 
 sons nothing more is known. It is clear 
 that they w ere members of the great coun- 
 cil, and the mention of their names shows 
 that the men of chief authority and influ- 
 ence were assembled to silence the apos- 
 tles. Annas and Caiaphas had been con- 
 cerned in the condemnation of Jesus, and 
 they would now feel a special interest in 
 arresting the progress of the gospel among 
 the people. All the success of the gos- 
 pel reflected back light upon the wicked- 
 ness of the act of condemning the Lord 
 Jesus. And this fact may serve, in part, 
 to account for their strong desire to silence 
 the apostles. !F At Jerusalem, st,-. This 
 Avas the usual place of assembling the 
 sanhedrim. But the Jewish writers (see 
 
 k 
 
\. D. 33.J 
 
 CHAPTER IV. 
 
 gathered together at Jerusalem. 
 
 7 And when they had set them 
 In the raidst, they asked, By "what 
 power, or by what name, have ye 
 done this ] 
 
 a Matt.21.23. 
 
 Lightluut on this place) say that forty 
 years before the destruction of the city, 
 on account of the great increase of crime, 
 &c. the sanhedrim was removed from 
 place to place. The declaration of Luke 
 P that they were now assembled in Jerusa- 
 \ Icm, seems to imply that they sometimes 
 met in other places. It is probable that 
 the members of the sanhedrim were not 
 in the city at the time mentioned in ver. 
 3, and this was the reason why the trial 
 was deferred to the next day. 
 
 7. In the midst. In the presence of the 
 great council. *^ By what power, &:c. A 
 similar question was put to Christ in 
 the temple Matt. xxi. 23. IT By what name. 
 That is, by whose authority. It is very 
 probable that they expected to intimidate 
 the apostles by this question. They claim- 
 ed the right of regulating the religious 
 affairs of the nation. They had vast 
 power with the people. They assumed 
 that all power to instruct the people 
 should originate with them : and they 
 expected that the apostles would be con- 
 founded, as having violated the establish- 
 ed usage of the nation. It did not seem 
 to occur to them to enter into an investi- 
 gation of the question, whether this ac- 
 knowledged miracle did not prove that 
 they were sent by God ; but they assumed 
 that they were impostors, and attempted 
 to silen/-e them by authority. It has 
 been usual with the enemies of reli- 
 gion to attempt to intimidate its friends, 
 and when argument fails, to attempt to 
 silence Christians by appealing to their 
 fears. 
 
 8. Filled with the Holy Ghost. Note, 
 ch. ii. 4. IF Ye rulers, &c. "Peter addressed 
 the sanhedrim with . yerfe g. jLp respect. He 
 did not call in questionmeir authority to 
 propose tlijs question. He seemed to re- 
 gard this as a favourable opportunity to 
 declare the truth and state the evidence 
 of the Christian religion. In this he acted 
 on the principle of the injunction which 
 he himself afterwards gave (1 Pet. iii 15), 
 " Be ready always to give an answer to 
 
 V every man that asketh you a reason of 
 the hope that is in you, with meekness 
 and fear." Innocence is willing to be 
 questioned; and a believer in the truth 
 will rejoice in am/ opportunity to state 
 the evidence of wha, is believed. It is 
 
 8 Then Peter, filled ' with the 
 Holy Ghost, said unto them, Ye 
 rulers of the people, and elders ol 
 Israel, 
 
 9 If we this day be examined of 
 
 remarkable, also, that this was before the 
 great council of the nation; the body that 
 was clothed with the highest authority. 
 And Peter could not have forgotten that 
 before this very council, and these very 
 men, his Master had been arraigned anii 
 condemned. Nor could he have forgot- ", 
 ten that in the very room where this \ / 
 same council was convened to try his '. </ 
 Lord, he had himself shrunk from an 
 honest avowal of attachment to him, and 
 shamefully and profanely denied him. 
 That he was novv able to stand boldly 
 before this same tribunal, evinced a re- 
 markable change in his feelings, and was 
 a most clear and impressive proof of the 
 genuineness of his repentance when he 
 went out and wept bitterly. Comp. Luke 
 xxii. 54 — 62. And we may remark here, 
 that one of the most clear evidences of 
 the sincerity of repentance is when it 
 leads to a result like this. So deeply was 
 the heart of Peter affected by his sin 
 (Luke xxii. 62), and so genuine was his 
 sorrow, that he doubtless remembered 
 his crime on this occasion ; and the me- 
 mory of it inspired him with boldness. 
 It may be further remarked, that one evi- 
 dence of the genuineness of repentance 
 is a desire to repair the evil which is done 
 by crime. Peter had done dishonour to 
 his Master and his cause, in the presence 
 of the great council of the nation. No- 
 thing, on such an occasion, would be 
 more likely to do injury to the cause, 
 than for one of the disciples of the Sa- 
 viour to deny him — one of his followers 
 to be guilty o[ profaneness and falsehood. 
 But here was an opportunity, in some 
 degree, at least, to repair the evil. Be- 
 fore the same council and the same men, 
 in the same city, and in the presence of 
 the same people, it is not an unnatural 
 supposition that Peter rejoiced that he 
 might have opportunity to bear his testi- 
 mony to the divine mission of the Saviour 
 whom he had before denied. By using 
 the customary language of respect ap- 
 plied to tiie great council, Peter also has 
 shown us that it is proper to evince re- 
 spect for office, and for those in power. 
 Religion requires us to render this ho- 
 mage, and to treat men iii office with 
 deference. Matt, xxii 21. Rom. xiii. 7, 
 1 Pet. u. 13-17. 
 
76 
 
 the good deed done to the impotent 
 man, by what means he is made 
 whole ; 
 
 10 Be it known unto you all, and 
 to all the people of Israel, that " by 
 the name of Jesus Christ of Naza- 
 reth, whom ye crucified, whom God 
 
 o c.3.6,16. 
 
 THE ACTS, [A. 1). 83 
 
 raised from the dead, even by hiin 
 doth this man stand here before you 
 whole. 
 
 1 1 This is the stone * which was 
 set at nought of you builders, 
 which is become the head of the 
 corner. 
 
 h Ps.U8.22. Is.28.lG. Matt.21.42. 
 
 10. Be it known, &c. Peter might have 
 evaded the question, or he might have 
 resorted to many excuses and subterfuges 
 (Calvm), if he had been desirous of avoid- 
 ing this inquiry. But it was a noble op- 
 portunity for vindicating the honour of 
 his Lord and ^naster. It was a noble op- 
 portunity also for repairing the evil which 
 he had done by his guilty denial of his 
 Lord. Although, therefore, this frank 
 and open avowal was attended with dan- 
 ger, and although it was in the presence 
 of the great and the mighty, yet he chose 
 to state fully and clearl}'^ his conviction 
 of the truth. Never was there an instance 
 of greater Iwldness ; and never could 
 there be a more striking illustration of the 
 fitness of the name which the Lord Jesus 
 gave him, that of a rock. John i. 42. Matt, 
 xvi. 17, 18. The timid, trembling, yield- 
 ing, and vacillating Simon, he who just 
 before was terrified by a servant girl, and 
 who on the lake was afraid of sinking, is 
 now transformed into the manly, decided, 
 and firm Cephas, fearless before the great 
 council of the nation, and in an unwaver- 
 ing tone asserting the authority of him 
 whom he had just before denied, and 
 whom they had just before put to death. 
 It is not possible to account for this 
 change except on the supposition that 
 this religion is true. Peter had no world- 
 ly motive to actuate him. He had no 
 prospect of wealth or fame by this. Even 
 the hopes of honour and preferment 
 which they had cherished beff)re the 
 death of Jesus, and which might have 
 been supposed to influence them then, 
 were now abandoned by the apostles. 
 Their Master had died; and all their 
 hopes of human honour and power had 
 been buried in his grave. Nothing but 
 the conviction of the truth could have 
 wrought this change, and transformed 
 this timid discipie to a bold and uncom- 
 promising apostle. IT By the name. By 
 the authority or pow'er. ch. iii. 6. IT Of 
 Jesus Christ. The union of these two 
 names would be particularly offensive to 
 the sanhedrim. They denied that Jesus 
 was the Christ, or the Messiah; Peter, 
 by the use of the word Christ, affirmed 
 
 that he was. In the language then used, 
 it would be, " By the name of Jesus, the 
 Messiah.'' IT Of Nazareth. Lest there 
 should be any mistake about his mean- 
 ing, he specified that he referred to the 
 despised Nazarene ; to him who had just 
 been put death, as they supposed, covered 
 w'ith infamy. Christians little regard the 
 epithets of opprobrium which may be 
 affixed to themselves or to their religion. 
 IF Wliom ye crucified. There is emphasis 
 in ah the expressions that Peter uses. He 
 had before charged the people with the 
 crime of having put him to death, ch. ii. 
 23 ; lii. 14, 15. But he now had the op- 
 portunity, contrary to all expectation, of 
 urging the ciiarge with still greater force , 
 on tlie rulers themselves, on the very^ J, 
 council which had condemned him and ^ 
 delivered him to Pilate. It was a re- 
 markable providence that an opportunity 
 was thus afforded of urging this charge 
 in the presence of the sanhedrim, and of 
 proclaiming to them tlie necessity of re- 
 pentance. Little did they imagine when 
 they condemned the Lord Jesus, that this 
 charge would be so soon urged. This is 
 one of the instances in which God takes 
 the wise in their ow n craftiness. Job v. 
 13. They had arraigned the apostles; 
 they demanded their authority for what 
 they had done ; and thus they had directly 
 opened the way, and invitei them to the 
 serious and solemn charge wliich Peter 
 here urges against them. 
 
 11. This is the stone. This passage is 
 found in Ps. cxviii. 22. It is quoted, also, 
 by our Saviour as applicable to himself. 
 See Note on Matt. xxi. 42. The ancient 
 Jews applied this to David. In the Tar- 
 gum on Ps. cxviii. 22, this passage is ren- 
 dered, "The child who was among the 
 sons of Jesse, and was worthy to be con- 
 stituted King, the builders rejected." 
 The New Testament writers, however, 
 apply it without any doubt to the Mes- 
 siah. Comp. Isa. xxviii. 16. Rom. ix. 33. 
 Eph. ii. 20. And from this passage we 
 may learn, that God will overrule the 
 devices and plans of wicked men, to ac- 
 complish his own purposes. What men 
 despise and set at nought, he esteems of 
 
A. D. 33.] 
 
 CHAPTER IV. 
 
 77 
 
 12 Neither is there salvation in 
 any other : for "^ there is none other 
 
 a c. 10.43. lTiin.2.5,6. 
 
 inestimable value in his kingdom. What 
 the great and the mighty contemn, he re- 
 gards as the very foundation and corner- 
 stone of the edifice which he designs to 
 rear. Nothing lias been more remarkable 
 than this in the history of man ; and in 
 nothing is more contempt thrown on the 
 proud projects of men, than that what 
 Ihey have rejected he has made the very 
 basis of his schemes. 
 
 12. Neither is there selvation. The word 
 salvation properly denotes any preserva- 
 tion, or keeping any tiling in a safe state ; 
 a preserving it from harm. It signifies, 
 also, deliverance from any evil of body 
 or mind ; from pain, sickness, danger, <fec. 
 Acts vii. 25. But it is in the New Testa- 
 ment applied particularly to the work 
 which the Messiah came to do, " to seek 
 and to save those which were lost." This 
 work refers primarily to a deliverance of 
 the soul /ram sin. Matt. i. 21. Acts v. 31. 
 Luke iv. 18. Rom. viii. 21. Gal. v. 1. It 
 then denotes, as a consequence of freedom 
 from sin, freedom from all the ills to 
 which sin exposes man, and the attain- 
 ment of that perfect peace and joy which 
 ehall be bestowed on the children of God 
 in the heavens. The reasons why Peter 
 introduces this subject here seem to be 
 these : (1.) He was discoursing of the de- 
 liverance of the man that was healed, his 
 salvation from a long and painful calami- 
 ty. This deliverance had been accom- 
 plished by the jjower of Jesus. The men- 
 tion of this suggested that greater and 
 more important salvation from sin and 
 death which it was the object of the 
 Lord Jesus to effect. As it was by his 
 power that this man had been healed, so 
 it was by his power only that men could 
 be saved from death and hell. Deliver- 
 ance from any temporal calamity should 
 lead the thoughts to that higher redemption 
 which the Lord Jesus contemplates in re- 
 gard to the soul. (2.) This was a favourable 
 opportunity to introduce the doctrines of 
 the gospel to the notice of the great council 
 of the nation. The occasion invited to it; 
 the mention of a part of the work of Je- 
 sus invited to a contemplation of his whole 
 work. Peter would not have done jus- 
 tice to the character and work of Christ, 
 if he had not introduced that great de- 
 sign which he had in view to save men 
 from death and hell. It is probable, also, 
 that he advanced a sentiment in which 
 he expected they would immediately con- 
 o 3 
 
 ^name under heaven given among 
 men whereby we must be saved. 
 
 cur, and which accorded with their well- 
 known opinions, that salvation was to be 
 obtained only by the Messiah. Thus Paul 
 (Acts xxvi. 22, 23) says that he taught no- 
 thing else than what was delivered by 
 Moses and the prophets, &c. Comp. Acts 
 xxiii. 6; xxvi. 6. The apostles did not 
 pretend to proclaim any doctrine which 
 was not delivered by Moses and the pro- f 
 phets, and which did not in fact consti- / 
 tute a part of the creed of the Jewish na- 
 tion. ^ In any other. Any other person. 
 He does not mean to say that God is not 
 able to save, but that the salvation of the 
 human family is intrusted to the hands 
 of Jesus the Messiah. IT For there is none 
 other name. This is an explanation of 
 what he had said in the previous part 
 of the verse. The woid name here is 
 used to denote the person himself; there 
 is no other being, or person. As we should 
 say, there is no one who can save but Je- 
 sus Christ. The word name is often used 
 in this sense. See Note on iii. 6.16. That 
 there is no other Saviour, or mediator be- 
 tween God and man, is abundantly taught 
 in the New Testament; and it is indeed 
 the main design of revelation to prove 
 this. See 1 Tim. ii. 5, 6. Acts x. 43. IT Un- 
 der heaven. This expression does not ma- 
 terially differ from the one immediately 
 following, " among men." They are de- 
 signed to express with emphasis the senti- 
 ment that salvation is to be obtained in 
 Christ alone, and not in any patriarch, or 
 prophet, or teacher, or king, or in any false 
 Messiah, 'i Given. In this word it is implied 
 that salvation has its origin in God ; that 
 a Saviour for men must be given by him ; 
 and that salvation camiot be originated 
 by any power among men. The Lord 
 Jesus is thus uniformly represented as 
 given, or appointed by God for this great 
 purpose -(John iii. 16 ; xvii. 4. 1 Cor. iii. 5. 
 Gal. i. 4 ; ii. 20. Eph. i. 22 ; v. 25. 1 Tim. 
 ii. 6. Rom. v. 15—18. 23); and hence 
 Christ IS called the "unspeakable gift" 
 of God. 2 Cor. ix. 15. IT Whereby vie must 
 be saved. By which it is fit, or proper 
 (5"!?), that we should be saved. There is 
 no other way of salvation that is adapted 
 to the great object contemplated ; and 
 therefore, if saved, it must be in this way, 
 and by this plan. All other schemes by 
 men's own devices p.'-p not adapted to the 
 purpose, and therefore cannot save. The 
 doctrine that men can he saved only by 
 Jesus Christ is abundantly taught in the 
 
78 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 Scriptures. To show the failure of all 
 other schemes of religion was the great 
 design of the first part of the epistle to the 
 Romans. By a laboured argumxnt Paul 
 there shows (ch. i.) tliat the Gentiles had 
 failed in their attempt to justify them- 
 selves; and in ch. ii. iii. that the same 
 thing was true also of the Jews, if both 
 these schemes failed, then there was need 
 nf some other plan ; and that plan was 
 that of salvaiion by Jesus Christ. If it be 
 asked, then, whether this affirmation of 
 Peter is to be understood as having re- 
 spect to infants and the heathen, we may 
 remark, (1.) That his design was primarily 
 to address the Jews, " Whereby we must 
 be saved." But (2.) The same thing is 
 doubtless true of others. If as Christians 
 generally b elieve, infants ^r'5 ytivur^-there 
 iTno" absurmrftfr^^:ppaSTff-'Tftflt it is by 
 the merits of the atonement. But for that, 
 there would have been no promise of sal- 
 \ation. No offer has been made except 
 by the Mediator ; and to him doubtless is 
 to be ascribed all the glory of raising up 
 even those in infancy to eternal life. If 
 any of the heathen are to be saved, as 
 most Christians suppose, and as seems in 
 accordance with the mercy of God, it is 
 no less certain that it will be in conse- 
 quence of the intervention of Christ. 
 V Those who "n xlh b e brought to heaven 
 ^' will shig one song (Rev. v. 9), and will be 
 prepared for eternal union in the service 
 of God in the skies. Still, the Scriptures 
 have not declared that great numbers of 
 the heathen will be saved, who have not 
 the gospel. The contrary is more than 
 implied in the New Testament. Rom. ii. 
 12. Neither has the Scripture affirmed 
 that all the heathen shall certainly be 
 cut off It has been discovered by mis- 
 sionaries among the heathen that indivi- 
 duals have, in a remarkable way, been 
 convinced of the folly of idolatry, and 
 were seeking a better religion ; that their 
 minds were in a serious, thoughtful, in- 
 quiring state, and that they at once em- 
 braced the gospel when it waiS offered to 
 them, as exactly adapted to their state of 
 mind, and meeting their inquiries. Such 
 was extensively the case in the Sandwich 
 Islands; and the following instance re- 
 cently occurred in this country. "The 
 Flat-head Indians, living w^est of the 
 Kocky mountains, recently sent a depu- 
 tation to the white settlements to inquire 
 after the Bible. The circuinstance that 
 led to this singular movement is as fol- 
 lows : It appears that a white man (Mr. 
 Catlin) had penet'aled into their country, 
 and happened to be a spectator at one of 
 iheir religious ceremonies. He informed 
 
 them that their mode of worshipping the 
 Supreme Being was radically w rong, and 
 that the people away towards the rising 
 of the sun had been put in possession of 
 the true mode of worshipping the Great 
 Spirit. On receiving this information, they 
 called a national council to lake this sub- 
 ject into consideration. Some said, if this 
 be true, it is certainly high time we were 
 put in possession of this mode. They ac- 
 cordingly deputed four of the chiefs to 
 proceed to St. Louis, to see their great 
 father, general Clark, to intiuire of him 
 the truth of this matter. They were cor- 
 dially received by the general, who gave 
 them a succinct history of Revelation, 
 and the necessary instruction relative tc 
 their important mission. Two of thera 
 sunk under the severe toils attenduig a 
 journey of three thousand rniles. U'he 
 remaining two, after acquiring v-hat 
 knowledge they could of the Bible, its 
 institutions and precepts, returned, tc 
 carry back those few rays of divine light 
 to their benighted countrymen." In uhat 
 way their minds were led to this state we 
 cannot say ; or how this ]>rcparalion for 
 the gospel was connected with the agencu 
 and merits of Christ, we perhaps cannot 
 understand. But we know that the aflaira 
 of this entire world are placed under tho 
 control of Christ (John xvii. 2. Eph. i. 21. 
 22), and that the arrangements of events by 
 Avhich they were brought to this state of 
 mind are in his hands. Another remark 
 may here be made : it is, that it often oc- 
 curs that blessings come upon us from 
 benefactors vAom we do not see, and from 
 sources which we cannot trace. On this 
 principle we receive viany o{ \h.e mercies 
 of life; and from any thing that appear.*?, 
 in this way many blessings of salvation f 
 may be conferred on the world, and pos- -| 
 sibly many of the heathen be saved. ^ 
 Still, this view does not interfere with 
 the command of Christ to preach the gos- 
 pel. Mark svi. 15. The great mass of the 
 heathen are not in this state : and this fact, 
 so far as it goes, is an encouragement to 
 preach the gospel to the entire world. If 
 Christ thus prepares the way ; if he ex- 
 tensively fits the minds of the heathen for 
 the reception of the gospel ; if he shows 
 them the evil and folly of their own sys- 
 tem, and leads them to desire a better, 
 then this should operate not to produce 
 indolence, but activity, and zeal, and 
 encouragement to enter into the field 
 white for the harvest, and to toil that 
 ail who seek the truth, and are prepared 
 to embrace the gospel, may be brought 
 to the light of the Sun of righteous- 
 ness. 
 
A. D. 33.] 
 
 CHAPTER IV 
 
 79 
 
 13 Now when they saw the bold- 
 ness of Peter and John, and per- 
 ceived that they were unlearned " 
 
 aMatt.n.25. ICor.l.Zr. 
 
 13. Boldness. This word properly de- 
 notes opemiess or conjidenre in speaking. 
 /^ It stands opposed to hesitancy, and to 
 '■equivocaiion in declaring our sentiments. 
 * Ilere it means, that in spite of danger and 
 opposition, they avowed their doctrines 
 without any attempt to conceal or dis- 
 guise tiiem. IT Pe(er and John. It was 
 they only who had been concerned in the 
 healing of the lame man. ch. iii. 1. 1 And 
 perceived. When they knew that they 
 were unlearned. This might have been 
 ascertained either by report, or by the 
 manner of their speaking. IT Unlearned. 
 Tins word properly denotes those who 
 were not acquainted with tellers, or wiio 
 had not had the benefit of an education. 
 ^ Ignorant men. '.a»o:r««. This word pro- 
 perly denotes those who Uve in private, 
 in contradistinction from those who are 
 engaged in public life, or in office. As 
 this class of persons is commonly also 
 supposed to be less learned, Jtaignted, and 
 refined than those in office, it conies to 
 denote those who are rude and illiterate. 
 The idea intended to be conveyed here 
 is, that these men had not had opportu- 
 nities of education (corap. Matt. iv. 18 — 
 21), and had not been accustomed to pub- 
 lic speaking, and hence they were sur- 
 prised at their boldness. This sanie cha- 
 racter is uniformly attributed to the eariv 
 preachers of Christianit}-. Comp. 1 Cor. i. 
 27. Matt. xi. 25. The Galileans were re- 
 garded by the Jews as particularly rude 
 and uncultivated. Matt. xxvi. 73. Mark 
 xiv. 17. IT T/iei/ innrvclled. They won- 
 dered that men who had not been edu- 
 cated in the schools of the Rabbins, and 
 accustomed to speak, should declare their 
 .sentiments with so much boldness. IF And 
 * they took knowledge. This expression 
 I' means simply that they knew, or that they 
 obtained evidence, or proof, that they had 
 been with Jesus. It is not said in what 
 way they obtained this evidence ; but the 
 connexion leads us to suppose it was by 
 the miracle which they had wrought ; by 
 their firm and bold declaration of the doc- 
 trines of Jesus ; and perhaps by the irre- 
 sistible conviction that none would be thus 
 bold who had not been personally with 
 him, and who had not the firmest convic- 
 tion that he w^as the Messiah. They had 
 not been trained in their schools, and their 
 boldness could not be attributed to the arts 
 of rhetoric, but was the native, ingenuous. 
 
 and ignorant men, they marvelled ; 
 and they took knowledge of them, 
 that they had been with Jesus. 
 
 and raaidy exhibition of deep conviction 
 of the truth of what they spoke ; and that 
 conviction could have been obtained only 
 by their having been with him, and having 
 been satisiled that he was the Mes.siah. 
 Such c-oiiviction is of far more value in 
 preaching than all the mere teachings of 
 the schools; and without such a convic- 
 tion, all preacliing will be frigid, hypocri- 
 tical, and useless. IT Had been with Jesus, 
 Had been his followei"s, and had attended 
 personally on his ministry. They gave 
 evidence that they had seen him, been 
 with him, heard him, and were convinced 
 that he was the Messiah. We may learn 
 here, (1.) That if men wish to be success- 
 ful in preachi-ij;^, it must be based on deep 
 and thorougli lumviction of the truth of 
 that which they deliver. (2.) They who 
 preach should give evidence that they 
 are acquainted with die Ijord Jesus 
 Christ; that they have imbibed his spirit, 
 pondered his instructions, studied the 
 evidences of his divine mission, and are 
 thoroughly convinced that he was from 
 God. (3.) Boldness and success in the 
 ministry, as well as in every thing else, 
 will depend far more on honest, genuine, 
 thorough conviction of tlie truth, than on 
 all the endowments of talent and learn- 
 ing, and all the arts and skill of eloquence. 
 No man should attempt to preach with- 
 out such a thorough conviction of truth ; 
 and no man who has it will preach in 
 vain. (4.) God often employs the igno- 
 rant and unlearned to confound the wise. 
 1 Cor. i. 27, 28. But it is not by their ig- 
 norance. It was not the ignorance of 
 Peter and John that convinced the san- 
 hedrim. It was done in spile of their ig- _ 
 norance. It was their boldness, and their 
 honest conviction of truth. Besides, though ' 
 not learned in the schools of the Jews, 
 they had been under a far more impor- 
 tant training, under the personal direction 
 of Christ himself for three years; and 
 now they were directly endowed by the 
 Holy Ghost with the power of speaking 
 with tongues. Though not taught in the 
 schools, yet there was an important sense 
 in whicb they were not unlearned and 
 ignorant men. Their example should nor, 
 therelijre, be pleaded in favour of an un- 
 learned ministry. Christ himself expressed 
 his opposition to an unlearned ministry, y 
 by teaching them himself, and then by be- 
 stowing on them miraculous endowments 
 
«0 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 14 And beholding the man which 
 was healed standing with them, 
 they could say nothing " against it. 
 
 15 But wlien they had command- 
 ed them to go aside out of the coun- 
 cil, they conferred among them- 
 selves, 
 
 IG Saying, What * shall we do 
 to these men 1 for that indeed a 
 
 OC.19.3G. iJno.11.47 
 
 \vhich no learning at present can furnish. 
 It may be remarked, further, that in the 
 single selection which he made of an 
 aposde after his ascension to heaven, 
 when he came to choose one who had 
 not been under his personal teaching, he 
 chose a learned man, the apostle Paul, 
 and thus evinced his purpose tliat there 
 should be training, or education in those 
 whf) are invested with the sacred oftlce. 
 (5.) Yet in the case before us, there is a 
 striking proof of the truth and power of 
 religion. These men had not acquired 
 their boldness in the schools; they were 
 not trained for argument among the 
 Jews ; they did not meet them by cun- 
 ning sophistry; but they came with the 
 honest conviction that what they were 
 saying was true. Were they deceived ? 
 Were they not competent to bear wit- 
 ness ? Had they any motive to attempt 
 to palm a falsehood on m.en ? Intidebty 
 must answer ■ma7it/ such questions as 
 these before the apostles can be convict- 
 ed of imposture. 
 
 14. They could say nothing, &c. The 
 presence of the man that was healed was 
 an unanswerable fact in proof of the truth 
 of what the apostles alleged. The mira- 
 cle was so public, clear, and decisive ; 
 the man that was healed was so well 
 known, that there was no evasion or sub- 
 terfuge by which they could escape the 
 conclusion to which the apostles were 
 conducting them. It evinced no little 
 gratitude in the rnan that was healed 
 that he was present on this occasion, and 
 showed that he w'as deeply interested in 
 what befell his benefactors. The miracles 
 of Jesus and his apostles were such that 
 they could not be denied ; and hence the 
 Jews did not attempt to deny that they 
 wrought them. Comp. Matt. xii. 24. John 
 xi. 45, 46. Acts xix. 36. 
 
 15 — 18. What shall we do to these men ? 
 The object whit^h they had in view was 
 evidently to prevent theftr preaching. 
 The miracle was wrought; and was be- 
 lieved by* the people to have been 
 wrought. This they could m t expect to 
 
 notable miracle hath been done by 
 them is manifest to all them that 
 dwell in Jerusalem ; and we cannot 
 deny it. 
 
 17 But that it spread no further 
 among the people, let us straitly 
 threaten them, that *= they speak 
 henceforth to no man in this name. 
 
 18 And they called them, and 
 
 be able successfully to deny. Their only 
 object, therefore, was to prevent the afX)s- 
 tles from making the use which they saw 
 they would, to convince the people that 
 Jesus was the Messiah. The question 
 therefore, was, in what way they should 
 prevent this ; w hetlier by pixtting them to 
 death, by imprisoning them, or by scourg- 
 ing them ; or whether by simply'exerting 
 their authority and forbidding them. 
 From the former they were deterred, 
 doubtless by fear of the multitude. And 
 they therefore adopted the latter, and 
 seemed to suppose that the mere ex- 
 ertion of their authority would be suffi- 
 cient to deter them from this in future. 
 IT The council. Greek, The sanhedrim. 
 This body was composed of seventy-one 
 or seventy-two persons, and was intrusted 
 with the principal affairs of the nation. 
 It was a body of vast influence and pow- 
 er; and hence they supposed that their 
 command might be sufficient to restrain 
 ignorant Galileans from speaking. Before 
 this same body, and probably the same 
 men, our Saviour was arraigned : and by 
 them condemned befiDre he Vv-as delivereil 
 to the Roman governor. Matt. xxvi. 59, 
 &c. And before this same body, and in 
 the presence of the same men, Peter had 
 jljst beibre denied *his Lord. Matt. xxvi. 
 (tJftSe. The fact that the disciples had 
 fled on a former occasion, and that Peter 
 had denied his Saviour, may have ope- 
 rated to induce them to believe that they 
 would be terrified by their threats, and 
 de'erred from preaching publicly in the 
 name of Jesus. "iT A notable viiracle. A 
 known, undeniable miracle. IF That it 
 spread. That the knowledge of it may 
 not spread among them any fijrther 
 II Let us straitly threaten them. Greek, 
 Let 7is threaten them with a threat. This 
 is a Hebraism, expressing intensity, cer- 
 tainty, &c. The threat was a cornmand 
 (ver. 18) not to teach, implying their dis- 
 pleasure if they did do it.' This threat, 
 however, was not efiectual. On the next 
 occasion, which occurred soon af\er (ch, 
 V. 40) they added beating to their threats. 
 
A. D. 33.] 
 
 CHAPTER IV. 
 
 81 
 
 commanded them not to speak at 
 all nor teach in the name of Jesus. 
 19 But Peter and John answered 
 and said unto them, Whether it be 
 risrht in the sight of God to " hearken 
 
 in order to deter them from preaching in 
 Ihj name of Jesus. 
 
 19. Whether it be right, &c. The apos- 
 tles abated nothing of their boldness when 
 threatened. They openly appealed to 
 their judges whether their command 
 could be right. And in doing this, they 
 expressed their full conviction of the 
 truth of what they had said, and their 
 deliberate purpose not to regard their 
 command, but still to proclaim to the 
 people the truth that Jesus was the Mes- 
 siah. IT In the sight of God. That is, 
 whether God will judge this to be right. 
 The grand question was, how God would 
 regard it. If he disapproved it, it was 
 wrong. It was not merely a question 
 pertaining to their reputation, safety, or 
 life ; but it was a question of conscience 
 before God. And we have here a strik- 
 ing instance of the principle on which 
 Christians act. It is, to lay their safety, 
 reputation, and life out of view, and to 
 bring every thing to this test, w'hether 
 IT WILL PLEASE GoD. If it will, it is 
 right; if it will not, it is wrong. IF To 
 hearken. To hear and to hearken are 
 often used to denote to obey. John v. 24 ; 
 viii. 47, &c. IT Judge ye. This was an 
 appeal to them directly as judges, and as 
 men. And it may be presumed that it 
 was an appeal which they could not re- 
 sist The sanhedrim acknowledged itself 
 to have been appointed by God ; and to 
 have no authority which was not derived 
 from his appointment. Of course, God 
 could modify, supersede, or repeal their 
 authority; and the abstract principle, that 
 it was better to obey God than man, they 
 could not call in question. The only in- 
 quiry was, whether they had evidence 
 that God had issued any command in the 
 case. Of that, the apostles were satisfied ; 
 and that, the rulers could not deny. It 
 may be remarked, that this is one of the 
 first and most bold appeals on record, in 
 favour of the right of private judgment 
 and the liberty of conscience. That 
 liberty vv^as supposed in all the Jewish 
 religion. It was admitted that the autho- 
 rity of God in all matters was superior to 
 that of man. And the same spirit mani- 
 fested itself thus early in the Christian 
 ciiurch against all dominion over the 
 
 unto you more than unto God, judge 
 
 ye. 
 
 20 For* we cannot but speak the 
 things which •= we have seen and 
 heard. 
 
 .15. lJno.l.1,3. 
 
 conscience, and in favour of the right to 
 follow the dictates of the conscience and 
 the will of God. As a mere historical 
 fact, therefore, it is interesting to contem- 
 plate this; and still more interesting in 
 its important bearings on human liberty 
 and human happiness. The doctrine is 
 still more explicitly staled in eh. v. 29. 
 " We ought to obey God rather than 
 man." 
 
 20. For, &c. This is given as a reason 
 why tKey should obey God rather than 
 man. They had had so clear evidence 
 that God had sent the Messiah ; and they 
 had received so direct and solemn a com- 
 mand (Mark xvi. 15) to preach the gospel, 
 that they could not be restrained. There 
 was a necessity laid on them to preach 
 the gospel. See 1 Cor. ix. 16, comp Jer. 
 XX. 9. Acts xviii. 5. Job xxxii. 18, 19. Ps. 
 xxxi.v. 1 — 3. 
 
 It has already been remarked, that 
 these two verses contain an important 
 principle in favour of religious liberty — 
 the liberty of conscience, and of private 
 judgment. They contain the great prin- 
 ciple of the Christian, and of the Protest- 
 ant religion, that the responsibdity of men 
 for their religious opinions is direct to 
 God, and that other men have no power 
 of control. The opposite of this is tyranny 
 and oppression. It may be proper, in ad- 
 dition, to present some further remarks, 
 involved in the principle here stated. 
 (1.) Religion, from the commencement, 
 has been favourable to liberty. There 
 was no principle more sacred among the 
 Jews, than that they were to be inde- 
 pendent of other nations. Perhaps no 
 people have ever been so restive under a 
 foreign yoke, so prone to rebel, and so 
 dilTicult to be broken down by oppression 
 and by arms, as were the Jews. So true 
 was this, that it appeared to other nations 
 to be mere obstinacy. They were often 
 subdued, but they rose against their cp- 
 pressors, and threw oflf the yoke. No 
 people has been found who were so iifli- 
 cult to be reduced to slavery. It is well 
 known that the Romans were accustomed 
 to subject the captives taken in war to 
 perpetual servitude ; and commonly the 
 spirit of the captive was broken, and he 
 remained quietly in bondage. But not so 
 
82 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 the Jew. Kothing ever lamed his spirit. 
 IS'o bribe.^, or threats, or chains could in- 
 duce him to violate the laws of his reli- 
 gion. Even in captivity, we are told, that 
 liie Jewish slaves at Rome woiikl observe 
 the Sabbath, would keep the feasts of 
 their nation, and never would conform 
 to the customs of an idolatrous people. 
 To the Romans this appeared to be mere 
 obstinacy. But it was the genius of their 
 religion. The right of liberty of thought 
 was one which they would not surrender. 
 The spirit of the patriarchs was favour- 
 able to liberty, and implied responsibility 
 only to God. Familiarity with the sacred 
 books h" ^ taught them these lessons ; and 
 neither time nor distance could obliterate 
 them In the time of Christ, the great 
 mass of the nation were evidently opposed 
 to the tax paid to the Roman nation, and 
 sighed under this burden, until they rose 
 and attempted to assert their rights ; and 
 tlieir city, and temple, and land were sa- 
 crificed rather than yield this great prin- 
 ciple. (2.) This same principle was 
 evinced by the apostles and by the early 
 Cliristians. VVitli this doctrine fresh upon 
 their hearts, they went forth to other 
 lands. They maintained it at the expense 
 of their blood ; and thousands fell as mar- 
 tyrs in the cause of liberty and of private 
 judgment in religion. 'No men ever more 
 firmly defended liberty than the early 
 martj'-rs; and each one that died, died in 
 defence of a principle which is now the 
 acknowledged right of all men. (3.) The 
 designs of tyranny and superstition have 
 been to destroy this principle. This was 
 the aim of the sanhedriiu; and yet, when 
 Peter and John appealed to their con- 
 sciences, they did not dare to avow their 
 purpose. This has been the aim of all 
 tyrants ; and this the effect of all super- 
 stition. Hence the church of Rome has 
 taken away the Scriptures from the peo- 
 ple ; and has thus furnished incontestable 
 evidence that in its view the Bible is fa- 
 \ ourable to liberty. For centuries, tyran- 
 ny reigned i n one black ni ght over Eu- 
 ropeT llliP Wh^ Wie 'ddTlvftiess dispelled 
 until the Bible, that taught men the prin- 
 ciples of freedom, was restored to them. 
 (4.) The effect of the principle avowed 
 by the apostles has been uniform. Luther 
 began the Reformation by finding in a 
 monastery a copy of the Bible, when 
 himself more than twenty years of age — 
 a book which till that time he had never 
 seen. The effect on the liberties of Eu- 
 rope was immediately seen. Hume ad- 
 mitted, that whatever liberty England 
 possessed was to be traced to the Puri- 
 tans. Our awn land is a striking instance 
 
 of the effect of this great principle, and 
 of its influence on the rigii'.s of man. And 
 just in proportion as the New Testament 
 is spread abroad, will men seek for free- 
 dom, and break the chains of oppression. 
 The best way to promote universal liber- 
 ty, is to spread the Bible to the ends of 
 the earth. There is not a precept m it 
 that is not favourable to freedom. It tends 
 to enlarge and liberalize the mind ; to 
 teach men their rights ; to put an end to 
 ignorance, the universal stronghold of 
 superstition and tyranny ; and to diffuse 
 the love of justice, truth, and order. It 
 shows man that he is responsible to God, 
 and that no one has a right to ordain any 
 thing which contravenes the liberty of 
 his fellow. 
 
 If it be asked here what the principle 
 is, I answer, (1.) That men have a right 
 to their private judgment in matters of 
 religion, subject only to God. The ojili/ 
 restraint which, it is now sett'ed, can be 
 imposed on this, is, that no man has a 
 right, under pretence of conscience, to 
 injure or molest his fellow-men, or to dis- 
 turb the peace and harmony of societ}-. 
 (2.) No magistrate, church, council, ».r 
 parent has a right to impose a creed on 
 others, and to demand subscription to it 
 by mere authority. (3.) No magistrate, 
 church, or parent has a right to conlrol 
 the free exercise of private judgment in 
 this case. The power of a parent is to 
 teach, advise, and entreat. The duty of 
 a child is to listen with respect, to exa- 
 mine with candour, to pray over the sub- 
 ject, and to be deliberate and calm, not 
 rash, hasty, impetuous, and self-willed. 
 But when the child is thus convinced 
 that his duty to God requires a particular 
 course, then here is a higher obligation 
 than any earthly law, and he must obey 
 God rather than man, even a father or a 
 mother. Matt. x. 37, 38. (4.) Every man 
 is responsible to God for his opinions and 
 his conduct. Man may not control him, 
 but God may and will. The great ques- 
 tion before every man is. What is right in 
 the sight of God? It is not what is expe- 
 dient, or safe, or pleasurable, or honour- 
 able among men ; but what is right in 
 the sight of God. Neither in their opi- 
 nions nor their conduct are men free from 
 responsibility. — From this vvhole subject 
 we see the duty of spreading the Bible. 
 If we love liberty ; if we hate tysanny 
 and superstition ; if we wish to extend tne 
 knowledge of the rights of man, and break 
 every arm of oppression, let us spread far 
 and wide the Book of God, and place in 
 every palace and every cottage on the 
 globe a copy of the sacred Scriptures. 
 
A. D. 33.] 
 
 CHAPTER IV. 
 
 83 
 
 21 So when they had further 
 threatened them, they let them go, 
 finding nothing how they might 
 punish them, because " of the peo- 
 ple: for all onen glorified God for 
 that which was done. 
 
 22 For the man was above forty 
 
 a Matt.21.26. c.5.26. 
 
 21. Finding nothing, &c. That is, not 
 being able to devise any way of punish- 
 ing ihem, without exciting a tumult 
 among the people, and endangering tiieir 
 own authority. The sanhedrim was fre- 
 quently influenced by this fear ; and it 
 shows that their own authority was much 
 dependent on the caprice of the multi- 
 tude. Comp. Matt. xxi. 26. IT All men. 
 That is, the great mass or body of the 
 people. *S Glorified God. Praised God 
 for the miracle. This implies, (1.) That 
 they believed that the miracie was genu- 
 ine. (2.) That they were grateful to God 
 for so signal a mercy in conferring heaUh 
 and comfort on a man who had been long 
 afflicted. V/e may add further, that here 
 is the highest evidence of the reahty of 
 the miracle. Even the sanhedrim, with 
 ail their prejudice and opposition, did not 
 call it in quesdon. And the common peo- 
 ple, who had doubtless been acquainted 
 with this rnan for years, were convinced 
 that it was real. It would have been im- 
 jx)ssible to imnose on keen-sighted and 
 jealous adversaries in this manner, if this 
 had been an imposture. 
 
 22. For the man, &c. The age of the 
 man is mentioned to show the certainty 
 and greatness of the miracle. If it had 
 been a man wlio had been lame but a 
 few years ; or if it had been a child or a 
 very young man; the case would not 
 have been so remarkable. But after a 
 continuance of forty years, all hope of 
 healing him by any ordinary means must 
 have been abandoned ; and all pretence 
 that this was jugglery or deception must 
 have been absurd. 
 
 23. Their own company. They joined 
 the other apostles and Christians, ch. ii. 
 44, 45. IT And reported, &c. It doubtless 
 became a subject of interesting inquir}% 
 what they should do in this case. They 
 had been threatened by the highest autho- 
 rity of the nation, and commanded not to 
 preach again in the name of Jesus. Whe- 
 ther they should obey them and be silent ; 
 or whether they should leave Jerusalem 
 and preach elsewhere, could not but he 
 {in interesting subject of inquiry; and 
 liiey very properly sought the coimsel of 
 
 years old on whom this miracle of 
 healing was shewed. 
 
 23 And being let go, they went '' 
 to their own company, and reported 
 all that the chief priests and elders 
 had said unto them. 
 
 24 And when they heard that, 
 
 their brethren, and looked to God for di- 
 rection ; an example which all should fol- 
 low who are exposed to persecution, or 
 who are in any perplexity about the patli 
 of duty. 
 
 24. They lift up their voice. To lift rp 
 the voice, among the Hebrews, was a 
 phrase denoting either an address to the 
 people (Judg. ix. TTITjHphrase expressive 
 oficeeping ^en. xxix. 1 1 . Judg. ii. 4. Ruth 
 i. 9. 1 Sam. xxiv. 16), qt wns expressive 
 of prayer. To lift up the voice to God, 
 means simgW they prayed to him. IT With 
 one aci^d." Unitedly. Properly with one 
 mind, or purpose. See Note, ch. i. 14. 
 The union of the early Chrisdans is often 
 noticed in the Acts of the Aposdes. Thus 
 tar there was no jar or dissension in their 
 society, and every thing has the appear- 
 ance of the most entire affection and con- 
 fidence. T Lord. Greek, Ai(r-oTa. From 
 this word is derived the word despot, 
 This is not the usual word employed by 
 which to address God. The word com- 
 monly translated Lord is Kuf.oc. The 
 word here used denotes one who rules 
 over others, and was applied to the high- 
 est magistrate or officer. It denotes au- 
 thority ; power ; absoluteness in ruling- 
 It is a word denoting more authority in 
 ruling than the other. That more com- 
 monly denotes a property in a thing; this 
 denotes absolute rule. It is applied tc 
 God, in Luke ii. 29. Rev. vi. 10. Jude 4; 
 to Jesus Christ, 2 Pet. ii. 1 ; to masters, 
 1 Tim. vi. 1. Titus ii. 9. 1 Pet. u. 18; to 
 husbands, 1 Pet. iii. 6 ; and to a possessor, 
 or (noncr, 2 Tim. ii. 21. IF Thou art God. 
 This ascription of praise seems to have 
 been designed to denote their sense of 
 his power to deliver them ; and his right 
 to dispose of them. They were employed 
 in his service; tiiey were encompassed 
 with dangers; and they acknowledged 
 him as their God, who had made all 
 things, and who had an entire right to 
 direct, and to dispose of them for his own 
 glory. In times of danger and perplexity 
 we should remember that God has a right 
 to do with us as he pleases ; and we ;.hould 
 go cheerfullyr and commit ourselves into 
 his hands. If Which hast made, &c. Gen." 
 
S4 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 they lift up their voice to God with 
 one accord, and said, Lord, " thou 
 art God, which hast made heaven 
 and earth, and the sea, and all that 
 in them is ; 
 
 a 2Ki.l9.l5, 
 
 This passage is taken directly from Ps, 
 cxlvi. 6. Comp. Rev. xiv. 7. 
 
 25. ^yho by the mouth, &c. Ps. ii. 1, 2. 
 This is a strong, solemn testimony to the 
 i inspiration of David. It is a declaration 
 • I of the apostles made in solemn prayer, 
 V that God epake himself by the mouth of 
 David. This is the second part of their 
 prayer. In the first, they acknowledge 
 the right of God to rule; in this, they ap- 
 peal to a prophecy; they plead that this 
 \vf^^ a thing foretold ; and as God had 
 foreseen it and foretold it, they appealesl 
 to him to protect them. The times of tu- 
 mult and opposition which had been fore- 
 seen, as about to attend the introduction 
 of the gospel, had now come. They in- 
 ferred, therefore, that Jesus was the Mes- 
 siah; and as God had designed to esta- 
 blish his kingdom, they appealed to him 
 to aid and protect them in iiiis great 
 work. This passage is taken from Ps. ii. 
 1, 2, and is an exact quotation from the 
 Sepluagint. This proves that the Psalm 
 had reference to the Messiah. Thus it 
 was manifestly understood by the Jews ; 
 and the authority of the apostles settles 
 the question. The Psalm was composed 
 by David ; on what occasion is not 
 .known ; nor is it material to our present 
 purpose. It has been a matter of inquiry 
 whether it referred toihe Messiah p/-ma- 
 rily, or only in a secondary sense. Gro- 
 tius supposes that it was composed by 
 David when exposed to the hostility of 
 the Assyrians, the Moabites, Philistines, 
 Amalekites, &c. ; and that in the midst 
 of his dangPi-s, he sought consolation in 
 the purpose of God to establish him and 
 his kingdom. But the more probable opi- 
 nion is, that it referred directly and sdely 
 to the Messiah. IT Why did the heathen. 
 The nations which were not Jews. This 
 refers, doubtless, to the opposition which 
 Avould~t5ieM«a^ to the spread of Chris- 
 'ianity: and not merely to the opposition 
 made to the Messiah himself and to the 
 act of putting him to death. IT Rage. 
 This word refers to the excitement and 
 tumult of a multitude ; not a settled plan, 
 but rather the heated and disorderly con- 
 duct of a mob. It means that the progress 
 of the gospel would encounter tumultuous 
 opposition ; and that tlie excited nations 
 would rush violently to put it down and 
 
 95 Who by the mouth of thy ser- 
 vant David hast said, Why * did 
 the heathen rage, and the people 
 imagine vain things 1 
 
 26 The kings of the earth stood 
 
 i Ps.2.1,2. 
 
 destroy it. IF And the people. The e.K- 
 pression " the people" does not refer to a 
 class of men different essentially fi-ora 
 the heathen. The "heathen," Heb. and 
 Greek, "the natid^is,'' refer to men as or- 
 ganized into communines ; the expression 
 the people is used to denote the same per^j,,^ 
 sons without respect to their being so or- '' 
 ganized. The Hebrews were in the habit," 
 in their poetry, of expressing the same 
 idea essentially in parallel members of a 
 sentence ; or the last member of a sen- 
 tence or verse expressed the same idea, 
 with some slight variation, as the former. 
 (See Lowth on the sacred poetry of the 
 Hebrew's.) IT Imagine. The word ima- 
 gine does not express quite the force of 
 xhe original. The Hebrew and the Greek 
 both convey the idea of meditating, think- 
 ing, purposing. It means that they em- 
 ployed thought, plaji, purpose, in opposing 
 the Messiah. IF Vaiji things. The word 
 here used (x-ivi) is a literal translation of 
 the Hebrew (pn), and means usually 
 empty, as a vessel which is not filled ; 
 then useless, or that which amounts to 
 nothing, &c. Here it means that they 
 devised a plan which turned out to be 
 vain, or ineffectual. They attempted an 
 opposition to the Messiah which could 
 not succeed. God would establish hia 
 kingdom in spite of their plans to oppose 
 it. Their efforts were vain, because they 
 were not strong enough to oppose God ; 
 because he had purposed to establish the 
 kingdom of his Son ; and he could over- 
 rule even their opposition to advance his 
 cause. 
 
 26. The kings of the earth. The Psalm- 
 ist specifies more particularly that kings 
 and rulers would be opposed to the Mes- 
 siah. This had occurred already by the 
 opposition made to the Messiah by the 
 rulers of the Jewish people ; and it would 
 be still more evinced by princes and 
 kings, as the gospel should spread among 
 the nations. IT Stood tip. The word here 
 used (-af/o-TvfM') commonly means to pre- 
 sent one's self or to stand forth, for the 
 purpose of aiding, counselling, &c. But 
 here it means that they rose, or presented 
 themselves, to evince their opposition. 
 They stood opposed to the Messiah, and 
 offered re^istance to him. IT I'he rulers. 
 This is another instance of the Hebrew 
 
k. D. 33.] 
 
 CHAPTER IV. 
 
 85 
 
 up, and the Tu.ers were gathered 
 together, against the Lord, and 
 against his Christ. 
 
 27 For of a truth against thy 
 holy child Jesus, whom thou hast 
 anointed, both Herod " and Pontius 
 
 a Lu.23.1-8,&c. 
 
 parallelism. The word does not denote 
 another class of men from kings, but ex- 
 presses the same idea in another form, 
 or in a more general manner, meaning 
 that all classes of persons in authority 
 would be opposed to the gospel. IT Were 
 gathered together. Hebrew, consulted to- 
 gether ; were united in a consultation. 
 The Greek implies that they were as- 
 sembled for the purpose of consultation. 
 IT Against the Lord. In the Hebrew, 
 " against Jehovah." This is the peculiar 
 name which is given in the Scriptures to 
 God. They rose against his plan of ap- 
 pointing a Messiah, and against the Mes- 
 siah whom he had chosen. M Against 
 his Christ. Hebrew, against his Messiah, 
 or his Anointed. Note, Matt. i. 1. This 
 is one of the places where the word 
 Messiah is used in the Old Testament. 
 The word occurs in about forty places, 
 and is commonly translated his anointed, 
 and is applied to kings. The direct refer- 
 ence of the word to the Messiah in the 
 Old Testament is not frequent. This pas- 
 sage implies that opposition to the Mes- 
 siah is opposition to Jehovah. And this is 
 uniformly supposed in the sacred Scrip- 
 tures. He that is opposed to Christ is 
 opposed to God. He that neglects him 
 neglects God. He that despises him de- 
 spises God. Matt. X. 40 ; xviii. 5. John xii. 
 44, 45. Lulte x. 16. " He that despiseth 
 me, despiseth him that sent me." The 
 rea.sons of this are, (I.) That the Messiah 
 IS " the brightness of the Father's glory, 
 and the express image of his subsistence"" 
 Heb. i. 3. (2.) He is equal with the Fa- 
 ther, possessing the same attributes, and 
 the same power. John i. 1. Phil. ii. 6, &c. 
 To despise him, therefore, is to despise 
 God. (3.) He is appointed by God to this 
 great work of saving men. To despise 
 him, or to oppose him, is t-o despise and 
 oppose him who appointed him to this 
 work to contemn his couasels, and to set 
 him at nought. (4.) His work is dear to 
 God It hits engaged his thoughts. It has 
 been appToved byTiiifi.^His mission has 
 been confirmed by the miraculous power 
 of the Father, and by every possible ma- 
 nifestation of his approbation and love. To 
 oppose the Messiah, is. therefore, to oppose 
 
 H 
 
 Pilate with the Gentiles and the 
 people of Israel were gathered to- 
 gether, 
 
 28 For ^ to do whatsoever thy 
 hand and thy counsel determined' 
 before to be done. 
 
 b c.3.18, c Pr.21.30. Is.46. 10:53. 10. 
 
 that which is dear to th£^ heart of God, 
 and which has long been"tKeni)l5jeCtT)T 
 h^ tender solicitude. It follows from this, 
 ihafi^efwfwrnegtect the Christian reli- 
 gion are exposing themselves t<^)the sore 
 displeasure of God, and endangering their 
 everlasting interests. No man is safe 
 who opposes God ; and no man can have 
 evidence that God will approve him, 
 who does not embrace tiie Messiah 
 whom He has appointed to redeem the 
 world. 
 
 27. For of a irnth. Truly ; 
 
 IT Thy holy child Jesus. The word cJi 
 is commonly applied to infants, or to sons 
 and daughters in very early life. The 
 word which is used here (7^^?,-) is differ- 
 ent from that which is commonly applied 
 to the Lord Jesus (jo,-). The latter ex- 
 presses sonship without respect to age. 
 The word which is here used also some- 
 times expresses sonship without any re- 
 gard to age; and the word son would 
 have been a more happy translation. 
 Thus the same wo^d is translated in 
 Acts iii. 13. 26. In Acts xx. 12, it is trans- 
 lated " young man." IT Both Herod, &c. 
 Luke xxiii. 1 — 12. IF With the Gentiles. 
 Tiie Romans, to whom he was delivered 
 to be crucified IT The people of Israel. 
 The Jews, who were excited to this by 
 the rulers. Matt, xxvii. 20. 
 
 23. For to do, &c. See Notes, ch. ii. 
 23; iii. 18. The /ac^s which are brought 
 to view in these verses are among the 
 most remarkable on record. They are 
 briefly these : (1.) That the Jewish rulers 
 were opposed to the Messiah, and slew 
 him. (2.) That the very people to whom 
 he came, and for whose benefit he la- 
 boured, joined in the opposition, so that 
 it became the act of a united people. 
 (3.) That the Romans who were there, as 
 a sort of representation of all pagan na- \, 
 tions, were easily prevailed on to join in 
 the pereecution, and to become the exe- 
 cutioners. (4.) That thus opposite fac- 
 tions, and dissimilar and prejudiced peo- 
 ple, became united in op(wsing the Mes- 
 siah. (5.) That the rulers of the Roman 
 people, tho emperors, and statesmen, and 
 philosophers, and the rulers of other na- 
 tions, united to oppose the gospel, and 
 
8« 
 
 THE ACTS. 
 
 [A. D. 3: 
 
 brought all the po wer of persecution to 
 stay Its progress. (6.) Thnt tlie people of 
 iiie empire, the mass of men, were easily 
 prevailed upon to join in the pei*s8Cution, 
 and endeavour to arrest its progress. 
 And (7.) That the gospel has encountered 
 similar difTiculties and opposition wher- 
 ever it has been faithfully presented to 
 the attention of men It has become a 
 very serious question why this has been ; 
 or on what pretence this opposition has 
 been vindicated ; or how it can be ac- 
 ■- counted for. A question which it is of as 
 I much importance for the infidel as for the 
 ^J Christian to settle. We know that accu- 
 sations of the corrupt lives of the early 
 Christians were freely circulated, and the 
 most gross accounts given of their scan- 
 dalous conduct were propagated by those 
 who chose to persecute them. (See Lard- 
 ner's Credibility.) But such accounts are 
 not now believed ; and it is not certain 
 that they were ever seriously believed by 
 the rulers of the pagan people. It is cer- 
 tain that it was not on this account that 
 the first opposition arose to Christ and his 
 religion. 
 
 It is not proper here to enter into an 
 examination of the causes of this opposi- 
 tion. We may state the outlines, how- 
 ever, in few words. (1.) The Jewish 
 rulers were mortified, humbled, and 
 moved with envy, that one so poor and 
 despised should claim to be the Messiah. 
 They had expected a different monarch ; 
 and all their prejudices rose at once 
 against his claims to this high office. 
 Matt, xxrii. 18. Mark xv. 10. (2.) The 
 common people, disposed extensively to 
 acknowledge his claims, were urged on 
 by the enraged and vindictive priests to 
 demand his death. Matt, xxvii. 20. (3.) Pi- 
 late was pressed on against his will by 
 the impetuous and enraged multitude to 
 deliver one whom he regarded as inno- 
 cent. (4.) The <JiiriHtian religion in its 
 advances slru( k at once at the whole 
 'aliric of superstition in the Roman em- 
 pire, and throughout the world. It did 
 not, like other religions, ask a place 
 amidst the religions already existing. It 
 was exclusive in its claims. It denounced 
 ail other systems as idolatry or supersti- 
 tion, and sought to overthrow them. 
 Those religions were interwoven with 
 all the habits of the people; they were 
 connected with all the departments of 
 the state ; they gave occupation to a vast 
 number of priests and other officers, who 
 obtained their livelihood by the existing 
 superstitions, and who brouglit, of course, 
 nil the supposed sacrechiess of their cha- 
 •■acter to support them. A religion which 
 
 attempted to overthrow the whole fabric, 
 therelbre, at once ex(;ited all their malice. 
 The monarchs, whose throne? were b-ised 
 on the existing state of things ; and iho 
 people, who venerated the religion of 
 their ancestors, would be opposed to the 
 new system. (5.) Christianity was de- 
 spised. It was regarded as orie form of 
 the superstition of the Jews. And there 
 was no people who were regarded with 
 so much contempt by all other nations aa 
 the Jews. '^I'lie writings of the Romans, 
 on this point, are full proof (6.) The 
 new religion was oppiJSettVrall the crimes 
 of the world. It began its career in a 
 time of eminent wickedness. It plunged 
 at once into the midst of this wickedness ; 
 sought the great cities where crimes and 
 pollutions were condensed ; and boldly 
 reproved every form of prevailing im- 
 piety. At Athens, at Corinth, at Ephe- 
 sus, at Rome itself, it denounced the judg- 
 ment of God against every form of guilt. 
 Whatever may be charged on the apos- 
 tles, it will not be alleged that they were 
 timid in denouncing the sins of the world. 
 From all these causes it is not wonder- 
 ful that the early Christians were per- 
 secuted. If it be asked, (7.) Why the 
 same religion meets with opposition now 
 in lands that are nominally Christian, it 
 may be remarked, (a) that the human 
 heart is the same that it always was, op- 
 posed to truth and righteousness ; {h) that 
 religion encounters still a host of sins that 
 are opposed to it — pride, envy, malice, 
 passion, the love of the world, and shame 
 of acknowledging God ; (c) that there has 
 always been a peculiar opposition in the 
 human heart to receiving salvation as the 
 gift of God through a crucified Redeemer ; 
 and {d) that all the forms of vice, and lust, 
 and profaneness that exist in the world, 
 are opposed, and ever will be, to a reli- 
 gion of purity, and self-denial, and love. 
 _OguLli.eLr\vhole, we may remark here, 
 (1.) That Ar farj itiawt Christianity has 
 been thus opposed, and has triumphed, is 
 no small proof of its divine origin. It has 
 been fairly tried, and still survives and 
 flourishes. ]ija;3§j*'ell to put it to the 
 test, and to bring to bear on it every thing 
 which had a tendency to crush it, and 
 thus to furnish the highest proof that if is 
 from God. (2.) This religion cannot be 
 destroyed; it will triumph; opposition to 
 it is vain ; it will make its way throughout 
 the world ; and the path of "safety is not 
 to oppose that w hich God is hitending to 
 establish in the earth. Sinners who stand 
 opposed to the gospel, should tremble and 
 be afraid ; for sooner or later they rrtusi 
 fall before its triumphant advances It is 
 
A. D. 33.] 
 
 CHAPTER IV. 
 
 87 
 
 29 And now, Lord, behold their 
 threatenings : and grant unto thy 
 servants, that with all * boldness 
 they may speak thy word, 
 
 30 By stretching forth thine hand 
 to heal : and that signs ^ and 
 
 ders nnay be done by the 
 thy holy child Jesus. 
 
 of 
 
 31 And when they had prayed," 
 the place was shaken" where they 
 were assembled together ; and they 
 were all filled with the Holy Ghost, 
 and they '^ spake the word of God 
 with boldness. 
 
 32 And the multitude ''of them 
 that believed 'were of one* heart" 
 
 f^KS^ 
 
 .13,31. c.l4.3;28.31. Ep.6.19. 6 c.2.43;5.12 c c.2.2,4; 16.26. d ver.29. 
 
 .n.Phil.2.2. lPet.3.8. 
 
 not SAFE to oppose (hat wliich has already- 
 been opposed by kings and rulers in every 
 form, and yet has triumphed. It is not 
 WISE to risk one's eternal welfare on the 
 question of successful opposition to that 
 which God has, in so many ages and 
 ways, pledged himself to protect; and 
 when God has solemnly declared that 
 the Son, the Messiah, whom he would set 
 on his holy hill of Zion, should " break" 
 his enemies "with a rod of iron, and 
 dash them in pieces like a potter's ves- 
 sel." Ps. ii. 9. 
 
 29. Behold their threatenings. So look 
 upon them as to grant us deliverance. 
 They did not purpose to abandon their 
 undertaking; they resolved to persevere ; 
 and they expected that this purpose would 
 involve them in danger. With this pur- 
 pose they implored the protection of God ; 
 they asked that he would not suffer them 
 to be deterred from speaking boldly ; and 
 they sought that constant additional proof 
 might be granted of the presence and 
 power of God to confirm the truth of 
 their message. IT A7id grant, &c. This 
 is an instance of heroic boldness, and a 
 determination to persevere in doing their 
 duty to God. When we are assailed by 
 those in power, when wo are pei-secuted 
 and in danger, we should commit our 
 way unto God, and seek his aid, that we 
 may not be deterred from the path of 
 duty. 
 
 30. By stretching forth thine hand, &c. 
 The apostles not only desired boldness to 
 speak, but they asked that God would 
 continue to work miracles, and thus fur- 
 nish to them, and to the people, evidence 
 of the tf uih of what they delivered. They 
 
 . did not even ask that he would preserve 
 \ their lives, or keep them from danger. 
 They were intent on their work, and 
 they confidently committed their way to 
 God, making it their great object to pro- 
 mote the knowledge of the truth, and 
 seeking that God would glorify himself 
 by establishing his kingdom among men. 
 IT Signs and wond'i's. Miracles. Notes, 
 ch. ii. 43 
 
 e Ro. 15.5,6. 2CC*. 
 
 31. And when they had pj-ayed. Th* 
 event which followed was^jregarded by 
 ^em^ag )an evidence thaV GoJ" lieard 
 melr'prayer. IF The place was shaken. 
 The word which is translated "waa 
 shaken," commonly denotes violent agi- 
 tation, as the raging of the sea, the cou' 
 vulsion of an earthquake, or trees shaken 
 by the wind. Matt. xi. 7. Acts xvi. 26 
 Heb. xii. 26. The language here is fitted 
 to express the idea of an earthquake 
 Whether the motion was confined to the 
 house where they were, is not said. They 
 probably regarded this as an answer to 
 tK^v prayer, 1or as ah efidence that God 
 would be with them, (1.) Because it waa 
 sudden and violent, and was not produced 
 by any natural causes ; (2.) Because it 
 occurred immediately, while they were 
 seeking divine direction ; (3.) Because i; 
 was an exhibition of great power, and 
 was an evidence that God could protect 
 them ; and (4.) Becaiise a convulsion so 
 great, sudden, and mighty, was fitted at 
 that time to awe them with a proof of the 
 presence and power of God. A similar 
 instance of an answer to prayer by an 
 earthquake is recorded in Acts xvi. 25 
 26. Comp. ch. ii. 1, 2. It may be added 
 that among the Jews an earthquake was 
 very properly regarded as a striking and 
 impressive proof of the presence of Jeho- 
 vah. Isa. xxix. 6. Ps. Ixviii. 8. "The earth 
 shook, the heavens also dropped at the 
 presence of God ; even Sinai itself was 
 moved at the presence of God, the God 
 of Israel." See also the sublime descrip- 
 tion in Ilabakkuk iii. particularly ver. 6 — 
 11. Comp. Matt, xxvii. 54. Among the 
 heathen, an earthquake was regarded as 
 proof of the presence and favour of the 
 Deity. (See Virgil, iEniad iii. 89.) IT They 
 v)ere all filled, &c. WUPWi^'Ph. ii. 4. Their 
 being filled with the Holy Ghost hero 
 rather denotes their being inspired with 
 confidence or boldness, than being endowed 
 with new powers, as in Acts ii. 4. 
 ''""^. Arid the IniMfttde. The number 
 of believers at this time had become 
 iarge. " In ch. iv. 4, it is said that it was 
 
88 
 
 and of one soul : neither said any 
 of them that aught of the things 
 which, he possessed was his own; 
 but "■ they had all things comnion. 
 33 And with great power * gave 
 
 THE ACTS. [A. D. 33 
 
 / 
 
 the apostles witness " of the resur- 
 rection of the Lord JcsusT and greai 
 grace'^^ was upon them all. 
 
 34 Neither was there any among 
 them that lacked ; for as many as 
 
 c Lu.1.48,49. c.1.22. d Jno.1.16. 
 
 five th )usand ; and the number was con- 
 stantly increasing. ^ One heart. This ex- 
 pression tlenotes tender union. They fell 
 alike, or were attached to the same things, 
 and this preserved them from jars and 
 dissensions. ^ One soul. This phrase 
 aise denotes close and tender union. No 
 expression could denote it more strikingly 
 than to say of friends they have one rouL 
 Plutarch cites an ancient verse in his life 
 of Cato of Utica, with this very expres- 
 sion — "Two friends, one soul." {Grotiu.s.) 
 Thus Diogenes Laertius also (5. i. 11.) 
 -^ says respecting Aristotle, that " being 
 •^ asked what w as a friend J answered, that 
 it was 07ie said dwelling In two bodies." 
 {Kuindel.) The Hebrews spake of two 
 friends as being "one man." There can 
 be no more striking demonstration of 
 union and love than to say of more than 
 five thousand suddenly drawn together, 
 that they had one soul ! And this union 
 they evinced in everj' way possible ; in 
 their conduct, in their pi^yers, and in 
 their property. How different would 
 have been the aspect of the church, if 
 the union had continued to the present 
 time. T Neither said, &c. That is, the}' 
 did not regard it as their own, but to be 
 UFed for the benefit of the whole society. 
 See Notes, ch. ii. 44. 
 
 33. And with great power. See ch. i. 8. 
 The word poiver here denotes efficacy, 
 and means that they had ability given 
 them to bear witness of the resurrection 
 of the Saviour. It refers therefore rather 
 to their preaching, than to their miracles. 
 IT ^rave the apostles witness. The apostles 
 bore testimony to, IT the resurrection of the 
 Lord Jesus. This was the main point to 
 be established. If it was proved that the 
 Lord Jesus came to life again after having 
 been put to death, it established all that 
 he taught, and was a demonstration that 
 he was sent from God. They exerted, 
 therefore, all their powers to prove this ; 
 and their success was such as might have 
 been expected. Multitudes were convert- 
 ed to theChristian faith. ^ And great grace, 
 &c. The word grace meana favour. Note, 
 John i. IP. And the expression here may 
 mean either that the favour of God was 
 remarkably ^ho^vn to them ; or that they 
 had great favour in the sight of the people. 
 It does not refer, as the expression now 
 
 does commonly, to the internal blessings 
 of religion on a man's own soul ; to their 
 personal advancement in the Christian 
 graces of humility, &c. ; but to the favour 
 or success that attended their preaching. 
 The meaning probably is, that the favour 
 oi' the people towards them was great ; or 
 that great success attended their ministry 
 among them. Thus the same word grace 
 (Greek) is used in ch. ii. 47. If this is its 
 meaning, then here is an instance of the 
 power of the testimony of the resurrection 
 of the Lord Jesus to impress the minds of 
 men. But this is not alh nor probably is 
 it the main idea. It is that their union, 
 their benevolence, their liberality in sup- 
 plying the wants of the needy, was a 
 means of opening the hearts of the peo- 
 ple, and of winning them to the Saviour. 
 If we wish to incline others to our opi- 
 nions, or to bring them to be Christians, 
 nothing is belter adapted to it, than to 
 show them kindness, and even to minis- 
 ter to their temporal wants. Benevolence 
 towards them softens the heart, and in- 
 clines them to listen to us. It disarms 
 their prejudices, and disposes them to the 
 exercise of the mild and amiable feelings 
 of religion. Hence our Saviour was en- 
 gaged in healing the diseases, and supply- 
 ing the wants of the people. He drew 
 around him the poor, the needy, and the 
 diseased, and supplied their necessities, 
 and thus prepared them to receive his 
 message of truth. Thus God is love, and 
 is constantly doing good, that his goodness 
 may lead men to repentance. Rom. ii. 4. 
 And hence no persons have better oppor- 
 tunities to spread the true sentiments of 
 religion, or are clothed with higher respon- 
 sibilities, than those who have it in their 
 power to do good ; or than those who are 
 habitually engaged in bestowing favours. 
 Thus physicians have access to the hearts 
 of menwHicBr other persons have not. 
 Thus parents have an easy access to the 
 minds oTcRfMren, for they are constantly 
 doing them good. And thus Sun day- ; 
 ^ssiuioLjeaehers, whose whole wwlTTs a 
 Work of bei'flfvolence, have direct and . 
 most efficient access to the hearts of the 
 children committed to iheir care. 
 
 34. That lacked. That was in want; 
 or whose wants were not supplied by tho 
 others. IT As many as, &c. The word 
 
A 1). 33.] 
 
 CHAPTER IV. 
 
 S9 
 
 were possessors of lands or houses,' 
 sold them, and brought the prices 
 of the things that were sold,^ 
 
 35 And " laid ihe}n down at the 
 apostles' feet ; and '' distribution 
 
 a ver.Sr. C.5.2.. 6c.2.45;6.1. 
 
 used here is employed in a large, indefi- 
 nite sense ; but it would be improper to 
 press it so as to suppose, that every indi- 
 vidual that became a Christian sold at 
 once all his property. The sense doubt- 
 less is, that this was done when it was ne- 
 cessary ; they parted with whatever pro- 
 perty Was needful to supply the wants of 
 their poor brethren. That it was by no ! 
 means considered a matter of obligation, 
 or enjoined by the apostles, is apparent 
 from the case of Ananias, ch. v. 4. The 
 fact that Joses is particularly mentioned i 
 (ver. 3G), shows that it was by no means 
 a universal practice thus to part with all 
 their possessions. He was ojie instance : 
 in which it was done. Perhaps there ; 
 were many other similar instances ; but 
 all that the passage requires us to believe i 
 is, that they parted with whatever was ^ 
 needful to supply the wants of the poor. 
 This was an eminent and instructive in- 
 stance of Christian liberality, and of the ! 
 power of the gospel in overcoming one j 
 of the strongest passions that ever exist in i 
 the human bosom — the love of money. | 
 Many of the early Christians were poor. I 
 They were collected from the lower or- 
 ders of the people. But all were not so. 
 Some of them, it seems, were men of af- 
 fluence. The efiect of religion was to I 
 bring them all, in regard to feeling at { 
 least, on a level. They felt that they i 
 were members of one family ; belonging I 
 to the same Redeemer; and they there- i 
 fore imparted their property cheerfullyto 1 
 their brethren. Besides this, they were [ 
 about to go to other \g jl 4 g to preach the 
 gospel. They were to leave their native 
 (country; and they eheerfiilly patted with 
 their land s, that they might go and pro- 
 claim f!i'^"'Tinsearchable riches of Christ. 
 See Notes, ch. ii. 44. 
 
 35. And laid them down, &c That is, 
 they committed the money received for 
 Iheir property to the disposal of the apos- 
 tles, to distribute it as was necessary 
 among the poor. This soon became a bur- 
 densome and inconvenient office, and they 
 therefore appointed men who had espe- 
 cial charge of it. ch. vi. 1, 2, ^c. 
 
 36. And Joses. Many manuscripts in- 
 stead of Joses here read Joseph. The 
 reasons why this individual is selected 
 and specified particularlj' were, doubt- 
 
 was made unto every man accord- 
 ing as he had need.'' 
 
 36 And Joses, who by the apos- 
 tles was surnatnedBarnabas5f( which ^ 
 is, being interpreted, The son of 
 
 lfi^»„because he was a foreigner ; because 
 it was a remarkable instance of libeiality ; 
 and because he subsequently distinguish- 
 ed himself in the work of the ministry. 
 He gave himself, his property, his all, to 
 the service of the Lord Jesus, and went 
 forth to the self-denying labours of the 
 gospel. He is elsewhere mentioned with 
 honour in the New Testament (Acts xi. 
 24. 30) ; and usually as the companion of 
 the apostle Paul. The occasion on which 
 he became connected with Paul in the 
 ministry was, when he himself was sent 
 forth by the church at Jerusalem to Anti- 
 och. There, it seems, he heard of the 
 fame of Paul, and went to Tarsus to seek 
 him, and brought him with him to Anti- 
 och. Acts xi. 22 — 26. Before this, he had 
 been acquainted with him, and had intro- 
 duced him to the other npostles at a time 
 when they were afraid of Paul, and un- 
 willing to acknowledge him as an apostle. 
 Acts ix. 26, 27. At Antioch, Barnabas was 
 led into dissimulation by Peter in regard 
 to the Gentiles, and was reproved by his 
 friend and companion, Paul. Gal. ii. 13. 
 He and Paul continued to travel in fel- 
 lowship until a dispute arose at Antioch 
 about Mark, and they separated, Paul 
 going with Silas through Syria and Cili- 
 cia, and Barnabas with Mark sailing for 
 his native place, Cyprus. Acts xv. 35 — 41 
 See the following places for particulars 
 of his history : Acts xi. 22. 25. 30 ; xii. 25,- 
 xiii. 1, 2. 50; xiv. 12; xv. 12. 1 Cor. ix. 6. 
 Gal. ii. 1. 9. IF Who by the apostles was 
 surnamed, &c. This name was doubtles s 
 given by the apostles. The pra'JtrjfeW 
 giving surnames, as expressive of charac- 
 ter, was not uncom.mon. Thus Simon 
 was called Peter, or Cephas, John i. 44 ; 
 and thus James and John were surnamed 
 Boanerges, Mark iii. 17. IT Barnabas, 
 which is, &c. This word properly de 
 notes the son of prophecy. It is com- 
 pounded of two Sy ria c words, the one 
 meaning son, ancfffi^ other prophecy 
 The Greek word w-hich is used to inter 
 pret this {-xp=ix.\t)irtg), translated consola- 
 tion, means properly also, exhortation, 
 entreaty, petition, or advocacy. It also 
 means consolation, or solace ; and from 
 this meaning the interpretation has been 
 given to tho word Barrjobas, but with 
 evident impropriety, t does not appear 
 
90 
 
 consolation,) a Levite, and of the 
 country of Cyprus, 
 
 37 Having land, sold z7, and 
 brought the money, and laid it at 
 the apostles' feet. 
 
 THE ACTS. [A. D. 33 
 
 CHAPTER Y. 
 
 13 UT a certain man named Ana 
 -^ nias, with Sapphira his wife 
 sold a possession, 
 
 2 And kept backjoar^ of the price 
 
 that the name was bestowed on account 
 of this, though it is probable that he pos- 
 sessed it m an eminent degree, but on 
 account of his talent f^r S£ra^n?|%or_pj:- 
 Miffjiug the people to hotmesfT^WtPh is 
 success in preaching. Comp. Acts xi. 23. 
 If A Levite. One of the descendants of 
 Levi employed in the lower services of 
 the temple. The whole tribe of Levi was 
 set apart to the service of religion. It was 
 divided into Priests and Levites. The 
 three sons of Levi were Gershon, Kohath, 
 and Merari. Of the family of Kohath 
 Aaron was descended, who was the first 
 high-priest. His eldest son succeeded 
 him, and the remainder of his sons were 
 priests. All the others of the tribe of 
 Levi were called Levites, and were em- 
 ployed in the work of the temple, in as- 
 sisting the priests in performing sacred 
 music, <S;c. Num. iii. Deut. xii. 18, 19; 
 x^re^. 1 Chron. xxiii. 24. IF Of the 
 country of Cyprus. Cyprus is the largest 
 island in the Mediterranean; an island 
 extremely fertile, abounding in wine, 
 honey, oil, wool, <fec. It is mentioned in 
 Acts xiii. 4 ; xv. 39. The island is near to 
 Cilicia, and is not far from the Jewish 
 coast. It is mentioned by Dion Cassius 
 (lib. 68, 69) that the Jews were very nu- 
 merous in that island. {Clark.) 
 
 Barnabas afterwards became, with 
 Paul, a distinguished preacher to the 
 Gentiles. It is worthy of remark, that 
 both were born in heathen countries, 
 though by descent Jews; and as they 
 were trained in heathen lands, tliey were 
 better fitted for their peculiar work. The 
 case of Barnabas is that of a man who 
 had property, who entered the ministry, 
 and gave up all for the Lord Jesus. 
 The great mass of ministers, like very 
 many who have been distinguished in 
 other professions, nave been taken from 
 the poor, and from humble ranks in life. 
 But all have not been. Many have been 
 wealthy, and have devoted all to Christ ; 
 and in regard to others, it is to be remark- 
 ed, that a very considerable proportion of 
 them could have gained more vienllh in 
 Bome other profession than they do in the 
 ministry. The ministry is a work of self- 
 denial ; and none should enter it who are 
 not prepared to devote all to the service 
 of the I/)rd Jesus Christ. 
 
 CHAPTER V. 
 
 1. But a certain man. In the previous 
 chapter, the historian had given an ac- 
 count of the eminent liberality and since- 
 rity of the mass of early Christians, in 
 being willing to give up their property to 
 provide for the poor, and had mentioned 
 the case of Barnabas as worthy of spe- 
 cial attention. In this chapter he pro- 
 ceeds to mention a case, quite as striking, 
 of insincerity and hypocrisy, and of the 
 just judgment of God on those who were 
 guilty of it. The case is a remarkable 
 instance of the nature of hypocrisy, and 
 goes to illustrate the art and cunning of 
 the enemy of souls in attempting to cor- 
 rupt the church, and to pervert the reli- / 
 gion of the gospel. Hypocrisy consists in ■ 
 an attempt to imifa^e the people, of God, 
 
 or to assume the appearance of religion, in 
 whatever form it may be manifested. In 
 this case religion had been manifested by 
 great self-denial and benevolence. The 
 hypocrisy of Ananias consisted in attempt- 
 ing to imitate this appearance, and to im- 
 pose in this way on the early Christians 
 and on God. IT With Sapphira his wife. 
 With her concurrence, or consent. It was 
 a matter of agreement between them. ver. 
 2. 9. 5 Sold a possession. The word here 
 used {^Tijux) does not indicate whether 
 this was layid or some other property. In 
 ver. 3, however, we learn that it was 
 lajid that was sold ; and the word here 
 translated possession is translated, in the 
 Syriac, Arabic, and the Latin Vulgate, 
 lavd. The ^yretence foi which this was 
 sold was doubtless to have the appear- 
 ance of religion. That it was sold could 
 be easily known by the Christian society, 
 but it might not be so easily known for 
 how much it was sold. Hence the attempt 
 to impose on the apostles. It is clear that 
 they were not under obligation to sell 
 their property. But having sold it fjc the 
 purposes of religion, it became their duty, 
 if they professed to devote the avails of it 
 to God, to do it entirely, and without any 
 reservation. 
 
 2. And kepi back. The word here used 
 means properly to sej>arate, to pa rt ; and i 
 then it means to separate surrepTitiously I 
 or clandestinely for our own use a part of 
 public property, as taxes, &c. It is used I 
 but three times in the New Testament, r 
 
A. D. 33.J 
 
 CHAPTER V. 
 
 91 
 
 his wife also being privy to it, and 
 brought " a certain part, and laid it 
 at the apostles' feet. 
 
 a c.l.34,37. 
 
 3 But Peter said, Ananias, why 
 
 hath Satan * filled thine heart ' to 
 lie to " the Holy Ghost, and to 
 
 1 or, to deceive. 
 
 ver. 3, and in Titus ii. 10, where it is ren- 
 dered purloining. Here it means that 
 they secretly kept back a part, while pro- 
 fessedly devoting all to God. IT His wife 
 being privy to it His wife knowing it, 
 and evidently concurring in it. T And 
 laid it at the apostles' feet. This was evi- 
 dently an act professedly of devoting all 
 to God. Comp. ch. iv. 37, also ver. 8, 9. 
 That this was his profession, or pretence, 
 is further implied in the fact that Peter 
 charges him with having lied unto God. 
 ver. 3, 4. 
 
 3. But Peter said, &c. Peter could have 
 known this only by revelation. It was the 
 manifest design of Ananias to deceive ; 
 nor was there any way of detecting him 
 but by its being revealed to him by the 
 Spirit of God. As it was an instance of 
 enormous wickedness, and as it was very 
 important to detect and punish the crime, i 
 it was made known to Peter directly bv 
 God. ^ Why hath Satan. Great deeds ! 
 of wickedness in the Scripture are traced 
 to the influence and temptation of Satan. 
 Comp. Luke xxii. 3. John xiii. 27. Espe- 
 cially is Satan called the father of lies. 
 John viii. 44. 55. Comp. Gen. iii. 1 — 5. 
 As this was an act oi" falsehood, or an at- 
 tempt to deceive, it is with great propriety 
 traced to the influence of Satan. The 
 sin of Ananias consisted in his yielding to 
 the temptation. Nowhere in the Bible 
 are men supposed to be free from guilt, 
 from the fact that they have been tempted 
 to commit it. God requires them to resist 
 temptation ; and if they yield to it, they 
 must be punished. IT Filled thine heart. 
 A man's heart or mind is full of a thing 
 when he is intent on it ; when he is 
 strongly impelled to it; or when he is 
 fully occupied with it. The expression 
 here means that he was strongly impelled 
 or excited by Satan to this crime. IF To 
 lie to. To attempt to deceive. The de- 
 ception which he meant to practise was 
 to keep back a part of the price, while he 
 pretended to bring the whole of it ; thus 
 tempting God, and supposing that he could 
 not detect the fraud. IF The Holy Ghost. 
 TO rrvi-jfix 10 'iyiav. The main inquiry here 
 is, whether the apostle PeteTTnTgYItied to 
 designate in this place the third person of 
 the Trinity ; or whether he meant to speak 
 of God as God, without any reference to 
 the distinction of persons ; or to the di- 
 vine influerice which inspired the apostles, i 
 
 without reference to the peculiar offices 
 which are commonly ascribed to the Holy 
 Spirit. Or, in other words, is there a dis~ 
 tinction here recognised between the 
 Father and the Holy Spirit ? That there 
 is, will be apparent from the following 
 considerations: (1.) If no such distinction 
 is intended, it is remarkable that Peter did 
 not use the usual and customary name of 
 God. It does not appear why he guarded 
 it so carefully as to denote that this of- 
 fence was committed against the Holy 
 Ghost, and the Spirit of the Lord. ver. 9. 
 (2.) The name here used is the one em- 
 ployed in the Scriptures to designate the 
 third person of the Trinity, as implying a 
 distinction from the Father. See Matt, 
 iii. 16; i. IS. 20; iii. 11; xii.32; xxviii. 19. 
 Mark i. 8 ; iii. 29 ; xii. 36. Luke xii. 10. 
 John xiv. 20 ; vii. 39 ; xx. 22. Acts iv. 8 , 
 v. 32, &c. (3.) Peter intended, doubtless, 
 to designate an offence as committed par- 
 ticularly against the person, or influence, 
 by which he and the other apostles were 
 inspired. Ananias supposed that he could 
 escape detection: and the offence w£3 
 one, therefore, against the Inspirer of 
 the apostles. Yet that was the Holy 
 Ghost as distinct from the Father. Sec 
 John xiv. 16, 17. 25; xv. 26; xvi. 7—11 ; 
 XX. 22. Comp. Acts v. 32. The offence, 
 therefore, being against him who was 
 sejtt by the Father, who was appointed t> 
 a particular work, clearly supposes that 
 the Holy Spirit is distinct from the Father. 
 (4.) A farther incidental proof of this may 
 be found in the fact that the sin here 
 committed was one of peculiar magni- 
 tude ; so great as to bo deemed worthy 
 of the immediate and signal vengeance 
 of God. Yet the sin against the Holy 
 Ghost is unHormly represented to be of 
 this description Comp. Matt. xii. 31, 32. 
 Mark iii. 28, 29 As these sins evidently 
 coincide in enormity, it is clear that the 
 same class of sins is referred to in both 
 places ; or, in other words, the sin of Ana 
 nias was against the third person of the 
 Trinity. — Two remarks maybe made here. 
 (1.) The Holy Ghost is a distinct person 
 from the Father and the Son ; or, in other 
 words, there is a distinction of some kind 
 in the Divine nature that may be denomi 
 nated by the word persojj. This is clear 
 from the fact that sin is said to have been 
 committed against him; a sin which it 
 was supposed could not be detected. Sin 
 
92 
 
 keep ** back part of the price of the 
 land ? 
 
 4 Whiles it remained, was it not 
 thine own ] and after it was sold, 
 was it not in thine own power? 
 Why hast thou conceived this thing 
 
 a Nu.30.2. De.23.21. Ec.5.4. 
 
 THE ACTS. [A. D. 33. 
 
 in thine heart ? Thou hast not lied 
 unto men, but * unto God. 
 
 5 And Ananias, hearing these 
 words, <^ fell down, and gave up the 
 ghost : and great ^ fear came on al/ 
 ihem that heard these things. 
 
 iPs.139.4. cver.10,11. li Ps.64.9. 
 
 cannot be committed against an allributt 
 gT God, or an hijluence from God. We 
 cqnnot Lie itnlo an attribute, or against 
 wisdom, or jx)vver, or goodness ; nor can 
 we lie unto an influence^ merely, of" the 
 Most High. Sin is committed against a 
 P>ein^, not against an attrihute ; and as a 
 '?fir'rs''here charged on Ananias against 
 tlie Holy Ghost, it follows tiiat the Holy 
 Ghost has a personal existence ; or there 
 is such a distinction in the Divine essence 
 as that it may be proper to specify a sin as 
 committed peculiarly against him. In the 
 same way sin may be represented as com- 
 mitted peculiarly against the Father, when 
 hi^name is blasphemed; when \i\sdominion 
 is denied; when his mercy in sending his 
 Son is called in question. Sin may be 
 represented as committed against the Son, 
 when his atonement is denied, his divi- 
 nity assailed, his character derided, or his 
 invitations slighted. And thus sin may 
 be represented as com.mitted against (he 
 Holy Ghost when his office of renewing 
 the heart, or sanctifying the soul, is called 
 in question, or when his work is ascribed 
 to some malign or other influence. See 
 Mark iii. 22—30. And as sin against the 
 Son proves that he is in some sense dis- 
 tinct from the Father, so does sin against 
 the Holy Ghost prove that in some sense 
 he is distinct from the Fattier and the Son. 
 (2.) The Holy Ghost is divine. This is 
 proved, because he is represented here 
 as being able to search the heart, and to 
 -fl elect insincerity and hypocrisy. Comp. 
 Jer. xvii. 10. 1 Chron. xxviii. 9. 1 Cor. ii. 
 10. "The Spirit searchjeth all things, yea, 
 the deep things of God." Rev. ii. 23. 
 And he is expressly called God. See 
 Note on ver. 4. 
 
 4. ^yhiles it remained. As long as it 
 remained unsold. This place proves that 
 there was no oblisation imposed on the 
 disciples to sell their property. They who 
 did it, did it voluntarily ; and it does not 
 appear that it was done by all, or expected 
 to be done bv all. IT And, after it was sold, 
 &c. Even after the property was sold, 
 and Ananias had the money, still there 
 was no obligation on him to devote it in 
 ihi.'? way. He had the disposal of it still, 
 ""nie apostle mentions this to show him 
 
 that his offence was peculiarly aggra- 
 vated. He was not compelled lo sell his 
 property ; and he had not even the poor 
 pretence that he was obliged to dispose of 
 it, and was tempted to withhold it ibr his 
 own use. It was all his, and might have 
 been retained if he had chosen. IT Thou 
 hast not lied unto men. Unto men only , 
 or, it is not your main and cAjV/ offence 
 that you have attempted to deceive men. 
 It is true that Ananias had attempted to 
 deceive the apostles, and it is true also 
 that this v.as a crime ; but still, the prin- 
 cipal magnitude of the offence was that 
 he had attempted to deceive God. So 
 small was his crime as committed against 
 men, that it was lost sight of by the apos- 
 tles ; and the great, crowning sin of at- 
 tempting to deceive God was brought 
 fully into view. Thus David also saw 
 his sin as committed against God to be so 
 enormous, that he lost sight of it as an 
 offence to man, and said, " Against thee, 
 thee ONLY, have I sinned, and done this 
 evil in thy sight." Ps. li. 4. IT But unto 
 God. It has been particularly and emi- 
 nently against God. This is true, because, 
 (1.) He had professedly devoted it to God. 
 The act, therefore, had express and direct 
 reference to him. (2.) It was an attempt 
 to deceive him. It implied the belief of 
 Ananias that God would not detect the 
 crime, or see the motives of the heart 
 (.3.) It is the prerogative of God to judge 
 of sincerity and hypocrisy ; and this was 
 a case, therefore, which came under his 
 special notice. Comp. Ps. cxxxix. 1 — A. — 
 The word God here is evidently used in 
 its plain and obvious sense, as denoting 
 the supreme divinity ; and the use of the 
 word here shows that the Holy Ghost is 
 divine; and the whole passage demon- 
 strates, therefore, one of the important 
 doctrines of the Chrisdan religion, that 
 the Holy Ghost is distinct from the Father 
 and the Son, and~yerTs divine. 
 
 5. And Ananias, hearing these words, 
 &c. Seeing that his guilt was known ; 
 and being charged with the enormous 
 crime of attempting to deceive God. He 
 had not expected to be thus exjwsed ; and 
 it is clear that the exposure and the charge 
 came upon him unexpectedly and tern- 
 
A. D. 33.] 
 
 CHAPTER 
 
 93 
 
 young men arose, 
 '* and carried him 
 
 6 And th( 
 wound " him up; 
 out, and buried 1dm. 
 
 7 And it was about the space of 
 
 bly, like a bolt of th^^r^ dgf^ IT Fell down. 
 Greek, HavingialTen down. H Gave up 
 the ghost. This is an iinhapjjy translation. 
 The original means simp/y, I^e expired, or 
 he died. Com p. Note, Matt, xxvii. 50. 
 This remarkable fact may be accounted 
 ^in this way : (1.) It is evidently fffTT^'r^- 
 garded as a. j udgme?it of God for the sin of 
 Ananias and his wife. It was not the act of 
 Peter,butofGod; and was clearlydesigned 
 to show his abhorrence of this sin. (See 
 remarks on ver. 11. (2.) Though it was the 
 actof God, yet it does not follow that it was 
 not in connexion with the usual laws by 
 which he governs men, or that he did not 
 make use of natural means to do it. The 
 sin was one of great aggravation. It was 
 suddenly and unexpectedly detected. The 
 fact that it was known ; the solemn charge 
 that he had lied urtto God; struck him 
 with horror. His conscience would re- 
 prove him for the enormity of his crime, 
 and overwhelm him at the memory of his 
 act of wickedness. These circumstances 
 may be sufficient to account for this re- 
 markable event. It has occurred in other 
 cases that the consciousness of crime, or 
 the fact of being suddenly detected, has 
 given such a shock to the frame that it 
 has never recovered from it. The effect 
 commonly is that the memory of guilt 
 preys secretly and silently upon the frame, 
 until, worn out with the want of rest and 
 peace, it sinks exhausted into the grave. 
 But there have not been A'anting in- 
 stances where the shod- .las been so 
 great as to destroy the vital powers at 
 once, and plunge the wretched man, like i 
 Ananias, into eternity. It is not at all 
 improbable that the shock in the case of 
 Ananias was so great as at once to take 
 his life. IT Great fear came, &c. Such a 
 striking and awfiil judgment on insince- 
 rity and hypocrisy was fitted to excite 
 awful emotions among the people. Sud- 
 den death always does it; but sudden 
 death in immediate connexion with 
 crime, is fitted much more deeply to 
 afftzt the mind. 
 
 6. Ana the young men. The youth of 
 the congregation ; very probably young 
 men who were in attendance as servants, 
 or those whose business it was to attend 
 on the congregation, and perform various 
 offices when Christians celebrated their 
 worship- (Mosheim.) The word used here 
 
 three hours after, when his wife, not 
 knowing what was done, came in. 
 8 And Peter answered unto her, 
 Tell me whether ye sold the land 
 
 sometimes denotes a_serpav.t. It ia used 
 alsoT'ttErfi'lDT to denote sold J£r.s. as they 
 were commonly enlistee! of the vigorous 
 and young. The fact that they look up 
 Ananias voluntarily, implies that they 
 were accustomed to perform offices of 
 servitij.d.e, to the congregation. IT Wound 
 Tarn" up^^ It wsis the usual custom with 
 the Jews to wind the body up in many 
 folds of linen before it was buried, com 
 monly also with spices, to preserve it 
 from putrefaction. See Notes on John xi. 
 44. It may be asked why he was so soon 
 buried ; and especially why he was hur- 
 ried away without giving information to 
 his wife. In reply to this, it may be re- 
 marked, 1. That it does not appear from 
 the narrative that it was known that Sap- 
 phira was privy to the transaction, or was 
 near at hand, or even that he had a wife , 
 Ananias came himself and offered the 
 money ; and the judgment fell at once on 
 him. 2. It was customary among the an- 
 cient Persians to bury the body almost 
 immediately after death (Jahn); and it 
 seems probable that the Jews, when the 
 body was not embalmed, imitated the 
 custom. It would also appear that this 
 was an ancient custom among the Jews. 
 See Gen. xxiii. 19; xxv. 9; xxxv. 29; 
 xlviii. 7. 1 Kings xiii. 30. Different na- 
 tions differ in their customs in burying 
 the dead; and there is no impropriety in 
 committing a body soon after death to the 
 tomb. 3. There might have been some 
 danger of an excitement and tumult in 
 regard to this scene, if the corpse had not 
 soon been removed ; and as no valuable 
 purpose could be answered by delaying 
 the burial, the body was decently com- 
 mitted to the dust. 
 
 7. And it was about the space, &c. As 
 Sapphira had been no less guilty than 
 her husband, so it was ordered in the 
 providence of God, that the same judg- 
 ment should come upon both. 
 
 8. For so much. That is, for the sum 
 which Ananias had presented. This was 
 true, that this sum had been received for 
 it; but it was also true that a larger sura 
 had been received. It is a? really a false- 
 hood to deceive in this manner, as it 
 would have been to have affirmed thai 
 they received much more than they actu- 
 ally did for the land. Falsehood consists 
 in making an erroneous representation of 
 
94 
 
 THE ACTS. 
 
 And she said, Y 
 
 for so much 1 
 for so much. 
 
 9 Then Peter said unto her, How 
 is it that ye have agreed " together 
 
 a thing in any way for the purpose of de- 
 ceiving. And this species is much more 
 common fhan an open and bold lie, de- 
 claring wnat is in no sense true. 
 
 9. Agreed together. Conspired, or laid 
 a plan. From this it seems that Sapphira 
 was as guilty as her husband. IT To tempt. 
 To try ; to endeavour to impose on, or to 
 deceive ; that is, to act as if the Spirit of 
 the Lord could not delect the crime. 
 They did this by trjdng to see whether 
 the Spirit of God could detect hypocrisy. 
 H At the door. Are near at hand. T|lSy 
 had not yet- returaed- The dead were 
 buried w-ithout the v/alls of cities ; and 
 this space of three hours, it seems, had 
 elapsed before ihey returned from the 
 burial. IT Shall carry thee out. This pas- 
 sage shows that it was by divine interpo- 
 sition or judgment that their lives were 
 taken. The judgment was in immediate 
 connexion with their crime, and was de- 
 signed as an expression of the divine dis- 
 pleasure. 
 
 If it be asked here, why Ananias and 
 Sapphira were punished in this severe 
 and awful manner, an answer may be 
 found in the following considerations : 
 (1.) This was an atrocious crime; a deep 
 and dreadful act of iniquity. It was com- 
 mitted knowingly, and without excuse, 
 ver. 4. It was important that sudden and 
 exemplary punishment should follow it, 
 because the society of Christians was just 
 tlien organized, and it was designed that it 
 should be a pure society, and be regarded 
 as a body of holy men. Much was gained 
 by making this impression on the people, 
 that sin could not be allowed in this new 
 community, but would be detected and 
 punished. (2.) God has often in a most 
 solemn manner showed his abhorrence of 
 hypocrisy and insincerity. By awful de- 
 clarations and fearful judgments he has 
 declared his displeasure at it. In a par- 
 ticular manner no small part of the 
 preaching of the Saviour was employed 
 in detecting the hypocrisy of the scribes 
 and Pharisees, and denouncing heavy 
 judgments on them. See the xxiiid chap- 
 ter of Matthew throughout, for the most 
 sublime and awful denunciation of hy- 
 pbCriSy any where to be found. Comp. 
 Mark xii. 15. Luke xii. 1. 1 Tim. iv. 2. 
 Job viii. 13 ; xiii. 16 ; xv. 34 ; xx. 5 ; xxxvi. 
 
 3. Matt. vii. b. Luke xi. 44. In the very 
 
 [A. D. 33. 
 
 f 
 to t>;mpt the Spirit of the Lord? 
 Behold, tlie feet of them which 
 have buried thy husband are at the 
 door, and shall carry thee out. 
 
 beginning of the Christian church, tlierc- 
 fore, it was important, by a decided and ' 
 avWul act, to impress upon the church 
 and the world the danger and guilt of 
 hypocrisy. Well did the Saviour know 
 that it would be one of the most insidious 
 and deadly foes to the purity of the 
 church; and at its very threshold, there- 
 fore, he set up this solemn warning to 
 guard it ; and laid the bodies of Ananias 
 and Sapphira in the path of every hypo- 
 crite that would enter the church. If they 
 enter and are destroyed, they cannot plead 
 that they were not fully warned. If they 
 practise iniquity in the church, ihey can- 
 not plead ignorance of the fact that God 
 intends to detect and punish them. (3.) 
 The apostles were just then eslablishing 
 their authority. They claimed to be un- 
 der the influence of inspiration. To esta- 
 blish that, it was necessary to show that 
 they could know the views and motives 
 of those who became connected with ihe 
 church. If easily imposed on, it would 
 go far to destroy their authority and their 
 claim to infallibility. If they showed that 
 they could detect hypocrisy, even where 
 most artfully concealed, it would establish 
 the divine authority of th^ir message. At 
 the commencement of their work, there- 
 fore, they gave this decisive and most 
 awful proof that they were tmder die 
 guidance of an infallible Teacher. (4.) 
 This case does not stand alone in the 
 New Testament. It is clear from oiher 
 instances that the apostles had the power 
 of punishing sinners, and that a violation 
 of the commands of Christ was attended 
 by sudden and fearful judgments. See 
 1 Cor. xi. 30. See the case of Elymas the 
 sorcerer, in Acts xiii. 8 — 11. (5.) Neither 
 does this event stand alone in the history 
 of the world. Acts of judgment some- 
 times occur as sudden and decided, in 
 the providence of God, as in this case. 
 The profane man, the drunkard, the pro- 
 fligate is sometimes as suddenly stricken 
 down as in this instance. Cases have not 
 been uncommon where the blasphemer 
 has been smitten in death with the curse 
 on his lips; and God often thus comes 
 forth in judgment to slay the wicked, and 
 to show that there is a God that reigns in 
 the earth. This narrative cannot be ob- 
 jected to as improbable until all such 
 cases are disjwsed of; nor can this inflio- 
 
A.D. 33.] 
 
 CHAPTER V. 
 
 95 
 
 10 Then* fell she down straight- 
 way at his feet, and yielded up the 
 ghost : and the young men came in 
 and found her dead, and, carrying 
 her forth, buried her by her hus- 
 band. 
 
 tion be regarded as unjust, until all the 
 instances where men die by remorse of 
 conscience, or by the direct judgment of 
 heaven, are proved to be unjust also. 
 
 In view of this narrative, we may re- 
 mark, (1.) That God searches the heart, 
 and knows the purposes of the soul. 
 Comp. Ps. cxxxix. (2.) God judges the 
 motives of men. It is not so much the 
 exlenial act, as it is the views and feelings 
 by W'hich it is prompted, that determines 
 the character of the act. (3.) God will 
 bring forth sin that man may not be able 
 to detect; or that may elude human jus- 
 tice. The day is coming when the secrets 
 of all hearts shall be revealed, and God 
 will reward every man according as his 
 works shall be. (4.) Fraud and hypo- 
 crisy will be detected. They are often 
 revealed in this life. The providence of 
 God often lays them open to human 
 view, and overwhelm.s the soul in shame 
 at the guilt which was long concealed. 
 But if not in this life, yet the day is com- 
 ing when they will be disclosed, and the 
 eumer shall stand revealed to an assem- 
 bled universe. (5.) We have here an 
 illustration of the powers of conscience. 
 \( Such was its overwhelming effect Ae;c, 
 what v/ill it be when all the crimes of 
 tlie life shall be disclosed in the day of 
 judgir..ent, and when the soul shall sink 
 I to the woes of hell. Thro\igh eternitii the 
 ! conscience shall do its office ; and these 
 ' terrible inflictions shall go on from age to 
 Jige, for ever and ever, in the dark world 
 of hell. (6.) We see here the guilt of at- 
 tempting to impose on God iu regard to 
 properlt/. There is no "subject in which 
 men are more liable to hypocrisy ; none 
 m which they are more apt to keep back 
 a part. Christians professedly devote all 
 that they have, to God. They profess to 
 believe that God has a right to the silver 
 and the gold, and the cattle on a thousand 
 hills. Ps^ 1. 10. Tfhelr property, as well as 
 Tioir bodies and their spirits, they have 
 devoted to him ; and profess to desire to 
 employ it as he shall direct and please. 
 And yet, is it not clear, that the sin of 
 Ananias has not ceased in the church ? 
 How many professing Christians there 
 are, who give nothing really to God ; who 
 contribute nothing for the poor and needy ; 
 
 1 1 And * great fear came upon all 
 the church, and upon as many as 
 heard these things. 
 
 12 And by the hands of the apos- 
 tles were '^ many signs and wonders 
 wrought among the people ; (and 
 
 h c.2.43. c c.4.30. Ro.15.19. He.2.4. 
 
 who give nothing, or next to nothing, to 
 any purposes of benevolence ; who would 
 devote " millions" for their own gratifica- 
 tion, and their families, " but not a cent 
 for tribute" to God. The case of Ananias 
 is, to all such, a case of most fearful warn- 
 ing. And on no point should Christiana 
 more faithfully examme themselves than 
 in regard to the professed devotion of 
 their property to God. If God punished 
 this sin in the beginning of the Christian 
 church, he will do it still in its progress ; 
 and in nothing have professed Christians 
 more to fear the wrath of God, than on 
 this verj' subject. (7.) Sinners should 
 fear and tremble before God. He holda 
 their breath in his hands. He can cut 
 them down in an instant. The bold blas- 
 phemer, the unjust, the liar, the scoffer, 
 he can destroy in a moment, and sink 
 them in all the vyaes,pf liell. Nor have 
 they seciirit}^ that he will not do it. The 
 profane man has.jiq_eviiie.UCe that he will 
 live to llnish the curse which he has 
 besun; nor the drunkard, that he will 
 again become sober; nor the seducer 
 that God will not arrest him in his act of 
 wickedness, and send him down to bell: 
 The sinner walks over his grave, and 
 Qvec.liLeUI In an instant he may die, and 
 be summoned to the judgment-seat of 
 God I How awful it is to sin in a worW 
 like this ; and how fearful the doom which 
 muft soon overtake the ungodly. 
 
 12. And by the hands, &c. By the apos 
 ties. This verse should be read in con 
 nexion with the 15rh, to which it belongs, 
 'S Signs and wonders. Miracles. See Note, 
 Acts ii. 43. IT Wiih one accord. With one 
 jnind, or intention. Note, ch. i. 14. IT In 
 SolomoTi's porch. See Notes, Matt. xxi. 
 12. John X. 23. They were 4ou,ljt,lg§3. 
 there for the purpose of worship. Tt does 
 not mean that they were there constantly, 
 but at the regular periods of worship 
 Probably they had two designs in this; 
 one was, to join ni the public worship of 
 God in the usual manner with the peo 
 pie, for they did not design to leave the 
 tjjmple service ; the other was, that they 
 mifRt'liave opportunity to preach to the 
 people assembled there. In the presence 
 of the great multitudes who came up to 
 worship, they had an opjwrtunily of mak- 
 
 •-0 
 
 /" 
 
96 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 they were all with one accord in 
 Solomon's porch. 
 
 13 And "■ of the rest durst no man 
 )oin himself to them, but ^ the peo- 
 ple magnified them. 
 
 14 And believers were the more 
 
 aJno.i2.42. i c.4.21, 
 
 mg known the doctrines of Jesus, and of 
 conlirming them by miracles, the reahty 
 of which could not be denied, and which 
 itould not be resisted, as proofs that Jesus 
 was the Messiah. 
 
 13. And of the rest. Different interpre- 
 tations have been given of this expres- 
 sion. Lighlfoot supposes that by the rest 
 are meant the remainder of the one hun- 
 dred and twenty disciples of whom Ana- 
 nias had been one; and that they feared 
 to put themselves on an equality with the 
 apostles. But this interpretation seems to 
 be far-fetched. Kuinoel supposes that by 
 the rest are meant ihose who had not 
 > already joined with the apostles, whether 
 Chrisiians or Jews, and that they were 
 deterred by the fate of Aisanias. Pricaeus, 
 Morus, Rosenmueller,Schleusner, &c. sup- 
 }Xise that by the rest are meant the rich 
 rnen, or the men of authority and influ- 
 ence among the Jews, of whom Ananias 
 was one, and that they were deterred 
 from it by the fate of Ananias. This is 
 ..,^r;^Ja|-the most probable opinion, because, 
 (lOThere is an evident contrast between 
 them and the people ; the rest, i. e. the 
 others of the rich and great, feared to join 
 with them; but the people, the common 
 people, magnified them. (2.) The f ite of 
 Ananias was fitted to have this effect on 
 the rich and great. (3.) Similar instances 
 had occurred before, that the great, 
 though they believed on Jesus, yet were 
 afraid to '.ome forth publicly and profess 
 him before men. See John xii. 42, 43 ; 
 V. 44. (A.) The phrase the rest denotes 
 sometimes that which is more excellent, 
 or which is siJi>erior in value or import- 
 ance to someliung else. See Luke xii. 
 26. ^ Join hivise.lf. Become united to, 
 or a-ssociffted with. The rich and the 
 great then, as now^ stood aloof iTom them, 
 and were deTtTreB by fear or shame from 
 professing attachment to the Lord Jesus. 
 TI But the people. The mass of the peo- 
 ple; the body of the nation. IT Magnified 
 them*- Honoured them; regarded them 
 with reverence and fear 
 
 1 4 And believers. This is the name by 
 which Christians were designated, be- 
 cause one of the main things that distin- 
 guished them was that they believed, that 
 Jesus was the Christ. It is' also an inci- 
 
 added to the Lord, mu.titudes " both 
 of men and women ;) 
 
 15 Insomuch that they brouglit 
 forth the sick ' into the streets, and 
 laid them on beds and couches, that 
 at the least the shadow of Peter 
 
 c c.2.47. 1 or, in every street. 
 
 dental proof that none should join them- 
 selves to the church who are not believers. 
 i. e. who do not profess to be Christians in ^ 
 heart and in life. IT Were the more added. 
 The effect of all things was to increase 
 the number of converts. Their persecu- 
 tions, their preaching, and the judgment 
 of God, all tended to impress the minds 
 of the people, and to lead them to the 
 Lord Jesus Christ. Comp. ch. iv. 4. 
 Though the judgment of God had the 
 effect of deterring hypocrites from enter- 
 ing the church ; though it produced awe 
 and caution ; yet still, the number of true 
 converts was increased. An effort to keep 
 the church pure by wholesome discipline, 
 by cutting off" unworthy members, hov\-- 
 ever rich or honoured, so far from weak- 
 ening its true strength, has a tendency 
 greatly to increase its numbers as well as 
 its purity. _^Len will not seek to enter a 
 corrupt chijrclRTor regard it as worth any fs- ■-'■ 
 thought to be connected with a society 
 that does not endeavour to be pure. ' * 
 V Multitudes. Comp. ch. iv. 4. 
 
 15. Insomuch. So that. This should 
 be connected with ver. 12. Many mira- 
 cles were wrought by the apostles, inso- 
 much, &c. IT 2'hey brought forth. The 
 people, or the friends of the sick, brought 
 them forth. IT Beds. y.Kivu.v. This w^ord 
 denotes usually the soft and valuable 
 beds on which the rich Go»H«only lay. 
 And it means that the ricTi, as well as the 
 poor, were laid in the path of Peter and 
 the other apostles. ^Couches. y.e»^^xT-jn'. 
 The coarse and hard couches on which 
 the poor used to he. Mark ii. 4. 9. 11, 12; 
 vi. 5.5. John v. 8—12. Acts ix. 33. IT The 
 shadow of Peter. That is, they were laid 
 in the path so that the shadow of Peter, j 
 as he walked, might pass over them.. / 
 Perhaps the sun was near setting, and the ^ 
 lengthened shadow of Peter mignt he 
 thrown afar across the w ay. They were 
 not able to approach him on account 3f 
 the crowd ; and they imagined that if 
 they could any how come under his influ- 
 ence, they might be healed. The sacred 
 writer does not say, however, that any 
 were healed in this way; nor that they 
 w-ere commanded to do this. He simply 
 states the impression which was on the 
 minds of the people that it might be. 
 
A.D. 33.] 
 
 CHAPTER V. 
 
 97 
 
 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 
 
 aMar.l6.17,18. Jno.U.12. 
 
 Whether they were healed by this, it is 
 left for us merely to conjecture. An in- 
 stance somewhat similar is recorded in 
 Acts xix. 12, where it is expressly said 
 that the sick were healed by contact 
 with handkerchiefs and aprons that were 
 brought from the body of Paul. Comp. 
 also Matt, ix. 21, 22, where the woman 
 said re.'pecting Jesus, " If I may but touch 
 his garment, 1 shall be whole." IT Might 
 
 «■ overshadow. That his shadow might pass 
 over them. Though there is no ev idence 
 that any were healed in this wayryeTir 
 
 ,r shows the full belief of the people that 
 Peter had the power of working miracles. 
 
 J^ Peter was supposed by them to be emi- 
 nently endowed with this power, because 
 it was by him that the lame man in the 
 temple had been healed (ch. iii. 4 — 6), 
 and because he had been most prominent 
 
 *,. in his addresses to the people. The per- 
 sons who are specified in this verse were 
 
 * those who dwelt at Jerusalem. 
 
 16. There came also, &c. Attracted by 
 tlie fame of Peter's miracles, as the peo- 
 
 ._ pie formerly had been by the miracles 
 of the Lord Jesus. IF Vexed. Troubled, 
 
 -N afflicted, or tormented. IT Unclean spirits. 
 
 / Possessed with devils ; called unclean be- 
 cause thev prompted to sin and impurity 
 (Of hfe. See Notes on Matt. iv. 23, 24. 
 
 f N And they were healed. Of these persons 
 
 '■ (it i.s expressly affirmed that they were 
 ^healed. Of those who were so laid as 
 
 \ khat the shadow of Peter might pass over 
 !them, there is no such affirmation. 
 
 '''*'^Ytr'Th&n'lJieliisTi-priesl. Probably Ca/- 
 aphas. Comp. John xi. 49. It seems from 
 this place thai he belonged to the sect of 
 the Sadducees. It is certain that he had 
 signalized himself by opposition to the 
 /jord Jesus and to his cause, constantly. 
 ^ R-ose up. This expression is sometimes 
 redundant, and at others it means simply 
 to bes[in to do a thing, or to resolve to do 
 it. Comp. Luke xv. 18. IT Ayid all they 
 that were with him. That is, all they that 
 coincided with him in doctrine or opinion; 
 )r in other words, that portion of the san- 
 hedrim that was composed of Sadducees. 
 There was a strong party of Sadducees 
 m the sanhedrim; and perhaps at this 
 lime it was so strong a majority as to be 
 
 unclean spirits ; and * they were 
 healed every one. 
 
 17 Then the high-priest rose up, 
 and all they that were with him,^ 
 (which is the sect of theSadducees,) 
 '^ and were filled with ' indignation, 
 
 iJa.j.Io. cc.4./,2. I or. e«yt/. 
 
 able to control its decision*. Comp. Acte 
 xxiii. 6. *S Which is the sect. The word 
 translated sect here is that from which we 
 have derived our word heresy. It means 
 simply sect, or party, and is not used m a 
 bad sense as implying reproach, or even 
 error. The idea which we attach to it of 
 error, and of denying fundamental doc- 
 trines in religion, is one that does not oc- 
 cur in the New Testament. *r Sadducees. 
 See Notes, Matt. iii. 7. The main doc- 
 trine of this sect was the denial of the 
 resurrection of the dead. The reason 
 why they viere particularly opposed to 
 the apostles, rather than the Pharisees, 
 was that the apostles dwelt much on the 
 resurrection of the Lord Jesus, which, if 
 true, completely overthrew their doc- 
 trine. All the converts, therefore, that 
 were made to Christianity, tended to di- 
 minish their numners and influence ; and 
 also to establish the belief of the Phari- 
 sees in the doctrine of the resurrection. 
 So long, therefore, as the effect of the 
 labours of the apostles was to establish 
 one of the main doctrines of the Phari' 
 sees, and to confute the Sadducees, sc 
 long v>^e may suppose that the Pharisees 
 would either favour them or be silent; 
 and so long the Sadducees would be op- 
 posed to sheVn, and enraged against them. 
 One sect will often see with composure 
 the progress of another that it really 
 hates, if it will hurnble a rival. Even 
 opposition to the gospel will sometimes 
 be silent, provided the spread of religion 
 will tend to liumble and mortify those 
 against whom we may be opposed. 
 IF Were filled with indignation. Greek, 
 Zeal. The word denotes any kind of 
 fervour or warmth, and may be apphed to 
 any warm or violent affection of the 
 mind, either envy, wrath, zeal, or love. 
 Acts xiii. 45. John ii. 17. Rom. x. 2. 2 Cor. 
 vii. 7; xi. 2. Here it probably includes 
 envy and wrath. They were envious at 
 the success of the apostles ; at the num- 
 ber of converts that were made to a doc- 
 trine that they hated ; they w^ere envious 
 that the Pharisees were deriving such an 
 accession of strength to their doctrine of 
 the resurrection; and they were indig- 
 nant that they regarded so little their 
 
98 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 IS And laid their hands on the 
 apostles, and put them in the com- 
 mon prison." 
 
 i9 But the angel of the Lord by 
 night opened the prison doors, and 
 brought them forth, and said, 
 
 20 Go, stand and speak in the 
 temple to the people all '' the words 
 « of this life.' 
 
 21 And when they heard thai, 
 they entered kito the temple early 
 in the morning, and taught. But 
 ^ the high-priest came, and they 
 that were with him, and called the 
 council together, and all the senate 
 
 a C.12.5-7J16.23-27. i Ex.24.3. c Jno.6.63,68;17.8. 
 
 authority, and disobej'ed the solemn in- 
 junction of the sanhedrim. Comp. ch. iv. 
 18—21. 
 
 18. The common prison. The public 
 prison ; or the prison for the keeping of 
 common and notorious offenders. 
 
 19. But the angel of the Lord. This 
 does not denote any particular angeh but 
 simply an angel. The article is not used 
 in the original. The word angel denotes 
 properly a mesf>enger, and particularly it 
 IS applied to the pure spirits that are sent 
 to this world on errands of mercy. See 
 Note, Matt. i. 20. The case here was 
 evidently a miracle. An angel was em- 
 ployed for ihis special purpose ; and the 
 design might have been, (1.) To reprove 
 the Jewish rulers, and to convince them 
 of their guilt in resisting the gospel of 
 God ; (2.) To convince the apostles more 
 firmlv of the protection and approbation 
 of God; (3.) To encourage them more and 
 more in their work, and in the faithful 
 discharge of their high duty; and (4.) To 
 give the people a new and impressive 
 proof of the truth of the message which 
 they bore. That tliey were imprisoned 
 would be known to the people. That 
 they were made as secure as possible, 
 was also known. When, therefore, the 
 next morning, before they could have 
 been tried or acquitted, they were found 
 again in the temple, delivering the same 
 message still, it was a new and striking 
 proof that they were sent by God. 
 
 20. In the temple. In a pul)lic and con- 
 spicuous place. In this way there would 
 be a most striking exhibition of their 
 Doldness ; a proof that God had delivered 
 them ; and a manifestation of their pur- 
 pose to obey God rather than man. IT All 
 Vie niords. All the doctrines. Comp. John 
 VI. 68, " Thou ha.st the words of eternal 
 
 of the children of Israel, and sent 
 to the prison to have them brought. 
 
 22 But when the officers came, 
 and found them not in the prison, 
 they returned and told, 
 
 23 Saying, The prison truly 
 found we shut with all safety, and 
 the keepers standing without before 
 the doors : but when we had opened, 
 we found no man within. 
 
 24 Now when the high-priest 
 and * the captain of the temple and 
 the chief priests heard these things, 
 they doubted of them whereunto 
 this would grrov/. 
 
 life." ^ Of this life. Pertaining to life, 
 to the eternal life which they taught 
 through the resurrection and life of Je- 
 sus. The word life is used sometimes to 
 express the whole of religion, as opposed 
 fT the spiritual death of sin. See John i. 
 4 ; iii. 36. Their deliverance from prison 
 vias not that they might be idle, and es- 
 cape to a place of safety. Again Uiey 
 were to engage at once in the toils, and 
 perils, which they had just before encoun- 
 tered. God delivers us from danger 
 sometimes that we may plunge into Jiew 
 dangers ; he preserves us from calamity 
 that we may be tried in some new fur- 
 nace of affliction; and he calls us to en 
 counter trials simply because he demands 
 it, and as an expression of gratitude to 
 him for his gracious interposition. 
 
 21. Early in the morning. Greek, At 
 the break of day. Comp. Luke xxiv. 1. 
 John viii. 2. ^ Called the council toge- 
 ther. The sanhedrim, or the great coun- 
 cil of the nation This was clearly for 
 the purpose of trying the apostles for dis- 
 regarding their commandments. ^ And 
 all the senate. Greek, Eldership. Proba- 
 bly these were not a part of the sanhe- 
 drim, but were men of age and experi- 
 ence, who in ch. iv. 8, xxv. 15, are called 
 eiders of the Jews, and who were present 
 for the sake of counsel and advice in a 
 case of emergency. 
 
 23. Found we shut. It had not been 
 broken open ; and there was therefore 
 clear proof that they had been delivered 
 by the interposition of God. Nor could 
 Ihey have been released by the guard, 
 for they were keeping watch, as if un- 
 conscious that any thing had happened, 
 and the officers had the only means of 
 entering the prison. 
 
 24. 77ie aiptain of the tetnpte. See 
 
A. D. 33.1 CHAPTER V. 
 
 99 
 
 25 Then came one and told them, 
 saying-, Behold, the men whom ye 
 put in prison are standing in the 
 temple, and teachingr the people. 
 
 26 Then went the captain with 
 the officers, and brought them with- 
 out violence ; for ° they feared the 
 people, lest they should have been 
 stoned. 
 
 27 And when they had brought 
 them, they set them brfore the coun- 
 
 aMitt.21.26. fcc.4.18. 
 
 Notes, ch. iv. 1, IF Doubled of them. 
 They were in perplexity about these 
 things. The word rendered doubted de- 
 notes that state of anxiety which arises 
 wlien a man has lost his way, or when he 
 does not ivnow what to do to escape from 
 a difficulty. See Luke ix. 7. IT Where- 
 unto this tuould grow. What this would 
 he ,• or what would be the result or end 
 of these events. For (1.) Their authority 
 was disregarded ; (2.) God had opposed 
 Ihem by a miracle ; (3.) The doctrines of 
 the apostles were gaining ground ; (4.) 
 Their efforts to oppose them liad been in 
 vain. They need not have doubted ; but 
 Binners are not disposed to be convinced 
 of the truth of religion. 
 
 26. Without violence. Not by force ; 
 not by hinding them. Comp. Matt xxvii. 
 ?,. The command of the sanhedrim was 
 Bufficient to secure their presence, as they 
 did not intend to refuse to answer for 
 uny alleged violation of the laws. Be- 
 sides, their going before the council would 
 give them another noble opportunity to 
 bear witness to the truth of the gospel. 
 Christians, when charged with a viola- 
 tion of the laws of the land, should not 
 refuse to answer. Acts xxv. 11, "If I be 
 an offender, or have committed any thing 
 worthy of death, I refuse not to die." It 
 is a part of our religion to yield obedience 
 to all the just laws of the land, and to 
 evince respect for all that are in autho- 
 rity. Rom. xiii. 1 — 7. IT For they feared 
 the people. The people were favourable 
 to the apostles. If violence had been at- 
 tempted, or they had been taken in a 
 cruel and forcible manner, the conse- 
 quence would have been a tumult, and 
 bloodshed. *n this way, also, the apostles 
 showed that they were not disposed to 
 excite tumult. Opposition by them would 
 have excited commotion ; and though they 
 would have been rescued, yet they re- 
 solved to show that they were not obsti- 
 nate, contumacious, or rebelhoua, but 
 
 cil : and the high-priest asked them, 
 
 28 Saying, Did not we ' straitly 
 command you, that ye should not 
 teach in this name"? and, behold, 
 ye have filled Jerusalem with your 
 doctrine, and intend to bring this 
 man's blood "^ upon us. 
 
 29 Then Peter and the other apos- 
 tles answered and said. We "^ ought 
 to obey God rather than men. 
 
 30 The God of our fathers raised 
 
 c Matt.27.25. c.2.23,36; 3.15; 7.52. d e.4.!9. 
 
 were disposed, as far as it could be done 
 v^ith a clear conscience, to yield obedi- 
 ence to the laws of the land. 
 
 28. Straitly command you. Did we not 
 command you with a threat ? ch. iv. 17 
 18. 21. IT /« this name. In the i^ame of 
 Jesus. IT Ye have filled Jerusalem. This 
 though not so designed, was an honour- 
 able tribute to the zeal and fidehty of the 
 apostles. When Christians are arraigned 
 or persecuted, it is well if the only charge 
 which their enemies can bring against 
 them is that they have been distinguished 
 for zeal and success in propagating their 
 religion. See 1 Pet. iv. 16, "If any man 
 suffer as a Christian, let him not be 
 ashamed, but let him glorify God on this 
 behalf" Also ver. 13 — 15. V Intend to 
 bring this man's blood upon us. To bring 
 one's blood upon another is a phrase de- 
 noting to hold or to prove him guilty of 
 murdering the innocent. The expression 
 here charges them with designing to 
 prove that they had put Jesus to death 
 when he was innocent ; to convince the 
 people of this, and thus to enrage them 
 against the sanhedrim ; and also to prove 
 that they were guilty, and were exposed 
 to the divine vengeanre for having put 
 the Messiah to death. Comp. ch. ii. 23 36 
 iii. 15 ; vii. 52. That the apostles did in 
 tend to charge thern with being guilty of 
 murder, is clear; but it is observable that 
 on this occasion they had said nothing of 
 this,- and it is further observable thai 
 they did not charge it on them except in 
 their presence. See the places just refer- 
 red to. They took no pains to spread this 
 among the people, except as the people 
 were accessary to the crime of the rulers. 
 ch. ii. 23. 36. Their ccnsciences were not 
 at ease, and the remembrance of the 
 death of Jesus would occur to them at 
 once at the sight of the apostles. 
 
 29. We ought to obey, &c. See Note, 
 ch. iv. 19. 
 
 30 Raised up Jesus. This refers to hw 
 
100 
 
 up Jesus, whom ye slew and hang- 
 ed " on a tree. 
 
 31 Him liath God exalted * with 
 
 a Ga^ 13. lPet.2.24. b Ph.2.9. 
 
 THE ACTrf. [A. D. 33. 
 
 his ri^ht hand to be i<^ Prince and a 
 '^ Saviour, for to give repentance to 
 Israel, and forgiveness of sins 
 
 c U.9.6. d Matt.l.2I. 
 
 resurrection. IT Hanged on a tree. That 
 IS, on the cross. Gal. iii. 13. 1 Fet. ii. 24. 
 Actsx. o9; xni. 2y. This is the amount 
 of Peter's defence. He begnis with 
 tiie great principle (ver. 29), which they 
 could not gainsay, that God ought to be 
 obeyed rather than man. He then pro- 
 <'eeds to state that they were convinced 
 that God had raised up Jesus Ij-om the 
 dead. And as they had such decisive 
 evidence of that, and were commanded 
 by the authority of the Lord Jesus to be 
 wUnesses of that, and had constant evi- 
 dence that God had done it, they were 
 not at. liberty to be silent. They were 
 bound to obey God rather than the san- 
 hedrim, and to make known every where i 
 the fact that the Lord Jesus was risen. 
 The remark that God had raised up Je- 
 sus whom they had slain, does not seem 
 to have been made to irritate or to re- 
 proach them, btU mainly to identify the 
 person that had been raised. It was also 
 a confirmation of the truth and reality of 
 the miracle. Of his death they had no 
 doubt, for they had been at pa'ns to cer- 
 tify it. John xix. 31 — 34. It is certain, 
 however, that Peter did not shrink from 
 charging on them their guiU; nor was he \ 
 at any pains to so/'en or mitigate the se- ; 
 vere charge that they had murdered their 
 own Messiah. 
 
 31. Him hath God exalled. See Note, 
 ch. ii. 33. *i\ To he a Prince. ^ex^.y(h'. \ 
 See Note, Acts iii. 15. In that place he is 
 called the Prince of life. Here it means 
 that he is actually in the exercise of the 
 office of a prince or a king, at the right 
 hand of his Father. The title Prince, or 
 King, was one which was well known j 
 as applied to the Messiah. It denotes 
 that he has dominimi and power, espe- 
 cially the power which is needful to give 
 repentance and the pardon of sins. IT A 
 Saviour. See Note, Matt. i. 21. IF 7o 
 give repentance. The word repentance 
 here is equivalent to f efurmalion, and a 
 change of life. The expression here does 
 not differ from what is said in ch. iii. 26. 
 ^ To Israel. This word properly denotes 
 the Jews; but his otlice was not to be 
 confined to the Jews. Other passages 
 show that it would be also extended to 
 the Gentiles. The reasons why the Jews 
 are particularly specified here are, pro- 
 bably, (1.) Because the Messiah was long 
 jiromieed to the Jewish people, and his 
 
 first v.ork was there ; and (2.) Because 
 Peter was addressing Jews, and was par- 
 ticularly desirous of leading them to re- 
 pentance. T Forgiveness of si?is. Pardon 
 of sin ; the act which can be performed 
 by God only. Mark ii. 7. 
 
 If it be asked, in what sense the Lord 
 Jesus gives repentance, or how his exalta- 
 tion is connected with it, we may answer, 
 I (1.) His exaltation is evidence that his 
 [ work was accepted, and thus a foundation 
 I is laid by which repentance is available, 
 j and may be connected with pardon. Un- 
 ! less there was some way oi' forgiveness, 
 ' sorrow for sin would be of no value, even 
 if exercised. The relentings of a culprit 
 j condemned for murder, would be of no 
 avail unless the executive can consistently 
 pardon him ; nor would relentings in hell 
 be of avail, for there is no promise of for- 
 giveness. But Jesus Christ by his death 
 has laid a foundation by which repentance 
 7nay lie accepted. (2.) He is intrusted with 
 all power in heaven and earth with refer- 
 ence to this, to apply his work to men ; 
 or in other words, to bring them to repent- 
 ance. See John xvii. 2. Matt, xxviii. 18. 
 (3.) His exaltation is immediately con- 
 nected with the bestowment of the Holy 
 Spirit, by whose influence men are 
 brought to repentance. John xvi. 7 — 11. 
 The Spirit is represented as being sent 
 by him as well as by the Father. John xv. 
 2(5 ; xvi. 7. (4.) Jesus has power in this 
 state of exaltation over all things that can 
 affect the mind. He sends his ministers; 
 he directs the events of sickness or disap- 
 pointment ; of health or prosperity ; that 
 will influence the heart. There is no 
 doubt that he can so recall the sins of the 
 past life, and refresh the memory, as to 
 overwhelm the soul in the consciousness 
 of guilt. Thus also he can appeal to man 
 by his goodness, and by a sense of his 
 mercies ; and especially he can so pre- 
 sent a view of his life and death as to 
 affect the heart, and show the evil of the 
 past life of the sinner. Knowing the 
 heart, he knows all the avenues by which 
 it can be approached ; and in an instant 
 he can overwhelm the soul with the re- 
 membrance of crime. 
 
 It was proper that the power of pardon 
 should be lodged with the same being 
 that has the power of producing repent- 
 ance. Because, 1. The one appropriately 
 folic ws the other 2. 'They are parts of 
 
A. D. S3.] 
 
 CHAPTER V. 
 
 101 
 
 32 And we are his witnesses " of 
 these things ; and .so is also the 
 Holy Ghost, * whom God hath 
 given to them that obey him. 
 
 S3 When they heard that, they <= 
 
 a Lu.24,47. b c.2.4. c c.7 «4. 
 
 the same great work, the work which the 
 Saviour came to do, to remove sin with au 
 lis eff'tcls from the human soni. This 
 power of pardon Jesus exercised when 
 he was on the earth ; and this he can 
 now dispense in the heavens. Mark ii. 
 y— 11. 
 
 And from this we may learn, (].) That 
 Jesus Christ is divine. It is a dictate of 
 natural religion that none can forgive sins 
 against.God, but God himself None can 
 pardon but the being who has been of- 
 fended. And this is also the dictate of 
 the Bible. The power of pardoning sin 
 is one that God claims as his prerogative ; 
 and it is clear that it can appertain to no 
 other. See Isa. xliii. 25. Dan. ix. 9. Ps. 
 exxx. 4. Yet Jesus Christ exercised this 
 power when on earth ; gave evidence that 
 the exercise of that power was one that 
 was acceptable to God by working a mi- 
 racle, and removing the cojisequences of 
 sin with which God had visited the sin- 
 ner (Matt. ix. 6) ; and exercises it still in 
 heaven. He must, therefore, be divine. 
 (2.) The sin.jer is dependent on him for 
 the exercise of repentance, and forgive- 
 ness. (3.) The proud sinner must be 
 humbled at his feet. He must be willing 
 to come and receive eternal life at his 
 hands. No step is more humiliating than 
 this for proud and hardened men ; and 
 there is none which they are more reluc- 
 tant to do. We always shrink from com- 
 ing into the presence of one whom we 
 have offended ; we are extremely reluc- 
 tant to confess a fault; but it must be 
 done, or the soul must be lost for ever. 
 (4.) Christ has power to pardon the great- 
 est offender. He is exalted for this pur- 
 pose ; and he is fitted to his work. Even 
 his murderers he could pardon ; and no 
 sinner need fear that he who is a Prince 
 and a Saviour at the right hand of God, 
 is unable to pardon every sin. To him 
 we may come with confidence ; and 
 when pressed with the consciousness of 
 the blackest crimes, and when we must 
 feel that we deserve eternal death, we 
 may confidently roll all on his arm. 
 
 32. And we are luitnesses. For this pur- 
 pose they had been appointed, ch. i. 8. 
 21,22; ii. 32; iii. 15. Luke xxiv. 48. T Of 
 these things. Particularly of the resurrec- 
 tion of the Lord Jesus, and of the events 
 
 were cut to the heart and took coun- 
 sel to slay them. 
 
 34 Then stood there up one in 
 the council, a Pharisee, named Ga- 
 maliel, '^ a doctor of the law, had in 
 
 which had followed it. Perhaps, how- 
 ever, lie meant to include every thing 
 pertaining to the life, teachings, and death 
 of the Lord Jesus. ^ A?id so is also, &c 
 The descent of the Holy Ghost to endow 
 tnem with remarkable gifts (ch. ii. 1 — 4), 
 to awaken and convert such a multitude 
 ch. ii. 41 ; iv. 4; v. 14), was an unanswer- 
 able attestation of the truth of these doc- 
 trines, and of the Christian religion. So 
 manifest and decided v.as the presence 
 of God attending them, that they could 
 have no doubt that what they said was 
 true ; and so open and public was this 
 attestation, that it was an evidence to all 
 the people of the truth of their doctrine. 
 
 33. When they heard that. That which 
 the apostle Peter had said, to wit, that 
 they were guilty of murder; that Jesus 
 was raised up; and that he still lived as 
 the Messiah. IT They were cut to the heart. 
 The word used here properly denotes to 
 cut with a saw; and as applied to the 
 mijid, it means to be agitated with rage 
 and indignation, as if wrath ^ihiauid seize 
 upon the mind as*aTaw does upon wood, 
 and tear it violently, or agitate it severely. 
 It is xoinm only used in connexion with 
 the heart, aiTO" means that the heart is vio- 
 lently agitated, and rent with rage. See 
 ch. vii. 54. It is not used elsewhere in 
 the New Testament. The reasons why 
 they were tlius indignant were, doubt- 
 les§,._(].) Because the apostles ha3~Jis- 
 regarded their command ; (2.) Because 
 they charged them with murder; (3.) Be- 
 cause they affirmed the doctrine of the 
 resurrection of Jesus, and thus tended tQ 
 overthrow the sect of the Sadducees. 
 The effect of the doctrines of the gospei 
 is, often, to make men enraged, 'i Took 
 counsel. The word rendered took couU' 
 sel denotes commonly to will; then, to de* 
 liberate ; and someUiriSS,"lb'decree, or to 
 determine. It doubtless implies here that 
 their minds were mode up to do it; but 
 probably the formal decree^ was not pas» 
 ed to put them to death. 
 
 34. There stood up one. He rose, as ii 
 usual in deliberative assemblies to speak 
 ^ In the council. In the sanhedrim, ch 
 iv. 15. IT A Pharisee. The high-prie* 
 and those who had been most active it 
 opposing the apostles were Sadduceea 
 The Pharisees were opposed to them, 
 
102 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 reputation among all the people, 
 and commanded to put the apostles 
 forth a little space : 
 
 35 And said unto them, Ye men 
 of Israel, take heed to yourselves 
 what ye intend to do as touching 
 these men. 
 
 » In the 3d year before the account called A. D. 
 
 particularly on the doctrine in regard to 
 v^hich the apostles were so strenuous, 
 trie resurrection of the dead. See Note, 
 Matt. iii. 7. Comp. Acts xxiii. 6. ^ Ga- 
 maliel. This name was xexy common 
 among the Jews. Dr. Lightfbot says that 
 this man was the teacher of Paul (Acts 
 xxii. 3), the son of the Simnn who took the 
 Saviour in his arms (Luke ii), and the 
 grandson of the famous Hillel, and was 
 known among the Jews by the title of 
 Rahban Gamaliel the elder. There were 
 other men of this name, who were also 
 eminent among the Jews. Tliis man is 
 said to have died eighteen years before 
 the destruction of Jerusalem, and he died 
 as he had lived, a Pharisee. There is 
 not the least evidence that he was a 
 friend of the Christian religion ; but he 
 w as evidently a man of far more liberal 
 views than the otlier m.embers oPWe 
 sanhedrim. IT A doctor of the lav). That 
 is, a teacher of the Jewish law ; one whose 
 province it was to interpret the laws of 
 iVloses, and probably to preserve and 
 transmit the traditional laws of the Jews. 
 See Note, Matt. xv. 3. So celebrated 
 was he, tiiat Saul of Tarsus went to Jeru- 
 salem *o receive the benefit of his in- 
 structions. Acts xxii. 3. IF Had in repu- 
 tation among all the people. Honoured by 
 all the people. His advice was likely, 
 therefore, to be respected. H To put the 
 apostles forth. This was done doubtless, 
 because, if the apostles had beefTsuflered 
 to remain, it was appreliended that they 
 would take fresh courage, and be con- 
 firmed in their purposes. It was cus- 
 tomary, besides, when they deliberated, 
 to command those accused to retire, ch. 
 iv. 15. IT A Utile space. A little tinie. 
 Luke xxii. 58. 
 
 3G. For before those days. The advice 
 of Gamaliel was to suffer these men to go 
 on. The arguments by w hich he enforced 
 his advice" were, (1.) That iheie were 
 lases or precedents in point (ver. 36, 37) ; 
 and (2.) That if it shoidd turn out to be 
 of God. it would be . ^ s^jIh"^" /! >!/"' ** ^^ ^^ 
 involved in the conscquenceToTopposing 
 him. How long before /A/.-se days this 
 tran.saction occurred, cannot now be de- 
 
 36 For before iLese 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. 
 
 - or, believed. 
 
 termined, as it is not certain to what case 
 Gamaliel refers. *iF Rose up. That is, 
 commenced or excited an insurrection, 
 ^ Theudas. This was a name quite com- 
 mon among the Jews. Of this man no- <^ 
 thing more is known than is here re- ^ 
 corded. Josephus (Antiq. b. xx. ch. v.) 
 mentions one Thevdas, in the time of fa- 
 dus the procurator of Judea, in the reign 
 of the emperor Claudius (A. D. 45 or 46), 
 who persuaded a great part of the people 
 to take their effects with him and follow 
 him to the rfverTTordan. He told them 
 he was a prophet, and that he would di- 
 vide the river, and lead ihem over. Fa- 
 dus, however, came suddenly upon them, 
 and slew many of them. Theudas was 
 taken ahve and conveyed to Jerusalem, 
 and there beheaded. But this occurred 
 at least ten or fifteen years after this dis- 
 course of Gamaliel. Many efibrls have 
 been made to reconcile Luke and Jose- 
 phus, on the supposition that they refer to 
 the same man. Lightfoot supposed that 
 Josephus had made an error in chronology 
 But there is no reason to suppose that 
 there is reference to the same event ; and 
 the fact that Josephus has not recorded 
 the insurrection referred to by Gam.aliel, 
 does not militate at all against the ac- ^ 
 
 count in the Acts. For^(l.) Luke, for any 
 thing that appears to the ccJntrary, is quito 
 as credible an historian as Josephus. (2.) 
 The name Theudas was a common name 
 among the Jews; and there is no impro- 
 bability that there were tu:o leadere of an 
 insurrection of this name. If it is impro- 
 bable, the improbability would affect Jo- 
 sephus's credit as m.uch as that of Luke. 
 (3.) It is altogether improbable that Ga- 
 maliel should refer to a case which u as 
 not well authenticated ; and that Luke 
 should record a speech of this kind unless 
 it was delivered, when it would be so 
 easy to detect the error. (4.) Josephus 
 has recorded many instances of insurrec- 
 tion and revolt. He has represented the 
 country as in an unsettled state, and by 
 no means professes to give an account of 
 all that occurred. Thus he says (Antiq. 
 xvii. X. $ 4) that there were " at this tima 
 ten thousand other disorders in Judea ;' 
 
A. D. 33.} 
 
 CHAPTER V. 
 
 103 
 
 37 After this man, rose up Jadas 
 of Galilee, in the days ot the tax- 
 incr, and drtw away much people 
 after him : ho * also perished ; and 
 
 a Lu.13.1 2. 
 
 and ($ 8) that "Judea was full of ro))- 
 beries." When this Theudas lived, can- 
 not be ascertauied ; but as Gamaliel men- 
 tions him before Judas of Galilee, it is 
 probable that he lived not far from the 
 tmie that our Saviour was born; at a 
 time wHRlfnany false prophets appeared, 
 claiming to be the Messiah. *ir Boasting 
 himself to be somebody. Claimhig to be 
 an eminent prophet p^obal)lJ^ or the Mes- 
 siah. 17 Obeyed him. The word used 
 \ here is the one commonly used to denote 
 4 ^iSlj^- ^^ many as believed on him, or 
 gave credit to his pretensions. 
 
 37. Judas of Galilee. Josephus has 
 given an account of this man (Antjq. b. 
 xvii. ch. X. $ 5), and calls him a Galilean. 
 He afterwards calls him a Gaulonite, and 
 says he was of the city of Gamala (Antiq. 
 xvui. i. 1). In this place, he #ays that 
 the revolt took ptstTe under Cyrenius, a 
 Roman senator, who came into " Syria to 
 be judge of that nation, and to take ac- 
 count of their substance." "Moreover," 
 says he, "Cyrenius came himself into Ju- 
 dea, which was now added to the pro- 
 vince of Syria, to take an account of their 
 substance, and to dispose of Archelaus's 
 money." "Yet Judas, taking with him 
 Saddouk, a Pharisee, became zealous to 
 draw them to a revolt, who both said that 
 this taxation was no better than an intro- 
 duction to slavery, and exhorted the nation 
 to assert their liberty," &c. This revolt, 
 he says, was the commencement of the 
 series of revolts and calamities that ter- 
 minated in the destruction of the city, 
 temple, and nation. IF in the days of the 
 taxing. Or rather, the enrolling, or the 
 census. Josephus says it was designed to 
 take an account of their substance. Como. 
 Luke ii. 1, 2. 
 
 38. Refrain from these men. Cease to 
 oppose ihem, or to threaten them. The 
 reason why he advised this he immedi- 
 ately adds, that if it were of men, it would 
 come to nought ; if of God, they could not 
 overthrow it. IT This counsel. This plan, 
 ar purpose. If the apostles had originated 
 It for the purposes of imposture. 1i It vjill 
 tome to nought. Gamaliel inferred that 
 from the two instances which he speci- 
 fied. They had been suppressed without 
 the inrerference of the sanhedrim; and 
 he inferred that this would also die away 
 if it was a human device It will be re- 
 
 all, even as many as cbeyed him, 
 were dispersed. 
 
 33 And now I say unto you, Re- 
 frain from these men, and let them 
 
 membered that this is the mere advice of 
 Gamaliel, who was not inspired ; and that 
 ihib' opinion should not be adduced to 
 guide us, except as it was an instance of 
 great shrewdness and prudence. It is 
 doubtless right to oppose error in the pro- 
 per way and with the proper te-mper. not 
 with arms, or vituperation, or with the 
 civil power, but with argument and kind 
 entreaty. But the sentiment of Gamaliel 
 is full of wisdom in regard to error. For, 
 (1.) The very way to exalt error into no- 
 tice, and to confirm men in it, is to oppose *^^^ 
 it in a harsh, authoritative, and unkind *^ 
 manner. (2.) Error, if left alone, will "^ * 
 often die away itself The interest of 
 men in it will often cease as soon as it 
 ceases to be opposed ; and having nothing 
 to fan the flame, it will exjure. It is not 
 so with truth. (3.) in this respect the re- 
 mark may be applied to the Christian re- 
 ligion. It has sl^ood to o long, and in too 
 many circumstances of prosperity and ad- 
 versity, to be of men. It has been sub- 
 jected to all trials from its pretended 
 friends and real foes ; and it still lives as 
 vigorous and flourishing as ever. Other 
 kingdoms have changed ; empires have 
 risen and fallen since Gamaliel spoke 
 this ; systems of opinion and belief have 
 had their day, and expired ; but the pre- 
 servation of the Christian religion, un- 
 changed through so many revolutions, 
 and in so many fiery trials', shows that it 
 is not of men, but of God. The argument 
 for the divine origin of the Christian re- 
 ligion from its perpetuity, is one that can 
 be applied to no other system that has 
 been, or that now exists. For Christianity 
 has been opposed in every form. It con- 
 fers no temporal conquests, and appeals 
 to no base and strong native passions. 
 Mahoraetanism is supported by the sword 
 and the state ; paganism relies on the 
 arm of the civil power and the terrors 
 of superstition, and is sustained by all iho 
 corrupt passions of men; atheism and in- 
 fidelity have been short-lived, varying 
 in their forms, dying to-day, and to-mor- 
 row starting up in a new form; never or- 
 ganized, consolidated, or pure ; and never 
 tending to promote the peace or happi- 
 ness of men. Christianity, without arms 
 or human power, has lived, holding ita 
 steady and triumphant movements among 
 men, regardless alike of the opposition o*^ 
 
104 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 alone : " for if this counsel or this 
 work be of men, it will come to 
 nought : 
 
 o Pr.2l.30. Is.S.lO. Matt.15.13. 
 
 its foes, and of the treachery of its pre- 
 tended friends. If tlie opinion of Gama- 
 liel was just, it is from God; and the 
 Jews partieularl}'^ should regard as impor- 
 tant, an argument derived from the opi- 
 nion of one of the wisest of their ancient 
 Rabbins. 
 
 39. But if it be of God. If God is the 
 author of ihis religion. From this it seems 
 that Gamaliel supposed that it was at 
 least possible that this religion was di- 
 vine. He evinced a far more candid 
 mind than did the rest of the Jews ; but 
 Ktill, it does not appear that he was en- 
 tirely convinced, 'i'he arguments which 
 could not but stagger the Jewish sanhe- 
 drim were those drawn from the resur- 
 rection of Jesus, the miracle on the day 
 of Pentecost, the healing of the lame man 
 in the temple, and the release of the apos- 
 tles from the prison. IT Ye cannot over- 
 throw it. Because, (1.) God has almighty 
 power, and can execute his purposes; 
 (2.) Becau.se he is unchanging^ and will 
 not be diverted from his plans. Job xxiii. 
 13, 14. The plan which God forms must 
 be accomplished. All the devices of man 
 are feebleness when opposed to him, and 
 he can dash them in pieces in an instant. 
 The prediction of Gamaliel has been ful- 
 filled. Men have opposed Christianity in 
 every way, but in vain. They have re- 
 viled it; have persecuted it; have resort- 
 ed to argum.ent and to ridicule, to fire, 
 and fagot, and sword ; they have called 
 in t}i9*»**^ of science ; but all has been in 
 vain. The more it has been crushed, the 
 more it has risen, and still exists witii as 
 much life and power as ever. The pre- 
 servation of this religion amidst so much 
 and so varied opposiiion, proves that it is 
 of God. No severer trial c«« await it 
 than it has already experienced ; and as 
 it has survived so many storms and trials, 
 we have every evidence that according 
 to the predictions, it is destined to live, 
 and to fill the world. See Note, Matt, 
 xvi. 18. I&a. liv. 17; Iv. 11. Dan. iv. 35. 
 IT Lest. That is, if you continue to op- 
 pose it, yovi may be found to have been 
 opix)sing God. IT Haphj. Perhaps. In 
 the Greek this is lest at any time, that is, 
 at some future time, when too late to re- 
 tract your doings, &c. IT Ye he found. 
 It shall appear that you have been op- 
 posing God. IF Even to fight against God. 
 Greek, e£5,«s/i5i. The word occurs no- 
 
 39 But if ^ it be of God, yt can- 
 not overthrow it : lest haply 3 e be 
 found even to fight " against God. 
 
 i Job 34.29. lCor.1.25. c c.9..ij 23.9, 
 
 where else in the New Testament. Tc 
 figlit against God is to oppose him, or to 
 maintain an attitude of hostility against 
 him. It is an attitude that is most fearful 
 in its character, and will most certainly 
 be attended witii cm overthrow. No con- 
 dition can be more awful than such an 
 opposition to the Almighty ; no overthrow 
 more terrible than that which must follow 
 such opposition. Comp. Acts ix. 5 ; xxiii. 9. 
 Opposiiion to the gosptl in the Scriptures 
 is unilbrmly regarded as opposition to 
 God. Matt. xii. 30. Luke xi. 23. Men 
 may be said to fight against God in the 
 following waj's, or on the following sub- 
 jects. (1.) When they oppose his gospel, its 
 preachiiig, its plans, its influence among 
 men ; when they endeavour to pre\ ent its 
 spread, or to withdraw their families and 
 friends from its influence. (2.) When 
 they opjpse the doctrines of the Bible. 
 When they become angry that the real 
 truths of religion are preached ; and suf- 
 ler themselves to be irritated and excited, 
 by an unwillingness that those doctrines 
 should be true, and should be presented 
 to men. Yet this is no uncommon thing. 
 Men by nature do not love those doc- 
 trines, and they are often indignant that 
 they are preached. Some of the most 
 angrj' feelings which men ever have, 
 arise from this source ; and man can 
 never find peace until he is willing that 
 God's truth should exert its influence on 
 his owTi soul, and rejoice that it is believ- 
 ed and loved by others. (3.) Men oppose 
 the law of God. It seems to them too 
 stern and harsh. It condemns them ; and 
 they are unwilling that it should be ap- 
 plied to them. There is nothing which a 
 sinner likes less than he does the pure 
 and holy lau' of God. (4.) Sinners fight 
 against t\\e providericexii' Go^. When he 
 afflicts them, they rebel. W'hen he takea 
 away their health, or pro-perty, or friend?;, 
 they murmur. They esteem him harsh 
 and cruel ; and instead of finding peace 
 by submission, they greatly aggravate 
 their sufferings, and infuse a mixture of 
 wormwood and gall into the cup, by mur- 
 muring and repining. There is no peace 
 in ofTiiction but in the feeling that God is 
 rigid. And until this belief is cherished, 
 the wicked will be like the troubled sea 
 which cannot rest, whose waters cast up 
 mire and dirt. Isa. Ivii. 20. Such opposi 
 tion to God is as wicked as it is foolish 
 
^. D. 33.] 
 
 CHAPTER V 
 
 105 
 
 40 And to him they agreed : and 
 when they had called the apostles, 
 and beaten °//iew, they commanded 
 
 The Lord gave, and has a right lo remove 
 our comforts ; and we should be still, and 
 know that he is God. (5.) Sinners fight 
 against God when they resist the influ- 
 ences of his Spirit; when ihey oppose 
 serious thoughts; when they seek evil, or 
 gay companions and pleasures rather than 
 submit to God ; and when they resist all 
 the entreaties of their friends to become 
 Christians. All these may be the appeals 
 which God is making to m.en to he pre- 
 pared to meet him. And yet it is com- 
 mon for sinners thus to stifle conviction, 
 and refuse even to think of their eternal 
 welfare. Nothing can be an act of more 
 direct and deliberate wickedness and folly 
 than this. Without the aid o f tlie Holy 
 Spirit none can be save^fT^d to resist 
 his iniluences is to put away the only 
 prospect of eternal life. To do it, is to do 
 it over the grave ; not knowing that an- 
 other htmt-er-<iay may be granted; and 
 not knowing that"?/ life is prolonged, the 
 Spirit will ever strive again with the 
 heart. 
 
 In view of this verse we may remark, 
 1. That the path of wisdom is to submit 
 at once to all tlie requirements of God. 
 Without this, we must expect conflicts 
 with him, and perils and ruin. JVo man 
 can be opposed to God, w"ithout endan- 
 gering himself every minute. 2. Submis- 
 sion lo God should be entire. It should 
 extend to every doctrine, and demand ; 
 every law, and every act of the Almighty. 
 [n all his requirements, and in all afflic- 
 tions, we should submit to him, and thus 
 only shall we find peace. 3. Infidels 
 and scoffers will gain nothing by opposing 
 God. They have thus far been thwarted, 
 and unsuccessful; and they will be still. 
 None of their plans have succeeded ; 
 and the hope of destroying the Chrisrian 
 religion, after the efforts of almost two 
 thousand years, must be vain, and will 
 recoil with tremendous vengeance on 
 those who make them. 
 
 40. And to him ihey agreed. Greek, 
 They vjere persuaded by him; or they 
 ^^ trusted to him. They agreed only so far 
 *" as their design of putting them to death 
 was concerned. They abandoned that 
 design. But they did not comply with 
 his advice to let them entirely alone. 
 H And beaten them. The usual amount 
 of lashes which were inflicted on offend- 
 ers was thirty-nine. 2 Cov. xi. 24. Beat- 
 
 * that they should not speak in the 
 name of Jesus, and let them go. 
 41 And they departed from the 
 
 ing., or whipping, was a common mode of 
 punishing minor offences among the Jews. 
 It was e,\pressly foretold by the Saviour 
 that the apostles would be subjected to 
 this. Matt. X. 17. The reason why they 
 did not adopt the advice of Gamaliel 
 altogether, doubtless was, that if they 
 did, they l(ftft«*«*hat their authority 
 would be despised by the people. They 
 had commanded them not to preach, they 
 had threatened them (ch. iv. IS; v. 28); 
 they had imprisoned them (ch. v. 18); 
 and now if they suffered them to go with- 
 out even the appearance of punishment, 
 their authority, they feared, would be de- 
 spised by the nation ; and it would be 
 supposed that the apostles had triumphed 
 over the sanhedrim. It is probable also 
 that they were so indignant, that they 
 could not suffer them to go without the 
 gratification of subjecting them to the 
 public odium of a whipping. Men, if 
 they cannot accomplish their full pur- 
 poses of malignity against the gospel, will 
 take up with even some petty annoyance 
 and malignity, rather than let it alone. 
 
 41. Rejoicing. Nothing to most men / 
 would seem more disgraceful than a pub- V 
 lie whipping. It is a punishment infhcted 
 usually not so much because it gives 
 pain, as because it is esteemed to be at- 
 tended with disgrace. The Jewish rulers 
 doubtless^ desired that the apostles might 
 he so aiiected wiih the sense of this dis- 
 grace as to be unwilling to appear again 
 in public, or to preach the gospel any 
 more. Yet in this they were disappointed. 
 The effect was just the reverse. If it be 
 asked why they rejoiced in this manner, 
 we may reply, (1.) Because they were 
 permitted thus to imitate the example of 
 the Lord Jesus. He had been scourged 
 and reviled, and they were glad that they 
 were permitted to be treated as he was. 
 Comp. Phil. iii. 10. Col. i. 24. 1 Pet. iv. 13 
 " Rejoice inasmuch as ye are partakers 
 of Christ's sufferings." (2.) Because, by 
 this, they had evidence that they were 
 the friends and followers of Christ. It 
 was clear they were engaged in the same 
 cause that he was; enduring the same 
 sufferings; and striving to advance the 
 same interests. As they loved the cause, 
 therefore they would rejoice in enduring 
 even the shame and sufferings which the 
 cause, of necessity, involved. The king- 
 dom of tho Redeemer was an object so 
 
106 
 
 THE ACTS. 
 
 [A. D. 3 J. 
 
 presenvie of the council, rejoicing '' 
 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. 
 
 a Matt.5.12. 2Cor.I2.10. Ph. 1.29. Ja.1.2 'Pet.4.13-16. 
 
 transcendaiitly important, that /or it, they 
 were willing to endure all the afflictions 
 and disgrace which it might involve. 
 (3.) They had been told to expect this ; 
 It was a part of their enterprise. They 
 had been warned of these things, and 
 they now rejoiced that they had this evi- 
 dence that they were engaged in the 
 cause of truth.Matt.v.ll 12; x.l7 22.2Cor. 
 xii. 10. Phil. i. 29. James i. 2. (4.) Re- 
 ligion appears to a Christian so excellent 
 and lovely, that he is willing, for its sake, 
 to endure trial, and persecution and death. 
 With all this, it is infinite gain ,• and we 
 should be willing to endure these trials, if, 
 by them, we may gain a crown of glory. 
 Comp. Mark x. 30. (5.) Christians are 
 the professed friends of Christ. We show 
 attachment for friends, by being willing 
 to suffer for them ; to bear contempt and 
 reproach on their account; and to share 
 tkeii- persecutions, sorrows, and calami- 
 ties. (6.) The apostles were engaged in 
 a cause of innocence, truth, and benevo- 
 lence. They had dove nothing of which 
 to be ashamed ; and they rejoiced, there- 
 fore, in a conscience void of offence; and 
 in the consciousness of integrity and be- 
 nevolence. V/hen other men disgrace 
 themselves by harsh, or vile, or opprobri- 
 ous language, or conduct towards us, we 
 should not feel that the disgrace belongs 
 to us. It is theirs; and we should not be 
 ashamed or distressed, though their rage 
 should fall on us. See 1 Pet. iv. 14 — 16. 
 IF Counted vjorthij. Esteemed to be de- 
 serving. That is 'esteemed /« for it by the 
 sanhedrim. It does not mean that'Goii 
 esteemed them worthy, but that the Jew- 
 ish council judged them fit to suffer shame 
 in this cause. They evinced so much 
 zeal, and determination of purpose, that 
 they were judged fit objects to be treated 
 as the Lord Jesus had himself been. IT To 
 suffer shame. To be dishonoured or dis- 
 graced in the estimation of the Jewish 
 rulers. The particular disgrace to which 
 reference is made here was whipping. 
 To various other kinds of shame they 
 were also exposed. They were perse- 
 cuted, reviled, and finally put to death. — 
 flere we may remark, that a profession 
 of tlie Christian religion has been in all 
 ages esteemed by many to be a disgrace. 
 
 CHAPTER VI. 
 
 A ND in those days, when the 
 -^-^ number of the disciples was 
 multiplied, there arose a murmur- 
 ino- of the Grecians '^ against the 
 Hebrews, because their widows 
 
 i2Tiin.4.2. c c.9.29; 11.20. 
 
 The reasons are, (1.) Tha t Jesu s is himsell 
 despised ; (2.) That his pfSWfTrs are op- 
 posed to the gayety and follies of the 
 world ; (3.) That it attacks that on which 
 the men of the world pride them-selves, 
 rank, wealth, fashion; (4.) That it re- 
 quires a spirit which the world esteems 
 mean and grovelling — meekness, humi- 
 lity, self denial, patience, forgiveness of 
 injuries; and (5.) That it requires du' 
 ties — prayer, praise, seriousness, benevo- 
 lence — which the men of the world de- 
 spise. All these things the world esteem 
 degrading and mean; and hence they 
 endeavour to subject those who practise 
 them to disgrace. — The A-inf?^ of disgrace 
 to which Christians have been subjected 
 are too numerous to be mentioned here. 
 In former times they were subjected to 
 the loss of property, of reputation, and 
 to all the shame of public punishment, 
 and to the terrors of tVi/B dungeon, tho 
 stake, or the rack. One main design 
 of persecution was, to select a kind of 
 punishment so disgraceful as to deter 
 others from professing religion. Disgrace 
 even yet may attend it. It may subject 
 one to the ridicule of friends — of even a 
 father, mother, or hrotlver. Chrishans 
 hear their opinions abused ; their names 
 vilified ; their Bible travestied ; the name 
 of their God profaned, and of their Re- 
 deemer blasphemed. Their feelings are 
 often wantonly and rudely torn by the 
 cmting sarcasm, or the .hiii^JL^sJJ^f- 
 'SoolC?"Tmd" "songs revile them ; their pe- 
 culiarities are made the occasion of inde- 
 cent merriment on the stage and,aa.. 
 novels ; and in this way they are still 
 strlsjected to shame for the name of Jesus. 
 Every one who becomes a Chrisdan 
 should remember that this is a part of his 
 inheritance, and should not esteem it dis- 
 honourable to be treated as his master 
 was before him. John xv. 18 — 20. Matt. 
 X. 25. ^ For his name. For attachment 
 to him. 
 
 42. And daily, &c. Comp. 2 Tim. iv. 8, 
 Notes, Acts ii. 46. 
 
 CHAPTER VI. 
 
 1. In those days, &c. The first part of 
 this chapter contains an account of the 
 appointment of deacons. It may be asked, 
 perhaps, why the apostles did not appoint 
 
A.. D. 33.1 
 
 CHAPTER VI. 
 
 107 
 
 were neglected in "the daily minis- 
 tration. 
 
 o c.4.55. 
 
 these officere at the first organization of 
 the church I To this question wxj may 
 reply, tliat it was better to defer the ap- 
 pointment until an occasion should occur 
 when it should appear to be manifestly 
 necessary and proper. When the church 
 was small, its alms could be distributed 
 by the apostles themselves without diffi- 
 culty. But when it was greatly increased ; 
 when its charities would be multiplied ; 
 and when the distribution might give rise 
 to contentions, it was necessary that this 
 matter should be intrusted to the hands 
 of laymen, and that the ministry should 
 be freed from all embarrassment, and all 
 suspicions of dishonesty and unfairness 
 in regard to pecuniary matters. It has 
 never been found to be wise that the 
 temporal affairs of the church should be 
 intrusted in any considerable degree to 
 the clergy; and they should be freed 
 from such sources of" difficulty and em- 
 barrassment. ^ Was multiplied. By the 
 accession of the three thousand on the 
 day of Pentecost, and of those who were 
 Eubsequently added, ch. iv. 4 ; V..14. IF A 
 murmuring. A compl-^int — as, if there 
 had been partiality 'in the distribution. 
 IF Of the Grecians. There has been 
 much diversity of opinion in regard to 
 these persons, "^ whether they were Jews 
 that had lived among the Gentiles, and 
 who spoke the Greek language, or whe- 
 tlier they were proselytes from the Gen- 
 tiles. The (brmer is probably the correct 
 opinion. The word here used is not that 
 which is usually employed to designate 
 the inhabitants of Greece, but it properly 
 denotes those who imitate the customs and 
 habits of the Greeks, who use the Greek 
 language, &c. In the time when the 
 gospel was first preached, there were two 
 classes of Jews — those who remained in 
 Palestine, who used the iTe'hrew lan- 
 guage, &c. and who were appropriately 
 called Hebreios; and those who were 
 scattered among the Gentiles, who spoke 
 the Greek language, and who used in 
 their synagogues the Greek translation of 
 the Old Testament called the Septuagint. 
 These were called Hellenists, or as it is 
 '^ in oiir translation Grecians. Note, John 
 vii. 35. These were doubtless the per- 
 sons mentioned here — not those who were 
 proselyted from Gentiles, but those who 
 were not natives of Judea, who had come 
 up to Jeuusalem to attend the great fes- 
 tivals of the Jews. See ch. ii. 5. 9 — 11. 
 Di>iiensions would be very liko'v to arise 
 
 2 Then the tv/elve called the 
 multitude of the disciples unto 
 
 between these two classes of persons. 
 The Jews of Palestine w ould pride them- 
 selves much on the fact that they dwelt 
 in the land of the patriarchs, and the land 
 of promise ; that they used the language 
 which their fathers spoke, and in which 
 the oracles of God were given ; and that 
 they were constantly near the temple, 
 and regularly engaged in its solemnities. 
 On the other hand, the Jews from other 
 parts of the world would be suspicious, 
 jealous, and envious of their brethren, 
 and would be likely to charge them with 
 partiality, or of taking advantage in their 
 intercourse with them. These occasions 
 of strife would not be destroyed by their 
 conversion to Christianity, and one of 
 them is furnished on this occasion, 'f Be- 
 cause their yiidows, &c. The ■ ■• Jperty 
 which had been contributed, or ..iir • •.. 
 into common stock, was understood to oo 
 designed for the equal benefit of all the 
 poor, and particularly it would secin for 
 the poor v»ido\vs. The distribution be- 
 fore this, seems to have been made by the 
 apostles themselves — or possibly, as Mo- 
 sheira conjectures (C'omm. de rebus Chris- 
 tianorum ante Conslantinura, p. 139. 118j, 
 the apostles committed the distribution 
 of these funds to the Hebrews, and hence 
 the Grecians are represented as murmur- 
 ing against them, and not against the apos- 
 tles. IT In the daily viinistration. In the 
 daily distribution which was made foj 
 their "-rints. Comp. ch. iv. 35. The pro- 
 perty was contributed ..doubtless with an 
 understanding that it sinbincf be equally 
 and justly distributed to all classes o"f 
 Christians that had need. — It is clear from 
 the Epistles that widows were oljijects of 
 special attention in the primitive church, 
 and that the first Christians re.garded it 
 as a matter of indispensable obligation to 
 provide for their wants. 1 Tim. v. 3. 9, 10. 
 16. James i. 27. 
 
 2. Then the twelve. That is, the apostles. 
 Matthias had been added to them after 
 the apostacy of Judas, which had com- 
 pleted the original number. ^ 2'he multi- 
 tude of the disciples. It is not necessary 
 to suppose that all the disciples were 
 convened, which amounted to many thou- 
 sands, butlharnie business was laid be- 
 fore a large number ; or perhaps the mul- 
 titude here, means those merely who 
 were more particular y interested in the 
 matter, and who had been engaged in 
 the complaint. II /< i not reason. The 
 original words used here properly de- 
 
108 
 
 THE ACTS. 
 
 [A. D. sa 
 
 them, and said, It " is not reassn 
 that we should leave the word of 
 God, and serve tables. 
 
 i{ Wherefore, brethren, look * ye 
 
 a EX.18.17-2S. J De.1.13. 
 
 note it is not pleasing, or agreeable ; but 
 the meaning evidently is, it is not jit, or 
 proper. It vfWlW^e a departure from 
 the design of their appointment which 
 was to preach the gospel, and not to at- 
 tend to the pecuniary affairs of the church. 
 ^ Leave the loord of God. Tliat we should 
 neglect; or abandon the preaching of the 
 gospel so much as would be necessarj', if 
 we attended personally to the distribu- 
 tion of the alms of the church. — The gos- 
 pel is here called the word of God, be- 
 cause it is his message ; it is that which 
 he has spoken ; or which he has com- 
 manded to be proclaimed to men. ir Serve 
 tables. This expression properly denotes 
 to take care of, or to provide for the table, 
 or fur the daily wants of the family. It is 
 an expression that properly applies to a 
 stovvard, or a servant. The word tables 
 is however sometimes used with refer- 
 ence to money, as being the place where 
 money was kept for tlie purpose of ex- 
 chajige, Sec. Matt. xxi.'12; xxv. 27. Here 
 the expression means, therefore, to at- 
 tend to the pecuniary transactions of the 
 church, and to make the proper distribu- 
 tion fjr the wants of the poor. 
 
 3. Look ije out. Select, or choose. As 
 this was a matter pertaining to their own 
 pecuniary affairs, it was proper that they 
 should be permitted to choose such men 
 as they coidd confide in. By this means 
 the apostles would be free from all 
 suspicions. It could not be pretended 
 that they were partial, nor could it 
 ever be charged on them that they wish- 
 ed to embezzle a part of the funds by 
 managing them themselves, or by intrust- 
 hig them to men of their own selection. — 
 It follows from this also that the right of 
 feelecting deacons resides in the church, 
 and does not pertain to the ministry. 
 And it is evidently proijcr that men who 
 ere to be intrusted with the alms of the 
 church should be selected by the church 
 itself IT Among you. That is, from among 
 the Grecians and Hebrews, that there 
 may be justice done, and no further 
 cause of complaint. % Seven men. Seven 
 was a sacred number among the He- 
 brews, but there does not appear to have 
 been any mystery in choosing this num- 
 ber. It was a convenient number, suffi- 
 ciently numerous to secure the faithful 
 performance of the duty, and not so ;m- 
 
 out among- you seven men of '^ ho- 
 nest report, full of the Holy Ghosl 
 and wisdom, whom we may appoint 
 over this business. 
 
 c.16.2. lTim.3.7,8,10. 
 
 merous as to produce confusion and em- 
 barrassment. It does not follow, how- 
 ever, that the same number is now to be 
 chosen as deacons in a church, for the 
 precise number is not commanded. ^ Of 
 honest report. Of fair reputation ; regard- 
 ed as men of integrity. Greek, testified 
 of or borne loitness to, i. e. whose charac- 
 ters were well known and fair. IF Full 
 of the Holy Ghost. This evidently does 
 not mean endowed with miraculous gifts, 
 or the power of speaking foreign Ian- ; 
 guages, for such gifts were not necessary w 
 to the discharge of their office, but it ^ 
 means men who were eminently under 
 the influence of the Holy Ghost, or w ho 
 were of distinguished piety. This was 
 all that was necessary in the case, and 
 this is all that the words fairly imply in 
 this place. ^ Ajid ivisdom. Prudence, 
 or skill, to make a wise and equable dis- 
 tribution. The qualifications of deacons 
 are still-further stated and illustrated in 
 1 Tim. iii. 8 — 10. In this place it is seen 
 that they must be men of eminent piety 
 and fair character, and that thev must 
 possess prudence, or wisdom, to manage 
 the affairs connected with their office 
 These qualificatious are indispensable to 
 a faithful discharge of the duty intrusted 
 to the officers of the church. IT Whom we 
 may appoint. Whom we mav constitute, 
 or set over this business. The way in 
 which this was done was, by prayer and 
 the imposition of hands, ver. 6. Though 
 they were selected by the church, yet the 
 power of ordaining them, or setting them 
 apart, was retained by the apostles. Thus 
 the rights of both were preserved, the 
 right of the church to designate those 
 who should serve them in the office of 
 deacon, and the right of the apostles to 
 organize and establish the church with 
 its appropriate officers ; on the one hand, 
 a due regard to the liberty and privileges 
 of the Christian community, and on the 
 other the security of proper respect fi)r 
 the office, as being of apostolic appoint- 
 ment and authoritv. ^ Over this busiiiess. 
 That is, over the distribution of the alms 
 of the church — not to preach, or to go- 
 vern the church, but solely to take care 
 of the sacred funds of charity, and distri- 
 bute them to supply the wants of the 
 poor. The office is distinguished from 
 that of preaching the gospel. To that 
 
A. D. 33.] CHAPTER VI. 
 
 4 But we will '^ give ourselves 
 continually to prayer, and to the 
 ministry of the word. 
 
 5 And the saying pleased the 
 whole multitude : and they chose 
 
 o lTim.4.15. 
 
 109 
 
 the apostles were to attend. The deacons 
 were expressly set apart to a different 
 work, and to that work they should be 
 confined. In this account of their ori- 
 ginal appointment, there is not the slight- 
 eat intimation that they were to preach, 
 hut tiie contrary is supposed in the whole 
 transaction. Nor is there here the slight- 
 est iiitimation that they were regarded as 
 an order of clergy, or as in any way con- 
 nected with the clerical office. — In the 
 ancient synagogues of the Jews there 
 were three men to whom was intrusted 
 the care of the poor. They were called 
 by the Hebrews Parnasin or Pastors. 
 (Lightfoot, Horae Heb. et Talm. Matt. iv. 
 23.) From these officers the apostles took 
 the idea probably of appointing deacons 
 in the Christian church, and _,dou bt le ss in- 
 tended that their duties should He" the 
 same. 
 
 4. But we will give ourselves continu- 
 ally. The original expression here used 
 denotes intense and persevering applica- 
 tion to a thuig, or unwearied effon in it. 
 See Note, Acts i. 14. It means that the 
 apostles meant to make this their constant 
 and main object, undistracted by the cares 
 of life, and even by attention to the tem- 
 poral wants of the church. IT To prayer. 
 Whether this means private or public 
 prayer cannot be certainly determined. 
 The passage, however, would rather in- 
 cline us to suppose that the latter was 
 meant, as it is immediately connected 
 with preaching. If so, then the phrase 
 denotes that they would give themselves 
 to the duties of their office, one part of 
 which was public prayer, and another 
 preaching. Still it,is_^to" be believed that 
 the apostles felt the neelforsecret prayer, 
 and practised it, as preparatory to their 
 public preaching. IT And to the ministry 
 uf the word. To preaching the gospel ; 
 or communicating the message of eternal 
 life to the world. The word ministry 
 (Jisxov/«) properly denotes the employ- 
 ment of a servant, and is given to the 
 preachers of the gospel because they are 
 employed in this service as the servants 
 of God, and of the church. — We have 
 here a view of what the apostles thought 
 to be the proper work of the ministry. 
 They were set apart to this work. It was 
 their main, their only employment. To 
 
 K 
 
 Stephen, a man full ' of faith and 
 of the Holy Ghost, and Philip, * 
 and Prochorus, and Nicanor, and 
 Timon, and Parmenas, and '^ Nico- 
 las a proselyte of Antioch : 
 
 ic.ll.24. c c.8.6,26; 21.8. (i Re.2.6,15. 
 
 T!^this their lives were to be devoted, 
 and both by their example and their 
 writings they have shown that it was on 
 this principle they acted. Comp. 1 Tim. 
 iv. 15, 16. 2 Tim." iv. 2. It follows also 
 that if their time and talents were to be 
 wholly devoted to this work, it was rea- 
 sonable that they should receive compe- 
 tent support trom the churches, and this 
 reasonable claim is often urged by the 
 apostle. See 1 Cor. ix. 7 — 14. Gal- 
 vi. 6. 
 
 5. And the saying. The loord — the 
 counsel, or command. 1i Ajtd they chose 
 Stephen, &c. A man who soon showed 
 (ch. vii.) that he was every way qualified 
 for his office, and fitted to defend also 
 the cause of the Lord Jesus. This man 
 had the distinguished honour of being the 
 first Christian martyr, ch. vii. IT And 
 Nicolas. From this man some of the Fa- 
 thers (Ire. lib. i. 27. P^pipha. 1. Hteres. 5.) 
 say, that ihe sect of the Nicolaifanes, 
 mentioned with so much disapprobation 
 (Rev. ii. 6. 15), took their rise. But the 
 evidence of this is not clear. M A prose- 
 li/!e. A proselyte is one avIio is converted 
 from one religion to another. See Note, 
 Matt, xxiii. 15. The word does not m.ean 
 here that he was a convert to Christianity 
 — which was true — but that he had been 
 con ve rted ^t^ An ti och from paganism to 
 the JewisnVeligiSfr"^As this is the only 
 proselyte mentioned among the seven 
 deacons, it is evident that the otiiers were 
 native-born Jews, though a part of them 
 might have been born out of Palestine, 
 and have been of the denomination of 
 Grecians, or Hellenists. IT Of Antioch. 
 This citv, often mentioned in the New 
 Testament (Acts xi. 19, 20. 26 : xv. 22. 35. 
 Gal. u. 11, &c.), was situated in Syria on 
 the river OrorUes, and was formerly called 
 Rihlath. It is not mentioned in the Old ^ 
 Testament, hut is frequently mentioned V 
 in the Apocrypha. It was built bySeleu- 
 cus Nicanor, A. C. 301, and was named 
 Antioch, in honour of his father Antio- 
 chus. It became the seat of empire of 
 the Syrian kings of the Macedonian race, 
 and afterwards of the Roman governors 
 of the eastern provinces. In this place 
 the disciples of Christ were first called 
 Christians. Acts xi. 26. Josephus says il 
 was the third citv in size of the Romac 
 
10 
 
 THE ACTS. 
 
 Whom they set before the 
 apostles : and when " they had 
 prayed, they * laid their hands on 
 them. 
 
 7 And 'the word of God increas- 
 ed ; and the number of the disciples 
 
 o c.1.24. h C.9.17-, 13.3. lTiin.4.14j 5.22. 2Tiin.l.6. 
 
 provinces, being inferior only to Seleucia 
 and Alexandria. It was long, indeed, the 
 most powerful city of the East. The city 
 was almost square, had many gates, was 
 adorned with fine fountains, and possess- 
 ed great fertility of soil and commercial 
 opulence. It was subject to earthquakes, 
 and was often almost destroyed by them. 
 In A. D. 588 above sixty thousand per- 
 sons perished in it in this manner. In 
 A. D. 970 an army of one hundred thou- 
 eand S>'aracens besieged it, and took it. 
 In 1268 it was taken possession of by the 
 Sultan of Egypt, who demolished it, and 
 placed it under the dominion of the Turk. 
 It is now called An(akia,^x\^ till the year 
 1822 it occupied a remote corner of the 
 ancient enclosure of its walls, its splen- 
 did buildings being reduced to hovels, 
 and its population living in Turkish de- 
 basement. It contains now about ten 
 thousand inhabitants. {Robinson's Cahnet.) 
 This city should be distinguished from 
 Antioch in Pisidia, also mentioned in the 
 New Testament. Acts xiii. 14. 
 
 8. And zvhen tJiey had prayed. Invok- 
 ing in this manner the blessing of God on 
 them to attend them in the discharge of 
 the duties of their oflice. "iT They laid 
 their 'hands, &:c. Among the Jews it was 
 customary to lay hands on the head of a 
 person who was set apart to any particu- 
 lar office. Num. xxvii. 18. Comp. Acts 
 viii. 19. This w\as done, not to impart 
 any power or ability, but to designate 
 that they received their authority, or 
 commission, from those who thus laid 
 their hands on them, as the act of laying 
 hands on the sick by the Saviour was an 
 act signifying that the power of healing 
 came from him. Matt. ix. 18. Comp. Mark 
 xvi. 18. In this case the laying on of the 
 hands conveyed of itself no healing 
 |K)wer, but was a sign or txiken that the 
 |)Ower came from the Lord Jesus. Ordi- 
 nation has been uniformly performed in 
 this way. See 1 Tim. v. 22. Though the 
 seven deacons had been chosen by the 
 ihe church to thi.s work, yet they derived 
 their immediate commission and autho- 
 rity from the apostles. 
 
 7. And. the word- of God increased. 
 Tnat is. the gospel was more and more 
 
 [A. D. S3. 
 
 multiplied in Jeiusalrm greatly; 
 and a great company of the priests 
 '^ were obedient to the faith. 
 
 8 And Stephen, full of faith and 
 power, did great wonders and mira- 
 cles among the people. 
 
 c 16.55. 11. c.12.24: 19.20. d Ps.132.9,16. Jno.12.42. 
 
 successful, or became more mighty, and 
 extensive in its influence. An instance 
 of this success is immediately added. 
 IT And a great company of the priests. A 
 great multitude. This is recorded justly 
 as a remarkable instance of the power of 
 the gospel. How great this company was 
 is not mentioned. But the number of the 
 priests in Jerusalem was very great ; and 
 their conversion was a striking proof of the 
 power of truth. It is probable that they 
 had been opposed to the gospel with^^iite^, 
 asjnuch hostility as any other cla.ss oftKe^ 
 Jews. And it is now mentioned, as wor- 
 thy of special record, that the gospel w as 
 sufficiently mighty to humble even the 
 proud, and haught3% and selfish, and en- 
 vious priest to thejj^jt>»f the cross. One 
 design of the gospef, is to evince the power 
 of truth in subduing all classes of men \ 
 and hence in the New- Testament we 
 have the record of its having actually 
 subdued every class to the obedience of 
 faith Some MSS. however here instead 
 of priests read Jeu:s. And this reading is 
 followed in the Syriac version. IF Were 
 obedient to the faith. The word failh here 
 is evidently put for the Christian religion. 
 Faith is one of the main requirements of 
 the gospel (Mark xvi. 16), and by a figure 
 of speech is put for the gospel itself To 
 become obedient to the faith, therefore, is 
 to obey the requirements of the gospel, 
 particularly that which requires us to be- 
 lieve. Comp. Rom. x. 16. By the acces- 
 sion of the priests also no small part cf the 
 reproach would be taken away from the 
 gospel, that it made converts only among 
 the lower classes of the people. Comp. 
 John vii. 48. •^-*- 
 
 8. And Stephen. The remarkable death 
 of this first Christian martyr, which soon 
 occurred, gave occasion to the sacred 
 writer to give a detailed account of his 
 character, and of the causes which led to 
 his death. Hitherto the opposition of the 
 Jews had been confined to threats and 
 imprisonment; but it was now to burst 
 forth with furious rage and madness, that 
 could be satisfied only with blood. This 
 was the first in a series of persecutions 
 against Christians that filled the church 
 with blood, and that closed the lives of 
 
A. D. 33.] 
 
 CHAPTER VI. 
 
 Ill 
 
 9 Then there arose certain of the 
 Bynagogue, which is called The sy- 
 nagogue of the Libertines, and Cy- 
 
 thousands, perhaps millions in the great 
 work of establishing the gospel on the 
 earth. *^\ Full of faith. Vnlioi confidence 
 in God ; or trusting entirely to his pro- 
 mises. See Note, Mark xvi. 16. T And 
 power. The power which was evinced 
 in working miracles. 1i Wonders. This 
 is one of the words commonly used in the 
 New Testament to denote miracles. 
 
 9. Then there arose. That is, they stood 
 up against; him; or they opposed him. 
 ^ Of the synagogue. See Note, Matt. iv. 
 23. The Jews were scattered in all parts 
 of the world. In every place they would 
 have synagogues. But it is also probable 
 that there would be enough foreign Jews 
 residing at Jerusalem from each of those 
 places to maintain the worsiiip of the 
 synagogue ; and at the great feasts those 
 synagogues adapted to Jevvish people of 
 different nations, v/ould be attended by 
 those who came up to attend the great 
 feasts. It is certain that there was a large 
 number of synagogues at Jerusalem. The 
 common estimate is, that there were four 
 nundred and eighty in the city. {Light- 
 fnot, Vitringa.) If Of the Libertines. 
 There has been very great difference of 
 opinion about the meaning of this word. 
 The chief opinions may be reduced U) 
 three. 1. The word is Latin, and means 
 properly afreedman, a man who had been 
 a slave and was set at liberty. And many 
 tiave supposed that these persons were 
 manumitted slaves, of Roman origin, but 
 which had become proselyted to the Jew- 
 ish religion, and who had a synagogue' in 
 Jerusalem. This opinion is not very pro- 
 bable ; though it is certain, from Tacitus 
 (Aunal. lib. ii. c. 85), that there were 
 many persons of this description at Rome. 
 He says that four thousand Jewish prose- 
 lytes of Roman slaves made free were 
 sent at one time to Sardinia. 2. A second 
 opinion is, that tliese persons were Jews 
 by birth, and had been taken captives by 
 the Romans, and then set at liberty, and 
 thus cnUed freedmeji, or libertines. That 
 there were many Jews of this description 
 there can be no doubt. Pompey the Great, 
 when he subjugated Judea, sent large 
 numbers of the Jews to Rome. {Ifhilo, in 
 Legat. ad Caium.) These Jews were set 
 nt liberty at Rome, and assigned a place 
 beyond the Tiber for a residence. See 
 Introduction to the Epistle to the Romans. 
 Tliese persons are by Philo called liber- 
 tines, or f-eedmen. {Kuiuoet in loco.) 
 
 renians, and Alexandrians, and of 
 them of Cilicia and of Asia, disput- 
 ing with Stephen. 
 
 Many Jews were also conveyed as cap- 
 tives by Ptolemy I. to Egypt, and obtained 
 a residence in that country and the vici- 
 nity. But 3. Another, and more probable 
 opinior is, that they took their name from 
 some place which they occupied. Thia 
 opinion is more probable from the fact 
 that all the other persons mentioned here 
 are named from the countries wliich they 
 occupied. Suidas says that this is the 
 name of a place. And in one of the Fa^ 
 thers this passage occurs : " Victor, bishop 
 of the Catholic church at Liherlina, says, 
 unity is there," &c. From this passage il 
 is plain that there was a place called Li' 
 bertina. That place was in Africa, nol 
 far from ancient Carthage. See Bishop 
 Pearce's Comment, on this place. IF Ci/- 
 renians. Jews who dw-elt at Cyrene in 
 Africa. See Note, Matt, xxvii. 32. H Alex* 
 andrians. Inhabitants of Alexandria in 
 Egypt. It was founded by Alexander the 
 Great, B. C. 332, and was peopled by colo- 
 nies of Greeks and Jews. This city was 
 much celebrated, and contained not less 
 than three hundred thousand free citi- 
 zens, and as many slaves. The city was 
 the residence of many Jews. Josephus 
 says that Alexander himself assigned to 
 them a particular quarter of the city, and 
 allowed them equal privileges with the 
 Greeks. (Antiq. xiv. 7. 2. Against Apion, 
 ii. 4.) Philo affirms that of five parts of 
 the city, the Jews inhabited two. Ac- 
 cording to his statement, there dwelt in 
 his time at Alexandria and the other 
 Egyptian cities, not less than ten hundred 
 thousand Jews. Amron, the general of 
 Omar, when he took the city, said that it 
 contained forty thousand tributary Jews. 
 At this place the fiimous version of the 
 Old Testament called the Septuagint, or 
 the Alexandrian version, was made. See 
 Robinson's Calmet. H Cilicia. This was 
 a province of Asia Minor, on the sea- 
 coast, at the north of Cyprus. The capi- 
 tal of this province was Tarsus, the native 
 place of Paul. ch. ix. 11. And as Paul 
 was of this place, and belonged doubtless 
 to this synagogue, it is probable that he 
 was one who was engaged in this dispute 
 with Stephen. Comp. ch. vii. 58. IT Of 
 Asia. See Note, ch. li. 9. IT Disputing 
 with Stephen. Doubtless on the question 
 whether Jesus was the Me.5siah. This 
 word does not denote angry disputing- 
 but is commonly u.sed to denote fair aiiii 
 impartial inquiry ; and it is probable that 
 
112 
 
 THE ACTS 
 
 [A. D. 33 
 
 10 And they were not able " to 
 resist the wisdom and the spirit by 
 which he spake. 
 
 11 Then they suborned * men, 
 which said, We have heard him 
 speak blasphemous words against 
 Moses, and atramst God. 
 
 12 And they stirred up the peo- 
 
 a Lu.21.15. b lKi.21. 10,13. Watt.26.59,60. 
 
 the discussion begin in this way ; and 
 when they were overcome by argument, 
 Ihey resorted, as disputants are apt to do, 
 to angry criminations and vioien<;o. 
 
 10. To resist. That is, they were not 
 able to answer his arguments. IT The wis- 
 dom. This properly refers to his know- 
 ledge of the Scriptures; his skill in what 
 the Jews esteemed to be wisdom — ac- 
 quaintance with their sacred writings, 
 opinions, &c. IT And the spirit. This 
 has been commonly unoerstood of the 
 Holy Spirit, by which lie was aided ; 
 but it rather means the energy, -power, or 
 ardour of Stephen. Ke evinced a spirit 
 of zeal and sincerity which diey could 
 not withstand ; which served, more than 
 mere argument could have done, to con- 
 vince them that he was right. — The evi- 
 dence of sincerity, honesty, and zeal in a 
 public speaker will often go farther to 
 convince the great mass of mankind, than 
 the most able argument if delivered in a 
 cold and indifferent manner. 
 
 11. Then they suborned men. To suborn 
 m law means to procure a person to take 
 such a false oath as constitutes perjury. 
 ( Webster.) It has substantiallj' this sense 
 here. It means that they induced them 
 to declare that which was false, or to 
 bring a false accusation against him. 
 This was done not by declaring a palpa- 
 ble and open falsehood, but by perverting 
 his doctrines, and by stating their own 
 inferences as what he had actually main- 
 tained — the commcn way in which men 
 oppose doctrines from which they differ. 
 The Syriac reads this place, " Then they 
 sent certain men, and instructed them 
 that they should say," &c. This was re- 
 peating an artifice which they practised 
 BO successfully in relation to the Lord Je- 
 Bus Christ. See Matt. xxvi. 60, 61. IT We 
 have heard, <fcc. WUen they alleged that 
 they had heard this, is not said. Pro- 
 bably, however, in some of his discourses 
 \\'\\\\ the j>eople, when he wrought mira- 
 cles and wonders among them. ver. 8. 
 IT Blasphemous words. See Note, Matt. 
 ix. 3. Moses was regarded with profound i 
 reverence. Hio laws they regarded as ' 
 
 pie, and the elders, and the scribes, 
 and came upon liirn, and caught 
 him, and brought Jdm to the coun- 
 cil, 
 
 13 And set up false witnesses, 
 which said. This man ceaseth not 
 to speak blasphemous words against 
 this holy place, and the law : 
 
 unchangeable. Any intimation, therefore, 
 that there was a greater lawgiver than 
 he, or that his institutions were mere 
 shadows and types, and were no longer 
 binding, would be regarded as blasphemy, 
 even though it should be spoken with 
 the h'ghest respect for Mosea. That the 
 Mosaic institutions were to be changed, 
 and give place to another and better dis- 
 pensation, all the Christian teachers would 
 affirm ; hut this was not said with a de- 
 sign to blaspheme or revile Moses. In the 
 view of the Jews, to say that, was to speak 
 blasphemy; and hence, instead of report- 
 ing what he actually did say, they accus- 
 ed him of iaying what they regarded as 
 blasphemy. — If reports are made of what 
 men say, their very words should be re- 
 ported ; and we should not report our in- 
 iijrences or impressions as w hat they actu- 
 ally said. IT And against God. God was 
 justly regarded by the Jews as the Giver 
 of their lav.-, and the Author of their in- 
 stitutions. But the Jews, either wilfully 
 or involuntarily, not knowing that ihey 
 were a shadow of good things to come, 
 and were therefore to pass away, regard- 
 ed all intimahons of sucli a change as 
 blasphemy against God. God had a right 
 to <;hange or alx)lish those ceremonial ob- 
 servances; and it was not blasphemy in 
 Stephen to declare it. 
 
 12. A?id they stirred up the people. They 
 excited the people, or alarmed their fears, 
 as had been done before when they 
 sought to put the Lord Jesus to death. 
 Matt, xxvii. 20. IT The elders. The mem- 
 bers of the sanhedrim, or great council. 
 IT Scribes. Note, Matt. ii. 4. "!l To the 
 council. To the sanhedrim, or the great 
 council of the nation, which claimed ju- 
 risdiction in the matters of rehgion. See 
 Note, Matt. ii. 4. 
 
 13. Arid set up false witnesses. It has 
 been made a question why these persona 
 are caWed false witnesses, since it is suf)- 
 posed by many that they reported merely 
 the ujorrfs of Stephen. It may be replied 
 that if they did report merely his word-i 
 if Stephen had actually said what they 
 affirmed yet they perverted his meaning- 
 
A. D. 33.] 
 
 CHAPTER VI. 
 
 113 
 
 14 For* we have heard him say, 
 That this Jesus of Nazareth shall 
 * destroy this place, and shall change 
 the ' customs which Moses deliver- 
 ed us. 
 
 They accused him of blasphemy, that is, 
 of cahimnious and reproachful words 
 against Moses, and against God. That 
 Stephen had spoken in such a manner, 
 or had designed to reproach Moses, there 
 is no evidence. Wnat was said in the 
 mildest manner, and in the way of cool 
 argument, might easily be perverted so 
 as in their view to amount to blasphemy. 
 But there is no evidence whatever that 
 Stephen had ever used these words on 
 any occasion. And it is altogether im- 
 probable that he ever did, for the follow- 
 ing reasons: (1.) Jesus himself never af- 
 firmed that he would destroy that place. 
 He uniformly taught that it would be 
 done by the Gentiles. Matt. xxiv. It is 
 altogether improbable, therefore, that 
 Stephen should declare any such thing. 
 (2.) It is equally improbable that he 
 taught that Jesus would abolish the pe- 
 culiar customs and rites of the Jews. It 
 was long, and after much discussion, be- 
 fore the apostles themselves were con- 
 vinced of it ; and when those customs 
 were changed, it was done gradually. 
 See Acts x. 14, &c. xi. 2, &c. xv. 20 ; xxi. 
 20, &c. The probability therefore is, that 
 the whole testimony was false, and was 
 artfully invented to produce the utmost 
 exasperation among the people, and yet 
 was at the same time so plausible as to 
 he easily believed. For on this point the 
 Jews were particularly sen.sitive ; and it 
 is clear that they had some expectations 
 that the Messiah would produce some 
 such changes. Comp. Matt. xxvi. 61 with 
 Dan. ix. 26, 27. The same charge was 
 afterwards brought against Paul, which 
 he promptly denied. See Acts xxv. 8. 
 IT This holy place. The temple, l The 
 law. The law of Moses. 
 
 14. Shall change. Shall abolish them ; 
 or shall introduce others in their place. 
 IT The customs. The ceremonial rites and 
 observances of sacrifices, festivals, &c. 
 appointed by Moses. 
 
 ■ 15. Jjooking steadfastly on him. Fixing 
 the eyes intently on him. Probably they 
 were attracted by the unusual appearance 
 of the man, his meekness, and calm and 
 collected fearlessness, and the proofs of 
 conscious innocence and sincerity. II The 
 face of an angel. This expression is one 
 evidently denoting that he manifeste i 
 K 2 
 
 15 And all that sal in the coun- 
 cil, looking steadfastly on him, saw 
 his " face as it had been the face of 
 an angel. 
 
 o c.25.8. b I)an.9.26. » or, rites. c Ex.34.30,3S 
 
 evidence of sincerity, gravity, fear4essnes,s, 
 confidence in God. It is used in the Old 
 Testament to denote peculiar wisdom. 
 2 Sam. xiv. 17; xix. 27. In Gen. xxxiii. 
 10, it is used to denote peculiar majesty 
 and gloiy, as if it were the face of God. 
 When Moses came down from mount 
 Sinai from communing with God, it is 
 said that the skin of his face shone, so 
 that the children of Israel were afraid to 
 come nigh to him. Ex. xxxiv. 29, 30. 
 2 Cor. in. 7. 13. Comp. Rev. i. 16. Matt, 
 xvii. 2. The expression is used to denote 
 the impression which will be produced 
 j on the countenance by communion with 
 I God ; the calm serenity and composure 
 j which will follow a confident committing 
 of all into his hands. It is not meant that 
 there was any thing miraculous in the case 
 of Stephen, but is an expression denoting 
 his calmness, and dignity, and confidence 
 in God ; all of which were so marked on 
 his countenance, that it impres.sed them 
 with clear proofs of his innocence and 
 piety. The expression is very common 
 in the Jewish writings. It is common for 
 deep feeling, sincerity, and confidence in 
 God, to impress them.selves on the conn- 
 j tenance. Any deep emotion will do this; 
 and it is to be expected that religious 
 feeling, the most tender and solemn of 
 all feeling, will difiUse seriousness, se- 
 renity, calmness, and peace, not affect- 
 ed sanctimoniousness, over the counte- 
 nance. 
 
 In this chapter we have another speci- 
 men of the manner in which the church 
 of the Lord Jesus was reared on eartn. 
 It was from the beginning amid scenes 
 of persecution; and encountering opposi- 
 tion adapted to try the nature and power 
 of religion. If Christianity was an im{>os- 
 ture, it had enemies acute and malignant 
 enough to detect the imposition. The 
 learned, the cunning, and the mighty 
 rose up in opposition, and by all the arl« 
 of sophistry, all the force of authority, and 
 all the fearfulness of power, attempted to 
 destroy it in the commencement. Yet it 
 lived •, and it gained new accessions of 
 strength from every new form of opposi- 
 tion , and only evinced its genuineness 
 more and more by showing that it was 
 superior to the arts and malice of earth 
 and of hell. 
 
CHAPTER VII. 
 
 npHEN said the high-priest, Are 
 *- these things so 1 
 2 And he said, Men, " brethren, 
 
 THE ACTS. [A. D. 33. 
 
 and fathers, hearken ; The God of 
 glory appeared unto our father Abra- 
 ham when he was in Mesopotamia, 
 before he dwelt in Charran, 
 
 CHAPTER Vfl. 
 This chapter contains the defence of 
 Stephen betbre the sanhedrim, or great 
 council of tiie Jews. There has been 
 great diversity of opinion about the object 
 which Stephen had in view in this de- 
 fence, and about the reason why he intro- 
 duced at such length the history of the 
 Jewish people. But a few remarks may 
 perhaps show his design. He was accused 
 of blasphemy in speaking against the in- 
 stitutions of Mofes and the temple, that is, 
 against every thing held sacred among the 
 Jews. To meet this charge, he gives a 
 statement, at length, of his belief in the 
 Mosaic religion, ni the great points of 
 their history, and in tlie fact that God had 
 interposed in a remarkable manner in de- 
 fending them from dangers. By this his- 
 torical statement he avows his full belief 
 in the divine origin of the Jewish reli- 
 gion, and thus indirectly repels the charge 
 of blasphemy. It is further to be remem- 
 bered, that this was the best way of se- 
 curing the attention of the council. Had 
 he entered on an abstract defence, he 
 might expect to be stopped by their 
 •cavils or their clamour. But the history 
 of their own nation was a favourite topic 
 among the Jews. They were always 
 ready to listen to an account of their 
 ancestors; and to secure their attention, 
 nothing more was necessary than to refer 
 to their illustrious lives and deeds. Comp. 
 Ps. Ixxviii. cv. cvi. cxxxv. Ezek. xx. In 
 this way Stephen secured their attention, 
 and practically repelled the charge of 
 speaking reproachfuHy of Moses and the 
 temple. He showed them that he had as 
 lirm a belief as they in the great historical 
 facts of their nation. It is to be remem- 
 bered, also, that this speech was broken 
 off in the m-dst (ver. 53, 54), and it is 
 therefore difficult to tell what the design 
 of Stephen was. It seems clear, however, 
 that he intended to convict them of guilt, 
 by showing that the if sustained the same 
 character as their fathers had manifested 
 (ver. 51, 52); and there is some probabi- 
 lity that he intended to show that the ac- 
 ceptable worship of God was not to be 
 confined to any place particularly, from 
 the fact that the worship of Abraham, and 
 the patriarchs, and Moses, was acceptable 
 before the temple was reared (ver. 2, &;c.), 
 and from the declaration in ver. 48, that 
 
 God dwells not in temples made with 
 hands. Ail that can be said here is, that 
 Stephen (I.) showed his full belief in the 
 divine appointm.ent of Moses, and the 
 historical facts of their religion; (2.) That 
 he laid the foundation of an argument to 
 show that those things were not perpetu- 
 ally binding, and that acceptable worship 
 might be otfered in other places and in 
 another manner than at the temple. 
 
 It has been asked in what way Luke 
 became acquainted with this speech so as 
 to repeat it. The Scripture has not in- 
 formed us. But we may remark, (1.) That 
 Stephen was the first martyr. His death, 
 and the incidents connected with it, could 
 not but be a matter of interest to the first 
 Christians ; and the substance of his de- 
 fence, at least, would be familiar to them. 
 There is no improbability in supposing 
 that imperfect copies might be preserved 
 by writing, and circulated among them. 
 (2.) Luke was the companion of Paul. 
 (See Introduction to the Gospel by Luke.) 
 Paul was present when this defence was 
 dehvered, and was a man who would be 
 likely to remember what was said on such 
 an occasion. From him Luke might have 
 derived the account of this defence. In 
 regard to this discourse, it may be further 
 remarked, that it is not necessary to sup- 
 pose that Stephen was inspired. Even if 
 there should be found inaccuracies, as 
 some critics have pretended, in the ad- 
 dress, it would not militate against its 
 genuineness. It is the defence of a man 
 on trial under a serious charge ; not a 
 man of whom there is evidence that he 
 was inspired, but a pious, devoted, hea- 
 venly-minded man. All that the sacred 
 narrative is responsible for is the correct- 
 ness of the report. Luke alleges only that 
 such a speech was in fact delivered, with- 
 out affirming that every particular in it is 
 correct. 
 
 1. Then said the high-priest. See Note, 
 Matt. ii. 4. In this case the high-priest 
 seems to have presided in the council. 
 ^ Are these things so ? To wit, the charge 
 alleged against him of blasphemy against 
 Moses and the temple, ch. vi. I'S, 14. 
 
 2. Men, brethren, and fathers. These 
 were the usual titles by which the san- 
 hedrim was addressed. In all tliis Ste- 
 phen was perfectly respectful, and shovv- 
 ed that he was disposed to render due 
 
A. D. 33.] 
 
 CHAPTER VIT. 
 
 15 
 
 3 And said " unto him, Get thee 
 out of thy country, and from thy 
 
 a Gen.12.1. 
 
 honour to the institutions of the nation. 
 1^ The God of glory. This is a Hebrew 
 form of expression denoting the glorious 
 God. It properly denotes his majesty, or 
 splendour, or magnificence ; and the word 
 glory is often apphe^ to the splendid ap- 
 pearances in which God has manifested 
 himself to men. Deut. v. 24. Ex. xxxiii. 
 IS; xvi. 7. 10. Lev. ix. 23. Num. xiv. 10. 
 Perhaps Stephen meant to aflirm that God 
 appeared to Abraham in some such glo- 
 rious or splendid manifestation, by which 
 he would know that he was addressed 
 by God. Stephen, moreover, evidently 
 uses the word glory to repel the charge 
 of blasphemy against God, and to show 
 that he regarded him as worthy of honour 
 and praise. H Appeared, &c. In what 
 manner he appeared is not said. In Gen. 
 xii. 1, it is simply recorded that God had 
 said unto Abraham, &c. IT To our father. 
 The Jews valued themselves much on 
 being the children of Abraham. Note, 
 Matt. iii. 9. This expression was there- 
 fore well calculated to conciliate their 
 minds. IT When he was in Mesopotamia. 
 In Gen. xi. 31, it is said that Abraham 
 dwelt in Ur of the Chaldees. The word 
 Mesopotamia properly denotes the region 
 between the two rivers, the Euphrates 
 and the Tigris. Note, Acts ii. 9. The 
 name is Greek, and the region had also 
 other names before the Greek name was 
 given to it. In Gen. xi. 31 ; xv. 7, it is 
 called Ur of the Chaldees. Mesopotamia 
 and Chaldea might not exactly coincide; 
 but it is evident that Stephen meant to 
 say that Ur was in the country afterwards 
 called Mesopotamia. Its precise situation 
 is unknown. A Persian fortress of this 
 name is mentioned by Ammianhe (xxv. 8), 
 between Nesibis and the Tigris. IF Be- 
 fore he dwelt in Charran. From Gen. xi. 
 31, it would seem thatTerah took his son 
 Abraham of his own accord, and removed 
 to Haran. But from Gen. xii. 1 ; xv. 7, it 
 appears that God had commanded Abra- 
 ham to remove, and he so ordered it in 
 his providence that Terah was disposed 
 to remove his family with an intention of 
 going into the land of Canaan. — Charran. 
 This is the Greek form of the Hebrew 
 word Haran. Gen. xi. 31. This place was 
 also in Mesopotamia, in 36° 52' N. lat. and 
 39^^ 5' E. Ion. Here Terah died (Gen. xi. 
 32j ; and to this place Jacob retired when 
 he fled from his brother Esau. Gen. xxvii. 
 43 It is situated "in a flat and sandy 
 plain, and is inhabited by a few wan- 
 
 kindred, and come into the land 
 which 1 shall shew thee. 
 
 dering Arabs, who select it for the de- 
 licious water which it contains." {Robiii- 
 sons Calmet.) 
 
 3. And said unto him. How long thia 
 was said unto him before he went is not 
 recorded. Moses simply says that God 
 had commanded him to go. Gen. xii. 1. 
 ^ Thy kindred. Thy relatives, or family 
 connexions. It seems that Ttrah went 
 with him as far as to Haran; but Abra- 
 ham was apprized that he was to leave 
 his family, and to go almost alone. IT Into 
 the land, fee. The country was yet un- 
 known, 'ilie place was to be shown him. 
 This is presented in the New Testament 
 as a strong instance of faith. Keb. xi. 8, 9. 
 It was an act o{ simple confidence in God. 
 And to leave his country and home ; to 
 go into a land of strangers, not knowing 
 whither he went, required strong confi- 
 dence in God. It is a simple illustration 
 of what man is always required to do, at 
 the commands of God. Thus the gospel 
 requires him to commit all to God : to 
 yield body and soul to his disposal ; and 
 to be ready at his command to forsake 
 father and mother, and friends, and 
 houses, and lands, for the sake of the 
 Lord Jesus. Luke xiv. 33. Matt. xix. 
 27. 29. The trials which Abraham 
 might have anticipated may be readily 
 conceived. He was going, in a ruda 
 and barbarous age of the world, into a 
 land of strangers. He was without armf 
 or armies, alm.ost alone. He did not even 
 know the nature or situation of the land, 
 or the character of its inhabitants. He 
 had no title to it ; no claim to urge ; and 
 he went depending on the simple promise 
 of God that he would give it to him. He 
 went, therefore, trusting simply to the 
 promise of God. And thus his conduct 
 illustrated precisely what we are to do in 
 all the future — in reference to all our 
 coming life, and to the eternity before 
 us — we are to trust simply to the promise 
 of God, and do that which he requires 
 This is faith. In Abraham it was as siro 
 pie and intelligible an operation of mind 
 as ever occurs in any instance. Nor is faitl 
 in the Scripture regarded as more myste- 
 rious than any other mental operation. 
 Had Abraham seen all that was to result 
 from his going into that land, it would 
 have been sufficient reason to induce hira 
 to do as he did. But God saw it; and 
 Abraham was required to act just as if 
 he had seen it all, and all the reasons 
 why he was called. On the strength of 
 
116 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 4 Then " came he out of the 
 land of the Chaldeans, and dwelt 
 in Ch'cirran : and from thence, when 
 his father was dead, he removed 
 him into this land, wherein ye now 
 dwell. 
 
 a Gen.12.5. 
 
 God's promises he was called to act. This 
 was faitn. it did not require him to act 
 wliere liiere was no reason for his so act- 
 ing, but where he did not see the reason. 
 So in all cases of faith. If man could see 
 all that God sees, he would perceive rea- 
 sons for acting as God requires. But the 
 reasons of things are often concealed, and 
 man is required to act on the belief that 
 God sees reasons why he should so act. 
 To act under the proper impression of 
 that truth which God presents, is faith ; 
 as simple and intelligible as any other 
 act or operation of the mind. See Note, 
 Mark xvi. 16. 
 
 4. Laiid of ike Chaldeans. From Ur of 
 the Chaldees. Gen. xi. 31 . IT When his 
 father was dead. This passage has given 
 rise to no small difficulty in the interpre- 
 tation. The difficulty is this: From Gen. 
 xi. 26, it would seem that Abraham was 
 Dorn when Terah was seventy years of 
 age. " And Terah lived seventy years, 
 and begat Abram, Nahor, and Haran." 
 From Gen. xii; 4, it seems that Abraham 
 was seventy-five years of age ivhen he 
 departed from Haran to Canaan. The 
 age of Terah was therefore but one hun- 
 dred and forty-five yeare. Yet in Gen. 
 xi. 32, it IS said that Terah was two hun- 
 dred and five years old when he died ; 
 thus leaving sixty years of Terah's life 
 beyond the time when Abraham left Ha- 
 ran. Various modes have been proposed 
 of meeting this difficulty. (1.) Errors in 
 numbers are more likely to occur than any 
 other. In the Samarfian copy of the Pen- 
 tateuch, it is said that Terah died in Ha- 
 ran at the age of one hundred and five 
 vears ; which would suppo.se tlsat his 
 death occurred forty years before Abra- 
 ham left Haran. But the Hebrew, Latin 
 Vulgate, Septuagint, Syriac, and Arabic 
 read it two hundred and five years. (2.) It 
 is not affirmed that Abraham was born 
 just at the time when Terah was seventy 
 years of age. All that the passage in Geii. 
 xi. 26 proves, according to the usual mean- 
 ing of" similar expressions, is, that Terah 
 was seventy years old before he had 
 any sono;, and that the three were born 
 subsequently to that. But which W'as 
 born first, or how long intervals interven- 
 ed fjetween their bir'Ji, does not appear. 
 
 5 And he gave him none inherit- 
 ance in it, no not .so much as to set 
 his foot on : yet he promised * that 
 he would give it to him for a pos- 
 session, and to his seed after him, 
 
 when 
 
 1/et 
 
 he had no child. 
 
 Gea.13.15. 
 
 Assuredly it does not mean that all were 
 bom precisely at th« time when Terah 
 was seventy years of age. Neither does 
 it appear that Abraham was the oldest of 
 the three. The sons of Noah are said to 
 have been Shem, Ham, and Japheth 
 (Gen. v. 32); yet Japheth, though men- 
 tioned last, was the eldest. (Gen. x. 21.) 
 As Abraham afterwards became much 
 the most distinguished, and as he was the 
 father of the Jewish people, of whom Mo- 
 ses was writing, it was natural that he 
 should be mentioned first. If it cannot 
 be proved that At)raham was the eldest, 
 as assuredly it cannot be, then there is no 
 improbability in supposing that his birth 
 might have occurred many years aftor 
 Terah was seventy years of age. (3.) Tho 
 Jews unanimously affirm that Terah re- 
 lap.sed into idolatry before Abraham left 
 Haran ; and this they denominate death, 
 or a moral death. (Kuinoel.) It is cer- 
 tain, therefore, that, from some cause, 
 they were accustomed to speak of Terah 
 as dead, before Abraham left him. Ste- 
 phen only used language which was cus- 
 tomary among the Jews, and would use 
 it, doubtless, correctly, though we may 
 not be able to see precisely how it ran 
 be rec(mciled with the account in Ge- 
 nesis. 
 
 5. A7id he gave him none inheritance. 
 Abraham led a wandering life. And this 
 passage means, that he did not himself 
 receive a permanent possession or resi- 
 dence in that land. The only land which 
 he owned was the field which he pur- 
 chased of the children of Heth, for a 
 burial place. Gen. xxiii. As this was ob- 
 tained by purchase, and not by the direct 
 gift of God, and as it was not designed 
 for a residence, it is said that God gave 
 him no inheritance. It is mentioned as a 
 strong instance of his faith, that he should 
 remain there without a permanent resi- 
 dence himself, with only the prospect 
 that his children, at some distant period, 
 would inherit it. ^ Not so much as to set 
 his font on. This is a proverbial expres- 
 sion, denoting in an emphatic manner 
 that he had no land. Deut. ii. 5. IT \yoidd 
 give it to him. Gen. xiii. 15. Abraham did 
 not himself possess all that land ; and the 
 promise is evidently equivalent to saying 
 
A. D. 33.] 
 
 CHAPTER VLI. 
 
 117 
 
 6 And God spake on this wise, 
 That " his seed should sojourn 
 in a strange land ; and that they 
 
 that it should be conferred on the family 
 of Abraham, or the family of which he 
 was the father, without aflirming that he 
 should himself personally possess it. It is 
 true, however, that Abraham himself af- 
 terwards dwelt many years in that land 
 as his home. Gen. xiii. &c. ^ For a pos- 
 session. To be held as his own property. 
 TT When as yet he had no child. When 
 there was no human probability that he 
 would have any posterity. Comp, Gen. 
 XV. 2, 3; xviii. 11, 12. This is mentioned 
 as a strong instance of his faith ; " who 
 against hope believed in hope." Rom. 
 iv. 18. 
 
 6. And God spake on thlt wise. In this 
 manner. Gen. xv. 13, 14. IT His seed. 
 His posterity; his descendants. ^Should 
 sojourn. This means that they should 
 have a temporary residerwe there. The 
 word is used in opposition to a fixed, per- 
 manent home, and is applied to travellers, 
 or foreigners. IT Li a strange land. In 
 the Hebrew (Gen. xv. 13), "Shall be a 
 stranger in a land that is not theirs." The 
 land of Canaan and the land of Egypt 
 were to them strange lands, though the 
 obvious reference here is to the latter. 
 IT Should bring them into bondage. Or, 
 should make them slaves. Ex. i. 11. 
 TT A7id entreat them evil. Should oppress 
 or afflict them. IF Four hundred years. 
 This is the precise time vvnich is men- 
 tioned by Moses. Gen. xv. 13. Great per- 
 plexity has been experienced in explain- 
 ing this passage, or reconciling it with 
 other statements. In Ex. xii. 40, it is said 
 that their sojourning in Egypt was four 
 hundred and thirty years. Josephus 
 (Antiq. b. ii. ch. ix. $ 1) also says that the 
 time in which they were in Egypt was 
 four hundred years; though in another 
 place (Antiq. b. ii. ch. xv. $ 2) he saj^s 
 that they left Egypt four hundred and 
 thirty years after their forefather Abra- 
 ham came to Canaan, but two hundred 
 and fifteen years after Jacob removed to 
 Egypt. Paul also (Gal. iii. 17) says that it 
 was four hundred and thirty years from 
 the time when the promise was given to 
 Abraham to tiie time when the law was 
 given on mount Smai. The Samaritan 
 Pentateuch says also (Ex. xii. 40) that the 
 "dwelling of the sons of Israel, and of 
 their fathers, which they dwelt in the land 
 of Canaan, and in the land of Egypt, was 
 four hundred and thirty years/' The same 
 
 should bring- them into bondage, 
 and entreat them evil four* hundred 
 years. 
 
 is the version of the SeptuaginL A part 
 of this perplexity is removed by the fact 
 that Stephen and Moses use, in accord- 
 ance with a very common custom, round 
 numbers in spealdng of it, and thus speak 
 of four hundred years when the literal 
 time was four hundred and thirty. The 
 other perplexities are not so easily re- 
 moved. From the account which Moses 
 has given of the lives of certain persons, 
 it would seem clear that the time which 
 they spent in Egypt was 7wt four hundred 
 years. From Gen. xivi. 8.""! 1, it appears 
 that Kokath was born whei:i Jacob went 
 into Egypt. He lived one hundred and 
 thirty- three years.' Ex vi. 18. Amram, 
 his son, and the father of Moses, lived 
 one hundred and thirty-seven years. Ex. 
 vi. 20. Moses was eighty years old when 
 he was sent to Pharaoh. Ex. vii. 7. The 
 whole time thus mentioned, including the 
 time in which the father lived after his 
 son was born, was only three hundred 
 and fifty years. Exclusive of that, it is 
 reasonable to suppose that the actual time 
 of their being in Egypt could not have 
 been but about two hundred years, ac- 
 cording to one account of Josephus. The 
 question then is, how can these accounts 
 be reconciled ? The only satisfactory way 
 is by supposing that the four hundred and 
 thirty years includes the whole time from 
 the calling of Abraham to the departure 
 from Egypt. And that this was the fact 
 is probable from the following circum- 
 stances. (1.) The purpose of all the nar- 
 ratives on this subject is to trace the pe- 
 riod before they became finally settled in 
 the land of Canaan. During aZnhis period 
 from the calling of Abraham, they were 
 in a wandering, unfixed situation. This 
 constituted substantially one period, in- 
 cluding all their oppressions, hardships, 
 and dangers ; and it was natural to have 
 reference to this entire period in any ac- 
 count wiiich was given. (2.) All this pe- 
 riod was properly the 'period of promise, 
 not of possession. In this respect the 
 wanderings of Abraham and the oppres- 
 sions of Egypt came under the same 
 general description. (3.) Abraham was 
 himself occasionally in Egypt. He was 
 unsettled ; and since Egypt was so pre- 
 eminent in all their troubles, it was natu- 
 ral to speak of all their oppressions as 
 having occurred in that country. The 
 phrase " residence in Egypt," or " in a 
 
118 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 7 And the nation to whom they 
 shall be in bondage will I judge, 
 said God: and after that shall they 
 corne 
 place. 
 
 8 And * he gave him the cove- 
 nant of circumcision. And so ' 
 
 oEx.3.12. iGen.l7.9-U. cGec.21.1-4. 
 
 Strange land," would come to be synony 
 nious, and would denote all their oppres 
 eions and trials. They would speak of 
 their sufferings as having been endured 
 in Egypt, because their afflictions there 
 were so much more prominent than be- 
 fore. (4.) All this receives countenance 
 from the version of the LXX., and from 
 the Samaritan text, showing the manner 
 in which the ancient Jews were accus- 
 tomed to understand it. (5.) It should be 
 added, that difficulties of chronology are 
 more likely to occur than any others; 
 and it should not be deemed strange if 
 there are perplexities of this kind found 
 in ancient writings which we cannot ex- 
 plain. It is so in all ancient records; and 
 all that is usually expected in relation to 
 such difficulties is that we should be able 
 to present a probable explanation. 
 
 7. And the nation, &c. Referring par- 
 ticularly to the Egyptians. IF Will I judge. 
 The wordjudfre in the Bible often means 
 to execute judgment, as well as to pro- 
 nounce it; that is, to punis^h. See John 
 xviii. 31; iii. 17; viii. 50; xii. 47. Acts 
 xxiv. 6. 1 Cor. v. 13, &c. It has this 
 meaning here. God regarded their op- 
 pressive acts as deserving his indignation, 
 and he evinced it in the plagues with 
 which he visited them, and in ttieir over- 
 throw in the Red sea. IT Shall serve me. 
 Shall worship me, or be regarded as my 
 people. IT /n this place. That is, in the 
 place where God made this promise to 
 Abraham. These words are not foun<l in 
 Genesis ; but similar words are found in 
 Ex. iii. 12 ; and it was a practice in mak- 
 ing quotations, to quote the sense only, or 
 to coimect two or more promises having 
 relation to the same thing. 
 
 8. And he gave him. That is, God ap- 
 pointed or commanded this. Gen. xvii. 9 
 — 13. IT The covena?d. The word cove- 
 nant denotes properly a compact or agree- 
 ment between two or more persons, usu- 
 ally attended with seals, or pledges, or 
 sanctions. In Gen. xvii. 7, and elsewhere, 
 it is said that God would establish his 
 covenant with Abraham ; that is, he made 
 
 im certain definite promises, attended 
 
 Abraham begat Isaac, and circum- 
 cised him the eigiith day : and Isaac 
 ^ begat Jacob ; and Jacob ' begat the 
 twelve patriarchs, 
 
 9 And the patriarchs, moved with 
 •^envy, sold Joseph into Egypt ; but 
 s God was with him, 
 
 d Gen.25.26. e Gpn.29.32,&c. / Gen.37 28. 
 
 Ps.105.17. '060.39.2 21. 
 
 with pledges and seals, &c. The idea of ,; 
 a strict compact or agreement between God '5 
 and man, as between f juaZ parties, is not ; 
 found in the Bible. It is commonly used, 
 as here, to denote a promise on the part 
 of God, attended with pledges, and de- 
 manding, on the part of man, in order to 
 avail himself of its benefits, a stipulated 
 course of conduct. The covenant is there- 
 fore another name for denoting two things 
 on the part of God : (1 .) A command, which 
 man is not at liberty to reject, as he would 
 &€ if a literal covenant ; and (2.) A pro- 
 mise, which is to be fulfilled only on Uie 
 condition of obedience. The covenant 
 with Abraham was simply a prmnise to 
 give him the land, and to make liim a 
 great nation, &c. It was -never proposed 
 to Abraham with the supposition that he 
 was at liberty to reject it, or to refuse to 
 comply with its conditions. Circumcision 
 was appointed as the mark or indication 
 that Abraham and those thus designated 
 were the persons included in the gracious 
 purpose and promise. It served to sepa- 
 rate them as a peculiar people ; a people 
 whose peculi^T characteristic it was that 
 ihey obeyed and served the God who 
 had made the promise to Abraham. The 
 phrase "covenant of circumcision" means, 
 therefore, the covenant or promise which 
 God made to Abraham, of which circum- 
 cision was the distinguishing mark or 
 sign. '^ The twelve patriarchs. The word 
 patriarch properly denotes the father and 
 ruler of a family. But it is commonly 
 applied, by way of eminence, to the pro 
 genitors of the Jewish race, particularly 
 to tlie twelve sons of Jacob. Note, Acts 
 ii. 29. 
 
 9. Moved with envy. That is, dissatia 
 fied with the favour which their father 
 Jacob showed Joseph, and envious at the 
 dreams which indicated that he was to 
 be raised to remarkable honour above 
 his parents and brethren. Gen. xxxvii. 3 — 
 11. "Ii Sold Joseph info Egypt. Sold him, 
 that he might be taken to Egypt. This I 
 was done at the suggestion ofJudah, who t 
 advised it that Joseph might not be put j 
 to death by his brethren. Gon. xxxvii 
 
A. D. 33.] 
 
 CHAPTER VII. 
 
 1I» 
 
 10 And delivered him out of all 
 his afflictions, and gave him favour 
 and wisdom in the sight of Pharaoh 
 king of Egypt ; and ho " made him 
 governor over Egypt and all his 
 house. 
 
 11 Now ''there came a dearth 
 over al. the land of Egypt and Cha- 
 naan, and great affliction ; and our 
 fathers found no sustenance. 
 
 12 But ' when Jacob heard that 
 there v^ns corn in Egypt, he sent 
 out our fathers first. 
 
 13 And at the second time Jo- 
 
 a Gsn.41.40. 
 
 b Gen.41.54. 
 
 :Gen.42.1,2. 
 
 28. — It is possible that Stephen, by this 
 fact, might have designed to prepare the 
 way for a severe rebuke of the Jews for 
 having dealt in a similar manner with 
 their Messiah. IT But God v>as with him. 
 God protected him, and overruled al: 
 these wicked doings, so that he was 
 raised to extraordinary honours. 
 
 10. And delivered him, &c. That is, 
 restored him to liberty from his servitude 
 and humiliation, and raised him up to 
 high honours and offices in Egypt. V Fa- 
 vour and wisdom. The favour was the 
 result of his wisdom. His wisdom was 
 particularly evinced in interpreting the 
 dreams of Pharaoh. Gen. xli. IF And. 
 made him gover?ior, &c. Gen. xli. 40. 
 ^ All his house. All the family, or all the 
 court and government, of the nation. 
 
 1 1. Now there came a dearth. A famine. 
 Gen. xli. 54. IT And Chanaan. Jacob was 
 living at that time in Canaan. IF Found 
 no sustenance. No food,- no means of 
 living. 
 
 12. Was corn in Egypt. The word 
 corn here rather denotes wheat. Note, 
 Matt. xii. 1. IT Our fathers. His ten sons ; 
 all his sons except Joseph and Benjamin. 
 Gen. xlii. Stephen here refers only to 
 the history, without entering into details. 
 By this ^e«era^ reference he sufficiently 
 showed that ho believed what Moses had 
 spoken, and did not intend to show him 
 disrespect. 
 
 13. Joseph was made known. Gen. xlv. 
 4. IF Joseph's kindred, &c. His relatives ; 
 his family- Gen. xlv. 16. 
 
 j t. All his kindred. His father, and 
 faiTjily. Gen. xlv. 17—28; xlvi. 1—26. 
 IF 'I'hreescore and fifteen souls. Seventy- 
 five persons. There has been much per- 
 plexity felt in the explanation of this pas- 
 sage. In Gen. xlvi. 26. Ex. i. 5. and Deut. 
 X. 22, it is expressly said that the number 
 
 seph "^ WuS made known to his bre- 
 thren ; and Joseph's kindred was 
 made known unto Pharaoh. 
 
 14 Then sent Joseph, and called 
 his father Jacob to Mm, and all 'his 
 kindred, threescore and fifteen souls. 
 
 15 So Jacob went down into 
 Egypt, and died, he, and our fa- 
 thers, 
 
 16 And were carried -^ over into 
 Sychem, and laid in the sepulchre 
 that Abraham bought for a sum of 
 money of the sons of Emmor the 
 father of Sychem. 
 
 (i Gen.45.4,16. e Gen.4D.27. De. 10.22, /Jo».24.32. 
 
 which went down to Egypt consisted of 
 but seventy persons. The question is, in 
 what way these accounts can be recon- 
 ciled ? It is evident that Stephen has fol- 
 lowed the account which is given by the 
 Septuagint. In Gen. xlvi. 27, that version 
 reads, " But the sons of Joseph who were 
 with him in Egypt, were nine souls; all 
 the souls of the house of Jacob which 
 came with Jacob into Egypt, were seven- 
 ty-five souls." This number is made out 
 by adding these Jiine souls to the sixty- 
 six mentioned in ver. 26. The diiferenre 
 between the Septuagint and Moses is, 
 that the former mentions five descendants 
 of Joseph who are not recorded by the 
 latter. The names of the sons of Ephrahn 
 and Manasseh are recorded in 1 Chron. 
 vii. 14 — 21. Their names were Ashriel, 
 Machir, Zelophehad, Peresh, sons of Ma- 
 nasseh ; and Shuthelah, son of Ephraim. 
 Why the Septuagint inserted these, it may 
 not be easy to see. But such was evi- 
 dently the fact ; and the fact accords ac- 
 curately with the historic record, though 
 Moses did not insert their names. The 
 solution of difficulties in regard to chro- 
 nology is always difficult ; and what 
 might be entirely apparent to a Jew in 
 the time of Stephen, may be wholly in- 
 explicable to us. 
 
 15, 16. And died. Gen. xlix. 33. IT He 
 and our fathers. The time which the Is- 
 raelites remained in Egypt was two hun- 
 dred and fifteen years ; so that all the 
 sons of Jacob were deceased before the 
 Jews went out to go to the land of Ca- 
 naan. IF And were carried over. Jacob 
 l.iinself was buried in the field of Ma^- 
 pelah, by Joseph and his brethren. Gen. 
 1. 13. It is expressly said that the bones 
 of Joseph were carried by the Israelites 
 when tliey went into the land of Canaan, 
 and buried in Shechem. Josh xxiv. 32. 
 
120 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 17 But -when the time of the 
 promise dievv nigh, -which God 
 had sworn to Abraham, the people 
 
 (^mp. Geu. 1. 25. No mention is made 
 in the Old Testament of th&ir carding the 
 l)ones of anj' of the other patriarchs; but 
 the thing is highly probable in itself If 
 the dcsc«mdanis of Joseph carried his 
 bones, it would naturally occur to them 
 to take also the bones of each of the pa- 
 triarchs, and give them an honourable 
 sepulchre together iu the land of promise. 
 Josephus (Antiq. b. ii. eh. viii. § 2) says 
 that " the posteritj' and sons of these men 
 (of the brethren of Josep)h), after some 
 time, carried their bodies and buried 
 them in Hebron ; but as to the bones of 
 Joseph, they carried them into the land 
 of Canaan afterward, when the Hebrews 
 went out of Egypt." This is the account 
 which Josephus gives, and it is evidently 
 in accordance with the common opinion 
 of the Jewish vi'riters that thev were 
 buried in Hebron. Yet the tradition is 
 not uniform. Some of the Jews affirm 
 that they were buried in Sychem. (Kid- 
 noel.) As the Scriptures do not any where 
 deny that the fathers were buried in Sy- 
 chem, it cannot be proved that Stephe'n 
 was in error. There is one circumstance 
 of strong probability to show that he was 
 correct. At the time this defence was 
 delivered, Si/chem was in the hands 
 of the Samaritans, between whom and 
 the Jews there was a violent hostility. 
 Of course the Jews would not be will- 
 ing to concede that the Samaritans 
 had the bones of their ancestors; and 
 hence perhaps the opinion had been 
 maintained that they were buried in 
 Hebron, "if Into Sychem. This was a 
 town or village near to Samaria. It was 
 called Sichar (Note, John iv. 5). Shechem, 
 and Sychem. It is now called Nnplous, 
 or Napolose, and is ten miles from Shiloh, 
 and about fortv from Jerusalem, towards 
 the north. fT That Abraham bought. The 
 M-ord Abraham here has given rise to 
 considerable perplexity ; and it is now 
 pretty generally conceded that it is a mis- 
 take. It is certain, from Gen. x.xxiii. 19. 
 and Josh. xxiv. 32, that this piece of land 
 was bought, not by Abraham, but by Ja- 
 cob, of the sons of Hamor, the father of 
 Shechem. The land which Abraham 
 purchased was the cave of Macpelah, of 
 Vne sons of Heth, in Hebron. Gen. xxiii. 
 Various solutions have been proposed of 
 this difficulty, which it is not necessary 
 to detail. It may be remarked, however, 
 
 " grew and multiplied in Egypt, 
 18 Tillanother king arose, which 
 knew not Joseph. 
 
 a El. 1.7-9 
 
 (1.) That 'as the text now stands, it is an 
 evident error. This is clear from the 
 passages cited from the Old Testamen^ 
 above. (2.) It is not at all probable that 
 either Stephen or Luke would have com- 
 mitted such an error. Everv considera- 
 tion must lead us to the conclusion that 
 they were too well acquainted with such 
 prominent points of the Jewish liistory to 
 commit an error hke this. (3.) The pro- 
 bability, therefore, is, that the error has 
 arisen since; but how, is not known, nor 
 is there any way of ascertaining. All the 
 ancient versions agree in reading Abra 
 ham. One MS. only reads ''Abraham our 
 father." Some have supposed, therefore, 
 that it was w rit-ten " which our father 
 bought," and that some early transcriber 
 inserted the name of Abraham. Others, 
 that the name was omitted entirely by 
 Stephen ; and then the antecedent to the 
 verb " bought" will be "Jacob," in ver. 
 15, according with the fact. Other modes 
 have been proposed also, but none are 
 entirely satisfactory. If there was posi- 
 tive proof of Stephen's inspiration, or if 
 it A\ ere necessary to make that out. the 
 difficulty would be much greater. But 
 it has already been remarked that there 
 is no decisive evidence of that : and it is 
 not necessary to make out that point to 
 defend the Scriptures. All that can be 
 demanded of the historian is, that he 
 should give a fair account of the defence 
 as it was delivered ; and though the pro- 
 bability is that Stephen would not commit 
 such an error, yet, admitting that he did. 
 it by no means proves that Luhe was not 
 inspired, or that Luke has committed any 
 error in recording lohat v;as actually saia. 
 H Of the sons of Emmor. In the Hebrew, 
 (Gen. xsxiii. 19), "the children of Hamor" 
 — but different ways of rendenng the 
 same word. 
 
 17. The time of the promise. The time 
 of the fulfilment of the promise. H The 
 people grew, &c. Ex. i. 7 — 9. 
 
 18. Till another king arose. This is 
 quoted from Ex. i. 8. What was the name 
 of this king is not certainly known. The 
 coynmon name of all the "kings of Egypt 
 was Pharaoh, as Ccesar became the com 
 mon name of the emperors of Rome after 
 the time of Julius Caesar : thus we say, Au 
 gustus Ca?sar, Tiberius Csesar, &c. It has 
 commonly been supposed to have been 
 the celebrated Rameses, or Ramses Me'i 
 
A. D. 33.] 
 
 CHAPTER Vll. 
 
 121 
 
 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. 
 
 '20 In which time Moses ' was 
 born, and was ' exceeding fair, and 
 
 o Ex.1.22. L Ex.2.2,&c. » or, fair to God. 
 
 amoun, the sixth king of the eighteenth 
 dynasty; and the event is supposed to 
 have occurred about 1559 years before 
 the Christian era. But M. ChampoUion 
 supposes that his name was Mandonei, 
 whose reign commenced 1585, and ended 
 1565 yeais before Ciirist. (Essay on the 
 Hieroglyphic System, pp. 94, 95.) «1 That 
 knew not Joseph. It can hardly be sup- 
 jK)sed that he would be ignorant of the 
 name and deeds of Joseph; and this ex- 
 pression, therefore, probably means that 
 ne did not favour the designs of Joseph ; 
 he did not remember the benefits he had 
 conferred on the nation; or furnish the 
 patronage for the kindred of Joseph which 
 had been secured for them by Joseph 
 under a former reign. — National ingrati- 
 tude and forgetfulness of favours have not 
 been uncommon in the world ; and a 
 change of dynasty or successior. has often 
 obliterated all memory of former obliga- 
 tions and compacts. 
 
 19. Dealt suhlilly. He acted deceit- 
 fully ; he used fraud. The cunning or 
 deceitful attempt which is referred to, is 
 his endeavour to weaken and destroy the 
 Jewish people by causing their male chil- 
 dren to be put to death. Ex. i. 22. T Our 
 kindred. Our nation, or our ancestors. 
 ^r And evil-entreated. Was unjust and 
 cruel towards them. IT So that. &c. For 
 that purpose, or to cause them to cast 
 them out. He dealt with them in this 
 cruel manner, hoping that the Israelites 
 th-^mselves would destroy their own sons, 
 that they might not grow up to experience 
 the same sufferings as their fathers had. 
 The running or subtilty of Pharaoh ex- 
 tended to every thing that he did to op- 
 press, to keep under, and to destroy the 
 children of Israel. 
 
 20. In which time, &c. During this 
 period of oppression. See Ex. ii. 2, &c. 
 f> Was exceeding fair. Greek, " was fair 
 tc God;" properly rendered was very 
 hands'/me. The word God is used m the 
 Greek here in accordance with the He- 
 brew usage, by which any thing that is 
 verv handsome, or lofty, or grand, is thus 
 designated. Thus, Ps. xxxvi. 7, mountains 
 qf God mean lofty mountains ; Ps. Ixxx. 
 
 nourished up in his father's house 
 three months : 
 
 21 And when he was cast out, 
 Pharaoh's daughter took him up, 
 and *= nourished hira for her own 
 son. 
 
 22 And Moses was learned in all 
 
 cEx.2.10. 
 
 11, cedars of God, mean lofty, beautiful 
 cedars. Thus Nineveh is called " a great 
 city to God" (Jonah iii. 3, Greek}, mean- 
 ing a very great city. The expression 
 here means simply that Moses was very 
 fair, or handsome. Comp. Heb. xi. 2S, 
 where he is called *' a proper child," i. e. 
 a handsome child. It would seem from 
 this, that Moses was preserved by his 
 mother on account of his beauty ; and 
 this is hinted at in Ex. ii. 2. And it would 
 also seem from this, that Pharaoh had 
 succeeded by his oppressions in what he 
 had attempted ; and that it was not un- 
 usual for parents among the Jews to ex- 
 pose their children, or to put them to 
 death. 
 
 21. Was cast out. When he was ex- 
 posed on the banks of the Nile. Ex. ii. S. 
 ^ And nourished him. Adopted him, and 
 treated him as her son. Ex. ii. 10. It in 
 implied in this, that he was educated by 
 her. An adopted son in the family of 
 Pharaoh would be favoured with all the 
 advantages which the land could fiirnish 
 for an education. 
 
 22. Moses was learned. Or, was in- 
 .ftructed. It does not mean that he had 
 that learning, but that he was carefully 
 trained or educated in that wisdom. The 
 passage does not express the fact that 
 Moses was distinguished for learning, but 
 that he was carefully educated, or that 
 pains were taken to make him learned. 
 11 In all the wisdom, &c. The learning of 
 the Egyptians was confined chiefly to as- 
 trology, to the interpretation of dreams, 
 to medicine, to mathematics, and to their 
 sacred science or traditionary doctrines 
 about religion, which were concealed 
 chiefly under their hieroglyphics. Their 
 learning is not unfrequently spoken of in 
 the Scriptures. 1 Kings iv. 30. Comp. Isa. 
 xix. 11, 12. And their knowledge is equal- 
 ly celebrated in the heathen world. It is 
 known that science was carried froia 
 Egypt to Phenicia, and thence to Greece ; 
 and not a few of the Grecian philosophers 
 travelled to Egypt in pursuit of know- 
 ledge. IF And was mighty. Was power- 
 ful, or was distinguished. This means 
 that he was eminent in Egypt, before he 
 
122 
 
 the wisdom of the Egyptians, and 
 " was mighty in words and in deeds. 
 
 23 And * when he was full forty 
 years old, it came into his heart to 
 visit his brethen the children of Is- 
 rael. 
 
 24 And seeing one of them sulTer 
 wrong, he defended him^ and aveng- 
 ed him that v/as oppressed, and 
 smote the Egyptian : 
 
 25 For' he supposed his brethren 
 would have understood how that 
 
 THE ACTS. [A. D. 33. 
 
 God by his hand would deliver 
 them : but ihey understood not. 
 
 26 And the next day he shewed 
 himself unto them as they strove, 
 and would have set them at one 
 again, saying, Sirs, ye are brethren ; 
 why do ye wrong one to another ? 
 
 27 But he that did his neighbour 
 wrong thrust him away, saying, 
 Who made thee a ruler and a judge 
 over us ] 
 
 28 Wilt thou kill me as thou 
 
 iEs.2.11,&c, 
 
 or, Abto, 
 
 conducted the children of Israel forth. 
 It refers lo his addresses to Pharaoh, and 
 to the miracles which he wrought before 
 rheir departure. If In v)ords. From Ex. 
 IV. 10, it seems that Moses was " slow of 
 speech, and of a slow tongue." When it 
 is said that he was rnightv in words, it 
 means that he was mighty in his commu- 
 nications to Pharaoii, though they were 
 spoken by his brother Aaron. Aaron was 
 in his place, and Moses addressed Pha- 
 raoh tlirough him, who was appointed to 
 dehver the me.ssage. Ex. iv. II — 16. 
 IT Deeds. Miracles^ Ex. vii. &:c. 
 
 23. Fidl fnrfy i/ears of age. This is not 
 recorded in the Old Testament; but it is 
 a constant tradition of the Jews that Mo- 
 ses was Ibrty years of age when iie un- 
 dertook to deliver them. Thus it is said, 
 "Moses lived in the palace of Pharaoh 
 forty years ; he v;as forty years in Midi- 
 an; and he ministered to Israel forty 
 years." (Kuinoel.) H To visif, &c. Pro- 
 bably with a view of delivering them 
 from their oppressive bondage. Comp. 
 ver. 25. 
 
 24. Suffer wrong. The wrong or injury 
 was, that the Egyptian was smiling the 
 Hebrew. Ex. ii. 11, 12. IT Smote the 
 Egyplian. He slew him, and burled him 
 in the sand. 
 
 25. i'br he supposed. This is not men- 
 tioned by Moses ; but it is not at all im- 
 probable. VVhen thev saw him alone 
 contending with the Egyptian, when it 
 was luiderstood that he had come and 
 taken vengeance on one of their oppres- 
 sors, it might have been presumed that 
 he regarded himself as directed by God 
 to interpose, and save the people. 
 
 26. And the next day. Ex. ii. 13. V He 
 shewed himself. He appeared in a sud- 
 den and unexpected manner to them. 
 IT Unto them. That is, to tico of the He- 
 brews. Ex. ii. IS M As they stro'ce. As 
 thev were engaged in a q-iaVrel. ^ Have 
 nU tJiei/i at vr^ Greek. " would have 
 
 urged them to peace." This he did by 
 remtSTistrating with the man that did the 
 wrong. IT Saying. What Ibllows is not 
 quoted literally from the account which 
 Aloses g"lves, but it is substantially the 
 same. IT Sirs. Greek, " men." H Ye are 
 brethren. You belong not only to the 
 same nation, but you are brethren and 
 companions in affliction, and should not, 
 theretbre, contend with each oiher. — One 
 of the most melancholy scenes in this 
 viorld is that, where those who are poor, 
 and afflicted, and oppressed, add to all 
 their other calamities, altercations and 
 strifes among themselves. Yet It is from 
 this class ihat contentions and lawsuits 
 usually arise. The address which Moses 
 here makes to the contending Jews, 
 might be applied to the whole human 
 family, in view of the contentions and 
 wars of nations; 'Ye are brethren, mem- 
 bers of the same great family, and why do 
 you contend with each other V 
 
 27. But he that did, &c. Intent on his 
 purpose, filled with rage and passion, he 
 rejected all interference, and all attempts 
 at peace. — It is usually ihe man that dee* 
 the injury that is unwilling to be rccon- 
 ciled ; and v, hen we find a man that re- 
 gards the entreaties of his friends as im- 
 proper interference, wlien he becomes 
 increasingly angry when we exhort him 
 to peace, it is usually a strong evidence 
 that he is conscious that he has been at 
 fault. If we wish to reconcile parties, 
 we should go first to the man that has 
 been injured. In the controversy be- 
 tween God and man, it i.s the sinner who 
 has done the wrong, that is unwilling to 
 be reconciled, and not God. IT llisneigh- 
 bnitr. The Jew with w liom he was con- 
 tending. IT Who made thee, &c. What 
 right have you to interfere in diis mat- 
 ter ? The usual salutation with which a 
 man is greeted who attempts to prevent 
 quarrels. 
 
 23 Vfilt thou kill me, &.C How it was 
 
A. D. 33.] CHAPTER Vll. 123 
 
 didst the Egyptian yesterday? I 30 And " when forty years were 
 
 29 Then fled Moses at this say- expired, there, appeared to him in 
 
 ing ; and was a stranger in the land ! the wilderness of mount Sina, an 
 
 of Madian, where he begat two [ angel of the Lord, in a flame of fire 
 
 known that he had killed the Egyptian 
 does not appear. It was probably com- 
 municated by the man who was rescued 
 from the hands of the Egyptian. Ex. ii. 
 11, 12. 
 
 29. Then Moses fled, &c. Moses fled 
 because he now ascertained that it was 
 known. He supposed that it had been 
 unob.^erved. Ex. ii. 12. But he now sup- 
 posed that the knowledge of it might 
 reach Pharaoh, and that his life might 
 thus be endangered. Nor did he judge 
 incorrectly ; for as soon as Pharaoh heard 
 of it, he sought to take his life. Ex. ii. 15. 
 IT Was a stranger. Or became a sojourner 
 (^ifoixo^), one who had a temporary 
 abode in the land. The use of this word 
 implies that he did not expect to make 
 that his permanent dwelling. II In the 
 land of Madian. This was a part of Ara- 
 bia. It was situated on the east side of 
 the Red sea. The oVyof Midian is placed 
 there by the Arabian geographers; but 
 the Midianites seem to have spread theni- 
 eelves along the desert east of mount Seir, 
 to the vicinity of theMoabites. To the west 
 they extended also to the neighbourhood 
 of mount Sinai. This was extensively a 
 desert region, an unknown land ; and 
 Moses expected there to be safe from 
 Pharaoh. IT Where he begat tivo sons. 
 He married Zipporah, the daughter of 
 Reuet (Ex. ii. 18), or Jethro (Num. x. 29. 
 Ex. iii. 1), a priest of Midian. The names 
 of the two sons were Gershom and Elie- 
 zer. Ex. xviii. 3, 4. 
 
 30. And when forty years, &c. At the 
 age of eighty years. This, however, was 
 known by tradition. It is not expressly 
 mentioned by Mose.s, It is said, however, 
 to have been after the king of Egypt had 
 died (Ex. ii. 23) ; and the tradition is not 
 improbable. H In the wilderness of mount 
 Si7iai. In the desert adjacent to, or that 
 surrounded mount Sinai. In Ex. iii. 1, it 
 is said that this occurred at mount Horeb. 
 But there is no contradiction ; Horeb and 
 Sinai are different peaks or elevations of 
 me same mountain. They are represent- 
 ed as spnngnig from the same base, and 
 hi-anching out in different elevations. 
 Tlie mountains, according to Burckhardt, 
 are a prodigious pile, comprehending 
 many peaks, and about thirty miles in 
 diameter. From one part of this moun- 
 
 in a bush. 
 
 a Ex.3.2,&c. 
 
 tain, Sinai, the law was given to the chil- 
 dren of Israel. ^ An angel of the Lord. 
 The w ord angel means properly a m&s • 
 senger (Note, Matt i. 20), and is applied 
 to the invisible spirits in heaven, to men, 
 to the winds, or pestilence, or to whatever 
 is appointed as a messenger to make known 
 the will of God. The mere name, there- 
 fore, can determine nothing about the 
 nature of the messenger. That name 
 might be applied to any messenger, even 
 an inanimate object. The nature and 
 character of this messenger are to be 
 determined by other considerations. The 
 word may denote that the bush on fire 
 was the messenger. But a comparison 
 with the other places where this occurs 
 will show- that it was a celestial mes- 
 senger, and perhaps that it was the Mes- 
 siah who was yet to come, appearing to 
 take the people of Israel under his own 
 charge and direction. Comp. John i. 11, 
 where the Jews are called "his own." 
 In Ex. iii. 2, it is said that the angel of the 
 Lord appeared in a flame of fire ; in ver. 
 4, it is said that Jehovah spake to him out 
 of the midst of the bush ; language which 
 implies that God was there, and which is 
 strongly expressive of the doctrine that 
 the angel was Jehovah. In Ex. xxiii. 20, 
 21, God says, "I send an angel before 
 thee, to keep thee in the way, and to 
 bring thee into the place which I have 
 prepared. Beware of him, and obey his 
 voice," &c. ver. 23 ; xxxii. 34 ; xxxiii. 2. 
 In all these places this angel is mentioned 
 as an extraordinary messenger to conduct 
 them to the land of Canaan. He was to 
 guide them, defend them, and drive out 
 the nations before them. All these cir- 
 cumstances seem to point to the conclu- 
 sion thpt this was no other than the fbturo 
 Deliverer of the world, who came tlien^' 
 take his people under his own guidance, 
 as emblematic of the future redemption 
 of mankind. % In a flame of fire. That 
 is, in what appeared to be a flame of fire. 
 The bush or clump of trees seemed to be 
 on fire, or to be illuminated with a pecu 
 liar splendour. God is often represented 
 as encompassed with this splem.our, or 
 glory. Luke ii. 9. Matt. xvii. 1 — 5. Acts 
 ix. 3 ; iii. 7. '^ In a bush. In a grove, or 
 clump of trees. Probably the light was 
 seen issuingfrora the midstof such, a grov& 
 
 ^Ci-.xi, IS^h 
 
 *- 
 
124 
 
 31 When Moses saw if, he won- 
 dered at the sight : and as he drew 
 near to behold //, the voice of the 
 Lord came unto him, 
 
 32 Sayings I am the God "of thy 
 fathers, the God of Abraham, and 
 the God cf Isaac, and the God of 
 Jacob. Then Moses trembled, and 
 durst not behold. 
 
 33 Then said the Lord to him, 
 Put '' off thy shoes from thy feet ; 
 for the place where thou standest is 
 holy g-round. 
 
 34 I have seen, I have seen the 
 affliction of my people which is in 
 Egypt, and I have heard their 
 
 a M»tt.22.32. He. 1 1 . 1 G. 2> Jos.5. 1 5. Ec.5. 1 . 
 
 THE ACTS. [A. D. 33. 
 
 groaning, and am comr down to ' * 
 deliver them. And now come, 1 
 will send thee into Egypt. 
 
 35 This Moses, whom they re- 
 fused, (saying, Who made thee a 
 ruler and a judge?) the same did 
 God send to he a ruler and a deli- 
 verer, by the hand of the ' angel 
 which appeared to him in the bush. 
 
 36 He brought them out, after ^ 
 that he had shewed wonders and 
 signs in the land of Egypt, and in 
 the Red sea, and in the wilderness, 
 forty ' years. 
 
 37 This is that Moses which 
 said / unto the children of Israel, A 
 
 c Ex. 14. 19. Nu.20,16. d Ex. c.7,8,9,10,11, & 14. 
 
 eEx.16.35. /De.l8.15,lS. c.3.22. 
 
 31. He wondered, &c. What particu- 
 larly attracted his attention was the fact 
 that llie bush was not consumed. Ex. iii. 
 2, 3. *![ The voice of the Lord. Jehovah 
 Bpake to him from the midst of the bush. 
 He did not see him, but he simply heard 
 a voice. 
 
 32. Saying, lam the God, &c. See this 
 explained, Notes, Matt. xxii. 32. IT Then 
 Moses trembled. Ex. iii. 6. 
 
 33. Then said (he Lord, &c. In Ex. iii. 
 this is introduced in a different order, as 
 being spoken he/ore God said " I am the 
 God," &c. 1i Put off thy shoes, &c. Ex. iii. 5. 
 To put off the shoes, or sandals, was an 
 act of reverence. JEjsgeciaUyjhe ancjents 
 were not permitted to enter a temple or 
 holy place with their shoes on. Indeed, 
 it was customary for the Jews to remove 
 their shoes whenever they entered any 
 house, as aniere matter of civility. Comp. 
 Notes, John xiii. 5. See Josh. v. 15. ^i Is 
 holy ground. Is rendered sacred by the 
 eyrnbol of the divine presence. We 
 should enter the sanctuary, the place set 
 apart for divine worship, not only with 
 reverence in our hearts, but with .e very 
 extc~nal indication of veneration. ISoIernn 
 
 "'awST and deep scrionWtlossr become the 
 place set apart to the service of God. 
 
 34. I have seen, &c. The repetition of 
 thiJ! word is in accordance with the usage 
 of the Hebrew writers when they wish 
 to represent any thing emphatically. 
 IT Their groaning. Under their oppres- 
 sions. H Am come down. This is spoken 
 in accordance with human conceptions. 
 It means that God was about to deliver 
 them. IF / will send thee, &c. This is a 
 mere summary of what is expressed at 
 much greater length in Ex. iii. 7 — 10. 
 
 35. Whom they refused. That is, when 
 hejirst presented himself to them. Ex. ii. 
 13, 14. Stephen introduces and dwells 
 upon this refusal in order, perhaps, to re- 
 mind them that this had been the charac- 
 ter of their nation ; and to prepare the 
 way for the charge which he intended 
 to bring against those whom he address- 
 ed, as being stiff-necked and rebellious. 
 See ver. 51, 52, &c. ^ A ruler. A mili- 
 tary leader, or a governor in civil matters. 
 'a a deliverer A Redeemer. >.ws'x'r'y.v. 
 It properly means one who redeems a 
 captive or a prisoner by paying a price or 
 ransom. And it is applied thus to our 
 Lord Jesus, as having redeemed or pur- 
 chased sinners by his blood as a price. 
 Titus li. 14. 1 Pet. i. 18. Heb. ix. 12. It 
 is used here, however, in a mora general 
 sense to denote the deliverance, without 
 specifying the manner. Comp. Ex. vi. 6. 
 Luke xxiv. 21; i. 68; ii. 38. % By the 
 hand of the angel. Under the direction 
 and by the help of the angel. Num. xx. 
 16. See on ver. 30. 
 
 36. Wcnders and signs. Miracles, and 
 remarkable interpositions of God. See 
 Note, Acts ii. 22. IT In the land of Egypt. 
 By the ten plagues. Ex. iv — xii. IT In the 
 Red sea. Dividing it, and conducting the 
 Israelites in safety, and overthrowing the 
 Egyptians. Ex. xiv. IT In the wilderness. 
 During their forty years' journey to the 
 promised land. The wonders or miracles 
 were, providing them with manna daily ; 
 with flesh in a miraculous manner, with 
 water from the rock, &c. Ex. xvi. xvii. &c. 
 
 37. Which said, «fec.Deu.xviii.l51S See 
 this explained Acts iii. 22. Stephen in- 
 troduced this to remind them of the pro- 
 mise of a Messiah ; to show his faith in 
 
A. D. 83.] 
 
 CHAPTER VII. 
 
 125 
 
 prophet shall the Lord your God 
 raise up unto you of your brethren, 
 ' like unto me ; him * shall ye hear. 
 
 38 This * is he that was in the 
 church in the wilderness, with the 
 angel * which spake to him ^ in the 
 mount Sina, and with our fathers ; 
 who "received •''the lively oracles to 
 give unto us : 
 
 39 To whom our fathers would 
 not obey, but thrust him from them, 
 and in their hearts turned back 
 again into Egypt, 
 
 40 Saying «■ unto Aaron, Make us 
 gods to go before us : for as for this 
 
 ^ OT, at -lyiyself. o Matt, 17.5. i He. 2.2. c la. 
 C3.9. Gal.3.19. " d Ex.19.3,17. e De.5.27,31, Jno. 
 1.17. /Ro.3.2. fEi.32.], 
 
 it ; and particularly, to remind them of 
 their obligation to hear and obey him. 
 
 38. In the church. The word ahy-j^gh 
 means hterally the peovles^lled out : and 
 is appued with f ffial propnetylSme as- 
 sembly or multitude called out of Egypt, 
 and separated from the world. It has 
 not, however, of necessity our idea of a 
 church ; but means the assembly, or peo- 
 ple called out of Egypt, and placed under 
 the conduct of Moses. ^ With the angel. 
 In this place there is undoubted reference 
 to the giving of the law on mount Sinai. 
 Yet that was done by God himself Ex. 
 XX. It is clear, therefore, that by the angel 
 here, Stephen intends to designate ,him 
 jg{| j^o was find. It may be observed, how- 
 eVer.'tliat; 1%e law is represented as hav- 
 ing been given by the ministry of an an- 
 gel (in this place) and by the ministry of 
 angels. Acts vii. 53. Heb. ii. 2. The es- 
 sential idea is, that God did it by a mes- 
 senger, or by mediators. The character 
 and rank of the messengers, or of the 
 principal messenger, must be learned by 
 looking at all the circumstances of the 
 case, fl" The lively oracles. See Rom. 
 iii. 2. Tlie word oraches here means 
 commands or laws of God. The word 
 lively, or living (^<£vTa), stands in opposi- 
 tion to that which is dead, or useless, and 
 means that which is vigorous, efficacious ; 
 and in this place it means that the com- 
 mands were of such a nature, and given 
 in such circumstances, as to secure atten- 
 tion ; to produce obedience; to excite 
 them to act for God — in opposition to 
 laws which would fall powerless, and 
 produce no effect. 
 
 39. Would not obey, &c. This refers to 
 what they said of him when he was in 
 
 l2 
 
 Moses, which brought us out of the 
 land of Egypt, we wot not what is 
 become of him. 
 
 41 And they made a calf ^ in 
 those days, and offered sacrifice 
 unto the idol, and rejoiced in the 
 works of their own hands. 
 
 42 Then God turned and gave • 
 them up to worship the •'host of 
 heaven : as it is written * in the 
 book of the prophets, O ye house 
 of Israel, have ye offered to me 
 slain beasts, and sacrifices, by the 
 space of forty years in the wilder- 
 ness 1 
 
 A De.9.16. Pb.106.19,20. t Ps.81.12. > De.4.19, 
 2Ki.l7.16. Jer,19.13. ft Am.5.25,26. 
 
 the mount. Ex. xxxii. 1. 23. IT In their 
 hearts turned, &c. They wished to re- 
 turn to Egypt. They regretted that they 
 had come out of Egypt, and desired again 
 the things which they had there, as pre- 
 ferable to what they had in the desert. 
 Num. xi. 5. Perhaps, however, the ex- 
 pression means, not that they desired 
 literally to return to Egypt, but that / 
 their hearts inclined to the habits and mo- v 
 rals of the Egyptians. They forsook 
 God, and imitated the idolatries of the 
 Egyptians. 
 
 40. Saying unto Aaron. Ex. xxxii. 1. 
 U Make ns gods. That is, idols. 
 
 41. And they made a calf. This was 
 made of the ear-rings and ornaments 
 which they had brought from Egypt. Ex. 
 xxxii. 2 — 4. Stephen introduces this to 
 remind them how prone the nation had 
 been to reject God, and walk in the ways 
 of sin. 
 
 42. Then God turned. That is, turned 
 away from them ; abandoned them to 
 their own desires. IT The host of heaven. 
 The stars, or heavenly bodies. The word 
 ho^ means arifiies . It is applied to the 
 "Heavenly bodies*5ecause they are very 
 numerous, and appear to be marshalled 
 
 or arrayed in military order. It is from ^ 
 this that God is called Jehovah of hosts, f 
 as being the ruler of these well-arranged '» 
 heavenly bodies. Isa. i. 9. The proof that 
 they did this. Stephen proceeds to allege 
 by a quotation from the prophets. IT In 
 the book of the prophets. Amos v. 25, 26. 
 The twelve minor prophets were com- 
 monly written in one volume, and were 
 called the Book of the Prophets ,• the book 
 containing these several prophecies, Da- 
 niel, Hosea, Micah, &c. They were small 
 
126 
 
 ■43 Yea, ye look up the taberna- 
 cle of Moloch, and the star of your 
 god Remphan, figures which ye 
 
 THE ACTS. [A. D. 33 
 
 made, to worship them : and I wil. 
 carry you away beyond Babylon. 
 44 Our fathers had the tabernacle 
 
 tracts separately, and uere bound ud to- 
 gether to preserve them froitnSeing'%st. 
 'I'hisi passage is not quoted literally ; it is 
 evidently made Irom memory' ; and though 
 in its main spirit it coim-ides with the pas- 
 sage in Amos, yet in some i mportant re- 
 spects it varies from it. ^ U yc house of 
 Israel. Ye people of Israel. '"^T Have ye 
 offered, &c. That is, j-e have not ottered. 
 I'he interrogative form is often an em- 
 phatic way of saying that the thing had 
 not been done. Brt it is certain that the 
 Jevi's did offer sacrifices to God in the 
 wilderness, though it is alao certain that 
 they did not do it with a pure and upright 
 heart. They kept up the forrn of worship 
 generally, but they frequently forsook 
 tiod, and' offered worship to idols. Through 
 the continuous space of forty years they 
 did not honour God, but often departed 
 from him, and worshipped idols. 
 
 43. Yea, ye took up. That is, you hore, or 
 you carried with you, for purposes of idola- 
 trous worship. IT The tahernacle. This 
 word properly means a te7ii ; but it is also 
 applied to the small tent or house in which 
 was contained the image of the god ; the 
 house, box., or tent, in which the idol was 
 placed. It is customary for idolatrous na- 
 tions to bear their idols about with them, 
 enclosed in cases or boxes of various sizes, 
 usually very small, as their idols are com- 
 monly small. Probably they were made 
 in the sliape of small temples or taberna- 
 cles ; and such appear to have been the 
 silver shrines for Diana, made at Ephesus. 
 Acts xis. 24. These shrines, or images, 
 were borne with them as a species o{ amu- 
 let, or charm, or talisman, to defend them 
 from evil. Such images the Jews seem 
 to have borne with them. H Moloch. 
 This word comes from the Hebrew word 
 nignifying king. This was a god of the 
 Ammonites, to whom human sacrifices 
 were offered. Moses in several places 
 forbids the Israelites, under penalty of 
 death, to dedicate their children to Mo- 
 loth, by making them pass through the 
 fire. Lev. xviii. 21 ; xx. 2 — 5. There is 
 great probability that the Hebrews were 
 •tddicted to the worship of this deity after 
 shey entered the land of Canaan. Solo- 
 •non built a temple to Moloch on the 
 nount of Olives (1 Kinofs xi. 7) ; and Ma- 
 lasseh made Jiis son j)ass through the fire 
 n honour of this idol. 2 Kings xxi. 3, 6. 
 The image of this idol was made of brass, 
 nd his arms extended so as to embrace 
 
 any one ; and when they offered children 
 to him, they heated the statue, and when 
 it was burning hot, they placed the child 
 in his arms, where it was soon destroyed 
 by heat. It is not certain what this god 
 was supposed to represent. Some sup- 
 pose it was J Q -Iw ^Mjr of the planet Sa- 
 turn; others, the sun; others. Mercury, 
 Venus, &c. What particular god it was, 
 is not material. It was the most cutting 
 reproof that could be made to the Jews^ 
 that their fathers had been guilty of wor- 
 shipping this idol. If And tfie .'ttar. Tlie 
 Hebrew in this place is, •• Chiun your 
 images, the star of your god." The ex- 
 pression here used leads us to suppose 
 that this was a star which was worship 
 ped, but what star it is not easy to ascer 
 tain ; nor is it easy to determine why it ia 
 called both Chiun and Remphan. Ste- 
 phen quotes from the LXX. They have 
 rendered the word Chiun hv the word 
 Raiphan, or Rephan, easily changed into 
 Remphan. Why the LXX. adopted this, is 
 not known. It was probably, however, 
 from one of two causes. (1.) Either be- 
 cause the word Chiun in Hebrew meant 
 the same as Remphan in the language of 
 Egvpt, where the translation was made ; 
 or, (2.) Because the object of worship call- 
 ed Chiun in Hebrew, was called Remphan 
 in the language of Egypt It is generally 
 agreed that the object of (heir worship 
 was the planet Saturn, or Mars, both of 
 which planets were worshipped as gods 
 of evil influence. In Arabic, the word 
 Chevan denotes the planet Saturn. Pro- 
 bably Rephan, or Remphan, is the Co])tic 
 name for the same planet, and the Septua- 
 gint adopted this because their translation 
 was made in Egypt, where the Coptic 
 language was spoken. IF Figures lohich 
 ye made. Images of the god which they 
 made. See the article Chiun in Robin 
 son's Calmet. H Arid. I ivill cam/ you 
 away, &c. This is simply expressing in 
 few words what is stated at greater length 
 in Amos v. 27. In Hebrew it is Damas- 
 cus ; but this evidently denotes the east- 
 ern region, in which also Babylon was 
 situated. 
 
 44. The tahernacle of witness. The tent 
 or tabernacle which Moses was command- 
 ed to make. It was called a tabernacle /^ 
 oi'toitness, or g{ testimony, becausre it was 
 the visible witness or proof of God's pre- 
 sence with them ; the evidence that ho to 
 whom it was devoted was their protector 
 
A. D. 33.] 
 
 CHAPTER \1T. 
 
 127 
 
 of witness in the wilderness, as he 
 had appointed, ' speaking unto Mo- 
 ses, that" he should niake it accord- 
 ing to the fashion that he had seen. 
 45 Which '' also our fathers ^ that 
 came after, brought in with Jesus 
 into the possession of the Gentiles, 
 whom •= God drave out before the 
 
 1 or, who gpake. a Ex.25.40; 26.30. He.8.5. 
 
 b Jos.3.14. ' or, having received. c Ne.9.24. 
 
 Vi.iA.2; 78.55. 
 
 and guide. The name is given eit li ^er to 
 the tent, or to the two tables of slono, or 
 to the ark ; all of which were witnesses:, 
 or evidences of God's relation to them rs 
 their lawgiver and guide. Ex. xvi. 34 ; 
 XXV. 16. 21 ; xxvii. 21 ; xxx. 6. 35 ; xxxi. 18, 
 &c. Num. i. 50. 53. The two charges 
 against Stephen were that he had spoken 
 blasphemy against Moses, or his law, and 
 against the temple, eh. vi. 13, 14. In the 
 previous part of this defence he had 
 shown hi.s respect for Moses and his lav.'. 
 He now proceeds to show that he did not 
 design to speak with disrespect of the 
 temple, or the holy places of their wor- 
 ship. He therefore expresses his belief 
 in the divine appointment of both the 
 tabernacle (ver. 44 — 4r>) and of the tem- 
 ple (ver. 47). IT According to the fashion, 
 &c. According to the pattern that w'as 
 shown to him, by which it was to be 
 made. Ex. xxv. 9. 40 ; xxvi. 30. As God 
 showed him a pattern, it proved that the 
 tabernacle had his sanction. Against that 
 Stephen did not intend to speak. 
 
 45. Our fathers that came after. None 
 of the generation that came out of Egypt 
 were permitted to enter into the land of 
 Canaan on account of their rebellion, ex- 
 cept Caleb and Joshua. Num. xiv. 22 — 
 24; xxxii. 11, 12. Hence it is said that 
 their fathers who came after, i. e. after the 
 generation when the tabernacle was 
 built. The Greek, however, here means, 
 properly, " which also our fathers, having 
 received, brought," &c. The sense is not 
 materially different. Stephen means that 
 it was not brought in by that generation, 
 but by the next. ^ With Jesus. This 
 should have been rendered " with Jo- 
 shtia." Jesus is the Greek mode of writ- 
 ing the name Joshua. But the Hebrew 
 name should by all means have been re- 
 tained here, as also in Heb. iv. 8. IT Info 
 the possession of the Gentiles. Into the 
 land possessed hy the Gentiles, that is, 
 into the promised land then occupied by 
 he Canaanites, &:c. IF Whom God., &c. 
 That is, he continued to drive them out 
 imnl the time of David, when thev were 
 
 face of our fathers, unto the days 
 of David, 
 
 4G Who found favour ^ before 
 God, and desired * to find a taberna- 
 cle for the God of Jacob. 
 
 47 But Solomon/ built him an 
 house. 
 
 48 Howbeit, e the Most High 
 
 d lSam.16.1. e lChr.22.7. 
 
 e lKi.8.27. c.17.24. 
 
 / lKi.6.1,ic.; 8.2a 
 
 completely expelled. Or it may mean 
 that the tabernacle was in the possession 
 of the Jews, and was the appointed place 
 of worship, until the time of David, who 
 desired to ijuild him a temple. The Greek 
 is ambiguous. The connexion favours the 
 latter interpretation. — --»^,.,^,,.-»-*^-"'' 
 
 46. Who found favour, &c. That is, 
 God granted him great prosperity, and 
 delivered him from his enemies, ^ To 
 find a tabernacle. To prepare a perma- 
 nent dwelling-place for the arh, and foi 
 the visible symbols of the divine pre- 
 sence. Hitherto the ark had been kept 
 in the tabernacle, and had been borne 
 about from place to place. David sought 
 to build an house that should be perma- 
 nent, where the ark might be deposited. 
 2 Sam. vii. 1 Chron. xxii. 7. 
 
 47. But Solomon, &c. Built the tem- 
 ple. David was not permitted to do it 
 because he had been a man of war. 
 1 Chron. xxii. 8. David prepared the 
 principal materials for the temple, but 
 Solomon built it. 1 Chron. xxii. Comp. 
 1 Kings vi. 
 
 48. HoLvbeit. But. Why Stephen added 
 this, is not very clear. He was charged 
 with speaking against the temple. He 
 had nov%^ shown that he had due venera- 
 tion for it, by his declaring that it had 
 been built by the command of God. But 
 he now adds, that God does not need such 
 a temple. Heaven is his throne ; the uni 
 verse his dwelling-place ; and therefore 
 this temple might be destroyed. A new, 
 glorious truth was to be revealed to man- 
 kind, that God w as not confined in his wor- 
 ship to any age, or people, or nation. In 
 entire consistency, therefore, with all pro- 
 per respect for the temple at Jerusalem, it 
 might be maintained that the time would 
 come when that temple would be destroy- 
 ed, and when God might be worshipped 
 by all nations. IT The Must High. God. 
 This sentiment was expressed by Solomon 
 when the temple was dedicated. 1 Kin^s 
 viii. 27. IT As sailh the prophet. Isa. Ixvi. 
 1, 2. The place is not literally quoted 
 but the sense is given. 
 
 
 
 o 
 
 / 
 
128 
 
 dwelleth not in temples made with 
 hands ; as saith the prophet, 
 
 49 Heaven " is my throne, and 
 earth is my footstool : what house 
 Aviil ye build me] saith the Lord : 
 or what is the place of my 
 rest? 
 
 50 Hath not my hand made all 
 these things 1 
 
 51 Ye stitf-necked, * and uncir- 
 
 a Is.66.1,2. I Ex.32.9. Is.48.4. 
 
 THE ACTS. [A. D. 33. 
 
 curacised '^ m heart and ears, ye do 
 always resist the Holy Ghost: as 
 your fathers did, so do ye. 
 
 52 Which '^ of the prophets have 
 not your fathers persecuted ? And 
 they have slain them which shewed 
 before of the coming of the Just * 
 One, of whom ye have been now 
 the betrayers and murderers. 
 
 53 Who have received the law 
 
 c Lev.26.41. Jer.9.26. Roiii.2.2b,29. d 2ChrJ}6.I6. 
 lTh.2.15. e c.3.14. 
 
 49. Heaven is my throne. See Note, 
 Matt V. 34. fi Earth is my footstool. 
 Note, Matt. v. 35. IF What house, &c. 
 What house or tera})le can be large or 
 magnificent enough for the dwelhng of 
 Him who made all things? H The place 
 of my rfst. My home, my abode, my fixed 
 Beat or habitation. Corap. Ps. xcv. 11. 
 
 51. Ye stiff-necked. The discourse of 
 Stephen has every appearance of liaving 
 been mternipted by the clamours and op- 
 position of the sanhedrim. This verse has 
 no immediate connexion with that which 
 precedes; and appears to have been spo- 
 ken in the midst of much opposition and 
 clamour. If we may conjecture in this 
 case, it would seem that the Jews saw 
 the drift of his argument ; that they in- 
 terrupted him; and that when the tu- 
 mult had somewhat subsided, he address- 
 ed them in the language of this verse, 
 showing them that they sustained a cha- 
 racter precisely similar to their rebellious 
 fathers. The word stiff-necked is often 
 used in the Old Testament. Ex. xxxii. 9 ; 
 xxxjii. 3. 5 ; xxxiv. 9. Deut. ix. 6. 13; x. 
 16, &c. It is a figurative expression taken 
 from oxen that were refractory, and that 
 would not submit to be yoked. Applied 
 to men, it means that they were stubborn, 
 contumacious, and unwilling to submit to 
 the restraints of law. IT Uncircumcised in 
 heart. Circumcision was a sign of being 
 a Jew — of acknowledging the authority 
 of the laws of Moses. It was also em- 
 blematic of purity, and of submission to 
 the law of God. The expression uncir- 
 cumcised in heart denotes those w ho were 
 not willing to acknowledge that law, and 
 Bubmit to it. They had hearts filled with 
 vicious and unsubdued affections and de- 
 sires. IT And ears. That is, wlio are un- 
 •willing to hear what God says. Comp. 
 Lev. xxvi. 41. Jer. ix. 23. Notes on Rom. 
 ii. 28, 29. IT Resist the Holy Ghost. You 
 oppose the message which is brought to 
 you by the authority of God, and the in- 
 spiration of his Spirit. The message 
 
 brought by Moses ; by the prophets ; by 
 the Saviour ; and by the apostles — all by 
 the infallible direction of the Holy Ghost 
 — they and their fathers opposed. IT As 
 t/our fathers did, &c. As he had specified 
 in ver. 27. 35. 39—43. 
 
 52. Which of the prophets, &c. The 
 interrogative form here is a strong mode 
 of saying that they had persecuted all the 
 prophets. It was the characteristic of the 
 nation to persecute the messengers of 
 God. This is not to be taken as literally 
 and imiversally true ; but it was a gene- 
 ral truth ; it was the national character- 
 istic. See Notes, Matt. xxi. 33 — 40 ; xxiii. 
 29 — 35. IT And they have slain them, &c. 
 That is, they have slain the prophets, 
 whose main message was that the Mes- 
 siah was to come. It was a great aggra- 
 vation of their offence, that they put to 
 death the messengers which foretold the 
 greatest blessing that the nation could re- 
 ceive. ^ The Just One. The Messiah. 
 See Note, ch. iii. 14. "il Of whom ye, &c. 
 You thus show that you resemble those 
 who rejected and put to death the pro- 
 phets. You have even gone beyond them 
 in guilt, because j'ou have put the Mes- 
 siah himself to death. ^ The betrayers. 
 They are called betrayers here because 
 they employed Judas to betray him— 
 agreeable to the maxim in law, He who 
 does any thinff by another, is held to have 
 done it himself. 
 
 53. Who have received the lavj. The 
 law of Moses, given on mount Sinai. 
 ?r By the disposition of angels. There ha.s 
 been much diversity of opinion in regard 
 to this phrase, fh Siaruyx; 'ayyiKo.>v. The 
 word translated disposition does not else- 
 where occur in the New Testament. It 
 properly means the constituting or arrang- 
 ing of an army; disposing it into ranks 
 and proper divisions. Hence it has been 
 supposed to mean that the law was given 
 amidst the various ranks of angels, being 
 present to witness its promulgation. Others 
 suppose that the angek were employed as 
 
A. D. 33 ] 
 
 CHAPTER VII. 
 
 129 
 
 by ** the disposition of angels, and 
 have not kept U. 
 
 54 When they heard these things, 
 *they were cut to the heart, and they 
 gnashed on him with their teeth. 
 
 55 But he, being <= full of the 
 Holy Ghost, looked up steadfastly 
 into heaven, and saw the glory of 
 God, and Jesus standing on the 
 right hand of God, 
 
 agents oi instruments to communicate the 
 law. All that the expression fairly im- 
 plies is the former ; that the lav/ was given 
 amidst tlie attending ranks of angels, as 
 if they were summoned to witness the 
 pomp and ceremony of giving law to an 
 entire people, and through them to an 
 entire world. It should be added, more- 
 over, that the Jews applied the word an- 
 gels to any of the messengers of God ; to 
 fire, and tempest, and wind, &c. And all 
 that Stephen means here, may be to ex- 
 press the common Jewish opinion, that 
 God was attended on this occasion by the 
 heavenly hosts ; and_ by the symbols of 
 his presence, the' nre, and smoke, and 
 tem.pest. Comp. Ps. civ. 4; Ixvih. 17. 
 Other places declare that the law was 
 spoken By an angel, one eminent above 
 all attending angels, the peculiar messen- 
 ger of God. See Note on ver. 38. It is 
 plain that Stephen spoke only the com- 
 mon sentiment of the Jews. Thus Herod 
 is introduced by Josephus (Antiq. b. xv. 
 ch. V. § 3) as saying, " We have learned 
 from God the most excellent of our doc- 
 trines, and the most holy part of our law 
 by angels,'' &:c. In the eyes of the Jews, 
 it justly gave increased majesty and so- 
 lemnity to the law, that it had been given 
 in so grand and imposing circumstances. 
 And it greatly aggravated their guilt, that 
 notwithstanding this, they had not kept it 
 
 54. They were cut to the heart. They 
 were exceedingly enraged and indignanl 
 Tlie whole course of the speech had been 
 such as to excite their anger, and now 
 Ihev could restrain themselves no longer. 
 ^ They gnashed on him, &c. Expressive 
 of the huterness and malignity of their 
 feeling. 
 
 55. Full of the Holy Ghost. See Note, 
 ch. ii. 4. IT Looked up steadfastly. Fixed 
 his eyes intently on heaven. Foreseeing 
 Ills danger; and the effect his speech had 
 produced — seeing that there was no safety 
 in the great council of the nation, and no 
 prospect of justice at their hands, he cast 
 bis eyes to heaven and sought protec- 
 
 56 And said. Behold, I see the ** 
 heavens opened, and * the Soii of 
 man standing on the right hand of 
 God. 
 
 57 Then they cried out with a 
 loud voice, and stopped their ears, 
 and ran upon him with one ac- 
 cord, 
 
 58 And cast f him out of the city, 
 and stoned him .- and the witnesses 
 
 d Eze.l.l. e Dan.7.!3. / Lu.4.29. He.l3. 12,13. 
 
 tion there. — When dangers threaten us, 
 our hope of safety lies in heaven. When 
 men threaten our persons, reputation, or 
 lives, it becomes us to fix our eyes on the 
 heavenly world ; and we shall not look 
 in vain. ^ And saw the glory of God. 
 This phrase is commonly used to denote 
 the visible symbols of God. It means 
 some magnificent representation ; a splen- 
 dour, or light, that is the appropriate ex- 
 hibition of the presence of God. Matt. xvi. 
 27,- xxiv. 30. "Note, Luke ii. 9. In the 
 case of Stephen there is every indication 
 of a vision, or supernatural representation 
 of the heavenly objects; something in ad- 
 vance of mere/ai7/i, such as dying Chris- 
 tians now have. What was its precise 
 nature, we liave no means of ascertaining. 
 Objects were often represented to pro- 
 phets by visions ; and probably something 
 similar is intended here. It was such an 
 elevation of view, such a representation 
 of truth, and of the glory of God, as to be 
 denoted by the word see ; though it is not 
 to be maintained that Stephen really saw 
 the Saviour with the bodily eye. T On 
 the right hand of God. That is, exalted to 
 a place of honour and power in the hea- 
 vens. Note, MaT4vXxvi. 64. Acts ii. 25. 
 
 56. / sav) the heavens ojjened. A figu- 
 rative expression, denoting that he was 
 permitted to see into heaven, or to see 
 what was there, as if the firmament was 
 divided, and the eye was permitted to 
 penetrate the eternal world. Comp. Ezek. 
 i. 1. 
 
 57. Tlien they cried out. That is, pro- 
 bably, the people, not the members of the 
 council. It is evident he was put to death 
 in a popular tumult. They had charged 
 him with blasphemy ; and they regarded 
 what he had now said as full proof of it. 
 f And stopped their ears. That they might 
 hear no more blasphemy. IT With one 
 accord. In a tumult ; unitedly. 
 
 58. And cast him out of the city. This 
 was in accordance with the usual custom. 
 In Lev. xxiv. 14, it was directed to bring 
 forth him that had cursed without the 
 
130 
 
 " laid down their clothes at a young 
 
 man's feet, whose name was * Saul. 
 
 59 And they stoned Stephen, 
 
 a c 6.13. i.c.8. 1,3: 22,20. 
 
 THE ACTS. [A. D. 33. 
 
 calling upon 6'oif, and saying, Lord 
 
 camp ; and it was not usual, the Jewish 
 writers inform us, to stone in the presence 
 of the sanhedrim. Though this was a 
 popular tumult, and Stephen was con- 
 demned without the regular process of 
 trial, yet some of the forms of law were 
 observed, and he was stoned in the man- 
 ner directed in the case of blasphemers. 
 ^ And stoned him. This was the punish- 
 ment appointed in the case of blasphem}'. 
 Lev. xxiv. 16. Note, John x. 31. ^ And 
 the witnesses. That is, the false witnesses 
 who bore testimony against him. eh. vi. 13. 
 It was directed in the law (Deut. xvii. 7) 
 that the witnesses in the case should be 
 first in executing the sentence of the law. 
 This was done to prevent false accusa- 
 tions by the prospect that (het/ must be 
 employed as executioners. After they had 
 commenced the process of execution, all 
 the people joined in it. Deut. xvii. 7. Lev. 
 xxiv. 16. ^ Laid down their clothes. Their 
 outer garments. They were accustomed 
 to lay these aside when they ran or work- 
 ed. Note, Matt. v. 40. *S At a ylnmg'niari' s 
 Yeet, &:c. That is, they procured him to 
 take care of their garments. This is men- 
 tioned solely because Saul, or Paul, after- 
 wards became so celebrated, first as a 
 persecutor, and then an apo.stle. His 
 whole heart was in this persecution of 
 Stephen; and he himself afterwards al- 
 luded to this circumstance as an evidence 
 oi" his sinfulness in persecuting the Lord 
 Tesus. Acts xxii. 20. 
 
 59. Calling upon God. The word God 
 is not in the original, and should not have 
 been in the translation. It is in none ol" 
 the ancient MSS. or versions. It should 
 have been rendered. They stoned Ste- 
 phen, invoking, or calling upon, and say- 
 ing. Lord Jesus, &c. That is, he was en- 
 gaged in prayer to the Lord Jesus. The 
 word is used to express prayer in the fol- 
 lowing, among other places": 2 Cor. i. 23, 
 " I call God to witness." 1 Pet. 1. 17, "And 
 if ye call on the Father," &c. Acts ii. 21, 
 "Whosoever shall call on the name of 
 the Lord," &c. ix. 14; xxii. 15. Rom. x. 
 12, 13, 14. This was, therefore, an act of 
 worship ; a solemn invocation of the Lord 
 Jesus, in tlie most interesting circum- 
 Btances in which a man can be placed — 
 in his dying moments. And this shows 
 that it is right to worship the Lord Jesus, 
 and to pray to him. For if Stephen was 
 inspired, it settles the question. The ex- 
 
 lesus, receive - my spirit I 
 GO And he kneeled down, and 
 
 c Pj.31.5. Lu.23.46. 
 
 ample of an inspired man in such circum- 
 stances, is a Bafe and correct example. 
 If it should be said that the inspiration of 
 Stephen cannot be made out, yet the in- 
 spiration of y.wAe, who has recorded il, 
 will not be called in question. Then tlio 
 following circumstances show that he, an 
 inspired man, regarded it as right, and as 
 a proper example to be followed. (1.) lie 
 has recorded it without the slightest ex- 
 pression of an opinion that it was impro- 
 per. On the contrary, there is every evi- 
 dence that he regarded the conduct of 
 Stephen in this case as right and praise- 
 worthy. There is, therefore, this attesta- 
 tion to its propriety. (2.) The Spirit that 
 inspired Luke knew what use would he 
 made of this case. He knew that it 
 would be used as an example, and as an 
 evidence that it was right to worship the 
 Lord Jesus. It is one of the cases which 
 |ias been used to perpetuate the worship 
 of the Lord Jesus in every age. If it was 
 wrong, it is inconceivable that it should 
 he recorded without some expression of 
 disapprobation. (3.) The case is strikingly 
 similar to that recorded in John xx. 2b, 
 where Thomas offered worsiiip to iho 
 Lord Jesus, as his God, without reproof. 
 If Thomas did it in the presence of the 
 Saviour without reproof, it was right. If 
 S;ephen did it without any expression of 
 disapprobation from the inspired historian, 
 it was right. (1.) These examples were 
 used to encourage Christians and Chris- 
 tian martyrs to ofler homage to Jesus 
 Christ. Thus Pliny, writing to the em- 
 peror Trajan, and giving an account of 
 the Christians in Bythinia, says, that they 
 were accustomed to meet and sing hymns 
 to Christ as to God. {hirdner.) (5.) It i» 
 worthy of remark, that Stephen in his 
 death offered the same act of homage to 
 Christ, that Christ himself did to the Fa- 
 ther, when he died. Luke xxiii. 46. From 
 all these considerations, it follows that the 
 Lord Jesus is an object of worsiiip; that 
 in most solemn circumstances it is proper 
 to call upon him, to worship him, and to 
 commit our dearest interests to his hand.s. 
 If this may be done, he is divine. ^ Re 
 ceive my spirit. That is, receive it to thy- 
 self; take it to thine abode in heaven. 
 
 60. Arid he kneeled down. This seems 
 to have been a voluntary kneeling; a 
 placing himself in this position for the 
 purpose of prayer, choosing to die in this 
 
A. D. 33.] 
 
 CHAPTER VIll. 
 
 131 
 
 cried with a loud voice, Lord, lay 
 * not, this sin to their charge ! And 
 when he had said this, he fell 
 asleep. 
 
 o l\Iatt.5.44. Lu.23.34. 
 
 attitude. IT Lord. That is, Lord Jesus. 
 Note, ch. i. 24. IT Lay not, &c. Forgive 
 them. This passage strikingly resembles 
 the dying prayer of the Lord Jesus. Luke 
 xxiii. 34. Nothing but the Christian reli- 
 gion will enable a man to utter this pas- 
 sage in his dying moments. IT He fell 
 asleep. This is the usual mode of express- 
 ing the death of saints in the Bible. It is 
 an expression indicating, (1.) The peace- 
 fulness of their death, compared with the 
 alarm of sinners ; (2.) The hope of a re- 
 surrection ; as we retire to sleep with the 
 hope of again awaking to the duties and 
 enjovments of life. See John xi. 11, 12. 
 1 Cor. xi. 30^ XV. 51. 1 Thess. iv. 14; v. 
 10. Matt. ix. 24. 
 
 In view of the death of this first Chris- 
 tian m.artyr, we may remark, 
 
 1. That it is right to address to the Lord 
 Jesus the language of prayer. 
 
 2. It is peculiarly proper to do it in 
 afflictions, and in the prospect of death. 
 Heb. iv. 15. 
 
 3. Sustaining grace will be derived in 
 trials chiefly from a view of the Lord 
 Jesus. If we can look to him as our Sa- 
 viour, see him to be exalted to deliver us, 
 and truly commit our souls to him, we 
 shall find the grace which we shall need 
 in our afflictions. 
 
 4. We should have such confidence in 
 him, as to enable us to commit ourselves 
 to him at any time. To do this, we should 
 live a life of faith. In health, and youth, 
 and strength, we should seek him as our 
 first and Itest friend. 
 
 5. While we are in health, we should 
 prepare to die. What an unfit place for 
 preparation for death would have been 
 the situation of Stephen ! How impossi- 
 ble then would it have been to have made 
 preparation I Yet the dying bed is often 
 a place as unfit to prepare as were the 
 circumstances of Stephen. When racked 
 with pain when faint and feeble, when 
 the mind is indisposed to thought, or 
 when it raves in the wildness of deliri- 
 um, what an unfit place is this to prepare 
 to die. f have seeri^many dying beds ; I 
 
 I have seen many in all stages of their last 
 ^ j eickncss ; but never have I yet seen a 
 •'^ & dying bed which seemed to me to be a 
 proper place to make preparation for. eter- 
 nity. 
 
 6. How peaceful and calm, is q dea,th 
 
 CHAPTER VIIL 
 
 A ND Saul * was consenting unto 
 ■^-^ his death. And at that time 
 there was a great persecution against 
 
 h C.7.5S. 
 
 like that of Stephen, when compared 
 v.ith the alarms and anguish of a sinner! 
 One moment ofsuch peace in that trying 
 time, is better than all the pleasuresand 
 honours which the world can bestow. 
 And to ohfain such peace, the dying sin- 
 ner would be willing to give all the 
 wealth of the Indies, and all the crowna 
 of the earth. So may I die — and so may 
 all my readers — enabled, like this dying 
 martyr, to commit my departing spirit tc 
 the sure keeping of the great Redeemer! 
 When we take a parting view of the 
 world ; when our eyes shall be turned 
 for the last time to take a look of friends 
 and relatives; and when the darkness of 
 death shall begin to come around us; then 
 may we be enabled to cast the eye of faith 
 to the heavens, and say, ' Lord Jesus, re- 
 ceive our spirits;' and thus fall asleep, 
 peaceful in death, in the hope of the re- 
 surrection of the just. ' ' .' 
 
 CHAPTER VIIL 
 1. And Saul v)as con.fenting, &c. Was 
 pleased with his being put to death, and 
 approved it. Comp. ch. xxii. 20. Thia 
 part of the verse should have been con- 
 nected with the previous chapter. IT At 
 that time. That is, immediately follow- 
 ing the death of Stephen. The persecu- 
 tion arose on account of Stephen, ch. xi. 
 19. The tumult did not subside when 
 Stephen was killed. Their anger con- 
 tinued to be excited against all Chris- 
 tians. They had becorne so irabittered 
 by the zeal and success of the aposdes, 
 and by their frequent charges of murder 
 in putting the Son of God to death, that 
 they resolved at once to put a period to 
 their progress and success. This was the 
 first persecution against Christians; the 
 first in a series that terminated only when 
 the religion which they wished to destroy 
 vias fully established on the ruins of both 
 Judaism and Paganism. If The church. 
 The collection of Christians which were 
 now organized into a church. The church 
 at Jerusalem was the first that was col- 
 lected. IT All scattered. That is, tho 
 great mass of Christians. IT The regions 
 of Judea, &c. See Note, Matt. ii. 23 
 ir Except the apostles. Probably the o.thGr 
 Christians fled from fear. Why the apios- 
 tle-s, who were particularly in danger, did 
 not flee also, is not slated by the historian. 
 Having been, however, more fully vr\- 
 
133 
 
 THE ACTS. 
 
 A. D. 33 
 
 the church which was at Jerusalem ; 
 and they were all scattered " abroad 
 throughout the regions of Judea 
 and Samaria, except the apostles. 
 
 2 And devout men carried Ste- 
 phen to his burial^ and made great 
 lamentation over him. 
 
 ac.11.19. 
 
 structed than the others, and having been 
 taught their duty by the example and 
 teaching of the Saviour, they resolved, it 
 seems, to remain and brave the fury of 
 the persecutors. For them to have tied 
 then would have exposed them, as lead- 
 ers and founders of the new religion, to 
 the charge of timidity and weakness. 
 They therefore resolved to remain in the 
 midst of their persecutors ; and a merciful 
 Providence watched over them, and de- 
 fended them from harm. Tiie dispersion 
 extended not only to Judea and Samaria, 
 but those who fled carried the gospel also 
 to Phenice, aTid Cyprus, and Antioch. ch. 
 xi'. 19. There was a reason why this was 
 permitted. The early converts were 
 Jews. They had strong feelings of at- 
 tachment to the city of Jerusalem, to the 
 temple, and to the land of their fathers. 
 Yet it was the design of the Lord Jesus 
 that the gospel should be preached every 
 where. To accomplish this, he suffered 
 a persecution to rage ; and they were 
 scattered abroad, and bore his gospel to 
 other cities and lands. Good thus came 
 out of evil ; and the first persecution re- 
 sulted, as all others have done, in advanc- 
 ing the cause which was intended to be 
 destroyed. 
 
 2. And devout men. Religions men. 
 The word used here does not imply 
 of necessity that they were Christians. 
 There might hare been Jews who did 
 not approve the popular tumult, and the 
 murder of Stephen, and who gave him a 
 decent burial. Joseph of Arimathea, and 
 Nicodemus, both Jews, thus gave to the 
 Lord Jesus a decent burial. John xix. 38, 
 39. H Carried Stephen. The word trans- 
 lated carried, means properly to collect, 
 ns fruits, &c. Then it is applied to all 
 the preparations necessarj' for fitting a 
 dead body for burial, as coUecting, or con- 
 fining it by bandages, with spices, &c. 
 H And made great lamentation. This was 
 usual among the Jews at a funeral. See 
 JS'ote, Matt. ix. 23. 
 
 3. As for Said. But Saul. He had no 
 concern in the pious attentions shown to 
 Stephen, but engaged w-ith zeal in the 
 work of persecution H He made havoc. 
 
 3 As for Saul, he * made havoc 
 of the church, entering into every 
 house; and haling men and wo- 
 men, committed them to prison. 
 
 4 Therefora they that were scat- 
 tered abroad, went every where 
 preaching the word. 
 
 fcc.2S.10,ll. Gal.1.13. 
 
 ixv/^xlviTi. This word is commonly ap- 
 plied to wild beasts, to lions, wolves, &c 
 and denotes the devastations which they 
 commit. Saul raged against the church 
 like a wild beast — a strong expression, 
 denoting the zeal and fury with which he 
 engaged in persecution. IF Entering into 
 every house. To search for those who 
 were suspected of being Christians. 
 IT Haling. Dragging, or compelling them. 
 IF Committed them to prison. The sanhe- 
 drim had not power to put them to death. 
 John xviii. 31. But they had power to 
 imprison ; and they resolved, it seems, to 
 exercise this power to the utmost. Paul 
 frequently refers to his zeal in persecut- 
 ing the church. Acts xxvi. 10, 11. Gal. i. 
 13. — It may be remarked here that there 
 never w as a persecution commenced with 
 more flattering prospects to the persecu- 
 tors. Saul, the principal agent, was 
 young, zealous, learned, and clothed with 
 power. He showed afterwards that he 
 had talents fitted for any station ; and 
 zeal that tired with no exertion, and that 
 was appalled by no obstacle. With this 
 talent he entered on his work. Christians 
 were few and feeble. They were scat- 
 tered and unarmed. They were unpro- 
 tected by any civil power, and exposed, 
 therefore, to the full blaze and rage of 
 persecution. That the church was not 
 destroyed, was owing to the protection of 
 God — a protection that not only secured 
 its existence, but which extended its in- 
 fluence and power by m.eans of this very 
 persecution far abroad on the earth. 
 
 4. Went every where. That is, they 
 travelled through the various regions 
 where they were scattered. In all places 
 to vvhich they came, they preached tho 
 word. IF Preachiiig the word. Greek, 
 Evangelizing, or announcing the good 
 news of the message of mercy, or the 
 word of God. It is not the usual word 
 which is rendered preach, but means sim- 
 ply announcing the good news of salva- 
 tion. There is no evidence, nor is there 
 any probability, that all these persons were 
 ordained to preach. They were mani- 
 festly common Christians who were scat- 
 tered by the persecution ; and the moan- 
 
A. D. 33.] 
 
 CHxVPTER MIL 
 
 133 
 
 5 Then Philip * went down to 
 the city of Samaria, and preached 
 Christ unto them. 
 
 ing is, that they communicated to their 
 follow-men in conversation, wherever 
 they met them ; and probably in the sy- 
 nagogues, where all Jews had a right to 
 sneak, the glad tidings that the Messiah 
 had come. It is not said that they set 
 themselves up for public teachers; or 
 that they administered baptism ; or that 
 they founded churches: but they pro- 
 claimed every where the news that a 
 Saviour had come. Their hearts were 
 full of it. Out of the abundance of the 
 heart the mouth speaks ; and they made 
 the truth known to all whom they met. — 
 We may learn from this, (1.) That perse- 
 cution tends to promote the very thing 
 which it would destroy. (2.) That one 
 of the best means to make Christians ac- 
 tive and zealous is to persecute them. 
 (3.) That it is right for all Christians to 
 make known the truths of the gospel. 
 When the heart is full, ihe lips will 
 speak ; and there is no more impropriety 
 in their speaking of redemption than of 
 any thing else. (4.) It should be the great 
 object of all Christians to make the Sa- 
 viour known every lohere. By their lives, 
 conversation, and pious exhortations and 
 entreaties, they should beseech dying sin- 
 ners to be reconciled to God. And espe- 
 cially should this be done when they are 
 travelling. Christians when away from 
 home seem almost to imagine that they 
 lay aside the obligations of religion. But 
 the example of Christ and his early dis- 
 ciples has taught us that this is the very 
 time to attempt to do good. 
 
 5. Then Philip. One of the seven dea- 
 cons, ch. vi. 5. He is afterwards called 
 i/ie Evangelist. Acts xxi. 3- ^ The city 
 of Samaria. This does not mean a city 
 whose name was Samaria, for no such 
 city at that time existed. Samaria was a 
 region. Matt. ii. 22. The ancient city Sa- 
 maria, the capital of that region, had been 
 destroyed by Hyrcanus, so completely as 
 to leave no vestige of it remaining; and 
 he " took away," says Josephus, " the very 
 marks that there had ever been such a 
 city there." (Antiq. b. xiii. ch. x. $ 3.) He- 
 rod the Great afterwards built a city on 
 this site, and called it Sehaste, i. e. Au- 
 gusta, in honour of the emperor Augus- 
 tus. (Jos. Antiq. b. xv. ch. viii. $ 5.) Per- 
 haps this city is intended, as being the 
 prmcipal city of Samaria ; or possibly Sy- 
 char, another city where the gospel had 
 
 M 
 
 6 And the people with one ac- 
 cord * gave heed unto those thinga 
 which Philip spake, iiearing, ' and 
 
 b 2Chr.30.l2. 
 
 c J;)0.4.41,42, 
 
 been before preached by the Saviour 
 himself John iv. T And preached Christ. 
 Preached that the Messiah had come, and 
 made known his doctrines. The same 
 truths had been before stated in Samaria 
 by the Saviour himself (John iv.); and 
 this was doubtless one of the reasons why 
 they so gladly now received the word of 
 God. The field iiad been prepared by the 
 Lord Jesus; and he had said that it was 
 white for the harvest (John iv. 35) ; and 
 into that field Philip now entered, and 
 was signally blessed. His coming was 
 attended with a remarkable revival of re 
 ligion. The word translated preach here 
 is not that which is used in the previous 
 verse. This denotes to proclaim as a crier, 
 and is commonly employed to denote the 
 preaching of the gospel, so called. Mark 
 V. 20 ; vii. 36. Luke viii. 39. Matt. xxiv. 
 14. Acts X. 42. Rom. x. 15. 1 Cor. ix. 27 ; 
 XV. 12. 2 Tim. iv. 2. It has been argued 
 that because Philip is said thus to have 
 1 preached to the Samaritans, that therefore 
 all deacons have a right to preach or that 
 j they are, under the New Testament eco- 
 ■ nomy. an order of ministers. But this is 
 by no means clear. For, (1.) It is not evi 
 : dent, nor can it be shown, that the other 
 deacons (ch. vi) ever preached. There is 
 no record of their doing so; and the nar- 
 rative would lead us to suppose that they 
 , did not. (2.) They were appointed for a 
 ! very diflTerent purpose (ch. vi. 1 — 5); and. 
 it is fair to suppose that as deacons, they 
 confined themselves to the design of their 
 appointment. (3.) It is not said that Philip 
 preached in virtue of his being a deaccn. 
 From any thing in this place, it woiJd 
 seem that he preached as the other Chris- 
 tians did — wherever lie was. (4.) But 
 elsewhere an express distinction is made 
 between Philip and the others, A new 
 appellation is given him, and he is ex- 
 pressly called the Evangelist. Acts xxi. 8. 
 From this, it seems that h? preached, not 
 because he was a deacon, but because he 
 had received a special appointment to thia 
 business as an evangelist. (5.) This same 
 office, or rank of Christian teachers, is ex- 
 pressly recognised elsewhere. Eph. iv. 11. 
 All these considerations show that there 
 is not in the sacred Scriptures an order of 
 ministers appointed to preach as deacons. 
 6. With one accord. Unitedly, or with 
 one mind. Great multitudes of them did 
 it. IT Gave heed Paid attention t<j ; era- 
 
134 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 seeing the miracles which he did. 
 
 7 For ° unclean spirits, crying- 
 with loud voice, came out of many 
 that were possessed with them: and 
 many taken with palsies, ^ and that 
 were lame, '^ were healed. 
 
 8 And there was great joy in that 
 city. 
 
 9 But there w^as a certain man 
 
 aMar.l6.!7. i Mar.2.3-n. c.9.33,34. fMalt.11.5. 
 
 braced, f Hearing. Hearing what he 
 «aid. 
 
 7. For unclean i^pirits. Note, Matt. iv. 
 24. IT Crying with loud voice. JVote, 
 Mark i. 26. ^ Palsies. Note, Matt. iv. 
 24. 
 
 8. And (here tvas great joy. This joy 
 arose, (1.) From the fact that so many per- 
 sons, before sick and afflicted, were re- 
 stored to health. (2.) From the conver- 
 sion of individuals to Christ. The ten- 
 dency of rehgion is to produce joy. 
 (3.) From tlie mutual joy of families and 
 friends, that their friends were convert- 
 ed. The tendency of a revival of religion 
 is thus to produce great joy. 
 
 9. But there was a certain man called 
 Simon. The Fathers have written much 
 respecting this man, and have given 
 strange accounts of him; but nothing 
 more is certainly known of him tlian is 
 stated in this place. Rosenmueller and 
 Kuinoel suppose him to have been "a Si- 
 mon mentioned by Joseph us (Antiq. b. xx. 
 ch. vii. § 2), who was born in Cyprus. 
 He was a magician, and was employed 
 by Felix to persuade Drusilla to forsake 
 her husband Azizus, and to marry Felix. 
 But it is not very probable that this was 
 the same person. (See Note in Whiston's 
 Josephus.) Simon Magus was probably 
 a Jew or a Samaritan, who had addicted 
 himself to the arts of magic, and who was 
 much celebrated for it. He had studied 
 philosophy in Alexandria in Egypt (Mo- 
 sheim, i. p. 113, 114, Murdnck's transla- 
 tion), and then lived at Samaria. After 
 he was cut off from the hope of adding 
 to his other powers the power of working 
 miracles, the fathers sav that he fell into 
 many errors, "and becariie the founder of 
 the sect of the Simonians. They accused 
 him of affirming that he came down as 
 the Father in respect to the Samaritans ; 
 the Son in respect to the Jews ; and the 
 Holy Spirit n respect to the Gentiles. 
 He did not acknowledge Christ to be the 
 Son of God, but a rival, and pretended 
 himself to be C'lrist. He rejected the 
 law of Moses. Many other tnings are 
 
 ! called Simon, w^hich beforetinie in 
 ' the same city used sorcery, "^ and 
 j bewitched the people of Samaria, 
 ! D-ivino- out * that himself was somc- 
 
 , c o 
 
 ; great one : 
 
 I 1 To whom ^ they all gave heed, 
 ' from the least to the greatest, say- 
 ing, This man is the great power cf 
 God. 
 
 dc.ia.G. Re.22.15. e c.5.36. 2Ti.3.2,5. /2Cor.U.19 
 
 affirmed of him, which rest on doubtful 
 authority. He seems to have become an 
 enemy "to Christianity; though he was 
 willing tfien to avail himself of some of 
 its doctrines in order to advance his own 
 interests. The account that lie came to 
 a tragical death in Rome ; that he was 
 honoured as a deity by the Roman senate ; 
 and that a statue was erected to his me- 
 mory in the isle of Tiber, is now generally 
 rejected. His end is not known. (See 
 Calmet, art. Simon Magus, and Mosheim, 
 i. p. 114, Note.) ^ Beforetime. The prac- 
 tice of magic, or sorcerj-, was common at 
 that time, and in all the ancient nations. 
 % Used sorcery. Greek, /^^yr^ ■>-■'. Exer- 
 cising the arts of the Magi, or Magicians ; 
 hence the name Simon Magus. See Note, 
 Matt. ii. 1. The ancient Magi had their 
 rise in Persia, and were at first addicted 
 to the study of philosophy, astronomv, 
 medicine, &c. This name came after- 
 wards to signify those who made use of 
 the knowledge of tliese arts for the pur^ 
 pnse of imposing on mankind — astrolo- 
 gers, soothsayers, necromancers, fortune- 
 tellers, <fcc. Such persons pretended to pre- 
 dict future events by the positions of the 
 stars, and to cure diseases by incantations, 
 &c. See Isa. ii. 6. See also Dan. i. 20 ; ii 2. 
 It was expressly forbidden the Jews to 
 consult such persons on pain of death. 
 Lev. xix. 31 ; xx. 6. In these nrts Simon 
 had been eminently successful. IT Aiid 
 bewitched. This is an Onhappy transla- 
 tion. The Greek means merely that he 
 astonished or amazed the people, or con- 
 founded their judgment. The idea of 
 bewitching them is not in the original. 
 IF Giving out, &c. Saying, i. e. boasting. 
 It was in this way, partly, that he so con- 
 founded them. Jugglers generally impose 
 on people just in proportion to the extra- 
 vagance and folly of their pretensions. 
 The same remark may be made of quack 
 doctors, and of all persons who attempt to 
 delude and impose on mankind. 
 
 10. The great power of God. Probahly 
 this means only that they believed that 
 he was invested with the power of God, 
 
A.D. 33.] 
 
 CHAPTER nil. 
 
 135 
 
 11 And to him they had regard, 
 because that of long lime he had 
 bewitched *= them with sorceries. 
 
 12 But wlien they believed* Phi- 
 lip preaching' the things <^ concern- 
 ing the kingdom of God, and tlie 
 name of Jesus Christ, they were 
 baptized, both men and w^omen. 
 
 13 Then Simon himself believed 
 
 • Gal.3.1. Z.ver.37. c.2.41. e c.1.3. 
 
 not that they supjwsed he W'as really the 
 Great God. " 
 
 13. Then Simon. . .believed also. That 
 is, he believed that Jesus had wrought 
 miracles, and was raised from the dead, 
 (fee. All this he could believe in entire 
 consistency with his own notions of the 
 power of magic ; and all that the con- 
 nexion requires us to suppose is that he 
 beheved this — that Jesus had power of 
 working miracles, &c. ; and as he purpos- 
 ed to turn this to his own account, he was 
 willing to profess himself to be his fol- 
 lower. It might have injured his popu- 
 larity, moreover, if he had taken a stand 
 when so many were professing to become 
 Christians. — Men often profess religion 
 because, if they do not, they fear they 
 will lose their influence, and be left with 
 the ungodly. That Simon was not a reol 
 Christian is apparent from the whole nar- 
 rative, ver. 18. 21 — 23. IF And when he 
 was baptized. He was admitted to a pi-o- 
 fession of religion in the same way as the 
 others. Philip did not pretend to know 
 the heart ; and Simon was admitted be- 
 cause he professed his belief This is all 
 the evidence that ministers can have, and 
 it is no wonder, that they, as well as Phi- 
 lip, are often deceived. The reasons which 
 influenced Simon to make a profession of 
 rehgion, seem to have been these : (1 .) An 
 impression that Christianity was true. He 
 seems to have been convinced of this by 
 the miracles of Philip. (2.) The fact that 
 many others were becoming Christians; 
 and he went in with the multitude. This 
 is often the case in revivals of religion. 
 (3.) He had no religion; but it is clear 
 (ver. 20, 21) that he was willing to make 
 use of (Christianity to advance his own 
 power, influence, and popularity — a thing 
 which multitudes of men of the same 
 mind with Simon Magus have been will- 
 ing since to do. IT And continued, &c. 
 It was customary and natural for the dis- 
 ciples to remain with their taachers. See 
 ch. ii 42. IT And wondered. This is the 
 same word that is translated bewitched in 
 ver. 9. 11. It means that he was amazed 
 
 also: and when he was baptized, 
 he continued with Philip, and won- 
 dered, beholding the miracles ' and 
 signs which were done. 
 
 14 Now when the apostles which 
 were at Jerusalem heard that Sa* 
 maria had received the word of 
 God, they sent unto them Peter 
 and John : 
 
 1 or, sigiu and great miracle*. 
 
 that Philip could reaUy perform so much 
 greater miracles than he had even pre- 
 tended to. — Hypocrites will sometimes be 
 greatly attentive to the external duties of 
 religion, and will be greatly surprised at 
 what IS done by God for the salvation of 
 sinners. IT Miracles and signs. Greek, 
 Signs and great powers, or great miracles. 
 That is, so much greater than he pretend- 
 ed to be able to perform. 
 
 14. They sent. That is, the apostles 
 deputed two of their number. This shows 
 conclusively that there was no chief or 
 ruler among them. They acted as being 
 equal in authority. The reason why they 
 sent them was, probably, that there would 
 be a demand for more labour than Philip 
 could render; a church was to be found- 
 ed, which required their presence ; and 
 it was important that they should be pre- 
 sent to organize it, and to build it up. The 
 harvest had occurred in Samaria, of which 
 the Saviour spoke (John iv. 35), and it 
 was proper that they should enter into 
 it. — In times of revival there is often more 
 to be done than can be done by the regu- 
 lar pastor of a people, and it is proper 
 that he' should be aided from abroad. 
 IT Peter. This shows that Peter had no 
 such authority and primacy as the Roman 
 Catholics claim for him. He exercised 
 no authority of sending others, but wa.s 
 himself sent. He was apf)ointed by their 
 united voice, instead of claiming the 
 power himself of directing them. IT And 
 John. Peter was ardent, bold, zealous, 
 rash ; John was mild, gentle, tender, per- 
 suasive. There was wisdom in uniting 
 them in this work, as the talents of lx»th 
 were needed ; and the excellencies in the 
 character of the one would compensate 
 for the defects of the other. It is observ- 
 able that the apostles sent two together, as 
 the Saviour had himself done. See Note, 
 Mark vi. 7. The reasons why this addi- 
 tional aid was sent to Samaria were pro- 
 bably these: (1.) To assist PhiHp in a 
 great work — in the harvest which he was 
 there collecting. (2.) To give the sanc- 
 tion of the authority of *he apostles to 
 
136 
 
 THE ACTS. 
 
 [A. D S3 
 
 15 Who, when they were come 
 down, prayed for them, that they 
 might receive the Holy Ghost : 
 
 IG For as yet* he was fallen 
 upon none of them ; only they were 
 * baptized in the name of the Lord 
 Jesus. 
 
 o c.19.2. b c.2.38; 10.4S; 19.5,6. lCor.1.13. 
 
 what he was dohig. (3.) To confer on 
 the converts the gift of the Holy Ghost, 
 ver. 17. 
 
 15. TFere come dovm. To Samaria. 
 Jerusalem was generally represented as 
 up, or higher than the rest of the land. 
 Matt, xx" 18. John vii. 8. *!i Prayed for 
 them. They sought at the hand of God 
 the extraordinary communications of the 
 Holy Spirit. They did not even pretend 
 to have the power of doing it without the 
 aid of God. ^ That they might receive the 
 Holy GliosL The main question here is, 
 what was meant by the Holy Ghost ? In 
 ver. 20, it is called " the gift of God." 
 The following remarks may make this 
 plain. (1 .) It was not that gift of the Holy 
 Ghost by which the soul is converted, or 
 renewed, for they had this when they be- 
 lieved, ver. 6. fevery where the conver- 
 sion of the sinner is traced to his influ- 
 ence. Comp. John i. 13. (2.) It was not 
 the ordinary influences of the Siwrit by 
 which the soul is sanctified ; for sanctifi- 
 cation is a progressive work, and this was 
 sudden : sanctiflcation is shown by the 
 general tenor of the life ; this was sud- 
 den and striking. (3.) It was something 
 that was discernible by external effects ; 
 for Simon saw (ver. 18), that this was done 
 by the laying on of hands. (4.) The 
 phrase ' the gift of the Holy Ghost,' and 
 ' the descent of the Holy Ghost,' signified 
 not merely his ordinary influences in 
 converting sinners, but those extraordi- 
 nary influences that attended the first 
 preaching of the gospel — the power of 
 speaking with new tongues (ch. ii.), the 
 power of working miracles, &c. Acts xix. 
 6. (5.) This is fiir'her clear from the fact 
 that Simon wished to purchase this power, 
 evidently to keep up his influence among 
 the people, and to retain his ascendency 
 as a juggler and sorcerer. But surely, 
 Simon would not wish to purchase the 
 converting and sanctifying influences of 
 the H(tly Spirit; it was the jx)wer of 
 working miracles. These things make it 
 clear tliat by the gift of the Holy Spirit 
 here is meant the power of speaking with 
 new tongues (comp. 1 Cor. xiv.) and the 
 power of miracles And it is further clear 
 
 17 Then laid " they their hands 
 on them, and they received the 
 Holy Ghost. 
 
 18 And when Simon saw, that 
 through laying on of the apostles' 
 hands the Holy Ghost was given, 
 he offeied them,** money, 
 
 c c.6.6. He.6.2. d lTim.6.5. 
 
 that tJiis passage should not be adducea 
 in favour of" the rite of confirmation'' in 
 the Christian church. For besides the 
 fact that there are now no apostles, the 
 thing spoken of here, is entirely diflferent 
 from that of the rite oi confirmation. This 
 was to confer the extraordinary power of 
 working miracles ; that is for a different 
 purpose. 
 
 If it be asked why this power was con- 
 ferred on the early Christians, it may be 
 replied, that it was to furnish striking 
 proof of the truth of the Christian reli- 
 gion ; to impress the people, and thus to 
 win them to embrace the gospel. The 
 early church was thus armed with the 
 power of the Holy Spirit ; and this extra- 
 ordinary attestation of God to his message 
 was one cause of the rapid propagation 
 and permanent estabhshment of the gos 
 pel. 
 
 lo. He was fallen. This expression is 
 several times applied to the Holy Spirit, 
 ch. X. 44; xi. 15. It does not diflTer mate- 
 rially from the common expression, " the 
 Holy Ghost descended." It means that he 
 came from heaven; and the expression 
 to fall, applied to his influences, denotes 
 the rapidity and suddenness of his com- 
 ing, (/'omp. ch. xix. 2. ^ hi the name of 
 the Lord Jesus. Note, ch. ii. 38. See also 
 ch. x. 48 ; xix. 5, 6. 
 
 17. Then laid they their hands. Six:-, This 
 was an act of prayer, expressing an invo- 
 cation to God that he would impart the 
 blessing to them. On how many they l.iid 
 their hands, is not said. It is evident that 
 it was not on all, for they did not thus lay 
 hands on Simon. Perhaps it was done 
 on a few of the more prominent and lead- 
 ing persons, who were to be employed 
 particularly in bearing witness to the 
 truth of the gospel. It was customary to 
 lay the hands on any person when a fa 
 vour was to be conferred, or a blessinij 
 imoarted. See Note, Matt. ix. 18. 
 
 18. Simon saw, &c. That is, he wit- 
 nessed the extraordinary effects, the power 
 of speaking in a miraculous manner, &c. 
 Note, ver. 15. H He offered them money 
 He had had a remarkable influence over 
 the Samaritans, and he saw that the pes 
 
A. D. S3.] 
 
 CHAPTER VIII. 
 
 137 
 
 19 Saying,, Give me also this 
 power, that on whomsoever I lay 
 hands, he may receive the Holy 
 Ghost. 
 
 20 But Peter said unto him, Thy 
 money perish with thee, because " 
 
 a 2Ki.5.15,I6. Matt.lO.S. b c.10.45: 11.17, 
 
 session of t!iis power would perpetuate 
 ana increase his influence. Men com- 
 monly employ the tricks of legerdemain 
 for the purpose of making money ; and it 
 seems probable that such had been the 
 design of Simon. He saw that if he could 
 communicate to ethers this power, if he 
 could confer on ihem the talent of speak- 
 ing other languages, it might be turned 
 to vast account, and he sought therefore 
 to purchase it of the apostles. From this 
 act of Simon we have derived our vvord 
 simony, to denote the buying and selling 
 of ecclesiastical preferment, or church 
 offices, where religion is supported by 
 the state. This act of Simon shows con- 
 clusively that he was influenced by im- 
 proper motives in becoming connected 
 with the church. 
 
 20. 7'hy money perish with thee. This 
 IS an expression of the horror and indig- 
 nation of Peter at the base offer of Simon. 
 It is not to be understood as an impreca- 
 tion on Simon. The main idea is the 
 apostle's contempt for the moiiey, as if he 
 regarded it as of no value. 'Let your 
 money go to destruction. We abhor your 
 impious offer. We can freely see any 
 amount of money destroyed before we 
 will be tempted to sell the gift of the Holy 
 Ghost.' But there was here also an ex- 
 pression of his belief that Simon also 
 would perish. It was a declaration that 
 he was hastening to ruin, and as if this 
 was certain, Peter says, let 3'our money 
 perish too. ^ The gift of God. That which 
 ne has given, or conferred as a favour. 
 The idea was absuid that that which God 
 himself gives as a sovereign, could be 
 purchased. It v\'as impious to think of at- 
 tempting to buy with worthless gold that 
 which was of so inestimable value. The 
 gift of God heie means the extraordinary 
 influences of the Holy Ghost, ch. x. 45; 
 !ci. 17. How can we pay a price to God ? 
 All ihat we can give, the silver, and the 
 gold, and the cattle on a thousand hills, 
 belong to him already. We have nothing 
 which we can present for his favours. 
 And yet there are many who seek to 
 purchase the favour of God. Some do it 
 by alms and prayers ; some by penance 
 and fasting ; some by attempting to make 
 their own hearts better, and by self-right- 
 m2 
 
 thou hast thought that the gift * of 
 God may be purchased with mo- 
 ney. 
 
 21 Thou hast neither part * nor 
 lot in this matter: for'' thy heait 's 
 not right in the sight of God. 
 
 c Jos.2'2.25. d Ps.78.36,37. Eze. 1 4.3. 
 
 eousness; and some by penitence and 
 tears. All these will not purchase his 
 favour. Salvation, like every other bless- 
 ing, will be his gift ; and if ever received, 
 we must be willing to accept it on his 
 own terms ; at his own time ; and in his 
 own way. We are without merit ; and 
 if saved, it will be by the sovereign grace 
 of God. 
 
 21. Neither part. You have no jooW/oti 
 of the grace of God ; that is, you are des- 
 titute of it altogether. This word com 
 monly denotes the part of an inheritance 
 which falls to one when it is divided. 
 IT A^or lot. This word means properly a 
 portion w>hich falls to one when an es- 
 tate, or when spoil in war is divided into 
 portions, according to the number of those 
 who are to be partakers, and the part of 
 each one is determined by lot. The two 
 words denote emphatically that he was in 
 no sense a partaker of the favour of God. 
 ^ In this matter. Greek, In this word, i. e. 
 thing. That which is referred to here is 
 the religion of Christ. He was not a 
 Christian. It is remarkable that Peter 
 judged him so soon, and when he had 
 seen but one act of his. But it was an 
 act which satisfied him that he was a 
 stranger to religion. One act may some- 
 times bring out the whole character; it 
 may evince the governing motives ; it 
 may show traits of character utterly i«- 
 consistent with true religion; and then it 
 is as certain a criterion as any long series 
 of acts. IT Thy heart. Your affections, or 
 governing motives ; your principle of con- 
 duct. Comp. 2 Kings x. 15. You love 
 gold and popularity, and not the gospel 
 for what it is. There is no evidence here 
 that Peter saw this in a miraculous man- 
 ner, or by any supernatural influence. It 
 was apparent and plain, that Simon was 
 not influenced by the pure, disinterested 
 motives of the gospel, but by the love of 
 power and of the world. IT In the sight 
 of God. That is, God sees or judges that 
 your heart is not sincere and pure. — No 
 external profession is acceptable without 
 the heart. Reader, is your heart right 
 with God ? Are your motives pure ; and 
 does God see there the exercise of holy, 
 sincere, and benevolent affections towards 
 him ? God knows the motives ; and with 
 
133 
 
 THE ACTS. 
 
 [A. D. 2X 
 
 22 Repent therefore of this thy 
 wickedness ; and pray God, if "per- 
 naps the thought of thine heart may 
 5e forgiven tnee : 
 
 a D.->.n.4.27. 2Tim.2.25. 
 
 unerriiig certainty he will judge; and 
 with unerring justice he will fix our 
 doom, according to the affections of the 
 heart 
 
 22. Repent, therefore. Here we may 
 remark, (1.) That Simon was at this time 
 an unconverted sinner. (2.) That the 
 command was given to him as such. 
 (3.) That ho was required to do the thing; 
 not to wait or seek merely, but actually 
 to repent. (4.) That this was to be the 
 first step in his conversion. He was not 
 even directed to prey first, but his first 
 indispensable work was to repent, that is, 
 to exercise proper sorrow lor this sin. and 
 to abandon his plan or principle of action. 
 And this shows, (1.) That a/Z sinners are 
 to be exhorted to repent, as their first 
 Vvork. They are 7iot to be told to vjait, 
 and read, and pray, in the expectation 
 that repentance will he given them. With 
 such helps as the}' can obtain, they are to 
 do the thing. (2.) Prayer will not be ac- 
 ceptable, or heard, unless the sinner comes 
 repenting, that is, unless he regrets his 
 ein, and aesires to forsake it. Then, and 
 then only, will he be heard. When he 
 comes loving his sins, and resolving still 
 to practise them, God will not hear him. 
 When ho comes desirous of forsaking 
 them, grieved that he is guilty, and feel- 
 ing his need of help, Gort will hear his 
 praver. See Isa. i. l^. Mic. iii. 4. Trov. 
 i. 28. Ps. Ixvi. 18. IT And praij God. 
 Having a desire to forsake the sin, and to 
 be pardoned, then pray to God to forgive. 
 [t would be absurd to ask forgiveness 
 until a niHii felt his need of it. This 
 shows that a sinner ought to pray, and 
 hou) he ought to do it. It should be with 
 a desire and purpose to forsake sin, and 
 in that state of mind God vviil hear the 
 nrayer. Comp. Dan. iv. 27. *i7 If perhaps. 
 There was no certainty that God would 
 forgive him : nor is there any evidence 
 either that Simon prayed, or that he was 
 forgiven.— This direction of Peter pre- 
 sents another imjxjrlant principle in re- 
 gard to the conduct orsinners. They are 
 to be directed to repent, not because they 
 
 ave the promi.se of' forgiveness, and not 
 because they hope to be forgiven, but be- 
 cause sin is a areai evil, and because it is 
 risrht and proper that ihey should repent, 
 whether they are forgiven or not. That 
 is to b& left to the .sovereign mercy of 
 
 23 For I perceive that thou art 
 in the gall of bitterness, '" and in 
 the bond ' of iniquity. 
 
 cPs. 116.16. Prov.5.22 
 
 b Jer.4.1S. neb.I2.15, 
 l3.-i.2S.22. 
 
 God. Thei/ are to repent of sin, and— 
 then they are to feel, not that they have 
 any claim on God, but that they are de- 
 pendent on him, and must be saved or 
 lost at his will. They are not to suppose 
 t!iat their tears will purchase forgiveness, 
 but that they lie at the foot of mercy, and 
 that there [shape — not certainty— thatG«i 
 will forgive. The language of thehum- 
 bled sinner is. 
 
 " Perliaps he will admit my j lea, 
 
 Perhaps will hear my prayer ; 
 Cut if I perish I will pray, 
 
 And perish only there. 
 
 " I can but perish if I ^o, 
 I atn resolvd to try, 
 For if I slay av\ay, I know 
 1 shall for ever die." 
 
 IT The thought, &c. Your purpose, or 
 wish. Thoughts may be, therefore, evil, 
 and need forgiveness. It is not open sin 
 only that needs to be pardoned ; it is the 
 secret purpose of the soul. 
 
 23. For^ I perceive. That is, by the act 
 which he had done. His offer had shown 
 a state of mind that was wholly incon- 
 sistent with true religion. One single sin 
 mny as certainl}' show that there is no 
 true piety as many acts of iniquity. It 
 may be so decided, so malignant, so utterly 
 inconsistent with just views, as at once to 
 determine what the character is. The sin 
 of Simun was of this cliaracter. Peter 
 here does not appear to have claimed 
 the power of judging the heart; but he 
 judged, as all other men would, by the 
 act. Ii In the gall. This word denotes 
 properly bile, or that bitter, yellowish- 
 green fluid that is secreted in "the liver. 
 Hence it means any thing very bitter ; 
 and also any batl passion of the "mind, as 
 anger, malice, <&:c. W^e speak of bitterness 
 of mind, &c. IT Of bitter 7iess. This is a 
 Hebraism ; the usual mode of expressing 
 the superlative, and means excessive hitter' 
 ness. The phrase is used respecting ido- 
 latry (Deut. xxix. IS), " Lest there should 
 be among vou a rout that beareth gall and 
 wormwood.'' A similar expression occurs 
 in Hcb xii. 15, " Lest any root of bitter- 
 ness springing up, trouble you," &c. Sin 
 is thus represented as a bitter or jioisonoua 
 thing; a thing not only vnpleasnnt m its 
 consequences, but ruinous in its charac- 
 ter, as a poisonous plant would be in the 
 midst o^'othe'- planL«. Jer ', 19. " It is an 
 
A. D. 33.] 
 
 CHAPTER VIII. 
 
 139 
 
 24 Then answered Simon, and 
 said, Pray " ye to the Lord for me, 
 that none of these things which ye 
 have spoken come upon me. 
 
 25 And they, when they had tes- 
 tified and preached the word of the 
 Lord, returned to Jerusalem, and 
 
 a Ex.S.S. Nu.21.7. lKi.13.6. Job 42.8. Ja.5.16. 
 
 evil and hitler thing that thou hast for- 
 saken the Lord thy God." iv. 18- Rom. iii. 
 14, " Whose mouth is full of cursing and 
 bitterness." Eph. iv. 31. The meaning 
 here is, that the heart of Simon was full 
 of dreadful, malignant sin. Il Bond of 
 iniquity. Or, that thou art boimd by ini- 
 quity. That is, that it has the ride over 
 you, and binds you as a slave. Sin is 
 often thus represented as bondage and 
 captivity. Sinners are represented as 
 chained to it, and kept in hard servitude. 
 Ps. cxvi. 16. Prov. v. 22, "He shall be 
 holden with the cords of his sins." Rom. 
 vii. 23, 24. These expressions prove con- 
 clusively that Simon was a stranger to 
 religion. 
 
 24. Pray ye, &;c. Here remark, (1.) 
 That Simon was directed to pray for him- 
 self (ver. 22), but he had no disposition to 
 do that. Sinners will often ask others to 
 pray for them, when they are loo proud, 
 or too much in love with sin, to pray for 
 themselves. (2.) The main thing that 
 Peter wished to impress on him was a 
 sense of his sin. Simon did not regard 
 this, but looked only to the punishment. 
 He was terrified and alarmed ; and he 
 sought to avoid future punishment ; but 
 he had no alarm about his sins. So it is 
 often with sinners. So it was with Pha- 
 raoh (Ex. viii. 28. 32), and with Jeroboam 
 (1 Kings xiii. 6). And so sinners often 
 quiet their own consciences by asking 
 ministers and Christian friends to pray for 
 them, while they still purpose to persevere 
 in iniquity. If men expect to be saved, 
 they must pray /or themselves ; and pray 
 not chiefly to be freed from punishment, 
 but from the sin which deserves hell. — 
 This is all that we hear of Simon in the 
 New Testament; and the probability is, 
 that, like many other sinners, he did not 
 pray for himself, but continued to live in 
 the gall of bitterness, and died in the 
 bond of iniquity. The testimony of an- 
 tiquity is decided on that point. See 
 Note, ver. 9. 
 
 2.5. In many villages, &c. They went 
 at first directly to the city of Samaria. On 
 their return to Jerusalem, they travelled 
 more at leisure, and preached in the vil- 
 
 preached the g-ospel in many vil- 
 lages of the Samaritans. 
 
 26 And the angel of the Lord 
 spake unto Pliilip, saying. Arise, 
 and go toward the south, unto the 
 way that goeth down from Jerusa- 
 lem unto Gaza * which is desert 
 
 lages also — a good example for the minis- 
 ters of the gospel, and for all Christians,, 
 when travelling from place to place. — 
 The reason whv they returned to Jeru- 
 salem, and mad'e tliat their permanent 
 abode, might have been, that it was im- 
 portant to bear witness to the resurrection 
 of Christ in the very city where he had 
 been crucified, and where his resurrec- 
 tion had occurred. If the doctrine was 
 established there, it would be more easy 
 to establish it elsewhere. 
 
 26. And the angel of the Lord. The 
 word a?igel is used in the Scriptures in a 
 great variety of significations. See Note, 
 Matt. i. 20. Here it has been supposed by 
 some to mean literally a celestial messen- 
 ger sent from God ; others have supposed 
 that it means a dream, others a vision, &c. 
 The word properly means a messenger ; 
 and all that it can be shown to signify 
 here is, that the Lord sent a message to 
 Philip of this kind. It is most probable, 
 I think, that the passage means that God 
 communicated the message by his Spirit ; 
 for in ver. 29, 39, it is expressly said that 
 the Spirit spake to Philip, &c. Thus in 
 Acts xvi. 7, the Spirit is said to have for- 
 bidden Paul to preach in Bythinia ; and 
 in ver. 9, the message on the subject i.<3 
 said to have been conveyed in a vision. 
 There is no absurdity, however, in sup- 
 posing that an angel literally was employ 
 ed to communicate this message to Philip 
 See Heb. i. 14. Gen. xix. 1 ; xxii. 11. Judg. 
 vi. 12. IT Spake unto Philip. Comp. Matt, 
 ii. 13. IT Arise. See Note, Luke xv. 18. 
 IT And go, &c. Philip had been employed 
 in Samaria. As God now intended to 
 send the gospel to another place, he gave 
 a special direction to Philip to go and 
 convey it. It is evident that God design- 
 ed the conversion of this eunuch ; and the 
 direction to Philip shows how he accom- 
 plishes his designs. Tj jg not by miracle, 
 but by the use of means. It is not by di- 
 rect power without truth, but it is by a 
 message fitted lo the end. The salvation 
 of a single sinner is an object worthy the 
 attention of God. When such a siniier /5 
 converted, it is because God forms a plan 
 or purj)ose to do it. When it is done, he 
 
140 
 
 THE ACTS. 
 
 [A. 1). 33. 
 
 •27 And he arose and went: and, 
 behold, a man of Ethiopia, ° an 
 '' eunuch of great authority under 
 Candace queen of the Ethiopians, 
 
 a Zeph.3.10. b l3a.5S.3-5. 
 
 inclines his servants to labour; he directs 
 their labours ; he leads his ministers ; and 
 he prepares the way (ver. 28) for the re- 
 ception of the truth. ^ Toward the south. 
 That is, south of Samaria, where Philip 
 WHS then labouring. ^ Unto Gaza. Gaza, 
 or AzzAH (Gen. x. 19), was a city of the 
 Philistines, given by Joshua to Judah 
 (Josh. XV. 47. 1 Sam. vi. 17). It was one 
 of the Jive principal cities of the Philis- 
 tines. It was Ibrmerly a large place ; was 
 situated on an eminence, and commanded 
 a beautiful prospect. It was in this place 
 that Samson took away the gates of the 
 city, and bore them off! Judg. xvi 2, 3. It 
 was near Askelon, about sixty miles 
 southwest from Jerusalem. *^\ XVhich is 
 desert. This m.ay refer either to the way 
 or to ihe place. The natural construction 
 is the latter. In explanation of this, it is 
 to be observed that there were two towns 
 of that name, Old and New Gaza. The 
 prop.^et Zephaniah (ii. 4) said that Gaza 
 should be/orsa&e/i, i. e. flestroyed. "This 
 was partly uccomphshed by Alexander the 
 Great. (Jos. Autiq. t>. xi. ch. viii. ^ 3, 4 ; b. 
 xiii. ch. xiii. 'J 3.) Another town was after- 
 w ards built of the same name, but at some 
 distance from the former ; and Old Gaza 
 was abandoned to desolation. Strabo aien- 
 tions 'Gaza the desert,' and Diodorus Sicu- 
 lus speaks of 'Old Gaza." " (Robin. Cal- 
 viet.) Some have supposed, h-ov.'Cver, that 
 Luke refers here to the road leading to 
 (jiaza, as being desolate and uninhabited. 
 But I regard the former interpretation 
 as most natural and obvious. "In this 
 place, in 1823, the American missiona- 
 ries, iVIessrs. Fisk and King, found Gaza, 
 a town buUt of stone, making a very mean 
 appearance, and containing about live 
 thousand inhabitants." (hiaU on the 
 Acta.) 
 
 27. A man of Ethiopia. Gaza was near 
 the confines between Palestine and Egypt. 
 It was in the direct road from Jerusalem 
 to Egypt. Ethiopia was one of the great 
 kingdoms of Africa, part of which is now 
 called Abyssinia. It is frequently men- 
 tioned in Scripture under the name of 
 Cush. But Cush comprehended a much 
 larger region, including the soHtnern part 
 of Arabia, and even sometimes the coun- 
 tries adjacent to the Tigris and Euphra- 
 tes. Ethiopia proper l ^y,|gftjiU,h "(^ ^^ Y P^> 
 on the Nile, and was ^mndea1^!n"^y 
 
 who had the charge o.f all her trea- 
 sure, and had come ' to Jerusalem 
 for to worship, 
 
 28 Was return in 0^ ; and, sitting 
 
 c 2Chr.6.32,33. 
 
 |]2gypt, that is, by the cataracts near Sy- 
 eri^r<5ast by the Red sea, and perhaps 
 part by the Indian Ocean ; south by un- 
 known regions in the interior of Ali-ici; 
 and west by Lybia and the deserts. It 
 comprehended the modern kingdoms of 
 Nubia or Sennaar, and Abyssinia. The 
 chief city ni it was the ancient Merot-", 
 situated on the island or tract of the same 
 name, between the Nile and Ashtaboras, 
 not far from the modern Shendi. {Robin- 
 son's Cahnet.) ^ An eunuch, &c. See 
 Note, Matt. xix. 12. Eunuchs were com- 
 monl)' employed in attendance on the le- 
 males of the harem ; but the word is often 
 used to denote any confidential ofTicer, or 
 counsellor of state. It is evidently so used 
 here. '^ Of great authoritp>=Gf-iTt^ rank ; 
 an officer of the court. It is clear from 
 what follows that this man was a Jew. 
 But it is known that Jews were oi'ten 
 raised to posts of high honour and distinc. 
 lion in foreign courts, as in the case of 
 Joseph in Egypt, and of Daniel in Baby- 
 lon. Ii Under Candace, &c. Candace is 
 said to nave been the comm.on name of 
 the queens of Ethiopia, as Pharaoh was 
 of the sovereigns of Egypt. This is ex- 
 pressly stated by Pliny. (Nat. Hist. vii. 29.) 
 Ilis words are, "The edifices of the city 
 were few; a wom.an reigned there of the 
 name of Candace, which name had been 
 transmitted to these queens for many 
 years." Strabo mentions also a queen of 
 Ethiopia of the name of Candace. Speak- 
 ing of an insurrection against the Romans, 
 he says, " Among these were the officers 
 of queen Candace, who in our days reign- 
 ed over the Ethiopians.''' As this could 
 not have been the Candace mentioned 
 here, it is plain that the name was com- 
 mon to these queens — a sort of royal title. 
 She was probably q-ueen of Meroij, an 
 important part of Ethiopia. (Bruce's Tra- 
 vels, vol. ii. p. AZ\—Clarhe.) IF Wlio had 
 the charge, &c. The treasurer was an 
 officer of high trust and responsibility. 
 ^ And had come, &c. This proves that 
 he was a Jew, or at least a Jewish prose- 
 lyte. It w-as customary for the Jews in 
 foreign lands, as far as practicable, to at- 
 tend the great feasts at Jerusalem. He 
 had gone up to attend the Passover, «fcc. 
 See Note, ch. ii. 5. 
 
 28. And sitting in his chariot. His car- 
 riage ; his vehicle. The form of the car 
 
A. D. 33.J 
 
 CHAPTER VIII. 
 
 141 
 
 in his chariot, read Esaias the pro- 
 phet. 
 29 Then * the Spirit said unto 
 
 o l5a.65,24. Hos.6.3. 
 
 riage is not known. In some instances 
 the carriages of the ancients were placed 
 on wheels ; in others, were borne on poles 
 in the form of a litter or palanquin, by 
 men, or mules, or horses. (See Calmet, 
 art. Chariot.) IT Reading Esaias, &c. 
 Isaiah. Reading doubtless the transla- 
 tion of Isaiah called the Septuagint. This 
 translation was made m Egypt, for the 
 special use of the Jews in Alexandria and 
 throughout Egypt, and was that which 
 I was commonly used. IVA^ he was reading 
 the Scriptures, and especially this prophet, 
 \ is not certainly known. It is morally cer- 
 tain, however, that he was in Judea at 
 the time of the crucifixion and resurrec- 
 tion of Jesus ; that he had heard much 
 of him; that this would be a subject of 
 discussion ; and it was natural for hiro, in 
 returning, to look at the prophecies re- 
 specting the Messiah, perhaps either to 
 meditate on them as a suitable subject of 
 inquiry and thought, or perhaps to exa- 
 rnme the claims of Jesus of Nazareth to 
 this office. The prophecy in Isa. liii. was 
 so striking, and coincided so clearly with 
 the character of Jesus, that it was natural 
 tor a candid mind to examine whether he 
 might not be the person intended by the 
 prophet. — On this narrative we may re- 
 mark, (1.) It is a proper and profitable 
 employment on returning from worship to 
 examine the sacred Sciptureii. (2.) It is 
 well to be in the habit of reading the 
 Scriptures when we are on a journey. It 
 may serve to keep the heart fiom worldly 
 objects, and secure the affections for God. 
 i'S.) It is well at all times to read the Bi- 
 ble. It is one of the means of grace. And 
 it is when we are searching JnyjiUl, that 
 we obtain light and comfort. The sinner 
 should examine with a candid mind the 
 sacred volume. It may be the means of 
 conducting him in the true path of salva- 
 tion. (4.) God often gives us light in re- 
 gard to the meaning of the Bible in unex- 
 pected modes. How little did this eunuch 
 expect \o be enlightened ir the manner in 
 which he actually was. Yet God, who 
 intended to instruct and save him, sent 
 the living teacher, and opened to him the 
 sacred scriptures, and led him to the Sa- 
 viour. It is probable (ver. 30) that he was 
 reading it aloud. 
 
 29. The Spirit. See Note, ver. 26. The 
 Holy Spirit is here evidently intended. 
 The thought in Philip's mind is here 
 
 Philip, Go near, and join thyself to 
 this chariot. 
 
 30 And Philip ran thither to him- 
 
 traced to his suggestion. All good 
 thoughts and« designs have the same 
 origin. % Join thyself. Join him in his 
 chariot. Go and sit with him. 
 
 30. And Philip ran, &c. Indicating his 
 haste, and his desire to obey the sugges- 
 tions of the Spirit. A thousand difficulties 
 might have been started in the mind of 
 Philip if he had reflected a little. The 
 eunuch was a stranger ; he had the ap- 
 pearance of a man of rank; he was en- 
 gaged in reading ; he might be indisposed 
 to be interrupted or to converse, &c. But 
 Philip obeyed without any hesitation the 
 monitions of the Spirit, and ran to him. — 
 It is well to follow the Jirst suggestions 
 of the Spirit ; to yield to the clear indica- 
 tions of duty, and to perform it at once. 
 Especially in a deed of benevolence, and 
 in conversing with others on the subject 
 of religion, our first thoughts are com- 
 monly safest and best. If we do not fol- 
 low them, the calculations of avarice, or 
 fear, or some worldly prudence, are very 
 apt to come in. We become alarmed , 
 we are afraid of the rich and the great ; 
 and we suppose that our conversation 
 and admonitions will be unacceptable. — 
 We may learn from this case, (1.) To do 
 our duty at once, without hesitation or 
 debate. (2.) We shall often be disap- 
 pointed in regard to subjects of this kind. 
 We shall find candid, humble. Christian 
 conversation far more acceptable to stran- 
 gers, to the rich, and to the great, than 
 we commonly suppose. If, as in this case, 
 they are alone ; if we appr6acTi*'ffl'Sfa 
 kindly ; if we do not rudely and harshly 
 address them, we shall find most men 
 willing to talk ou the subject of religion. 
 I have conversed with some hundreds of i 
 persons on the subject of religion, and cHH| 
 4M» now recollect but two instances in | 
 which I was rudely treated, and in which I 
 it was not easy to gain a respectful and | 
 kind attention to Christian conversation. I 
 IF And heard him read. He was reading '' 
 T^^fT— snrnetimes the best way of impress- 
 ing truffi'STT^^TIfift'd in our private read- 
 in^the Scriptures. ^ And said, &,c. Thia 
 qire^tion, there might have been reason to 
 fear, would not be kindly received. But 
 the eunuch's mind was in such a state 
 that he took no offence from such an in- 
 quiry, though made by a footman, and a 
 stranger. He 4flltlbt,t£gg rWS^f^Sa him 
 as a brother Jew-^-^iris an importaiV 
 
142 
 
 and heard him read the prophet 
 Esaias, and said, Understandest " 
 thou what thou readest] 
 
 31 And he said, How '' can I, ex- 
 cept some man should guide "^ me 1 
 And he desired Philip that he would 
 ceme up and sit with^im. 
 
 32 The place of the scripture 
 
 o Matt.I3.23,51. Ep.5.17. t Ro.10.14. c P3.25.9. 
 
 THE ACTS. [A. D. 33. 
 
 which he read was this, "^ He was 
 led as a sheep to the slaughter ; 
 and like a lamb dumb before his 
 shearer, so opened he not his mouth: 
 33 In his humiliation his judg- 
 ment was taken away : and who 
 shall declare his generation ? for 
 his life is taken from the earth. 
 
 question to ask ourselves when we read 
 the sacred Scriptures. 
 
 31. And he said, &c. This was a gene- 
 ral acknowledgment of his need of direc- 
 tion. It evinced a humble state of mind. 
 It was an acknowledgment, also, origi- 
 nating probably from this particular pas- 
 Mge which he was reading. He did not 
 understand how it could be applied to the 
 Messiah; how the description of his hu- 
 miliation and condemnation (ver.33) could 
 be reconciled to the prevalent ideas of 
 his being a prince and a conqueror. The 
 8ame sentiment is expressed by Paul in 
 Rom. X. 14. The circumstances, the state 
 of mind in the eunuch, and the result, 
 strongly remind one of the declaration in 
 J*s. XXV. 9, " The meek will he guide in 
 judgment, and the meek will lie teach his 
 way." ^. And he desired, &c. He was 
 willing to receive instruction even from 
 a stranger. — The rich and the great may 
 often receive valuable instruction from a 
 stranger, and from a poor, unknown man. 
 
 32. The place, <fcc. Isa. liii. 7, 8. 11 He 
 was led, &c. This quotation is taken lite- 
 rally from the Septuagint. It varies very 
 little from the Hebrew. It has been al- 
 most universally understood that this 
 place refers to the Messiah ; and Philip 
 expressly applies it to him. The word 
 " was led" (V'/-0 implies that he was 
 conducted by others; that he was led 
 as a sheep is led to be killed. The 
 {general idea is that of mechiess and sub- 
 mission when he was led to be put to 
 death; a description that applies in a 
 very striking manner to the Lord Jesus. 
 IT To the slaughter. To be killed. The 
 characteristic here recorded is more re- 
 markable in the sheep than in any other 
 animals. II And like a lamb dumb, &c. 
 SliU patient, unresisting. IT So he opened 
 not his mouth. He did not complain, or 
 murmur; he offered no resistance, but 
 yielded patiently to what was done by 
 others. 
 
 33 In his humiliation. This varies 
 from the Hebrew, but is copied exactly 
 from the.^Septuagint, showing that he was 
 reading the Septuagint. The Hebrew is 
 
 "he was taken from prison, and irom 
 judgment." The word rendered " prison" 
 denotes any kind of detention, or even 
 oppression. It does not mean, as with us, 
 to be confinea in a prison or jail, but may 
 mean custody, and be applied to the de- 
 tention or custody of the Saviour when 
 his hands were bound, and he was led to 
 be tried. Note, Matt, xxvii. 2. It is not 
 known why the LXX. thus translated the 
 expression " he was taken from prison," 
 &c. by " in his humiliation," &c. The 
 word " from prison" may mean, as has 
 been remarked, however, from oppres- 
 sion, and this does not differ materially 
 from humiliation ; and in this sense the 
 LXX. understood it. The meaning of the 
 expression in the Septuagint and the Acta 
 is clear. It denotes that in his state of 
 oppression and calamity, when he was 
 destitute of protectors and friends, when 
 at ll)e lowest state of his humiliation, and, 
 therefore, most the object of pity, that in 
 addition to thai, justice was denied him , 
 his judgment — a just sentence — was taken 
 away, or withheld, and he was delivered 
 to be put to death. His deep humiliation 
 and friendless state was followed by an 
 unjust and cruel condemnation, when no 
 one would stand forth to plead his cause. 
 Every circumstance thus goes to deepen 
 the view of his sufferings. IT His judg- 
 ment. Justice, a just sentence, was de- 
 nied him, and he was cruelly condemned, 
 IT And who shall declare his generation ? 
 The word generation used here, properly 
 denotes posterity ; then an age of man- 
 kind, comprehending about thirty years, 
 as we speak of this and the next genera- 
 tion ; then it denotes the men of a particu- 
 lar age or time. Very various interpre- 
 tations have been given of this expression. 
 Lowtli translates it, "his manner of life 
 who would declare ?" referring, as he 
 supposes, to the fact that when a prisoner 
 was condemned and led to execution, it 
 was customary for a proclamation to ba 
 made by a crier in these words, " Who- 
 ever knows any thing about his inno- 
 cence, let him come and declare it. 
 This passage is taken from tlie Gemara 
 
A, D. 33.] 
 
 CHAPTER VIIl. 
 
 143 
 
 34 And the eunach answered 
 Philip, and said, I pray thee, of 
 
 whom speaketh the prophet this ] 
 of himself, or of some other man 1 
 
 of Babylon. {Kennicott, as quo'ed by 
 Lowl/i I The same Gemara of Babylon 
 on this passage adds, "that before the 
 death of Jesus, this proclamation was 
 made forty days; but no defence could be 
 f()und" — a manifest falsehood ; and a 
 story strikingly illustrative of the charac- 
 ter of the Jewish writings. The Gemara 
 was written sometime after Christ, per- 
 haps not far from the year 180 (Lardner), 
 and is a collection of commentaries on the 
 traditional laws of the Jews. That this 
 custom existed is very probable ; but it is 
 certain that no such thing was done on the 
 trial of the Saviour. But instances are 
 wanting where the word "generation" 
 has this meaning. The Chaldee para- 
 j.hrase translates the passage in Isaiah, 
 " He shall collect our captivity from in- 
 firmities and vengeance ; and who can 
 declare what wonderful things shall be | 
 done for us in his daj^s ?" Others have 
 referred this question to his Deity, or di- \ 
 vine generation ; intimalmg that no one 
 could explain the mystery of his eternal j 
 generation. Bui the word in the Scrip- ] 
 tures has no such signification ; and such i 
 a sense would not suit the connexion. | 
 (See Calvin in loco.) Others have refer- i 
 r'!d it to his own spiritual posterity/, his : 
 disciples, his family: ' the number of his j 
 friends and followers who could enume- i 
 rate?' {Calvin, Beza, &c.) But this as i 
 little suits the connexion. Another sense | 
 which the word has, is to denote ike -men 
 of any particular age or time. Matt. xi. 16 ; 
 xxiii. 36. LuKe xvi. 8, &c. And it has 
 been supposed that the. question here 
 means, ' Who can describe the character 
 and wickedness of the generation when 
 he shall live — the enormous crime of that 
 age, in putting him to death V This, per- 
 haps, is the most probable interpretation 
 /^f the question, for these reasons: (1.) It 
 /is the most usual signification of the word 
 ,<see Schleusner), and would be its obvi- 
 ous meaning in any other connexion. 
 (2.) It suits the connexion here. For the 
 prophet immediately adds as a reason for 
 the fact that no one can describe that 
 generation, that he was put to death — a 
 deed ^o enormous, as to make it impossi- 
 ble ta describe the wickedness of the gene- 
 ration that would do it. This was the 
 sura, the crovvTiing act of human guilt — 
 a deed so enormous as to defy all attempt 
 at description. The murder of the Mes- 
 siah ; the crucifixion of the Son of God ; 
 the killing of the highest messenger that 
 
 heaven could send, was the consumraa* 
 tion of all earthly wickedness. There 
 was no other deed so enormous that could 
 be performed; and there were no words 
 to describe this. Ttie same thing is im. 
 plied in what the Saviour himself said 
 (Matt, xxiii. 37, 38, and Luke xiii. 34, 35 ; 
 xix. 42), " O Jerusalem, Jerusalem," &c. 
 The idea in these places is, that notwith 
 standing their sin in killing the prophets, 
 and stoning those that had been sent to 
 them, he would still have been willing to 
 receive and pardon them, but for this 
 enormous act of wickedness in putting 
 the Messiah to death — a deed which they 
 were about to accomplish, and which 
 should be attended with the destruction 
 of their state and nation. The Hebrew 
 word "declare" (Isa. liii. 8), means pro- 
 perly to meditate, to think &/", and then, to 
 speak, to declare. It means probably in 
 that place, ' Who can think of, who can 
 conceive the enormity of the crimes of 
 that age, so as fully to publish or declare 
 them.' H For his' life, &;c. This is the 
 act of wickedness just referred to — put- 
 ting the Messiah to death. The Hebrew 
 is, " For he was cut off from the land of 
 the living," i. e. he was put to death 
 The expression used in the Acts was 
 taken from the Septuagint. and means 
 substantially the same as (he Hebrew. 
 
 34. Answered Philip. That is, addressed 
 Philip. The Hebrevvsjgfiga.use the word 
 answer as synonymous with addressing 
 one, whether he had spoken or not. IT Of 
 himself, &c. This was a natural inquiry 
 for there was nothing in the text itself 
 that would determine expressly to whom 
 the reference was. The ancient Jews 
 expressly applied the passage to the Mes- 
 siah. Thus the Targum of Jonathan on 
 Isa. Hi. 13, " Behold, my servant shall deal 
 prudently," &c., renders it, " Behold, my 
 servant, the Messiah, shall be prospered," 
 &c. But we should remember that the 
 eunuch was probably not deeply versed 
 in the Scriptures. We should remember, 
 further, that he had just been at Jerusa- 
 lem, and that the public mind was agi- 
 tated about the proceedings of the sanhe- 
 drim in putting Jesus of Nazareth, who 
 claimed to be the Me.ssiah, to death. It 
 is by no means improbable that this pas- 
 sage had been urged as a proof that he 
 was the Messiah ; and that the Jew's, to 
 evade the force of it, had maintained that 
 it referred to Isaiah or Jeremiah — as they 
 have since done. Yet the subject was no 
 
U4 
 
 THE ACTS. 
 
 35 Then Philip opened his 
 mouth, and began " at the same 
 ecripture, and ^ preached unto him 
 .lesus. 
 
 3G And as they went on their 
 way, they came unto a certain wa- 
 ter: and the eunuch said. See, here 
 
 aLu.24.27. i.c.18.28. cc.10.4T. 
 
 [A. D. 33 
 
 hinder me tc 
 
 important and so difiicult, that it had oc- 
 cupied the attention of the traveller dur- 
 ing his journey ; and his question shows 
 that he had been deeply pondering the 
 jnquir)' whether it could refer to Isaiah, 
 or whether it must have reference to the 
 Messiah. In this state of suspense pnd 
 agitation, when his mind was just fitted 
 to receive instruction, God sent a messen- 
 ger to guide him. — He often thus pre- 
 pares, by his providence, or by a train of 
 affecting and solemn events, the minds of 
 men ibr a reception of the truth ; and then 
 ho sends his messengers to guide the mind 
 thoughtful and anxious, in the way of 
 peace and salvation. 
 
 35. Opened his mouth. See Matthew. 
 V. 2. II At the same scripture. Taking 
 this as a lexi to be illustrated. IT Preached 
 unto him Jesus. Showed him that Jesus 
 of Nazareth exactly answered to the de- 
 scription of the prophet ; and that there- 
 fore the prophet referred to the MessTStf;- 
 andthat that Messiah was Jesus of Naza- 
 reth. How far Philip detailed the cir- 
 cumstances of the life and death of Christ 
 is unknown. What follows shows also 
 that he stated the design of baptism, and 
 the duty of being baptized. 
 
 36. As they went on their waif. In their 
 journey. IT A certain water. The expres- 
 sion used here does not determine whe- 
 ther this wis a river, a brook, or a pond 
 or standing pool. And there are no cir- 
 cumstances to determine that. It is well 
 known, however, that there is no large 
 river, or very considerable stream in this 
 vicinity. All that is intimated is, that 
 there was water enough to perform the 
 rite of baptism, whether that was by 
 sprinkling, pouring, or immersion. It 
 nn^si be admitted, 1 think, that there 
 mighi have been water enough ibr 
 either. Grolius says they came "to a 
 fountain which was in the neighbour- 
 hood of Bethsora, in the tribe of Juda, at 
 the twentieth milestone from .^lia (Jerw- 
 iulem) to Hebron." This is, however, a 
 tradition taken from Eusebius. The place 
 is still shown. (Pococke.) T Wfiat doth 
 ^tinder me, &c. This shows that he had 
 been instructed by Philip in the nature 
 
 is water ; what doth 
 be baptized % 
 
 37 And Philip said, If '^ thou be- 
 lievest with all thine heart, thou 
 mayest. And he answered and 
 said, I ' believe that Jesus Christ 
 is the Son of God. 
 
 d .Mar.l6.16.c.8.12. e Jno.n.27. ICor 12.3. 1Jlo.4.16. 
 
 and design of baptism. It evinces also 
 a purpose at once to give himself to Christ, 
 to profess his name, and to be dedicated 
 to his service. IF To be baptized. On the 
 meaning of the vvr vd baptize, see Note, 
 Matt. iii. 6. 
 
 37. And Philip said, &c. Tliis was 
 then stated to be the proper qualification 
 for making a profession of religion. The 
 terms are, (1.) Faith, that is, a reception 
 of Jesus as a Saviour ; yielding the mind 
 to the proper influences of the truths of 
 redemption. See Note, Mark xvi. 16. 
 (2.) There is required not merely the as- 
 sent of the understanding, but a surrender 
 of the heart, the will, the affections, to the 
 trutli of the gospel. As these were the 
 proper qualifications then, so they are 
 now. Nothing less is required; and no- 
 thing but this can constitute a proper 
 qualification for the Lord's supper^ "tT 1 
 believe, &c. 'Tfit&TW&iisegRJStlrTnWe than 
 a professed belief that Jesus was the Mes- 
 siah. The name Christ implies that. ' I 
 believe that Jesus the Messiah' is, &c. In 
 addition to this, he professed his belief 
 that he was the Son of God — showing 
 either that he had before supposed that 
 the Messiah woidd be the Son of God, or 
 that Philip had instructed him on that 
 point. It was natural for Philip in dis- 
 coursing on the humiliation and poverty 
 of Jesus, to add also that he sustained a 
 higher rank of being than a man, and was 
 the Son of God. VVhat precise ideas the 
 eunuch attached to this expression cannot 
 Jj^now determined. This verse il'WSnT- 
 ingTmnffiytSrge number of manuscripts 
 (Mill), and has been rejected by many 
 of the ablest critics. It is also omitted in 
 the Syriac and Ethiopia versions. It is 
 not easy to conceive why it has been 
 omitted in almost all the Greek MSS. un- 
 less it is spurious. If it was not in iho 
 original copy of the Acts, it was probably 
 inserted by some early transcriber, anil 
 was deemed so important to the connex- 
 ion, to show ihat the eunuch was not ad- 
 mitted hastily to baptism, that it was af- 
 terwards retained. It contains, however, 
 an important truth, elsewhere abundantly 
 taught in the Scriptures, that faith is ne- 
 
A. D. 33.] 
 
 CHAPTER VIII. 
 
 145 
 
 88 And he commanded the cha- 
 riot to stand still : and they went 
 down both into the water, both 
 Philip and the eunuch ; and he 
 baptized him. 
 
 cessary to a proper profession of reli- 
 gion. 
 
 38. And they went down both into the 
 vnfer. This passage has been made the 
 subject of much discussion on the subject 
 of baptism, ft has been adduced in 
 proof of the necessity of immersion. It is 
 not proposed to enter into that subject 
 here. See Note, Matt. iii. 6. It may be 
 remarked here that the preposition ei?, 
 translated here " into," does not of neces- 
 sity mean that. Its meaning would be as 
 well expressed by "to" or "unto," or as 
 we should say, ' they went to the water,' 
 without meaning to determine whether 
 they went into it or not. Onl o^ cwenly- 
 six significations which Schleasner has 
 given the word, this is one. John xi. c(8, 
 " Jesus therefore groani-ig in himself, 
 Cometh to (n'O the grave" — assuredly not 
 tnio the grave. Lukp xi. 49, " I send them 
 prophets." Greek ' I send to {di) them 
 prophets' — to tb^ni, not into them. Comp. 
 jRom. ii. 4. 1 C'or. xiv. 36. Matt. xii. 41, 
 " They rej^nted at (-'(';) the preaching of 
 Jonas" — iiot into his preaching. John iv. 
 5, " Then cometh he to (n';) a" city of Sa- 
 maria," that is, near to it, for the context 
 sh^ws that he had not yet entered into it. 
 Comp. ver. 6. 8. John xxi. 4, "Jesus stood 
 on (-=t?) the shore," that is, not in, but near 
 the shore. These passages show that the 
 word does not necessarily mean that they 
 entered into the water. But (2.) If it did, 
 it does not necessarily follow that the eu- 
 nuch was immersed. There might be 
 various ways of baptizing, even after they 
 were in the water, besides immersing. 
 Sprinkling or pouring might be performed 
 there as well as elsewhere. (3.) It is in- 
 cumbent on those who maintain that im- 
 mersion is the only valid mode of baptism, 
 to prove that this passage cannot possibly 
 mean any thing else, and that there was 
 no other mode practised by the apostles. 
 (4.) It would be still incumbent to show 
 that if this were the common and even 
 the only mode then, in a warm climate, 
 &c. that it is indispensable that this mode 
 should be practised every where else. 
 No such positive command can be ad- 
 duced. And it follows, therefore, that it 
 cannot be proved that immersion is the 
 only lawful mode of baptism. See Note, 
 Matt iii. 6. 1 
 
 39 And when they were come up 
 out of the water, the Spirit of the 
 Lord " caught away Philip, that the 
 eunuch saw him no more : and he 
 went on his way rejoicing-.' 
 
 o IKi. 18.12. Eze.3.12,14. b Ps.ng.U.lll. 
 
 39. Out of the water, {ly..) This pre po«i 
 tion stands opposed to nV, " into ;" and as 
 that may mean to, so this may mean /rowi ; 
 if that means into, this means here out of. 
 H The Spirit of the Lord. See ver. 29 
 The Spirit had suggested to Philip to go 
 to meet the eunuch and the same Spirit, 
 now that he had fulfilled the design of 
 his going there, diiected his departure. 
 T Caught away. This phrase has been 
 usually understood of a forcible or mira- 
 culous removal of Philip to some other 
 place. Some have even supposed that 
 he vvas borne through the air by an angel. 
 (See even Doddridge.) To such foolish 
 interprel^ions have many expositoreSeen*' 
 led. The meaning is, clea rly, that the 
 Spirit, who had directed milip to go near 
 the eunuch, now removed him in a simi- 
 lar manner. That this is the meaning is 
 clear, (1.) Because it accounts for all that 
 occurred. It is not wise to suppose the 
 existence of a miracle, except where the 
 effect cannot otherwise be accounted for, 
 and except where there is a plain state- 
 ment that there was a miracle. (2.) The 
 word "caught away" ^^rrao-s) does wot 
 imply that there vvas a miracle. The 
 word properly means to seize and bear 
 away any thing violently, without the 
 consent of the owner, as robbers and 
 plunderers do. Then it signifies to remove 
 any thing in a forcible manner ; to make 
 use of strength or power to remove it. - 
 Acts xxiii. 10. Matt, xiii. 19. John x. 28. I 
 2 Cor. xii. 2, 4, &c. In no case does it ever ' 
 denote that a miracle is performed. And 
 all that can b e signified here is, that the 
 Spirit stfSff^tif admonished Philip to gdUo 
 some other place ,■ that he so forcibly or 
 vividly suggested the duty to his mind, as 
 to tear him away, as it were, from the so 
 ciety of the eunuch. He had been deeply 
 interested in the case. He would have 
 found pleasure in continuing the journey 
 with him. But the strong convictions of 
 duty urged by the Holy Spirit, impelled 
 hira, as it were, to break off this new and 
 interesting acquaintanceship, and to go to 
 some other place. The purpose for which 
 he was sent, to instruct and baptize the 
 ennuch, was accomplished, and now he 
 was called to some other field of labour. — 
 A similar instance of interpretation has 
 been considered in the Notes on Matt. 
 
146 
 
 THE ACTS. 
 
 [A. D. 33. 
 
 40 But Philip was found at 
 Azotus; and passing through, he 
 
 IV. 5. H And he tvcnt on his imy rejoicing. 
 llis mind was enlightened on a perplex- 
 ing passage of Scripiure. He was satis- 
 lied respecting the Messiah. He was 
 baptized ; and he experienced that which 
 all feel who embrace the Saviour and are 
 baptized.joi/. It was joy resulting irom 
 »he fact that he was reconciled to God ; 
 and a joy, the natural efiect of having 
 done his "duty proniptiij, in iiiaking a pro- 
 fession of religion. — If we wish happiness, 
 if we would avoid clouds and gloom, we 
 ehall do our duty at once. If we delay 
 till to-morrow what we ought to do to- 
 day, we may expect to be troubled with 
 melancholy thoughts. If we find peace, 
 it will be in doing promptly just that 
 which God requires at our hands. — This 
 is the last that we hear of this man. Some 
 have supposed that this eunuch carried 
 the gospel to Ethiopia, and preached it 
 there. But there is strong evidence \h 
 \jt\wnA that the gospel was not preaclied 
 there successfully until about the year 
 230, when it was'introduced by Frianeii- 
 fiws, sent to Abyssinia for that purpose by 
 Athanasius, bishop of Alexandria. — From 
 this-narrative we may learn, (].) That God 
 xjjyjflff- prepares the mind to receive the 
 truth. (2.) That this takes phico some- 
 times with the great and the noble, as 
 w^ell as the poor and obscure. (3) We 
 should study the Scriptures. It is the 
 way in which God awi^i^directs the 
 raindjttihe truths of religion. (4.) They 
 who read the Bible with candojr and 
 care, may expect that God will, in some 
 mode, giiide them into the truth. It will 
 often be in a way which they least ex- 
 pect ; but they need not be afraid of be- 
 ing left to darkness or error. (5.) We 
 should be ready at all times to speak to 
 sinners. God often prepares their minds, 
 as he did tiiat of the eunuch, to receive 
 the truth. (6.) We should not be afraid 
 of the great, the rich, or of strangere. God 
 often prepares their minds to receive the 
 truth ; and we may find a man willing to 
 hear of the Saviour where we least ex- 
 pected it. (7.) We should do our duty 
 in this respect, as Philip did, promptly. 
 We should not delay or hesitate ; but 
 should at once do that which we believe 
 is in accordance with the will of God. 
 SeePs. cxix. 00. 
 . 40. But Philip toon found. Tliat is,Jhe 
 cgmf? to Azotu.-., or he was not hearoOT 
 unHI he reached Azotiis. The word is 
 oiuin used in tliie stnaa See 1 Cliron. 
 
 preached in all the cities, till lie 
 came to Cesi^rea. 
 
 xxix. 17, margin. 2 Chron. xxix. 29, mar- 
 gin. Gen. ii 20. See also Luke xvii. 18. 
 Rom. vii. 10. In all these places the word 
 is used in the sense of to he, or to be pre- 
 ,^c7it. It does not mean here that there 
 w as any miracle in the case, bu'. that Phi- 
 lip, after leaving the eunucrf came loot 
 was 171 Azotus. IT Azotu.t. This is the 
 Greek name of the city which by t^'e 
 Hebrews was called Ashdod. It was one 
 of the cities which were not taken by Jo 
 shua, and which remained in the posses-' 
 sion of the Philistines. It was to this 
 placfe that the ark of God was sent when 
 It was taken by the Philistines from the 
 Israelites ; and here Dagon was cast down 
 before it. 1 Sam. v. 2, 3. Uzziah, king of 
 Judah, broke down its wall, and built 
 citiHi or watch-towers around it. 2 Chron. 
 xxvi. 6. It was a place of great strength 
 and consequence. It was distant about 
 thirty miles, from Gaza. It was situated 
 on the coast ^f the Mediterranean, and 
 was a seaport. The distance which Phi- 
 lip had to travel, therefore, was not very 
 great, and as Azotus by almost directly 
 7!orlh of Gaza, if shows\hat in order Vt 
 reach it, he must have psjrted from tho 
 eunuch, who.se route was alhiost directly 
 .^outh of Gaza. It is at present inhabited 
 by Arab.s chiefly, and is by theri\ called 
 Slezdel. Dr. Wittman describes it at pre- 
 sent as being entered by two small gates. 
 In passing through it, he saw several 
 fragments of columns, capitals, 6ic. In the^ 
 centre of the lown is a handsome mo.sque ' 
 with a minaret. The surrounding coun- 
 try is represented as remarkably verdant 
 and beautiful. In the neighbourhood 
 there stands an abundance of fine old 
 olive-trees, and the region around it is fer- 
 tile. H He preached in all the cities. Jop- 
 pa, Lydda, Askalon, Arimathea, &c. lying 
 along' the coast of the Mediterranean. 
 IF Cesarea. This city was formerly called 
 Strato's Tower. It is situated on tho 
 coast of the Mediterranean, at the mouth 
 of a small river, and has a fine harbotir. 
 It is thi-rty-six miles south of Acre, and 
 about sixty-iwo northwest of Jerusalem, 
 and about the same distance northeaal 
 of Azotus. This city is supposed by som« 
 to be the Hazor mentioned in Josh. xi. 1. 
 It was rebuilt by Herod the Great, and 
 named Ccpsarea in honour of Augustus 
 Ca?sar. The city was dedicated to him • 
 'the seaport was called Sebas ^x he Greek 
 word for Augustiis. It was adoVned with 
 I most splendid houses ; and the temj^e oi 
 
A.D. S3.] 
 
 CHAPTER IX. 
 
 147 
 
 CHAPTER IX. 
 
 ND Saul, yet " breathing out 
 • threatenings and slaughter 
 
 a c.8.3. Ga.l.l3. 
 
 Caesar was erected by Herod over-against 
 the mouth of the haven, in which was 
 placed the statue of the Roman emperor. 
 It became the seat of the Roman gover- 
 nor while Judea was a Roman province. 
 Acts xxiii. 33 ; xxv. 6. 13. Philip after- 
 i?^- wards resided at this place. See Acts 
 ; xxi. 8, 9. Cesarea at present is inhabited 
 \.f^- only by jackals and beasts of prey. " Per- 
 haps," says Dr.Clarke, "there has not been 
 in the history of the world an example of 
 any city that in so short a space of time 
 rose to such an extraordinary height of 
 splendour as did this of Cesarea; or that 
 exhibits a more awful contrast to its for- 
 j^j^ mer magnificence, by the present desolate 
 ^ appearance of its ruins. Not a single in- 
 habitant remains. Of its gorgeous pala- 
 ces and temples, enriched with the choic- 
 est works of art, scarcely a trace can be 
 A discerned. Within the space often years 
 ■ L' after laying the foundation, from an ob- 
 ^ scure fortress, it became the most fiourish- 
 fl** ing and celebrated city of all Syria." Now 
 — *"' It is in utter desolation. (See Robinson's 
 Calmet, Art. Ccsxarea.) 
 
 " CMAPTE«-«fe— «— 
 
 This chapter commences a very impor- 
 tant part of the Acts of the Apostles — the 
 conversion and labours of Saul of Tarsus. 
 The remainder of the book is chiefly oc- 
 cupied with an account of his lalxjurs and 
 trials in the establishment of churches, 
 and in spreading the gospel through the 
 Gentile world. As the fact that the gos- 
 pel was to be thus preached to the Gen- 
 tiles was a very important fact, and a.« the 
 toils of the apostle Paul and his fehow- 
 labourers for this purpose were of an ex- 
 ceedingly interesting character, it was 
 desirable to preserve an authentic record 
 of those labours; and that record we 
 have in the remainder of this book. 
 
 1. And Saul. Note, ch. vn. 58; viii. 3. 
 He had been engaged before in persecut- 
 ing the Christians, but he now sought op- 
 portunity to gratify his insatiable desire 
 on a larger scale. IT yet breathing. Not 
 satisfied wdth what he had done. ch. viii. 
 3. The word breathing out is expressive 
 often of any deep, agitating emotion, as 
 we then breathe rapidly and violently. It 
 s thus expressive of violent anger. "The 
 emotion is absorbing, agitating, exhaust- 
 mg. and demands a more rapid circula- 
 tion of blood to supply the exhausted 
 vitality ; and this demands an increased 
 
 against the disciples of the Lord, 
 went unto the high-priest, 
 
 2 And desired of him letters to 
 
 supply of oxygen, or vital air, which leads 
 to the increased action of the lungs. The ^ 
 word is often used in this sense in the 
 classics. {Schleusner.) It is a favourite 
 expression with Homer. Euripides has 
 the same expression ; " Breathing out fire 
 and slaughter." So Theocritus; "They 
 came unto the assembly breathing mtitual 
 slaughter." Idyll, xxii. 82. "ii Threatening. 
 Denunciation ; threatening them with 
 every breath — the action of a man vio- 
 lently enraged, and who was bent on 
 vengeance. It denotes also intense acti- 
 vity and energy in persecution. IT Slaiigh- 
 ter. Murder. Intensely desiring to put 
 to death as many Christians as possible. 
 He rejoiced in their death, and joined in 
 condemning them. Acts xxvi. 10, 11. From 
 this latter place it seems that he had been 
 concerned in putting many of them to 
 death. IF The disciples of the Lord. 
 Against Christians. IT iVent unto the high- 
 priest. Note, Matt. ii. 4. The letters 
 were written and signed in the name, 
 and by the authority of the sanhedrim, oi 
 great council of the nation. The high 
 priest did it as president of that council. 
 See ver. 14, and ch. xxii. 5. The high- 
 priest of that time was Theophilus, son 
 of Ananus, w^ho had been appointed at 
 the fi3ast of Pentecost, A. D. 37, by Vitel- 
 lius, the Roman governoi His brother 
 Jonathan had been removed from that 
 office the same year. {Kuinoel.) 
 
 2. And desired of him. This shows the 
 intensity of his wish to persecute tho 
 Christians, that he was willing to onA for 
 such an employment. If Letters. Epistles, 
 impj^jng a commission to bring them to 
 Jerusalem for trial and punishment. From 
 this it seems that the sanhedrim at Jeru- 
 salem claimed jurisdiction over all syna- 
 gogues every where. They claimed tlie v 
 authority of regulating every where tiie 
 Jewish religion. H To Damascus. This 
 was a celebrated city of Syria, and long 
 the capital of a kingdom of thatname. 1 
 is situated in a delightful region al^out 
 one hundred and twenty miles northeast 
 of Jerusalem, and about one hundred and 
 ninety miles southeast of Anhoch. It is 
 in the midst of an extensive plain, abound- 
 ing with cypress and palm-trees, and ex- 
 tremely fertile. It is watered by the river 
 Barrady, ancienHy CAlled Abana. 2 Kings 
 v. 12. About five miles from the city is 
 ^ place called the " raeetmg of tlie wa- 
 
148 
 
 THE ACTS. 
 
 [.V. D. 33. 
 
 Damascus 1o tlie synagogues, that, i might bring them hound unto J( 
 if he found any of ' this way, whe- salem. 
 
 ther they were men or women, he 
 
 » or, the way. 
 
 ters," where the Barrady is joined by an- 
 other river, and thence is divided by art 
 into several slreams that flow through the 
 plain. These streams, six or seven in 
 number, are conveyed to water the or- 
 chards, farms, &c. and give to the whole 
 fecene a very picturesque appearance. 
 The city, situated hi a delighttiil climate, 
 in a fertile country, is perhaps among the 
 most pleasant in the world. It is called 
 by the Orientals themselves the paradise 
 on earth. This city is mentioned often in 
 the Old Testament. It was a city in the 
 time of Abraham. Gen. xv. 2. By whom it 
 was founded is unknown. It w^s taken and 
 garrisoned by David, A. M. 2992. 2 Sam. 
 viii. 6. 1 Chron. xviii. 6. It is subsequently 
 mentioned as sustaining very important 
 parts in the conflicts of the Jews with Syria. 
 2 Kings xiv. 25; xvi. 5. Isa. ix. 11. It was 
 taken by the Romans, A. M. 3939, or 
 about sixty years before Christ ; in whose 
 possession it was when Saul went there. 
 It was conquered by the Saracens, A. D. 
 713. About the year 1250 it was taken 
 by the Christians in the crusades, and was 
 captured A. D. 1517, by Selim, aud has 
 been since under the Ottoman emperors. 
 The Arabians call this city Damasch, or 
 Demesck, or Scfiams. It is one of the most 
 commercial cities in the Ottoman empire, 
 and is distinguished also for manufactures, 
 particularly for steel, hence called Damas- 
 cus steel. The population is estimated by 
 Ali Bey at two hundred thousand ; Vol- 
 ney states ii at eighty thousand ; Hassel, 
 at one hundred thousand. About twenty 
 thousand are Maronites of the Catholic 
 church, five thousand Greeks, and one 
 thousand are Jews. The road from Jeru- 
 salem to Damascus lies between two 
 mountains, not above a hundred paces 
 distant from each other; both are round 
 at the bottom, and terminate in a point. 
 Tha nearest the great road is called 
 Cocah, the star, in memory of the dazzling 
 light which is here said to have appeared 
 to Saul. IT To the synagogues. Note, 
 Matt. iv. 23. The Jews were scattered 
 into nearly all the regions surrounding 
 Judea ; and it is natural to suppose that 
 many of them would be found in Damas- 
 cus. Josephus assures us that ten thou- 
 sand were massacred there in one hour ; 
 and at another time eighteen thousand, 
 with their wives and children. {Jewish 
 War, h. ii. eh. xx. 6 2; b. vii ch. viii. 4 7.) 
 
 3 And- 
 
 as he journeyed, he came 
 
 a lCor.15.8. 
 
 See Notes, Acts ii. 9 — 11. By whom the 
 gospel was preached there, or how Wjugj^ 
 liad been converted to Christianity, is un- 
 known. The presumption is, that some 
 of those who had been converted on the 
 day of Pentecost, had carried the gospel 
 to Syria. 1l That if, &c. It would seem 
 that it was not certainly known that there 
 were any Christians there. It was pre- 
 sumed that there were,- and probably 
 there was a report of that kind. H Of 
 this way. Of this vjay or inode of life ; 
 of this kind of opinions and conduct; that 
 is, any Christians. IT He might bring them, 
 &c. To be tried. The sanhedrim at Je- 
 rusalem claimed jurisdiction over reli- 
 gious opinions ; and their authority would 
 naturally be respected by foreign Jews. 
 
 3. And as he journeyed. On his way, 
 or while he was travelling. The place 
 where this occurred is not known. Tra- 
 dition has fixed it at the mountain now 
 called Cucab. See Note, on ver. 2. All 
 that we know of it is that it was near to 
 Damascus. ^ And suddenly. Like a 
 flash of lightning. IT There shined round 
 about him, &c. The language which is 
 expressed here would be used in describ- 
 ing a flash of lightning. Many critics 
 have supposed that God made use of a 
 sudden flash to arrest Paul, and that he 
 was thus alarmed and brought to reflec 
 tion. That God might make use of such 
 a means cannot be denied. But to this 
 supposition in this case there are some 
 unanswerable objections. (1.) It was de- 
 clar«>d to be the appearance of the Lord 
 Jesus ; ver. 27, " Barnabas declared unto 
 them how that he had seen the Lord in 
 the tvay." 1 Cor. xv. 8, " And last of all 
 he was seen of me also." 1 Cor. ix. 1, 
 " Have I not seen Jesus Christ our Lord ?" 
 (2.) Those who were with Saul saw the 
 light, hut did not hear the voice. Acts 
 .xxii. 9. See Note. This is incredible on 
 the supposition that it was a flash of light 
 ning near them. (3.) It was manifestly 
 regarded as a message to Saul. The light 
 appeared, and the voice spake to hi'~'. 
 The others did net even hear the address 
 Besides, (4.) It was as easy for Jesus to- 
 appear in a supernatural manner, as to 
 appear amidst thunder and lightning. 
 That the Lord Jesus appeared, is dis- 
 tinctly affirmed. And we shall see thai 
 it is probable that he would appear in a 
 supernatural manner. 
 
A. D. 3b*.] 
 
 CHAPTER IX. 
 
 UJ 
 
 near Damascus ; and suddenly there 
 shined round about him a light from 
 heaven : 
 
 4 And he fell to the earth, and 
 
 In order to understand this, it may be 
 necessary to make the following remarks : 
 (1.) God was accustomed to appear to the 
 Jews in a cloud ; in a pillar of smoke, or 
 of fire ; in that peculiar splendour which 
 they denominated the Shechinah. In this 
 way he went before them into the land 
 of Canaan. Ex. xiii. 21, 22. Comp. Isa. iv. 
 5, 6. This appearance or visible mani- 
 festation they called the glory of Jeho- 
 VAU. Isa. vi. 1 — 4. Ex. xvi. 7, "In the 
 morning ye shall see the glory of the 
 Lord." 10. Lev. ix. 23. Num. xiv. 10; xvi. 
 19. 42 ; xxiv. 16. 1 Kings viii. 11. Ezek. x. 
 4. Note, Luke ii. 9, "The glory of the 
 Lord shone round about them." (2.1 The 
 Lord Jesus, in his transfiguration on the 
 mount, had been encompassed with that 
 glory. Notes, Matt. xvii. 1—5. (3.) He 
 nad spoken of similar glory as pertaining 
 to him; as that which he had been in- 
 vested with before his incarnation; and 
 to which he would return. John xvii. 5, 
 " And now. Father, glorify thou me, &c. 
 with the glory which I had with thee be- 
 fore the world was." Matt. xxv. 31, 
 "The Son of man shall come in his 
 glory." Comp. Matt. xvi. 27 ; xix. 28. To 
 this glory he had returned when he left 
 the earth. (4.) It is a sentiment which 
 cannot be shown to be incorrect, that the 
 various appearances of " the angel of Je- 
 hovah," and of Jehovah, mentioned in the 
 Old Testament, w^ere appearances of the 
 Messiah ; the God who should be incar- 
 nate ; the peculiar protector of his people. 
 See Isa. vi. comp. with John xii. 41. 
 (5.)^^the Lord Jesus appeared to Saul, 
 it would be in this manner. It jftttyid' be 
 in fttr'^appropriate glory and honour, as 
 the ascended Messiah. That he did, ap- 
 pear is expressly affirmed. (6.) This was 
 an occasion when, if ever, such an appear- 
 ance was proper. The design was to con- 
 vert an infuriated persecutor, and to make 
 him an apostle. To do this it was neces- 
 sary that he should see the Lord Jesus. 
 1 Cor. ix. 1, 2. The design was further 
 to make him an eminent instrument in 
 carrying the gospel to the Gentiles. A 
 signal miracle ; a demonstration that he 
 was invested with his appropriate glory 
 (John xvii. 5) : a calling up a new witness 
 to the fact of his resurrection, and his 
 solemn investment with glory in the hea- 
 vens, seemed to be required in thus call- 
 ing a violent persecutor to be an apostle 
 n2 
 
 heard a voice saying- unto him, 
 Saul, Saul, why perseeutest thou 
 mel* 
 
 5 And he said, Who art thou, 
 
 a Matt.25.40,45. 
 
 and friend. (7.) We are to regard this 
 appearance, therefore, as the reappear- 
 ance of the Shechinah, the Son of God 
 invested with appropriate glory, appear- 
 ing to convince an enemy of his ascen- 
 sion, and to change him from a foe to a 
 friend. 
 
 It has been objected that as the Lord 
 Jesus had ascended to heaven, that it 
 cannot be presumed that his body would 
 return to the earth again. To this we 
 may reply, that the New Testament has 
 thrown no light on this. Perhaps it is not 
 necessary to suppose that his body re- 
 turned, but that he made such a visible 
 manifestation of himself as to 'convince 
 Saul that he was the Messiah. II From 
 heaven. From above ; from the s.ky. In 
 Acts xxvi. 13, Paul says that the light was 
 above the brightness of the sun at mid- 
 day. 
 
 4. And he fell to the earth. He was as- 
 tonished and overcome by the sudden 
 flash of light. There is a remarkable 
 similarity between what occurred here, 
 and what is recorded of Daniel in regard 
 to the visions which he saw. Dan. viii. 17. 
 Also Dan. x. 8, "Therefore I was left 
 alone, and saw this great vision ; and 
 there remained no strength in me, for my 
 comeliness (vigour) was turned into cor- 
 ruption, and I retained no strength." The 
 eflfect was such as to overpower the body. 
 T And heard a voice. The whole com- 
 pany heard a voice (ver. 7), but did not 
 distmguish it as addressed particularly to 
 Saul. He heard it speaking to himself. 
 IF Saying unto him, &e. This shows that it 
 was not thunder, as many have supposed. 
 It was a distinct articulation or utterance, 
 addressing him by name. IF Saul, SariL 
 A mode of address that is emphatic. The 
 repetition of the name would fix his at- 
 tention. Thus Jesus addresses Martha 
 (Luke X. 41), and Simon (Luke xxii. 31), 
 and Jerusalem (Matt, xxiii. 37). IT Why. 
 For what reason. Jesus had done him 
 no injury ; had given him no provocation. 
 All the opposition of sinners to the Lord 
 Jesus and his church, is without cause. 
 See Note, John xv. 25, " They hated rae 
 without a cause." IF Perseeutest. Note, 
 Matt. V. 11. T Thou me? Christ and hi» 
 people are one. John xv. 1 — 6. To per- 
 secute them, therefore, was to persecute 
 him. Matt. xxv. 40. 45. 
 
 5. And he said, who art thou, Lord. 
 
60 
 
 THE ACTS. 
 
 Lord 1 And the Lord said, T am 
 Jesus, whom thou persecutest : it is 
 hard for thee to kick " against the 
 pricks. 
 
 o C.5.S9. 
 
 -. The word Lord here, as is frequently the 
 ^' case in the New Testament, means no 
 more than sir. John iv. 19. It is evident 
 that Saul did not as yet know that this 
 was the Lf>rd Jesus. He heard the voice 
 as of a maji ; he heard himself addressed ; 
 but by whom the words were spoken, 
 was to him unknown. In his amazement 
 and confusion, he naturally asked w ho it 
 was that was thus addressing him. IT And 
 the Lord said. In this place the v.ord 
 J.ord is used in a higher sense, to denote 
 the Saviour. It is his usual apjiellation. 
 See Note, Acts i. 24. V I am ^ Jesus. It 
 is clear from this, that there was a per- 
 sonal appearance of the Saviour; that he 
 was present to Saul ; but in what particu- 
 lar /orm — whether seeii as a man, or only 
 appearing by the manifestation of his 
 glory, is not afflrm.ed. It v^as a personal 
 appearance, however, of the Lord Jesus, 
 designed to take the work of converting 
 such a persecutor into his own hands, 
 without the ordinary means. Yet he de- 
 signed to convert him in a:j^^ural way. 
 lie arrested, his attention ; filTc^yinm with 
 alarm at his guilt; and then presented the 
 truth respecting himself. In ch. xxii. 8, 
 the expression is thus recorded : " I am 
 Jesus of Nazareth," &e. There is no 
 contradiction, as Luke here records only 
 a part of what was said ; Paul afterwards 
 stated the whole. This declaration was 
 fitted peculiarly to humble and mortify 
 Saul. There can be Jio doubt that n"e 
 had often blasphemed his name, and pro- 
 fanely derided the notion that the Mes- 
 siah could come out of Nazareth. Jesus 
 here uses, however, that very designation. 
 'I am Jesus the Nazarene, the object of 
 your contempt and scorn.' Yet Saul saw 
 him now invested with peculiar glory. 
 •JT It is hard, &c. This is evidently a pro- 
 verbial expression. Kuinoel has quoted 
 numerous places in which a similar mode 
 of expression occurs in Greek writers. 
 Thus Euripides, Bacch. 791, "I, who am 
 a frail mortal, should rather sacrifice to 
 him who is a God, than by giving place 
 to anger, kick an^ainsl the coads."" So Pin- 
 dar, Pyth. ii. 173, "It is profitable to bear 
 willingly the assumed yoke. To kick 
 against the goad is pernicious conduct." 
 So Terence, Phome. 1. 2. 27. "It is fool- 
 ishness for thee to kick against a goad." 
 Ovid has the same idea, Trist. b. ii 15. 
 
 [A. D. S3. 
 
 6 And he, trembling- and asto- 
 nished, said, Lord, what '' wilt thou 
 have me to do 1 And the Lord saia 
 unto him, Arise, and go into tiie 
 
 b c. 16.30. 
 
 The word translated " pricks" liere 
 (xjvTf x), means properly any sharp point 
 which will pierce or peribrate, as the 
 sting of a bee, &c. But it commonly 
 means an ox-goad, a sharp piece of iron 
 stuck into the end of a slick, with which 
 Ti1e*ox is urged on. These goads among 
 the Hebrews were made veiy large. 
 TJ^nis Shamgar slew six hundred men 
 wilFT one of them. Judg. iii. 31. Comp. 
 1 Sam. xiii. 21. The expression To kick 
 aga.;ist the prick, or the goad, is derived 
 frotn u.e action of a stubborn and unyield- 
 ing ox, kicking against the goad. And as 
 the ox would injure no one by it but him- 
 self; as he would gain nothing; it.,^Rie? 
 to denote an obstinate and relractory d7s- 
 pTJsrtwn and course of conduct, opposing 
 motives to good conduct; resisting the 
 authority of him who has a right to com- 
 mand ; and opposing the leadings of Pro- 
 vidence, to the injury of him who makes 
 the resistance. It denotes rebellion against 
 lawful authority, and thus getting into 
 greater difficulty by attempting to oppose 
 the commands to duty. This is the con- 
 dition of every sinner. If men wish to be 
 happy, they should cheerfully submit to 
 the authority of God. They should not 
 rebel against the dealings ol' Providence. 
 They should not murmur against their 
 Creator. They should not resist the 
 claims of their consciences. By all this 
 they would only injure themselves. No 
 man can resist God or his own conscience 
 and be happy. And nothing is more dif- 
 ficult than for a man to pursue a course 
 of pleasure and sin against the admoni- 
 tions of God and the reproofs of his own 
 conscience. Men evince this temper in 
 tho following ways: (1.) By violating ^ 
 plain laws of God. (2.) By attempting to * ^ 
 resist his cliyjns. (3.) By refusing to do 
 what their conscience requires. (4.) By 
 grieving the Holy Spirit, by attempting to 
 free themselves from serious impressions 
 and alarms. They will return with re- 
 doubled frequency and power. (5.) By 
 pursuing a course of vice and wicked- 
 ness against what they know to be right. 
 (6.) By refusing to submit to the dealin.g.s ^ 
 of Providence. And (7.) In any way by 
 opposnig God, and refusing to submit to 
 his authority, and to do what is right. 
 
 6. And he trembling. Alarmed at what 
 he saw and heard, and at the conscious- 
 
<• 
 
 ^ A. U. 33.] CHAPTER IX. 
 
 ^ city, and it shall be told thee what 
 . thou must do. 
 
 i 
 
 ness of his own evil course. It is iK)t was converted by a miracle: the Saviour 
 remarkable that a sinner trembles vvligft^-^appeared to him in his glorv • of the 
 
 h&'^eresrhis guilt and danger. ^ And a 
 tonished. At what he saw. V Lord, what 
 ^wilt thou have me to do ? This indicates a 
 subdued soul; a humbled spirit. Just 
 before, he had sought only to do his own 
 will ; now he inquired what was the 
 v.ill of the Saviour. Just belbre he was 
 acting under a commission i'rom the San- 
 hcdnm; now he renounced their su- 
 preme authority, and asked what the 
 Lord Jesus would have him to do. Just 
 before he had been engaged in a career 
 of opposition to the Lord Jesus ,• now he 
 sought at once to do liis will. This indi- 
 cates the usual change in the sinner. 
 The great controversy between him and 
 God is, whose will shall be fbllov.red. Tiie 
 sinner follows his own ; the first act of 
 the Christian is to surrender his own will 
 to that of God, and to resolve to do that 
 which he requires. We may farther re-, 
 mark here, that this indicates the true 
 nature of conversion, it is decided, 
 prompt, immediate. Paul did not debate 
 the matter (Gal. i. 16); he did not in- 
 quire what the scribes and Pharisees 
 would say ; he did not consult his own 
 reputation ; he did not ask what the 
 world would think. With characteristic 
 promptness ; with a readiness w4iich 
 showed what he would yet be ; he gave 
 himself up at oh??,- and entirely, to the 
 Lord Jesus ; evidently with a purpose to 
 do his will alone. This was the case 
 also with the jailer at Philippi. Acts xvi 
 30. Nor can there be any real conver- 
 sion where the heart and will are not 
 given to the Lord Jesus, to be directed 
 and moulded by him at his pleasure. 
 We may test our conversion then by the 
 example of the apostle Paul. If our 
 hearts have been given up as his was, 
 we are true friends of Christ. IT Go into 
 the city. Damascus. They were near it. 
 ver. 3. IF And it shall be told thee. ^Js 
 remarkable that he was thus directe'I. 
 BuT'treTnay learn from it, (1.) That even 
 in the most striking and rgii^^aijle cases 
 of conversion, there is not at once a clear 
 view of duty. What course of life 
 should be followed ; what should be 
 done ; nay, what should be believed, is not 
 at once apparent. (2.) The aid of others, 
 and especially of ministers, and of expe- 
 rienced Christians, is often very desira- | 
 ble to aid even those who are converted j 
 Ui the raosi remarkable manner. Snul 
 
 151 
 
 7 And the men which journeyed 
 with him stood speechless, hear- 
 
 ppeared to him in his glory ; of the 
 truth of his Messiahship he had no doubt, 
 but still he was dependent on an humble 
 disciple in Damascus to be instructed in 
 what he should do. (3.) Those who are 
 converted, in however striking a manner 
 it may be, should be willing to seek the 
 counsel of tiiose who are in the church 
 and in the ministry before them. The 
 most striking evidence of their conver- 
 sion will not prevent their deriving im- 
 portant direction and benefit from the 
 aged, the experienced, and the wise in 
 the Christian church. (4.) Such remark- 
 able conversions are fitted to indMfcihe 
 subjects of the change to seek counsel 
 and direction. They produce humility, 
 a deep sense of sin and of un worthiness; 
 and a willingness to be taught and di- 
 rected by any one who can point out the 
 way of duty'and of life. 
 
 7. And the men which journeyed with him. 
 Why these men attended him is unknown. 
 They might have been appointed to aid 
 him, or they may have been travellers 
 with whom Saul had accidentally fallen 
 in. ^ Stood speechless. In Acts xxvi. 14, it 
 is said that they all fell to the earth at the 
 appearance of the light. But there is no 
 contradiction. The narrative in that 
 place refers to the immediate effect of 
 the appearance of the light. They were 
 immediately smitten to the ground to- 
 gether. This was before the voice spake 
 to Saul. Acts xxvi. 14. In this place 
 (ix. 7) the historian is speaking of what 
 occurred after the first alarm. There is 
 no improbability that they rose from the 
 ground immediately, and surveyed the 
 scene with silent amazement and alarm. 
 The word speechless {iwecl) properly do- 
 notes those who are so astonished or stupi- 
 lied as to be unable to speak. In the Greek 
 writers it means those who are deal" and 
 dumb. ^ Hearing a voice. Hearing a souiid 
 or7wise. The word here rendered voice is 
 thus frequently used, as in Gen. iii. 8 
 1 Sam. xii. 18. Ps. xxix. 3, 4. Matt. xxiv. 
 31. (Greek,) 1 Thess. iv. 16. In Acts xxii. 
 9, it is said, " They which were with ma 
 (Paul) saw indeed the light, and were 
 afraid, but they heard not the voice of hira 
 that snake to me." In this place, the 
 wo!*ds, " heard not the voice," must be 
 understood in the sense of understanding 
 the words, of hearing the address, the 
 distinct articulation, which Paul heard. 
 They heard a noise, they were amazed 
 
153 
 
 iwg a voice, but '- seeing no man. 
 3 And Saul arose from tlie earlh ; 
 and when his eyes were opened, he 
 saw no man : but they led him by 
 the hand, and brought him into Da- 
 mascus. 
 
 aDa.lC.7. 
 
 and alarmed, but they did not hear the 
 distinct words addressed to Saul. A 
 similar instance we have in John xii. 28, 
 29, when the voice of God came from 
 heaven to Jesus. "The people who 
 stood by and heard it said it thundered." 
 They heard the sound, the Jioise ; they 
 did not distinguish the icords adnre.ssed to 
 him. See also Dan. x. 7, and 1 Kings 
 six. 11—13. 
 
 8. When his eyes were opened. He na- 
 turally closed them at the appearance of 
 the light; and in his fright kept them 
 closed for some time. *iF He saw no man. 
 This darkness continued three days. ver. 
 9. There is no reason to suppose that 
 there was a miracle in this bl indues?, for 
 in ch. xxii. 11, it is expressly said to have 
 been caused by the intense light. " And 
 when 1 could not see for the glory of 
 that light," &c. The intense, sudden light 
 had so affected the optic nerve of the 
 eye as to cause a temporary blindness. 
 This effect is not uncommon. The dis- 
 ease of the eye which is thus produced 
 18 called amaurosis, or more commonly 
 giitta Serena. It consists in a loss of sight 
 without any apparent defect of the eye. 
 Sometimes the disease is periodical, com- 
 ing on suddenly, continuing for three or 
 four days, and then disappearing. (IVeft- 
 .•^(er.) A disease of this kind is often caus- 
 ed by excessive light. When we look at 
 the sun, or into a furnace, or into a cruci- 
 ble, with fused metal, we are conscious 
 of a temporary pain in the eye, and of a 
 momentary blindness. " In northern 
 and tropical climates, from the glare of 
 the sun or snow, a variety of amaurosis 
 (gutta Serena) occurs, which, if it pro- 
 duces blindness during the day, is named 
 nyctalopia, if during the night, hernera- 
 lopia. Another variety exists in vihich 
 the individual is blind all do^, until a 
 certain hour, when he sees distinctly, or 
 he sees and i". blind every alternate day, 
 or is only blind one day in the week, 
 fortnight, or month." (Edin. Encj^c. Art. 
 Surgery.) A total loss of sight has been 
 the consequence of looking at the sun 
 during an eclipse, or of watching it as it 
 sets in the west. This effect is caused by 
 the intense action of the light on the op- 
 tic nerve, or sonietimes from a disorder 
 
 THE ACTS. [A. D. sa 
 
 9 And he was three days with- 
 out sight, and neither did eat nor 
 drink. 
 
 10 And there was a certain dis- 
 ciple at Damascus, named Anani- 
 as ;^ and to him said the Lord in a 
 
 ic. 22.12. 
 
 of the brain. A case is mentioned by 
 3Iichaelis {Kmnoel m loco) of a man who 
 was made blind by a bright flash of light- 
 ning, and who continued so foi four 
 weeks, who was again restored to sigh 
 in a tempest by a simdar flash of light- 
 ning. Electricity has been found one of 
 the best remedies for restoring sight in 
 such cases 
 
 9. And neither did eat nor drink. Pro 
 bably because he was overw helmed with 
 a view of his sins, and was thus indis- 
 posed to eat. All the circumstances 
 would contribute to this. His past life ; 
 his great sins; the sudden change in his 
 views ; his total absorption in the vision ; 
 perhaps also his grief at the loss of his 
 sight, would all fill his mind, and indis- 
 ' pose him to partake of food. Great grief 
 always produces this effect. And it is 
 not uncommon now for an awakened and 
 convicted sinner, in view of his past sins 
 and danger, to be so pained, as to destroy 
 hrs inclination for foo<].and to produce in- 
 voluntary' fasting. We are to remember 
 also that Paul had yet no assurance of for- 
 giveness. He was arrested ; alarmed ; con- 
 vinced that Jesus was the Messiah ; and 
 humbled, but he had not comfort. He was 
 brought to the dust, and left to three pain- 
 ful days of darkness and suspense, before 
 it was told him what he was to do. In 
 this painful and perplexing state, it was 
 natural that he should abstain from food. 
 This case should not be brought now, 
 however, to prove, that convicted sin- 
 ners must remain in darkness and under 
 conviction. Saul's case was extraordi- 
 nary. His blindness was literal. This 
 state of darkness was necessarj- to hum- 
 ble him and fit him for his work. But 
 the moment a sinner will give his heart 
 to Christ, he may find peace. If he re- 
 sists, and rebels longer, it will be his own 
 fault. By the nature of the case, as well 
 aa by the promises of the Bible, if a sin- 
 ner wdl yield himself at once to the Lord 
 Jesus, he may obtain peace. That .sin- 
 ners do not sooner obtain peace, is be- 
 cause they do not sooner submit them- 
 selves to God. 
 
 10. A certain disciple. A Christian. 
 Pvlany have supposed that he was one of 
 the seventy disciples. But nothing more 
 
A.D. 33J 
 
 CHAPTER IX. 
 
 153 
 
 vision, Ananias. And he said, Be- 
 hold, I a/n here, Lord. 
 
 1 1 And the Lord said unto him, 
 Arise, and go into the street which 
 
 is certainly known of him than is related 
 here. He had vcy probably been some 
 lime a Christian (ver. 13), and had heard 
 of Saul, but was personally a stranger to 
 him. In eh. xxii. 12, it is said that he was 
 a devout man according to the law, hav- 
 ing a good report of all the Jew.s which 
 dwelt there. There was wisdom in send- 
 mg such a Christian to Saul, as it might 
 do much to conciliate the minds of the 
 Jews there towards him. IT Said the Lord. 
 The Lord Jesus is alone mentioned in all 
 this transaction. And as he had com- 
 menced the work of converting Saul, it 
 is evident that he is intended here. See 
 Note, ch. i. 24. IT Li a vision. Perhaps 
 by a dream. The main idea is, that he 
 revealed his will to him in the case. The 
 word vision is often used in speaking of 
 the communications made to the prophets, 
 ftnd commonly means that future events 
 were made to pass in review before the 
 mind, as we look upon a landscape. See 
 Isa. i. 1. Gen. xv. 1. Num. xii. 6. Ezek. 
 XI. 24. Acts X. 3 ; xi. 5 ; xvi. 9. Dan. ii. 19 ; 
 vii. 2; viii. 1, 2. 26; x. 7. Note, Matt. 
 xvii. 9. 
 
 1 1. I?ito the street which is called Straight. 
 This street extends now from the eastern 
 to the western gate, about three miles, 
 crossing the whole city and suburbs in a 
 direct line. Near the eastern gate is a 
 house, said to be that of Judah, in which 
 Paul lodged. There is in it a very small 
 closet, where tradition reports that the 
 apostle passed three days without food, 
 till Ananias restored him to sight. Tra- 
 dition also savs that he had here the 
 vision recorded in 2 Cor. xii. 2. There is 
 nlso in this street a fountain whose water 
 IS drunk by Christians, in remembrance 
 of that which, they suppose, the same 
 fountain gro^uced for the baptism of Paul. 
 {Rob CaUnet.) ^ Of Tarsus. This city 
 was the capital of Cilicia, a province of 
 Asia Minor. It was situated on the banks 
 of the river Cydnus. It was distinguished 
 for the culture of Greek philosophy and 
 literature, so that at one time in its 
 schools, and in the number of its learned 
 men, it was the rival of Athens and Alex- 
 andria. In allusion to this, perhaps, Paul 
 says that ho was " born in Tarsus, a citi- 
 zen of no mean city-" Acts xxi. 39. In 
 reward fcr its exertions and sacrifices 
 during the civi? wars of Rome, Tarsus 
 was made a free city by Augustus. See 
 
 is called Straijrht, and inquire in 
 the house of Judas for one called 
 Saul of Tarsus : for hehold, he 
 prayeth, 
 
 Note, Acts xxii. 28. 24 ; xxi. 39 ; xvi. 37. 
 IT Behold he prayeth. This gives us a full 
 mdication of the manner in which Saul 
 passed the tnree days mentioned in ver 9. 
 It is plain from what follows, that Anani- 
 as regarded Saul as a foe to Christianity, 
 and that he would have been apprehen- 
 sive of danger if he were with him. ver. 
 13, 14. This remark, "behold he pray- 
 eth," is made to him to silence his fears, 
 and to indicate the change in the feelings 
 and views of Saul. Before, he was a per- 
 secutor; now his change is indicated by 
 his giving himself to prayer. That Saul 
 did not pray before, :s not implied by this ; 
 for he fully accorded with the customs of 
 the Jews. Phil. iii. 4—6. But his prayers 
 then were not the prayers of a saint 
 They were then the prayers of a Phari- 
 see (comp. Luke xviii. 10. &c.) ; now they 
 were the prayers of a broken-hearted sin- 
 ner; then he prayed depending on his 
 own righteousness; now, depending on 
 the mercy of God in the Messiah. — Wo 
 may learn here, (1.) That one indication 
 of conversion to God is real prayer. A 
 Christian may as well be characterized 
 by that as by any single appellation — ' a 
 man of prayer.' (2.) It is always the at- 
 tendant of true conviction for sin, that we 
 pray. The convicted sinner feels his dan- 
 ger, and his need of forgivenes's. Con- 
 scious that he has no righteousness him- 
 self, he now seeks that of another, and 
 depends on the mercy of God. Before, 
 he was too proud to pray ; now, he is will- 
 ing to humble himself through Jesus 
 Christ, and ask for mercy. (3.) It is a suf- 
 ficient indication of the character of any 
 man to say, ' behold, he prays.' It at once 
 tells us, better tlian volumes would with- 
 out this, his real character. Knowing 
 this, we know all about him. We at once 
 confide in his piety, his honesty, his hu- 
 mility, his willingness to do good. It i3 
 at once the indication of his state with 
 God, and the pledge that he will do his 
 duty to men. ^Ve mean, of course, real 
 prayer. Knowing that a man is sincere, 
 and humble, and faithful in his privat.e 
 devotions, and in the devotions of his 
 family, we confide in him, and are w-ill- 
 ing at once to trust to his readiness to do 
 all that he is convinced that he ought to 
 do. Ananias, apprized of this in Saul, had 
 full evidence of the change of his charac- 
 ter, and was convinced that he ought to 
 
154 
 
 THE ACTS. 
 
 [A. D. 
 
 12 And bath seen in a vision a 
 man named Ananias coming ii., and 
 putting- his hand on him, that he 
 might leceive his sight. 
 
 13 Then Ananias answered, Lord, 
 I have heard by many of this man « 
 how much evil he hath done to thy 
 saints at Jerusalem : 
 
 14 And here he ^ hath authority 
 from the chief priests to bind all 
 that call " on thy name. 
 
 o lTim.1.13. fcver.21. c lCor.1.2. 2Tim.2.22. 
 dc.13.2. Rn.I.l. lCor.15.10. Gal. 1.15. Eph.3.7,S. 
 
 lay aside all his formes: views, and at onre 
 to seek him, and to acknbvv^edge him as 
 a brother. 
 
 12. Aiid he hath seen in a vision, &c. 
 When this was shown vo Saul, or how, is 
 not recorded. The vision was shown to 
 Saul to assure him when he came that 
 he was no impostor. He was thus pre- 
 pared to receive consolation from this dis- 
 ciple. He was even apprized of his name, 
 that he might be more confirmed. 
 
 13,14. I have heard bi/ many, &c. This 
 was in ihe vision, ver. lo. The passage 
 of such a train of thought.s through the 
 mind was perfectly natural at the com- 
 mand to go and search out Sa!il. There 
 would instantly occur all Uiat had been 
 heard of his fury in persecution; and the 
 expression here may indicate the state of 
 a mind amazed that such an one should 
 need his counsel, and afraid, perhaps, of 
 intrusting himself to one thus bent on 
 persecution. All this evidently passed in 
 the dream or vision of Ananias ; and per- 
 haps cannot be considered as any delibe- 
 rate unwillingness to go to him. It is 
 clear, however, that such thoughts should 
 have been banished, and that he should 
 have gone at once to the praying Saul. 
 When Christ commands, we should suffer 
 no suggestion of our own thoughts, and 
 no apprehension of our own danger, to 
 interfere. H Bj/ many. Probably many 
 who had fled from persecution, and had 
 taken refuge in Damascus. It is also evi- 
 dent (ver. 14}, that Ananias had been 073- 
 prized, perhaps by letters from the Chris- 
 tians at Jerusalem, of the purpose which 
 Saul had in view in now going to Damas- 
 cus. IT To thy saints Christians ; called 
 saints {xyioi) because they are holy, or 
 consecrated to God. 
 
 15. Go thy ic.ay. Til is is often the only 
 answer that we obtain to the suggestion 
 of our doubts and hesitations about dut}^ 
 God tells us still to do what he requires, 
 with an assurance only that his commands 
 
 15 But the Lord said unto hirn, 
 Go thy way : for " he is a chosen 
 vessel unto me, to bear my name 
 before * the Gentiles, and kings, ' 
 and the ^ children of Israel. 
 
 16 For I will shew him how 
 great things he must suffer '' for ray 
 name's sake. 
 
 17 And Ananias went his way, 
 and entered into the house ; and 
 putting * his hands on him, sai(;, 
 
 eRo.11.13. Gal.2.7,8. /C.25.23.&C. g^c.28,n,&c. 
 h c.20.23. 2Cor. 11.23^27. STim.l.U,!::. t c.8.17. 
 
 are just, and that there are good reasons 
 for them. "^ A chosen vessel. The usual 
 meaning of the word vessel is well known. 
 It usually denotes a cup or basin, such as 
 is used in a house. It then denotes any 
 instrument which may be used to accom- 
 plish a purpose, perhaps particularly with 
 the notion oi conveying or communicating. 
 In the Scriptures h is used to denote the 
 instrument or agent which God empioya 
 to convey his favours to mankind ; and is 
 thus employed to represent the ministers 
 of the gospel, or the body of the m.inister. 
 2 Cor. iv. 7. 1 Thess. iv. 4. Comp. Isa. 
 X. 5. Paul is called chosen because 
 Christ had selected him, as he did his 
 other apostles, for this service. Note, 
 John XV. 16. ^ To bear my name. To 
 communicate the knowledge of me. IT Be 
 fore the Gentiles. The nations ; all who 
 were not Jews. This was the principal 
 employment of Paul. He spent his life 
 in this", and regarded himself as ])eculiarly 
 called to be the apostle of the Gentiles. 
 Rom. xi. 13; xv. IG. Gal. ii. 8. 'i^ And 
 kings. This was fulfilled, Acts xxv. 23, 
 &c. xxvi. 32; xxvii. 24. % And the chil- 
 dren oj Israel. The Jews. This was done. 
 He immediately began to preach to them, 
 ver. 20 — 22. Wherever he went, ha 
 preached the gospel first to them, and 
 then to the Gentiles. Acts xiii. 46 ; xxviii 
 17. 
 
 16. For I will shell' him, &c. Thi, 
 seems to be added to encourage Ananias 
 He had feared Saul. The Lord now in " 
 forms him that Saul, hitherto ^s enemy 
 would ever after be Jiis friend. He would 
 not merely profess repentance, but would 
 manifest the sincerity of it by encounter- 
 ing trials and reproaches for j^ sake. 
 The prediction here was fully accom- 
 plished, ch. XX. 23. 2 Cor. xi. 22—27 
 
 2 Tim. i. 11. 12. 
 
 17. Putting his hands on him. This 
 was not ordination, but w'as the usual 
 mode of imparting or communif atin^ 
 
\. D. 35.] 
 
 CHAPTER IX. 
 
 155 
 
 Br )ther Saul, the Lord, even Jesus, 
 that appeared unto thee in the way 
 as thou earnest, hath sent me, that 
 thou might€St receive thy sight, 
 and °be filled with the Holy Ghost. 
 
 blessings. See Note Matt. xix. 13 ; ix. 18. 
 T Br other Saul. An expression recog- 
 nising him as a fellow-cnristian. IT Be 
 filled with the Holy Ghosf. Note, Acts li. 4. 
 18. As it had been scales, -^o-*' y^i^lds;, 
 Tne word '^o-'', "as it had been," is de- 
 signed to qualify the following word. It 
 is not said that scales literally fell from 
 his eyes ; but that an effect followed as 
 if scales had been suddenly taken off 
 Evide ntly the whole expression is design- 
 ^H'TTTTnean no more than this. The 
 eifect was such as would take place if 
 eome dark, impervious substance had 
 been placed before the eyes, and had 
 been suddenly removed. The cure was 
 as sudden, the sight was as immediate, 
 as?/ such an interposing substance had 
 been suddenly removed. This is all that 
 the expression flxirly implies, and this is 
 all that the nature of the case demands. 
 As the blindness had been caused by the 
 natural effect of the light, probably on 
 the optic nerve (ver. 8, 9, Note), it is^ma^i- 
 fest that no literal removing of scales 
 would restore the vision. We are there;^ 
 fore to lay aside the idea of literal "scales 
 faHrng to the earth ; no such thing is 
 affn-med, and no snch thing would have 
 met the case. The word translated scales 
 Iftf^t^'howhere else in the New Tes- 
 tament. It means properly the small 
 crust or layer which composes a part of 
 the covering of a fish, and also any thin 
 layer or leaf exfoliated or separated ; as 
 scales of iron, bone, or a piece of bark, 
 «fec. (Webster.) An effect similar to this 
 is described in Tobit xi. 8. 13. It is evi- 
 dent that there was a miracle in'the 
 healing of Saul. The blnidness was the 
 natural effect of the light. The cure was 
 by miraculous power. This is evident, (1.) 
 Because there were no means used that 
 would naturally restore the sight. It 
 may be remarked here that gulla serena 
 iias been regarded by physicians as one 
 of the most incurable of diseases. Few 
 cases are restored ; and few remedies 
 are efficacious. (See Ed. Encyc. Art. Sur- 
 gery, on Amaurosis.) (2.) Ananias was sent 
 for "this very purpose to heal him. ver. 17. 
 (3.) The immediate effect shows that this 
 was miraculous. Had h been a slow re- 
 covery, it might have been doubtful, 
 but here it waa instantaneous, and thus put 
 
 18 And immediately there fell 
 from his eyes as it had been scales ; 
 and he received sight forthwith 
 and arose, and was baptized. 
 
 19 And when he had received 
 
 beyond a question that it was a miracle. 
 IT And was baptized. In this he followed 
 the example of all the early converts to 
 Christianity. They were baptized imme 
 diately. See Acts ii. 41 ; viii. 12. 36—39 
 19. Had received meat. Food. Tho 
 word meat has undergone a change since 
 our translation was made. It then meant, 
 as the original does, food of all kinds. 
 IT With the disciples. With Christians. 
 Comp. Acts ii. 42. IF Certain days. How 
 long is not known. It was long enough, 
 hovvever, to preach the gospel, ver. 22. 
 ch. xxvi. 20. It might have been for some 
 months, as he did not go to Jerusalem 
 under three years Irom that time. He 
 remained some lime at Damascus, and 
 then went to Arabia, and returned again 
 to Damascus, and then went to Jerusa- 
 lem. Gal. i. 17. This visit to Arabia 
 
 ! Luke has omitted, hut there is no contra- 
 diction. He does not affirm that he did 
 
 ! 720^ go to Arabia. 
 
 i We have now passed through the 
 account of one of the most remarkable 
 
 (conversions to Christianity that has ever 
 
 [occurred — that of the aposde Paul. 
 
 I This conversion has always been just- 
 ly considered as a strong proof of the 
 Christian religion. For, (1.) This change 
 could not have occurred by any want 
 of fair praspects of honour. He was 
 dishnguished already as a Jew. He 
 had had the best opportunities for edu- 
 cation that the nation afforded. He had 
 every prospect of rising to distinction 
 and office. (2.) It could not have been 
 produced by any prospect of wealth or 
 fame, by becoming a Christian. Chris- 
 tians were poor; and to be a Christian 
 then was to be exposed to contempt, per- 
 secution, and death. Saul had no reason 
 to suppose that he would escape the com- 
 mon lot of Christians. (3.) Ho was an 
 firmly opposed to Christianity before his 
 conversion as possible. He had already 
 di.stingui.shed himselffor his hostility. Inn* 
 dels often say that Christians are preju- 
 diced in favour of their religion. But here 
 was a man, at first, a bitter infidel, and 
 foe to Christianity. All the 'prejudices of 
 his education, and his prospects, all hia 
 former views and feelings, were opposed 
 to the gospel of Christ. He became, 
 however, one of its most gpu advocates 
 
156 
 
 THE ACTS. 
 
 [A. i). :k 
 
 meat, he was strengthened. Then 
 was Saul certain days with the 
 disciples which were at DaiTias- 
 cus." 
 
 20 And straiglitway he preach- 
 ed Christ in the synagogues, that 
 he is the Son of God. 
 
 21 But all that heard /dm were ^ 
 amazed, and said. Is not this he '^ 
 
 a c.26.20. Ga.1.17. i Ga.1. 13,23. c c.S.3. 
 
 and friends ; and it is for infidels to ac- 
 count for this change. There must have 
 been sonie cause, some motive for it; 
 and is there any thing more rational than 
 the supposition, that Saul was convmced 
 in a most striking and wonderful manner 
 of the truth of Christianity ? (4.) His sub- 
 sequent life showed that his change was 
 sincere and real. He encountered dan- 
 ger and persecution to evince his at- 
 fachment to Ciinst ; he went from land 
 to land, and exposed himself to every 
 danger, and every mode of obloquy and 
 scorn, always rejoicing that he vvas a 
 Christian, and was permitted to suffer as 
 a Christian ; and has thus given the 
 highest proofs of his sincerity, {f these 
 sufferings, and if the life of Paul were 
 not evidences of sincerity, then it would 
 be imix)ssible to fix on any circumstances 
 of a man's life that would furnish proof 
 that he was not a deceiver. (5.) If Paul 
 vvas sincere ; if this conversion was ge- 
 nuine, the Christian religion is true. 
 Nothing else but a religion from heaven 
 could produce this change. There is 
 here, therefore, the independent testimo- 
 ny of a man, who was once a persecutor ; 
 converted, not by the preaching of the 
 apostles ; changed in a wonderful man- 
 ner ; his whole life, views, and feelings 
 revolutionized, and all his subsequent 
 days evincing the sincerity of his feel- 
 ings, and the reality of the change. He 
 is just such a witness as infidels ought to 
 be satisfied with' ; whose testimony can- 
 not be impeached; who had no interested 
 motives, and who was willing to stand 
 forth any where, and avow his change of 
 feeling and purpose. We adduce him as 
 euch a witness; and infidels are bound to 
 dispose of his testimony, or to embrace 
 the religion which he embraced. (6.) The 
 example of Saul does not stand alone. 
 Hundreds and thousands of enemies, 
 persecutors, and slanderers have been 
 changed, and each one becomes a living 
 witness of the power and truth of the 
 Chri-stian religion. The scoffer becomes 
 reverent; the profane man learns to 
 
 that destroyed them which called 
 on this name in Jerusalem, and 
 came hither for that intent, lliat he 
 might bring- them hound unto the 
 chief priests ] 
 
 22 But Saul increased the more 
 in strength, ^ and confounded the 
 ^ Jews, which dwelt at Damascus, 
 proving that this is very Christ. 
 
 dP3.S4.7. ec.l8.2S. 
 
 speak the praise of God ; the sullen, bit- 
 ter foe of Christ becomes his friend, and 
 lives and dies under the influence of hig 
 religion. Could better proof be asked 
 that this religion is from God ? 
 
 20. Arid straightway. Immediately 
 This was an evidence of the genuine- 
 ness of his conversion, that he was wUhng 
 at once to avow himself to be the friend 
 of the Lord Jesus, f He preached Christ. 
 lie proclaimed and proved that Jesus 
 was the Christ. See ver. 22. Many ma- 
 nuscripts read here Jesus instead of 
 Chris.'. Griesbach has adopted this read- 
 ing. Such is also the Syriac, the Vulgate, 
 and the Ethiopic. This reading accords 
 mucli better with the subject than the 
 common reading. That Christ, or the 
 Messiah, was the son of God, all admitted, 
 in the New Testament the names Christ 
 and Son of God are used as synonymous. 
 But the question was, whether Jesus waa 
 the Christ, or the Son of God, and this 
 Paul showed to the Jews Paul con- 
 tinued the practice of attending the syna- 
 gogues; and in the synagogues anyone 
 had a right to speak, who was invited hv 
 the officiating minister. See ch. xiii. 1^ 
 •IT That he is the Son of God. That he is 
 the Messiah. 
 
 21. Were amazed. Amazed at his sud- 
 den and remarkable change. IT That 
 destroyed. That opposed ; laid waste ; 
 or persecuted. Comp. Gal. i. 13. IT For 
 that intent. With that design, that he 
 might destroy the church at Damascus. 
 
 22. Increased Che more in strength. His 
 conviction of the truthof die Christian re- 
 ligion became stronger every day. Hence 
 his ?noral strength or boldness increas- 
 ed. IT A7id confounded. See Acts ii. 6 
 The word here means confuted. It means 
 also occasionally to produce a tumult, 
 (Sx e:tcitem^t. Acts xix. 32; xxi. 31. 
 Perhaps the idea of producing such a 
 tumult is intended to be conveyed here. 
 Paul confuted the Jews, and by so doing 
 he was the occasion of their tumultuous 
 proceedings, or he so enraged them as to 
 lead to great agitation and excitement 
 
A.D. 35.] CHAPTER IX. 
 
 23 And after that many days 
 were fulfilled, the Jews took coun- 
 sel » to kill him. 
 
 ac.23.12;25.3. 
 
 157 
 
 A very common effect of close and con- 
 clusive argumentation. IT Proving thai 
 
 i this. This Jesus. TT Is very Christ. 
 
 ^ Greek. That this is the Christ. The 
 
 word £er^ means here simply the. Greek, 
 X^.TTos. It means that Paurshowed by 
 strong and*^tisfactory arguments, that 
 Jesus of Nazareth was the true Messiah. 
 The arguments which he w-ould use may 
 be easily conceived ; but the evangelist 
 has not seen fit to record them. 
 
 23. And after that many days, &.C. How 
 long a time elapsed before this, is not re- 
 corded in this place ; but it is evident 
 that the writer means to signify that a 
 considerable time intervened. There is, 
 therefore, an interval here which Luke 
 has not filled up ; and if this were the 
 only narrative which we had, we should 
 be at a loss how to understand this. From 
 all that we know now of the usual con- 
 duct of the Jews towards the apostles, 
 and especially towards Paul, it would 
 seem highly improbable that this interval 
 would be passed peaceably or quietly. 
 Nay, it would be highly improbable that 
 he would be allowed to remain in Da- 
 mascus many days without violent perse- 
 cuiion. Now it so happens that by turn- 
 ing to another part of the New Testament, 
 we are enabled to ascertain the manner 
 in which this interval was filled up. Turn 
 then to Gal. i 17, and we learn from Paul 
 himself that he went into Arabia, and 
 spent some lime there, and then returned 
 again to Damascus. The precise time 
 which would be occupied in such a jour- 
 p ney is not specified ; but it 3KPilisL5-Ot be 
 performed under a period of some months. 
 In Gal. i. 18, wo are informed that he did 
 not go to Jerusalem until three years 
 after his conversion ; and as there is rea- 
 son to believe that he went up to Jerusa- 
 lem directly after escaping from Damas- 
 cus the second time (Acts ix. 25, 2G), it 
 seems probable that the three years were 
 spent chiefly in Arabia. We have thus 
 an account of the " many days" here re- 
 ferred to by Luke. And in this instance 
 we have a striking example of the truth 
 and honesty of the sacred writers. By 
 comparing these two accounts together, 
 we arrive at the w^hole state of the case. 
 Neither seems to be complete without 
 the other. Luke has left a chasm which 
 ne has nowhere else supplied. But that 
 chasm we are enabled to fill up from the 
 
 o 
 
 24 But their laying await was 
 known of Saul. And they watched * 
 the gates day and night, to kill him. 
 
 i2Cor.ll.26,&c. Ps.21. 11; 37.32,33. 
 
 apostle himself, in a letter written long 
 after, and witliout any design to amend 
 or complete the history of Luke : for the 
 introduction of this history into the epistie 
 to the Galatians was for a very diflerent 
 purpose — to show that he received his 
 commission directly from the Ix)rd Jesuss, 
 and in amanner independent of the other 
 apostles. The two accounts, therefore, 
 are like the two parts of a tally ; neither 
 is complete without the other,- and yet 
 being brought together, they so exactly 
 fit as to show that the one is precisely ad- 
 justed to the other. And as the two parts 
 were made by differynt indiv^^ls, and 
 without design of adapting" 'Ffiem to each 
 other, they show that the writers had 
 formed no collusion or agreement to im 
 pose on the world ; that they are separate 
 and independent witnesses ; that they are 
 honest men ; that their narratives are true 
 records of what actually occurred ; and 
 the two narratives constitute, therefore, 
 a strong and very valuable proof of the 
 correctness of the sacred narrative. If 
 asked why Luhe has omitted this in the 
 Acts, it may be replied, that there are 
 many circumstances and facts omitted in 
 all histories from the necessity of the case. 
 Comp. John xxi. 25. It is remarkable 
 here, not that he has omitted this,j^.4hat 
 he has"'ffift a^^^j^tPR^ own history 
 which can beW "readily filled up. 
 IT Were fulfilled. Had elapsed. IT Took 
 counsel, &c. Laid a scheme ; or designed 
 to kill him. Comp. ch. xxiii. 12; xxv. 3. 
 His zeal and success would enrage them, 
 and they knew of no other way in which 
 they could free themselves from the ef- 
 fects of his arguments and influence. 
 
 24. But their laying await. Their coun- 
 sel ; their design. H Was knowti of Saul, 
 Was made known to him. In what way 
 this was communicated, we do not know. 
 This design of the Jews against Saul is 
 referred to in 2 Cor. xi. 32, 33, where it is 
 said, " In Damascus, the governor under 
 Aretas the king kept the Damascenes 
 with a garrison, desirous to apprehend 
 me ; and through a window in a basket 
 was I let down by the wall, and escaped 
 their hands." 5F And they watched the . 
 gates, ^ties were surrounded by lyglL«;j«c- 
 walls ; ^^^ course the gates were pre- 
 sumed to be the only places of escape. 
 As they supposed that Saul, apprized of 
 their designs, would raa.ke an attempt to 
 
158 
 
 THE ACTS. 
 
 [A. D. 35. 
 
 25 Then the disciples took him 
 by niffht, and let " him down by the 
 tvall, in a basket. 
 
 •26 And when Saul was come ^ to 
 Jerusalem, he assayed to join him- 
 self lo the disciples : but they were 
 
 a Jos.2.15. i. Gal.1.18. 
 
 escape, they stationed guards at the gates 
 tc intercept him. In 2 (-or. xi. 32, it is said 
 that the governor kept the cit}' for the pur- 
 pose of apprehending him. It is possible 
 liiat the governor might have been a Jew, 
 and one, therefore, who would enter into 
 their views. Or if not a Jew, the Jews 
 who were there might easily represent 
 Saul as an offender, and demand his be- 
 ing secured ; and thus a garrison or guard 
 might be furnished them for their purpose. 
 See a similar attempt made by the Jews 
 recorded in Matt, xxviii. 14. 
 
 25. Took hun by night, &c. Tliis was 
 done through a windovv' in the wall. 
 2 Cor. xi. 33. H In a basket. This word 
 is used to denote commonly the basket in 
 which food was carried. Matt. xv. 37. 
 Mark viii. 8. 20. This conduct ot Saul 
 was in accordance with the direction of 
 the Lord Jesus (Matt. x. 23), " When they 
 persecute you in one city, l^.ee ye into an- 
 other," &c. Saul was certain of death if 
 he remained ; and as he could secure his 
 life by flight without abandoning any 
 principle of religion, or denying his Lord, 
 it was his duty to do so. Christianity re- 
 quires us to sacrifice our lives only when 
 we cannot avoid it witliout denying the 
 Saviour, or abandoning the principles of 
 our holy religion. 
 
 26. Was come to Jerusalem, It is pro- 
 bable that he then went immediately to 
 Jerusalem. Gal. i. 18. This was three 
 years after his conversion. ^ He assayed. 
 He attempted ; he endeavoured. IT To 
 join himself. To become connected with 
 them as their feilow-christian. ^ But they 
 vtere all afraid of him. Their fear, or sus- 
 picion, was excited probably on these 
 grounds: (L) They remembered his for- 
 mer violence against Christians. They 
 had an instinctive shrinking from him, 
 and suspicion of the man that had been 
 so violent a persecutor. (2.) He had been 
 absent tnree years. If they had not heard 
 of h-m during that time, they would natu- 
 rally retain much of their old feelings to- 
 wards him. If they had, they might sus- 
 pect the man w-io had not returned to j 
 Jerusalem : who had not before sought 1 
 the society of other Christians ; and who 
 had sj)ent that time in a distant country, ) 
 
 all afraid of him, and believed not 
 that he was a disciple. 
 
 27 But Barnabas " took him, ana 
 brought him to the apostles, and de- 
 clared unto them how he had seen 
 the Lord in the way, and that he 
 
 e c.4.35. 
 
 and among strangers. It would seem re* 
 markal)le that he had not at once returned 
 to Jerusalem and connected himself with 
 the apostles. But the sacred writer does 
 not justify the fears of the apostles. He 
 simply records Xhefact of their apprehen- 
 sion. It is not unnatural, however, to 
 have doubts respecting an open and viru- 
 lent enemy of the gospel who suddenly 
 professes a change in favour of it. The 
 human mind does not easily cast off suf!- 
 picion of some unworthy motive, and open 
 itself at once to entire confidence. When 
 great and notorious sinners profess to be 
 converted — men who have been violent, 
 or artful, or mahgnant — it is natural to 
 ask whether they have not some unwor- 
 thy motive still in their professed change. 
 Confidence is a plant of slow growth, and 
 starts up not by a sudden profession, but 
 by a course of life which is worthy of af- 
 fection and of trust. IT A disciple. A 
 sincere Christian. 
 
 27. But Barnabas. See Note, ch iv. 
 35. Barnabas was of Cyprus, not far from 
 Tarsus, and it is not improbable that he 
 had been before acquainted with Saul. 
 II To the apostles. To Peter and James. 
 Gal. i. 18, 19. Probably the other apos- 
 tles were at that tim.e ateent from Jerusa- 
 lem. ^ Ajid declared unto them, <S:c. It 
 may seem remarkable that the apostles at 
 Jerusalem had not before heard of the 
 conversion of Saul. The following con- 
 siderations may se^ve in some degree to 
 explain this. (1.) It is certain that inter- 
 course between different countries was 
 then much more difficult than it is wow. 
 There were no posts ; no public convey- 
 ances; nothing that corrresix)nded with 
 our modes of intercourse between one 
 part of the world and another. (2.) There 
 was at this time a state of animosity 
 amounting to hostility subsisting between 
 Herod and Aretas. Herod the tetrarch 
 had married the daughter of Aretas king 
 of Arabia, and had put her awa3^ fJose- 
 phus, Antiq. b. xviii. ch. v. $ 1, 2.) The 
 result of this was a long misunderstanding 
 between them, and a war; and the effects 
 of that war might have been to interrupt 
 the communication very much throughout 
 all that countn'. (3.) Though the Jeivs al 
 
4. D. 37.] 
 
 CHAPTER IX. 
 
 i5y 
 
 liad spoken to liim, and how he | puted ajrainst the Grecians: but 
 had preached boldly " at Damascus 
 in the name of Jesus. 
 
 28 And he was with them com- 
 ing in and going- out at Jerusalem. 
 
 29 And he spake boldly in the 
 name of the Lord Jesus, and dis- 
 
 they went about to slay him. 
 
 30 Which when the brethren 
 knew, they brought him down to 
 Cesarea, and sent him forth to Tar- 
 sus. 
 
 31 Then * had the churches rest*" 
 
 6 ver.23. cZec.9.1. c,8.1 dPs.94.1» 
 
 versiou of SaulVyet it was for their inte- 
 rest to keep it a secret, and not to mention 
 it to Christians. Bat, (4.) Though the 
 Christians who were there had heard of 
 it, vet it is probable that they w-ere not 
 fully informed on the subject ; that they 
 had not had all the evidence of his con- 
 version which they desired ; and that they 
 looked vvith suspicion on him. It was 
 therefore proper that they should have a 
 fall statement of the evidence of his con- 
 version ; and this was made by Barnabas. 
 
 28. And he loas with (hem, <^c. That 
 is, he was admitted to their friendship, 
 and recognised as a Christian and an 
 apostle. The time during which he then 
 remained at Jerusalem was, however, 
 only fifteen days. Gal. i. 18. 
 
 29 And spake boldly. He openly de- 
 fended the doctrine that Jesus was the 
 Messiah. ^ In the name, <^c. By the 
 authority of the Lord Jesus. IF Against 
 the Grecians. See the word Grecians ex- 
 plained in the note on Acts vi. 1. It 
 means that he not only m.aintained that 
 Jesus was the Christ in the presence of 
 those Jews who resided at Jerusalem, 
 and who spoke the Hebrew language, 
 but also before those foreign Jews, who 
 spoke the Greek language, and who had 
 come up to Jerusalem. They would be 
 as much opposed to the doctrine that 
 Jesus was the Christ, as those who re- 
 sided in Jerusalem. IT They went about. 
 They sought to slay him ; or they formed 
 a purpose or plan to put him to death as 
 an apostate. See ver. 23. 
 
 30. To Cesarea. Note ch. viii. 40. 
 IT And sent him forth to Tarsus. This 
 was his native city. Note ver. 11. It was 
 in Cilicia, where Paul doubtless preach- 
 ed the gospel. Gal. i. 21, "Afterwards 
 I came into the regions of Syria and Ci- 
 licia." 
 
 31. Then had the churches rest. That 
 is, the persecutions against Christians 
 ceased. Those persecutions had been 
 excited by the opposition made to Ste- 
 
 [)hen (Acts xi. 19) ; they had been great- 
 y promoted by Saul (Acts viii. 3) ; and 
 had extended doubtless throughout the 
 
 whole land of Palestine. The precis* 
 causes of this cessation of the persecu- 
 tion are not known. Probably they were 
 the following. (1.) It is not improbable 
 that the great mass of Christians had 
 been driven into other regions by these 
 persecutions. (2.) He who had been 
 most active in exciting the persecution, 
 who w^as, in a sort, its leader, and who 
 was best adapted to carry it on, had been 
 converted. He had ceased his opposi- 
 tion ; and even he now was removed 
 from Judea. All this would have some 
 effect in causing the persecution to sub- 
 side. (3.) But it is not improbable that 
 the civil state of things in Judea contri- 
 buted much to turn the attention of the 
 Jews to other matters. Dr. Lardner ac- 
 counts for this in the following manner 
 " Soon after Caligula's accession, the 
 Jews at Alexandria suffered very much 
 from the Egyptians in that city, and at 
 length their oratories there were all de- 
 stroyed. In the third year of Cahgula, 
 A. D. 39, Petronius was sent into Syria, 
 with orders to set up the emperor's sta- 
 tue in the temple at Jerusalem. This 
 order from Caligula was, to the Jews, a 
 thunder-stroke. The Jews must have 
 been too much engaged after this to 
 mind any thing else, as may appear from 
 the accoimts which Philo and Josephus 
 have given us of this affair. Josephus 
 says, ' That Caligula ordered Petronius to 
 go with an army to Jerusalem, to set 
 up his statue in the temple there : en- 
 joining him if the Jews opposed it to out 
 to death all who made any resistant e, 
 and to make all the rest of the nation 
 slaves. Petronius, therefore marched 
 from Antioch into Judea, vvith three le- 
 gions and a large body of auxiliaries 
 raised in Syria. All were hereupon jiUed 
 with consternation, the army being come 
 as far as Ptolemais.' " See Lardner's 
 Works, vol. i. p. 101, 102. Lond. Ed 
 1829. Phdo gives the same account of 
 the consternation as Josephus. Philo de 
 legat. ad Cai. p. 1024, 1025. He de 
 scribes the Jews " as abandoning their 
 cities, villages, and open country, as go- 
 ing to Petronius in Phenicia, both men 
 
100 
 
 THE ACTS. 
 
 [A. D. 37 
 
 throughout all Judea and Galilee 
 and Samaria, and were edified ; " 
 and walking '' in the fear of the 
 Lord, and in the comfort *= of the 
 
 floly Ghost, W( 
 
 itiplied.'^ 
 
 32 And it came to pass, as Peter 
 passed throughout all quarters^ he 
 came di^wn also to the saints which 
 dwell AX Lydda. 
 
 33 And there he found a certain 
 
 oRo.14.19. 6 Fs. 86.11 Col.l.lO. cJoo.14. 
 
 ie,17. d Zec.8.20.22. 
 
 and women, the old, the young, the mid- 
 dle aged; as throwing themselves on 
 the ground before Petronius wiih weep- 
 ing and lamentation," &c. The effect of 
 this consternation in diverting their minds 
 from the Christians can be easiij' con- 
 ceived. The prospect that the images 
 of the Roman emperor were about to be 
 set up by violence in the temple, or, that 
 in case of resistance, death or slavery 
 was to be their portion ; the advance of 
 a large army to execute that purpose ; 
 all tended to throw the nation into alarm. 
 By the providence of God, therefore, this 
 event was permitted to occur to divert 
 the attention of bloody-minded persecut- 
 ors from a feeble and a bleeding church. 
 Anxious for their own safety, the Jev^s 
 would cease to persecute the Christians, 
 and thus by the conversion of the main 
 instrument in persecution, and by the 
 universal alarm for the welfare of the 
 nation, the trembling and enfeebled 
 church was permitted to obtain repose. 
 Thus ended \h^ first general persecution 
 against Christians, and thus effectually 
 did God show that he had power to 
 guard and protect his chosen people. 
 ^ All Judea, &c. These three places 
 included the land of Pal^^^^?*^' See 
 Note on Matt. ii. 22. The formation of 
 churches in Galilee is not expressly men- 
 tioned before this ; but there is no impro- 
 bability in supposing that Christians had 
 travelled there, and had preached the gos- 
 Del. Comp. Acts xi. 19. The formation 
 of churches in Samaria is expressly men- 
 tioned, ch. viii. IT Were edified. Were 
 built up, increased, and strengthened. 
 See Rom. xiv. 19 ; xv. 2. 1 Cor. viii. 1. 
 H And walking. Proceeding. Living. The 
 word is often used to denote ^^jj^^R 
 conduct, or manner of life. Col. i. lO. 
 Luke i. 6. 1 Thess. iv. 1. 1 John ii. 6. The 
 idea is^ that of travellers who are going 
 to any place, and who walk in the right 
 path. Christians are thus travellers to 
 another country, an heavenly. ^ In the I 
 
 man named Eneas, which had kept 
 his bed eigiit years, and was sick 
 of the palsy. 
 
 34 And Peter said unto him, 
 Eneas, Jesus Christ maketh thee* 
 whole ; arise, and make thy hed, _ " 
 And he arose immediately. 
 
 35 And all that dwelt in Lydda « • ; 
 and f Saron saw him, and turned -j^ 
 to the Lord , 
 
 e c.3.6,16;4.10. / 1 Ch.i 
 
 ff c.n.21.2Cor.3.ie 
 
 fear of (he Lord. Fearing the Lord ; with 
 reverence for him and his command- 
 ments. This expression is often used to 
 denote piety in general. 2 Chron. xix. 
 7. Job xxviii. 28. Ps. xix. 9 ; cxi. 10; 
 Prov. i. 7; ix. 10;xiii. 13. "0" iti the com- 
 fort of the Holy Ghost. In the consola- 
 tions which the Holy Ghost produced. 
 John xiv. 16, 17. Rom. v. 1 — 5. T Were 
 multiplied. Were increased. - >— 
 
 32. To the sai?its. To the Christians. 
 ^ Which dwelt at Lydda. This town 
 was situated on the road from Jerusalem 
 toCeg^cea Philippi. It was about fifteen 
 mnef^asf(')f Joppa, and belonged to the 
 tribe oi^ F.phraim. It was called by the 
 Greeks Diospolis, or city of Jupiter, pro- 
 bably because a temple was at some pe- 
 riod erected to Jupiter in that city. It is 
 now so entirely ruined as to be a miserable 
 village. Since the crusades, it has been 
 called by the Christians St. George, on 
 account of its having been the scene of 
 the martyrdom of a^^tof that name. 
 Tradition says that iurffls^city the em- 
 peror Justinian erected a church. 
 
 33. Eneas. This is a Greek name ; 
 and probably he was a Hellenist. Note 
 ch. vi. 1. ^ Sick of the palsy. See Note. 
 Matt. iv. 24. 
 
 34. Maketh thee whole. Cures thee. 
 Peter claimed no power to do it himself. 
 Comp. ch. iii. 6. 16; iv. 10. IF Make ihu 
 hed. This would show that he was truly 
 healed. Comp. Matt. ix. 6. Mark. ii. 
 9. 11. John V. 11, 12. 
 
 35. And all. The mass, or body of 
 the people. The affliction of the man 
 had been long, and was probably well 
 known ; the miracle would be celebrated, 
 and the effect was an extensive revival 
 of religion. ^ Saron. This was the 
 champaign, or open country, usually 
 mentioned by the name of Sharon in the 
 Old Testament. 1 Chron. v. 16 ; xxvii. 
 29. Cant. ii. 1. Isa. xxxiii. 9. It was a re 
 gion of extraordinary fertihty, and the 
 name was almost proverbial to denote 
 
 r 
 
A. D. 37.] 
 
 CHAPTER IX. 
 
 161 
 
 36 Now there was at Joppa a 
 certain diaciple named Tabitha, 
 which by interpretation is called 
 ' Dorcas : this woman was full " of 
 good works and almsdeeds which 
 she did. 
 
 37 And it came to pass in those 
 days, that she v/as sick, and died : 
 whom, when they had washed, they 
 laid her in an upper chamber. 
 
 38 And forasmuch as Lydda was 
 nigh to Joppa, and the disciples had 
 heard that Peter was there, they 
 
 1 or, Doe, or, Roe. 
 
 a lTim.2.10. Tit.2.7. 
 
 any country of great beauty and fertility. 
 Comp.Isa. xxxiii. 9;xxxv. 2; Ixv. 10. It 
 was situated south of mount Carmel, 
 along the coast of the Mediterranean, ex- 
 tending to Cesarea and Joppa. Lydda 
 was situated in this region. "^ Turned to 
 the Lord. Were converted ; or received 
 the Lord Jesus as the Messiah, ch. xi. 2L 
 2 Cor. iii. ] 5. 
 
 36. At Joppa. This was a seaport town 
 situated on the Mediterranean, in the 
 tribe of Dan, about thirty miles south of 
 Cesarea, and forty-five northwest of Jeru- 
 salem. It was the principal seaport of 
 Palestine ; and hence, though the harbour 
 was poor, it had considerable celebrity. 
 It was occupied by Solomon to receive 
 the timber brought for the building of the 
 temple from Tyre (2 Chron. ii. 16), and 
 was used for a similar purpose in the time 
 of Ezra. Ezra iii. 7. The present name 
 of the town is Jaffa. It is situated on a 
 promontory jutting out into the sea, rising 
 to the height of about one hundred and 
 fifty feet above its level, and offering on 
 all sides picturesque and varied prospects. 
 The streets are narrow, uneven, and dirty. 
 The inhabitants are estimated at between 
 four and five thousand, of whom the 
 greater part are Turks and Arabs. The 
 Christians are stated to be about six 
 -^ hundred, consisting of Rom^ Catholics, 
 1^^ Greeks, Maronites, and Armmians. It is 
 several times mentioned in tl^ New Tes- 
 tament. Acts x. 5. 23 ; xi. 5. ^ Tahitha. 
 This word is properly Syriac, and means 
 literally i\\e gazelle or antelope. The name 
 became an appellation of a female proba- 
 bly on account of the beauty of its form. 
 " It is not unusual in the East to give the 
 names of beautiful animals to young wo- 
 rsen." [Clark.) Comp. Cant. ii. 9 ; iv. 5. 
 1 Dorcas. A Greek word signifying the 
 same as Tabitha. Our word doe or roe 
 answers to it in signification. IF Full of 
 good works. Distingui.shed for good "works. 
 o2 
 
 sent unto him two men, desiring 
 him that he would not 2 delay to 
 come to them. 
 
 39 Then Peter arose, and went 
 with them. When he was come, 
 they brought him into the upper 
 chamber : and all the widows stood 
 b}'^ him weeping, and shewing the 
 coats and garments which Dorcas 
 made vvhile * she was with them. 
 
 40 But Peter putnhem all forth, 
 and kneeled down, and prayed : and 
 turning him to the body, said, Ta- 
 
 a or, ie grieued. fc Ec.9.11. c Matt.9.25. 
 
 Comp. 1 Tim. ii. 10. Titus ii. 7. IT And 
 almsdeeds. Acts of kindness to the 
 poor. 
 
 37. Whom, when they had washed 
 Among most people it has been cus 
 toraary to wash the body before it ia 
 buried or burned. They prepared her 
 in the usual manner for interment. IT In 
 an upper chamber. See Note, Acts i. 13. 
 There i s no evidence that they exjTected 
 that Peter "woulf^ rats'e her up to life. 
 
 38. Was nighm^to Joppa. It was about 
 six miles. ^Thep.sent unto him, &c. 
 Why they sent is Qjat^ ^lfijjn ed. It is pro- 
 bable that they desireohis presence to 
 comfort and sustain them in their afflic- 
 tion. It is certainly possible that they ex- 
 pected he wou'.d restore her to life ; but 
 as this is not mentioned ; as the apostlea 
 had as yet raised up no one from the 
 dead ; as even Stephen had not been re- 
 stored to life; we have no authjOTity for 
 assuming, or supposingr'^fiSf'ftiLey had 
 form.ed any such expectation. 
 
 39. llien Peter arose. See Note on 
 Luke XV. 18. *^ And all the widows. 
 Whom Dorcas had benefited by her 
 kindness. They had lost a benefactress ; 
 and it was natural that they should recall 
 her kindness, and express their gratitude 
 by enumerating the proofs of her benefi- 
 cence. Each one would therefore natu- 
 rally dwell on the kindness which had 
 been shown to herself 
 
 40. But Peter put them all forth. From 
 the room. See a similar case in Matt. ix. 
 23. Why this was done is i^t^id. Per- 
 haps because he did not wish to appear 
 §1^ if s-eeking publicity, if done in the 
 preli?nce of many persons, it might seem 
 Jike ostentation. Others suppose it was 
 that he might offer more fervent and ago- 
 nizing prayer to God than he would be 
 willing they should witness. Compare 
 2 Kings iv. 33. IT Tabitha, arise. Comp. 
 Mark v. 41, 42. 
 
1C9 
 
 THE ACTS. 
 
 bitha, * arise. And she opened her 
 C3^es : and when she saw Peter, she 
 sat up. 
 
 41 And he gave her A/s hand, and 
 lift her up : and when he had call- 
 ed the saints and widows, he ^pre- 
 sented her alive. 
 
 42 And it was known throughout 
 
 a Mar.5.41,42. Jno.11.43. I IKi. 17.23. 
 
 41. He presented her alive. He exhibit- 
 ed, or showed her to them alive. Comp. 
 I Kings xvii. 23. 
 
 42. And many believed, &c. A similar 
 effect followed when Jesus raised up La- 
 zarus. See John xii. 11. 
 
 This was the first miracle of this kind 
 that was performed by the apostles. The 
 effect was that manj' believed. It was 
 not merelv a work of benevolence, in re- 
 storing to hie one who contributed largely 
 to the comfort of the poor, but it was used 
 as a means of extending and establishing, 
 as it was designed doubtless to do, the 
 kingdom of the Saviour. .,„,,,..«^/5»«^««t"«'-"- 
 
 """"This chapter commences a very impor- 
 tant part of the history of the transactions 
 of the apostles. Before this, they had 
 preached the gospel to the Jews only. 
 They seemed to have retained the feel- 
 ings of their countrymen on this subject, 
 that the Jews were to bo regarded as the 
 peculiarly favoured people, and that sal- 
 vation was not to be offered beyond the 
 limits of their nation. It was important, 
 indeed, that the gospel should be offered 
 to them first; but the whole tendency of 
 the Christian religion was to enlarge and 
 liberalize the mind ; to overcome the nar- 
 row policy and prejudices of the Jewish 
 people ; and to diffuse itself over all the 
 nations of the earth. In various ways, 
 and by various parables, the Saviour had 
 taught the apostles, indeed, that his gos- 
 pel should be spread among the Gentiles. 
 He had commanded them to go and 
 preach it to every creature. Mark xvi. 
 15. But he had told them to tarry in Je- 
 rusalem until they were endued with 
 power from on high. Luke xxiv. 49. It 
 was natural, therefore, that they should 
 ivceive sijecial instructions and divine 
 revelation on a point m important as this ; 
 and God selected the case of Cornelius 
 as the instance by which he would fully 
 establish his purpose of conveying the 
 gospel to the Gentile work]. I;, is worthy 
 ofobservatio)i,al.«n, that lie selected Feler 
 for the purpose of conveying the gospel 
 first to the Gentiles. The Saviour had 
 told him that on him he would build his 
 
 [A. D. 41 
 
 many believed in 
 
 all Joppa ; and 
 the Lord. 
 
 43 And it came to pass, that he 
 tarried many days in Joppa, with 
 one Simon a tanner. 
 
 CHAPTER X. 
 T^HERE was a certain man in 
 -^ Cesarea, called Cornelius, a 
 
 c Jno.l2.n. 
 
 church ; that he would give to him first 
 the key of the kingdom of heaven ; that 
 is, that he should be the agent in opening 
 the doors of the church to both Jews and 
 Gentiles. See JSotes on Matt. xvi. 18, 19- 
 Peter had, in accordance wiih these pre- 
 dictions, been the agent in first presenting 
 the gospel to the Jews (Acts ii.) ; and the 
 prediction was now to be completely ful- 
 filled in extending the same gospel to the 
 Gentile world. The transaction recorded 
 in this chapter, is one, therefore, that is 
 exceedingly important in the history of 
 the chuTi;h ; and we are not to be sur- 
 prised that it is recorded at length. It 
 should be remembered, also, that this 
 point became afterwards the source of 
 incessant controversy in the early church. 
 The converts from Judaism insisted on 
 the observance of the whole of the rites 
 of their religion ; the converts from among 
 theGentiles claimed exemption from them 
 all. To settle these disputes, and to secure 
 the reception of the gospel among the Gen- 
 tiles, and to introduce them to the church 
 with all the privileges of the Jews, requir- 
 ed all the wisdom, talent, and address of 
 the aiwstles. See Acts xi. 1 — 18; xv. 
 Rom. xiv. XV. Gal. ii. 1 1 — 16. 
 
 1. In Cesarea. Note, ch. viii. 40. IF Cor- 
 nelius. This is a Latin name, and shows 
 that the man was doubtless a Roman. 
 It has been supposed by many interpret- 
 ers that this man was " a proselyte of the 
 gate;" that is, one who had renounced ido- 
 latry, and who observed some of the Jew- 
 ish rites, though not circumcised, and not 
 called a Jew. But there is no sufficient 
 evidence of this. The reception of the 
 narrative of Peter (ch. xi. 1 — 3), shows 
 that the other apostles regarded him as a 
 Gentile. In ch. x. 28, Peter evidently re- 
 gards him as a foreigner ; one who did not 
 in any sense esteem himself to be a Jew 
 In ch. xi. I, it is expressly said that "the 
 Gentiles'' had received the word of God ; 
 evidently alluding to Cornelius and those 
 who were witn him. "iT A centurion. Oife 
 who was the commander of a division in 
 the Roman army, consisting of a hundred 
 men. A captain of a hundred. Note, 
 Matt. viii. 5. IT Of the band. A division 
 
A. D. 41.] 
 
 CHAPTER X, 
 
 163 
 
 centurion of the band called the 
 Italian band^ • 
 
 2 A devout " man, and one that 
 feared * God with all "= his house, 
 which gave much alms to '^ the 
 people, and prayed ' to God alway. 
 
 ■ic.8.2; 22.12. i Ec.7. 
 e-7, c.18.8. dPs.41.1. 
 
 cGeii.lS.19. F3.101. 
 
 of the Roman army, consisting of from 
 four hundred to six hundred men. Note, 
 Matt, xxvii. 27. IT The Italian band. Pro- 
 bably a band or regiment that was com- 
 posed of soldiers from Italy, in distinction 
 from those which were comjjosed of sol- 
 diers born in provinces. It is evident that 
 many of the soldiers in the Roman army 
 would be those who wei~e born in other 
 parts of the world; and it is altogether 
 probable that those who were born in 
 Rome or Italy would claim pre-eminence 
 over those enlisted in other places. 
 
 2. A devoid man. Pious ; or one who 
 maintained the worship of God. See Note, 
 Luke ii. 25. Comp. Acts ii. 5; viii. 2. 
 IT And one that feared God. This is ofteri 
 a designation of piety. Note, ch. ix. 31. 
 It has been supposed by many that the 
 expressions here used denote that Corne- 
 lius was a Jew, or was instructed in the 
 Jewish religion, and was a proselyte. But 
 this by no means follows. It is probable 
 that there might have been among the 
 Gentiles a few at least who were fearers 
 of Tjod, and who maintained his worship 
 according to the light which they had. 
 So there may be now persons found in 
 pagan lands, who, in some unknown way, 
 have been taught the evils of idolatry ; 
 the necessity of a purer religion ; and who 
 may be prepared to receive the gospel. 
 The Sandwich Islands were very much 
 m this state when the American mission- 
 aries first visited them. They had thrown 
 away their idols, and seemed to be waiting 
 for the message of mercy and the word of 
 eternal life, as Cornelius was. A few 
 other instances have been found by mis- 
 sionaries in heathen lands, who have thus 
 been prepared by a train of providential 
 events, or by the teaching of the Spirit, 
 -for the gospel of Christ. IF With all his 
 house. With all his fimily. It is evident 
 here that Cornelius instructed his family, 
 and exerted his influence to train them 
 in the fear of God. True piety will al- 
 ways lead a man to seek the salvation of 
 his family. IT Muck alms. Large and libe- 
 ral charity. This is always an effect of 
 piety. See James i. 27. Ps. xli. 1. TT Prayed 
 to God alway. Constantly ; meaning tha-t 
 he wu;i in the regular habit of praying to 
 
 3 He saw in a vision evidently, 
 about the ninth hour of the day, an 
 angel f of God coming- in to him, 
 and saying unto him, Cornelius. 
 
 4 And when he looked on him, 
 he was afraid, and said. What is it, 
 
 « Ps.119.2. Pr.2.3-5. /Heb.1.14. 
 
 God. Comp. Rom. xii. 12. Luke xviii. 1. 
 Ps. cxix. 2. Prov. ii. 2 — 5. As no parhcu- 
 lar kind of prayer is mentioned except 
 secret prayer, we are not authorized to 
 affirm that he offered prayer in any other 
 mamier. It may be observed, however, 
 that he who prays in secret will usually 
 pray in his family; and as the family of 
 Cornelius is menrioned as being also un^ 
 der the influence of religion, it is perhaps 
 not a forced inference that he observed 
 family worship. 
 
 3. He saw in a vision. See Note, ch 
 ix. 10. "iF Evidently. Openly ; manifestly 
 IT About ike ninth hour. About three 
 o'clock, P. M. This was the usual hour 
 of evening worship among the Jews. 
 IT ^n angel of God. Note, Matt. i. 20. 
 Comp. Heb. i. 14. This angel was sent 
 to signify to Cornelius that his alms were 
 accepted by God as an evidence of hia 
 piety, and to direct him to send for Peter 
 to instruct him in the way of salvation. 
 The importance of the occasion — the in- 
 troduction of the gospel to a Gentile, and 
 hence to the entire Gentile world — was 
 probably the chief reason why an angel 
 was commissioned to visit the Roman 
 centurion. Comp. ch. xvi. 9, 10. 
 
 4. And ujhen he looked on him. Greek, 
 Having fixed his eyes attentively on him. 
 IF He was afraid. At the suddenness 
 and unexpected character of the vision. 
 IF What is it, Lord ? This is the expres- 
 sion of surprise and alarm. The word 
 Lord should have been translated sir, as 
 there is no evidence that this is an ad- 
 dress to God, and still less that he regard- 
 ed the personage present as the Lord. It 
 is such language as a man would natu- 
 rally use who was suddenly surprised ; 
 who should witness a strange form ap- 
 pearing unexpectedly before him; and 
 who should exclaim, 'Sir, what is the 
 matter ?' IF Are come up for a memorial. 
 Are remembered before Ged. Comp. Isa. 
 xlv. 19. They were an evidence of piety 
 towards God, and were accepted as such 
 Though he had not offered sacnfice ac 
 cording to the Jewish laws ; though ho 
 had not been circumcised; yet, having 
 acted according to the light which ho 
 had, his prayers were heard, and his ahus 
 
1G4 
 
 THE ACTS. 
 
 [A. D. 4 
 
 Lordl And he said unto him, Thy 
 prayers and thine alms are come up 
 for a memorial ° before God. 
 
 5 Ana now send men to Joppa, 
 and call for one Simon, whose sur- 
 name is Peter. 
 
 G He lodgeth with one Simon* a 
 tanner, whose house is by the sea- 
 side : he shall tell thee ^ what thou 
 oughtest to do. 
 
 7 And when the ang-el which 
 spake unto Cornelius was depart- 
 
 a Isa.45.: 
 
 b c.9.43. 
 
 accepted. This was done in accordance 
 with the general principle of tlie divine 
 adminisiration, that God prefers the offer- 
 ing of the heart to external forms ; the 
 expressions of love, to sacrifice without 
 it. This he had often declared. Isa. i. 11 
 —15. Amos V. 21, 22. 1 Sam. xv. 22, " To 
 obey is better than sacrifice, and to hear- 
 ken, than the fat of rams." Hos. vi. 6. 
 Eccl. V. 1. It should be remembered, 
 however, that Cornelius was not depend- 
 ing on external morality. His heart was 
 in the work of religion. It should be re- 
 membered, furtiier, that he was ready to 
 receive the gospel when it was offered to 
 him, and to become a Chrisdan. In this 
 there was an important difference be- 
 tween him and those who are depending 
 for salvation on their morality in Christian 
 lands. Such men are apt to defend them- 
 selves by the example of Cornelius, and 
 to suppose that as he was accepted before 
 he embraced the gospel, so they may be 
 without embracing it. But there is an im- 
 portant difference in the two cases. For, 
 (1.) There is no evidence that Cornelius 
 was depending on external moralitif for 
 salvation. His offering was that of the 
 heart, and not merely an external offer- 
 ing. Moral men in Christian lands de- 
 pend on their external morality in the 
 sight of men. But God looks upon the 
 heart. (2.) Cornelius did not rely on his 
 morality at all. His was a work of reli- 
 gion. He feared God ; he prayed to him ; 
 he exerted his influence to bring his 
 family to the same state. Moral men do 
 neitner. "All their works they do to be 
 seen of men ;" and in their heart there is 
 ' no good thing towards tlie Lord God of 
 Israel." Comp. 1 Kings xiv. 13. 2 Chron. 
 xix. 3. Who hears of a man that " fears 
 God/' and that prays, and that instructs 
 his household in religion, that depends on 
 his morality for .salvation ? (3.) Cornelius 
 was disposed to do the will of God as far 
 
 ed, he called two of his househoi i 
 servants, and a devout soldier of 
 them that waited on ivim continu- 
 ally : 
 
 8 And when he had declared all 
 these things unto them, he sent 
 them to Joppa. 
 
 9 On the morrow, as they went 
 on their journey, and drew nigh 
 unto the city, Peter went ^ up upon 
 the house-top to pray, about the 
 sixth hour : 
 
 d C.11.5.&C. 
 
 as it was made known to him. Where 
 this exists there is religion. The moral 
 man is not. (4.) Cornelius was willing to 
 embrace a Saviour when he was made 
 known to him. The moral man is not. 
 He hears of a Saviour with unconcern ; 
 he listens to the message of God's mercy 
 from year to year without embracing it. 
 In all this there is an important difference 
 between him and the Roman centurion ; 
 and while we hope there may be many 
 in pagan lands who are in the same stale 
 of mind that he was — disposed to do the 
 will of God as far as made known, and 
 therefore accepted and saved by his 
 mercy in the Lord Jesus — yet this cannot 
 be adduced to encourage the hope of sal- 
 vation in those w ho do know his will, and 
 yet will not do it. 
 
 6. He lodgeth. He remains as a guest 
 at his house. See eh. ix. 43. ^ By the 
 seaside. Joppa was a seaport on the' Me- 
 diterranean. Tanneries are erected on 
 the margin of streams, or of any body of 
 water, to convey away the filth produced 
 in the operation of dressing skins. 
 
 7. A devout soldier. A pious man. This 
 is an instance of the effect of piety in a 
 military officer. Few men have more 
 influence ; and in this case the eflect was 
 seen not only in the piely of his family, 
 but of this attending soldier. Such men 
 have usually been supposed to be far 
 from the influence of religion; but this in- 
 stance shows that even the labours and 
 disadvantages of a camp are not neces- 
 sarily hostile to the existence of pieiy 
 Comp. Luke iii. 14. 
 
 8. And when, &c. "It has been re- 
 marked that from Joppa, Jonah was sent 
 to preach to the Gentiles at Nineveh , 
 and that from the same place Peter was 
 sent to preach to the Gentdes at Cesarea ' 
 {ClarJ:.) 
 
 9. Peter went up, &c. The small room 
 in the second story, or on the roof of the 
 
A.D. 41.] 
 
 CHAPTER X, 
 
 165 
 
 10 And he became very hungry, 
 and would have eaten ; but wiiile 
 they made ready, he fell into a 
 trance, 
 
 11 And saw " heaven opened, 
 and a certain vessel descending un- 
 to him, as it had been a great sheet, 
 
 a c.7.56. Re.l9.n. 
 
 house, was the usual place for retirement 
 and prayer. See Note, Matt. vi. 6 ; ix. 2. 
 TT About the sixth hour. About twelve 
 o'clock at noon. The Jews had two 
 Btated seasons of prayer — morning, and 
 evening. But it is evident that the more 
 pious of the Jews frequently added a third 
 6ea.son of devotion probably at noon. Thus 
 David says (Ps. Iv. 17), " Evening and 
 morning, and at noon, will 1 pray, and 
 cry aloud." Thus Daniel**' kneeled upon 
 his knees three limes a day and prayed." 
 Dan. vi. 10. 13. It was also customary 
 in the early Christian church to offer 
 prayer at the third, sixth, and ninth 
 hours. (Clem. Alex, as quoted by Dod- 
 dridge.) Christians will, however, have 
 not merely slated seasons for prayer, but 
 thev will seize upon moments of leisure, 
 anrf when their feelings strongly incline 
 Ihem to it, to pray. 
 
 10. And he became very hungry. From 
 the connexion, where it is saiJ, that they 
 were making ready, that is, preparing a 
 meal, it would seera that this was the 
 customary hour of dining. The He- 
 brews, Greeks, and Romans, however, 
 Had but two meals, and the first was 
 usually taken about ten or eleven o'clock. 
 This meal usually consisted of fruit, 
 milk, cheese, &c. Their principal meal 
 was about six or seven in the afternoon ; 
 at which time they observed their feasts. 
 See Jahn's Bib. Archae. <^ 145. IT He fell 
 into a trance. Greek, An ecstasy^EXfrra. 
 <ri,-, fell upon him. In ch. xi. 5, Peter 
 says that in a trance he saw a vision. 
 The word trance, or ecstasy, denotes a 
 state of mind when the attention is ab- 
 sorbed in a particular train of thought, 
 so that the external senses are partially 
 or entirely suspended. It is a high spe- 
 cies of abstraction from external objects ; 
 when the mind becomes Ibrgetful of sur- 
 rounding thiijgs, and is fixed solely on 
 Its own thoughts, so that appeals to the 
 external senses do not readily rouse it. 
 The soul seems to have passed out of 
 the body, and to be conversant only with 
 epiritual essences. Thus Balaam is said 
 to have seen the vision of the Almighty, 
 falling into a trance (Num. xxiv. 4. 16) ; 
 
 knit at the four corners, and le 
 down to the earth ; 
 
 12 Wherein v/ere all manner of 
 four-footed beasts of the earth, and 
 wild beasts, and creeping things, 
 and fjwls of the air. 
 
 13 And there came a voice to 
 
 thus Paul, in praying in the temple, fell 
 into a trance (Acts xxii. 17); and per- 
 haps a similar state is described in 2 Cor. 
 xii. 2. This effect seems to be caused by 
 so intense and absorbing a train of 
 thought, as to overcome the senses of 
 the body ,• or wholly to withdraw tho 
 mind from their influence, and to fix it 
 on the unseen object that engrosses it. It 
 is often a high state of revery, or absence 
 of mind, which Dr. Rush describes as 
 " induced by the stimulus of ideas of ab- 
 sent subjects, being so powerful as to 
 destroy the perception of present ob- 
 jects." (Diseases of the Mind, p. 310, Ed. 
 Phila. 1812.) In the case of Peter, how- 
 ever, there was a supernatural influence 
 that drew his attention away from pre- 
 sent objects. 
 
 11. And saw heaven opened, ch. vii. 56. 
 Note, Matt. iii. 16. This language is de- 
 rived from a common mode of speaking 
 in the Hebrew scriptures, as if the sky 
 aiove us was a solid, vast expanse, and 
 if it were opened to present an opportu- 
 nity for any thing to descend. It is lan- 
 guage that is highly figurative. IF And 
 a certain vessel. See Note on ch. ix. 15. 
 IT As it had been. It is important to mark 
 this expression. The sacred writer does 
 not say that Peter literally saw such an 
 object "descending; but he uses this as 
 an imperfect description of the vision. 
 It was not a literal descent of a vessel, 
 but it was such a kind of representation 
 to him, producing the same impression, 
 and the same effect, as if such a vessel 
 had descended. IT Knit at the four cor- 
 ners. Bound, united, or tied. The cor- 
 ners were collected, as would be natu'^i 
 in putting any thing into a great sheet 
 
 12. Wherein, <^c. This particular vi- 
 sion was suggested by Peter's hunger, 
 ver. 10. It was designed, however, to 
 teach him an important lesson in regard 
 to the introduction of all nations to tho 
 gospel. Its descending from heaven 
 may have been an intimation, that that 
 religion which was about to abolish the 
 distinction between the Jews and other 
 nations was of divme origin. See Rev. 
 xxi. 2. 
 
166 
 
 him, Rise, Peter ; kill, and eat. 
 
 14 But Peter said, Not so, Lord ; 
 for I have never eaten any thing- 
 that is ^ common or unclean, 
 
 15 And the voice spake unto him 
 again the second time, What God 
 
 aLe.llJ2,&e 20.25 De.i4.3,&c. Ez:.4.14. 
 
 14. 1 have never eaten, 4'C. In the Old 
 Testament God had made a distinction 
 J)et\veen clean and unclean animals. 
 Sec Lev. xi. 2—27. Dent. xiv. 3—20. 
 This law remained in the Scriptures, 
 and Peter plead that he had never vio- 
 lated it, implying that he could not now 
 violate it, as it was a law of God, and as 
 it was unrepealed, he did not dare to act 
 in a different maimer from what it re- 
 quired. Between that law, and the com- 
 mand which he now received in the 
 vision, there was an apparent variation, 
 and Peter naturally referred to the well- 
 known and admitted writf^n law. One 
 design of the vision was to show him 
 that that law was now to pass away. 
 IT That is common. This word properly 
 denotes that which pertains to all, but 
 among the Jews, who were bound by 
 special laws, and wiio were prohibited 
 from many thmgs that were freely in- 
 dulged in by other nations, the word 
 common came to be opposed to the word 
 sacred, and to denote that which was in 
 common use among the heathens, hence 
 that which was profane, or polluted. 
 Here it means the same as profane, or 
 forbidden. IT Unclean. Ceremonially un- 
 clean ; i. e. that which is forbidden by 
 the ceremonial law of Moses. 
 
 15. What God hath cleansed. \Vhat 
 God hath pronounced or declared pure. 
 If God has commanded you to do a thing, 
 It is not impure or wrong. Its use is 
 lawful if he has commanded it. Per- 
 haps Peter would have supposed that 
 the design of this vision was to instruct 
 iiim, that the distinction between clean 
 and unclean food, as recognised by the 
 Jews, was about to be abolished, ver. 17. 
 IJut the result showed that it had a high- 
 3r, and more important design. It was to 
 show him, that they who had been es- 
 teemed by the Jews as unclean or pro- 
 fane — the entire Gentile world — might 
 now be admitted to similar privileges 
 with the Jews. That barrier was to be 
 broken down, and the whole world was 
 \o be admitted to the same fellowship 
 and privileges in the gospel. See E{)h. 
 A. 14 Gal. iii. 28 It was also true that 
 the ceremonial laws of the Jews in re- 
 
 THE ACTS. [A. D 41 
 
 hath cleansed, '' that call not thou 
 common. 
 
 IG This was done thrice : and 
 the vessel was received up again 
 into heaven. 
 
 17 No\v while Peter doubted in 
 
 fcMatt.l5.11.ver.2S. Ro.i4.14,&c. lCor.10.25. lTi.4.4 
 
 gard to clean and unclean beasts was to 
 pass away, though this was not directly 
 taught in this vision. But when once 
 the barrier was removed that separated 
 the Jews and Gentiles, all the laws which 
 supposed such a distinction, and which 
 were framed to keep up such a distinc- 
 tion, passed away of course. The cere- 
 monial laws of the Jews were designed 
 solely to keep up the distinction be- 
 tween them and other nations. When 
 the distinctioH was abolished ; when 
 other nations were to be admitted to the 
 same privileges, the laws which were 
 made to keep up such a difference re- 
 ceived their death-blow, and expired of 
 course. For it is a maxim of all law, 
 that when the reason why a law was 
 made ceases to exist, the law becomes 
 obsolete. Yet it was not easy to con- 
 vince the Jews that their laws ceased to 
 be binding. This point the apostles la- 
 boured to establish ; and from this point 
 arctse most of the difficulties between the 
 Jewish and Gentile converts to Chris- 
 tianity. See Acts xv. and Rom. xiv. xv. 
 
 16. This was done thrice. Three times, 
 doubtless to impress the mind of Peter 
 with the certainty and importance of 
 the vision. Comp. Gen. xli. 32. 
 
 17. Doubled in himself. Doubted in his 
 own mind. He was perplexed to under- 
 stand it. TT Behold the men, &c. We 
 see here an admirable arrangement of 
 the events of Providence to fit each 
 other. Every part of this transaction is 
 made •) harmonize with every other part ; 
 and it was so arranged, that just in the 
 moment when the mind of Peter was 
 filled with perplexity, that the very 
 event should occur which should relieve 
 him of his embarrassment. Such a coinci- 
 dence is not uncommon. An event of di- 
 vine Providence may be as clear an ex- 
 pression of his will, and may as certainly 
 serve to indicate our duty, as the most ma- 
 nifest revelation would do, and a state of 
 mind may, by an arrangement of circum- 
 stances, be produced, ihat shall be ex 
 tremely perplexing until some event shal 
 occur, or some field of usefulness shall 
 open, that shall exactly correspond to it, 
 and shall indica te to us the will of Go<l. We 
 
A. D. 41. 
 
 CHAPTER X. 
 
 167 
 
 himself what this vision which he 
 had seen should mean, behold, the 
 men which were sent from Corne- 
 lius had made inquiry " for Sirnon'o 
 house, and stood before the gate. 
 
 18 And called, and asked whe- 
 ther Simon, which was sarnamed 
 Peter, were lodged there. 
 
 19 While Peter thought on the 
 vision, the Spirit * said unto him, 
 Behold, three men seek thee, 
 
 20 Arise, '^ therefore, and get thee 
 down, and go with them, doubting 
 nothing : for I have sent them. 
 
 21 Then Peter went down to the 
 men which were sent unto him 
 from Cornelius ; and said, Behold, 
 I am he whom ye seek : what is 
 the cause wherefore ye are come ? 
 
 22 And they said, Cornelius, ^ 
 the centurion, a just man, and 
 one that feareth God, and of good 
 report * among all the nation of 
 
 a9..13. 6C.U.12. cc.13.7. d ver.l,&c. 
 
 f c.22.12. He.11.2. 
 
 should observe then the events of God's 
 providence. We should mark and re- 
 cord the train of our own thoughts, and 
 we should watch with interest any event 
 that occurs, when we are perplexed and 
 embarrassed, to obtain, if possible, an ex- 
 pression of the will of God. IT Before 
 the gate. The word here rendered 
 "gate," 5ru\£i/a, refers properly to the 
 norch or principal entrance to an eastern 
 house. See Note, Matt. ix. 2 ; xxvi. 71. 
 It does not mean, as with us, a gate, but 
 t rather a door. See Acts xii. 13. 
 
 19. The Spirit. See Note, Acts viii. 
 29. Comp. Isa. Ixv. 24. " And it shall 
 come to pass, that before they call I will 
 ans.wer," &c. 
 
 22. To hear words of thee. To be in- 
 structed by thee. 
 
 23. And lodged them. They remained 
 with him through the night. Four days 
 were occupied before Peter met Corne- 
 lius at Cesarea. On the first the angel 
 appeared to Cornelius. On the second 
 the messengers arrived at Joppa, ven. 9. 
 On the third, Peter returned with them, 
 ver. 23 ; and on the fourth they arrived at 
 Cesarea, ver. 24. 30. IT And certain bre- 
 thren. Some Christians. They were six 
 in number, ch. xi. 12. It was usual for 
 the early Christians to accompany the 
 apostles in their journeys. See Rom. xv. 
 
 the Jew?, was warned from God 
 by an holy angel, to send for thee 
 into his house, and to hear words 
 of thee. 
 
 23 Then called he them in, and 
 lodged them. And on the morrow 
 Peter went away with them, and 
 certain ^ brethren from Joppa ac- 
 companied him. 
 
 21 And the morrow after they 
 entered into Cesarea. And Cortie- 
 lius waited for them, and had call- 
 ed together his kinsmen and near 
 friends. 
 
 25 And as Peter was coming in 
 Cornelius met him, and fell down 
 at his feet, and worshipped kirn. 
 
 26 But Peter took him up, say- 
 ing, ? Stand up ; I myself also am 
 a man. 
 
 27 And as he talked with him, 
 he went in, and found many that 
 were come together. 
 
 / ver.45. g- c.14.14,15. Re.l9.10;22.9. 
 
 24. Acts XV. 3. 3 John 6. 1 Cor. xvi. 
 6. 11. As this was an important event in 
 the history of the church — the bearing 
 of the gospel to a (ientile — it was more 
 natural and proper that Peter shouia^tre 
 attended\^h|i. others. 
 
 24. HisTmvnen. His relatives, or the 
 connexions of his family. A man may 
 often do vast good by calling his kindred 
 and friends to hear the gospel. 
 
 25. Fell down at his feet. This was an 
 act of profound regard for him as an am- 
 bassador of God. In oriental countries it 
 was usual to prostrate themselves at 
 length on the ground before men of rank 
 and honour. ^ Worshipped him. Thi* 
 does not mean religious homage, but ci 
 vil respect, the homage, or profound re- 
 gard which was due to one in honour 
 See Note, Matt. ii. 2. 
 
 28. Stand up. &c. This does not ira 
 ply that Peter supposed that Cornelius 
 intended to do him religious reverence 
 It was practically saying to him, " I am 
 nothing more than a man as thou art, and 
 pretend to no right to such profound re- 
 spects as these, but am ready in civil life 
 to show thee all the respect that is due." 
 {Doddridge.) 
 
 27. Ajid as he talked with him. He 
 probably met him at the door or at a 
 small distance from the house. It was 
 
168 
 
 THE ACTS 
 
 [A. D. 41. 
 
 28 And he said unto them, Ye 
 know how that it is an unlawful 
 thing- " for a man that is a Jew to 
 keep company, or come unto one 
 of another nation ; but God hath 
 shewed me '' that 1 should not call 
 any man common or unclean. 
 
 29 Therefore came I unto you 
 without gainsaying-, as soon as I 
 was sent for. I ask, therefore, for 
 what intent ye have sent for me 1 
 
 30 And Cornelius said, Four 
 days ag-o I was fasting until this 
 hour ; and at the ninth hour I pray- 
 ed in my house ; and, behold, a 
 man stood before me •= in bright 
 clothing. 
 
 31 And said, Cornelius, thy ** 
 
 o Jno.4.9. h c.15.8,9. Ep.3.6. c Matt.28.3. c.1.10. 
 d 7er.4,&c. Da.10.12. He.6.10. 
 
 an expression of joy thus to go out to 
 meet him. 
 
 28. It is an unlaivful thing. This 
 was not explicitly enjoined by Moses, but 
 it seemed to be implied in his institutions, 
 and was at any rate the common under- 
 etanding of the Jews. The design was 
 to keep them a separate people. To do 
 this Moses forbid alliances by contract, 
 or marriage, with the surrounding na- 
 tions, which were idolatrous. See Lev. 
 xviii. 24—30. Deut. vii. 3—12. Comp. 
 Ezra ix. 11, 12. This command the 
 Jews perverted ; and explained as refer- 
 ring to intercourse of all kmds, even to 
 the exercise of friendly offices and com- 
 mercial transactions. Comp. John iv. 9. 
 ^ Of another nation. Greek, Another 
 tribe. It refers here to all who were not 
 Jews. H God hath shewed me- Comp. 
 ch. XV. 8, 9. He had showed him by the 
 vision, ver. 11, 12. IT Any man common 
 or unclean. See Note, ver. 14. That no 
 man was to be regarded as excluded 
 from the opportunity of salvation ; or be 
 despised and abhorred. The gospel was 
 to be preached to all ; the barrier be- 
 tween Jews and Gentiles to be broken 
 down ; and all were to be regarded as 
 capable of being saved. 
 
 29. Wiihoxd gainsaying. Without say- 
 ing any thing against it ; without hesita- 
 tion or reluctance. IT lask, therefore, &c. 
 The main design for which Cornelius 
 had sent for him had been mentioned to 
 Peter by the messenget, \p.x. 22. But 
 Peter now desired from his owi* lips a 
 more particular statement of the consi- 
 
 prayer is iieard, and thine alms are 
 had in remembrance in the sight 
 of Giod. 
 
 32 Send therefore to .loppa, and 
 call hither Simon, whose surname 
 is Peter: he is lodged in the house 
 of one Simon a tanner, by the sea- 
 side ; who, when he cometh, shall 
 speak unto thee. 
 
 33 Immediately therefore I sent 
 to thee : and thou hast well done 
 that thou art come. Now * there- 
 fore are we all here present before 
 God, to hear all things that are 
 commanded thee of God. 
 
 34 Then Peter opened his mouth, 
 and said, Of a truth, ! perceive that 
 God f is no respecter of persons : 
 
 e De.5.27. /De.10.17. Ch.19.7. Job 34—19. Ro.2.12. 
 Ga.2.6. lPe.1.17. 
 
 derations which had induced him to 
 send for him. IT For what intent. For 
 what purpose or design. 
 
 30. Four dans ago. See Note, on ver. 
 23. IF Until this hour The ninth hour, 
 or three o'clock, P. M. See ver. 3. ^ A 
 man. Called, in ver. 3, an angel. He 
 had the appearance of a man. Comp. 
 Mark xvi. 5. IT In bright clothing. Sc« 
 Note, Matt, xxviii. 3. 
 
 2i6. Thou hast well done. This is an 
 expression of grateful feeling. ^ Before 
 God. In the presence of God. It is im- 
 plied, that they believed that God saw 
 them, and that tuey were assembled at 
 his command, and that they were dis- 
 posed to listen to his instructions. 
 
 34. Then Peter opened his mouth. Be- 
 gan to speak. Matt. v. 2. ^ Of a truth. 
 Truly, evidently. That is, I have evi- 
 dence here that God is no respecter of 
 pd^ons. IT Is no respecter of persons. 
 The word used here denotes the act of 
 showing favour to one on account of 
 rank, family, wealth, or partiality, arising 
 from any cause. It is explained in James 
 ii. 1 — 4. A judge is a respecter of per- 
 sons when he favours one of the parties 
 on account of private friendship ; or be- 
 cause he is a man of rank, influence, or 
 power ; or because he belongs to the 
 same political party, &c. The Jews sup- 
 posed that thev we're peculiarly favoured 
 by God, and that salvation was not ex- 
 tended to other nations, and that the fact 
 of being a Jew entitled them to this fa- 
 vour. Peter here says that he has learn 
 ed the error of this doctrine. That a 
 
A. D. 41. J 
 
 CHAPTER X 
 
 169 
 
 35 But ill » every nation he 
 that feareth him, and worketh 
 
 a Rora.2.13,27;3.22,29;10.12,13. EphJ2.13-18. 
 
 man is not to be accepted because he is a 
 Jew, nor is he to be excluded because he 
 is a Gentile. The barrier is broken down ; 
 the ofTer is made to all ; and God will 
 save all on the same principle ; not by ex- 
 ternal privileges, or rank, but according to 
 their cliaracter. The same doctrine is 
 elsewhere explicitly stated in the New 
 Testament, liora.ii.ll, Eph. vi. 9. Col. iii. 
 25. It may be observed here that this 
 does not refer to the doctrine of divine 
 sovereignty or election. It simply af- 
 firms that God will not save a man be- 
 cause he is a Jew ; nor because he is 
 rich, or learned, or of elevated rank ; 
 nor by any external privileges. Nor 
 will he exclude a man because he is des- 
 titute of these privilegeB But this does 
 not affirm that he will not make a differ- 
 ence in their character, and then treat 
 them according to their character ; uor 
 that he will not pardon whom he pleases, 
 which is a different question. The in- 
 terpretation of this passage should be 
 limited strictly to the case in hand — to 
 mean that God will not accept and save 
 a njan on account of external national 
 rank and privileges. That by receiving 
 some, and leaving others, on other 
 grounds, he will not make a difference, 
 is not any where denied. Comp. 1 Cor. 
 iv. 7. Rom. xii. 6. It is worthy of re- 
 mark further, that the most strenuous ad- 
 vocate for the doctrines of sovereignty 
 and election in the New Testament — 
 the apostle Paul — is. also the one that 
 laboured most to establish the doctrine 
 that God was no respecter of persons, j 
 that is, that there was no difference be- 
 tween the Jews and Gentiles in regard 
 to the way of salvation ; that God would 
 not save a man because he was a Jew, 
 nor destroy a man because he was a 
 Gentile. Yet in regard to the whole race 
 viewed as lying on a level, he maintained 
 that God had a right to exercise the pre- 
 rogatives of a sovereign, and to have 
 mercy on whom he would have mercy. 
 The doctrine may be thus stated. (1.) 
 The barrier between the Jews and Gen- 
 tiles was broken down, (2.) All men 
 thu.s were placed on a level — none to be 
 saved by external privileges, none to be 
 Jost by the want of them. (3.) All were 
 guilty (Rom. i. ii. iii.), and none had a 
 claim on God. (4.) If any were saved, it 
 would be by God's showing mercy on 
 Kuch ol' this common mass as he chose. 
 P 
 
 righteousness, is accepted witn 
 him. 
 
 See Rom. iii. 22 ; x. 12 ; ii. 11. Gal. ii. 6. 
 Compared with Rom. ix. and Eph. i. 
 
 35. But in every Tuition, &c. .This is 
 given as a reason for what Peter had just 
 said, that God was no respecter of persons. 
 The sense is, that he now perceived 
 that the favours of God were not con- 
 fined to the Jew, but might be extended 
 to all others on the same principle. The 
 remarkable circumstances here, the vi- 
 sion to him, and to Cornehus, and the 
 declaration that the alms of Cornelius 
 were accepted, now convinced Peter 
 that the favours of God were no longer 
 to be confined to the Jevvish people, but 
 might be extended to all. This was 
 what the vision was designed to teach ; 
 and to communicate this to the apostles 
 was an important step in their work of 
 spreading the gospel. IT In every nation. 
 Among all people. Jew-s or Gentiles. 
 Acceptance with God does not depend 
 on the fact of being descended from 
 Abraham, or of possessing external privi- 
 leges, but on the state of the heart. IT He 
 that feareth him. This is put for piety 
 towards God in general. See Note, ch. 
 ix. 31. It means that he that honours 
 God, and keeps his law ; that is^a true , 
 worshipper of God, according to the ' 
 light and privileges which he has, is ap- 
 proved by him, as giving evidence that 
 he is his friend. ^ And worketh right- 
 eoiisnesa. Does that which is right and 
 just. This refers to his conduct towards 
 man. He that discharges conscientiously 
 his dutj' to his fellow-men, and evinces 
 by his conduct that he is a righteous 
 man. These two things comprehend the 
 whole of religion, the sum of all the re- 
 quirements of God — piety towards God, 
 and justice towards all men ; and as Cor- 
 nelius had showed these, he showed that, 
 though a Gentile, he was actuated by 
 true piety. We may observe here, (1.) 
 That it is not said that Cornelius was ac- 
 cepted on account of his good works- 
 Those works were simply an evidence 
 of true piety in the heart ; a proof that 
 he feared and loved God, and not a me. 
 ritorious ground of acceptance. (2.) He 
 improved the light which he had. (3.) 
 He embraced the Saviour when he was of' 
 fered to him. This circumstance makes \^-' 
 an essential difference between the case 
 of Cornelius, and those who depend oa 
 their morality in Christian lands. They 
 do not embpace the Lord Jesus, and thev 
 
170 
 
 THE ACTS. 
 
 [A. D. 41. 
 
 36 The word which God sent 
 anto the children of Israel, preach- 
 ing peace " by Jesus Christ ; (he 
 is '• Lord of all ;) 
 
 37 That word, I say, ye know, 
 which . was published throughout 
 
 a. »a.57 19. Col. 1.20. b Ps.24.^ -10. Mitt.2?.18. 
 
 fc .1 1.9. lCor.15.27. Eph.1.20-22. lPet.'J.22. Rev 17.14. 
 
 81 e, therefore, totally unlike the Roman 
 opnturion. His example should not be 
 plgad, therefore, by those who neglect the 
 Saviour, for it furnishes no evidence 
 that thry will be accepted, when they are 
 totally unlike him. 
 
 36. The word. That is, this is the word, 
 or the doctrine. Few passages in the New 
 Testament have perplexed critics more 
 than this. It has been difficult to ascer- 
 tain to what the term "word" in the ac- 
 cusative case (rov >Aysi) here refers. Our 
 translation would lead us to suppose that 
 it is synonymous with what is sa'd in 
 the following verse. But it should be 
 remarked that the term used there, and 
 translated " word," as if it were a repeti- 
 tion of what is said here, is a different 
 term. It is not Koyov, but,^^"* — a word, 
 a thing; not a doctrine. I^understand 
 the first term "word" to be an introduc- 
 tion of the doctrine which Peter set forth, 
 and to be governed by a preposition un- 
 derstood. The whole passage may be 
 thus expressed : Peter had been asked to 
 teach Cornelius and his assembled friends. 
 It was expected, of course, that he would 
 instruct him in regard to the true doc- 
 trines of religion — the doctrine which had 
 been communicated to the Jews. He 
 commences, therefore, with a statement 
 respecting the true doct.nne of the Mes- 
 eiah, or the way of salvation which was 
 now made known to the Jews. ' In re- 
 gard to the word, or the doctrine which 
 God sent to the children of Israel, pro- 
 claiming peace through Jesus Christ (who 
 is Lord of all), vou know already that 
 which was done, or the transactions 
 which occvirred throughout all Judea, 
 from Galilee, where he commenced after 
 John had preached, that this was by Je- 
 sus Christ since God had anointed him,' 
 &c. Peter here assumes that Cornelius 
 iiad sorrifi knowledge of the pruicipal 
 events of the life of ihe Saviour, though 
 it was obscure and imperfect ; and his 
 di.'^course professes onlv to state this more 
 fidhf mid clcarlt/. He commtnces his 
 discourse with statir.g the true doctrine 
 onthe subject; nnd explaining more per- 
 fccUy tliat of which Cornelius had been 
 
 all Judea, and bejjaii from Gtili- 
 lee, after the baptism which John 
 preached : 
 
 38 Kow God anointfsd '^ Jesus of 
 Nazareth Vv'ith the Holy Ghost and 
 with pov/er, who '^ went about doirig 
 
 V- Lu.14.18. Heb.1.9. dMatt.12.15. 
 
 only imperfectly informed IT Unto ihe 
 child r en cf Israel. To the Jews. The 
 Messiah was promised to them, and spent 
 his life among them. T Preaching. That 
 is, jiroelaiming, or announcing. God did 
 this by Jesus Christ. ^ Peace. This word 
 sometimes refers to the peace or union 
 which was made between Jews and Gen- 
 tiles, by breaking down the wall of divi- 
 sion between ^hem. But it is here used 
 in a wider sense, to denote peace or re- 
 conciliation Avith God. He auRounced 
 the way by which man might be recon- 
 ciled to God, and might find peace. IT He 
 is Lord of all. That is, Jesus Christ. He 
 is Sovereign, or Ruler of both Jews and 
 Gentiles; he is their proprietor; and 
 hence Peter saw the propriety of preach- 
 ing the gospel to the Gentiles as well as 
 Jews. See John xvii. 2. Matt, xxviii. 18. 
 Kph. i. 20 — 22. This does not necessa- 
 rily imply divinity; but only that the 
 Lord Jesus, as Mediator, had been consti- 
 tuted or appointed Lord over all nations. 
 It is true, however, that this is a power 
 which we cannot conceive to have been 
 delegated lo one that was not divine. 
 Com p. Rom. ix. 5. 
 
 37. 7'Ar// word. Greek, ^'»7.«k — a differ- 
 ent word from that in the previous verse. 
 It may be translated thing as well as word, 
 ^1 Which tra.< published. Greek, Which 
 was done. 'You know, though it may be 
 imperfectly, what was do7ie or accom 
 ))li.shed in Judea,' Arc. IT Throughout aU 
 Judea. The miracles of Chris-t were not 
 confined to any place, but were wrought 
 in every part of the land. For an account 
 of the divisions of Palestine, see Notes, 
 Matt. ii. 22. ^ And began, Arc. Greek, 
 Having^been begyin in Galilee. Galilee 
 was^not far"lfomU&?area. There was, 
 therefore, the more probability that Cor 
 nelius had heard of what had occurred 
 there. Indeed, the Gospels themselves 
 furnish the highest evidence that tho 
 fame of the miracles of Christ spread into 
 all the surrounding regions. 
 
 38. How God anoiiited, &c. That le, 
 set him apart to this work, and was witlx 
 him, acknowledging him as the Messiah. 
 See Note, Matt. i. 1. ^ With the Hc^.y 
 
A. D.41.] 
 
 CHAPTER X. 
 
 171 
 
 good, and healing- all that were op- 
 pressed " of the devil : for * God 
 was with him. 
 
 39 And we '^ are witnesses of all 
 things which he did, both in the 
 land of the Jews and in Jerusalem ; 
 whom they slew and hanged on a 
 tree. 
 
 40 Him God raised up '^ the third 
 day, and shewed him openly ; 
 
 41 Not * to all the people, but 
 unto witnesses chosen before ^ of 
 
 a 1 Jno.3.8. 
 ciMatt.28.1,2. 
 
 i Jno.3.2. c Lu.24.48. c.3.32. 
 
 e Jno.14.22. Jno.c.20&21. /Jno. 
 
 (jhost. See Note, Luke iv. 19. The act 
 of anointing the kings and priests seems 
 to have been emblematic of the influences 
 of the Holy Ghost. Here it means that 
 God communicated to him the influences 
 of the Holy Spirit, thus setting him apart 
 for the work of the Messiah. See Matt, 
 iii. 16, 17. John iii. 34, "God giveth not 
 the Spirit by measure unto him." '\ And 
 with power. The power of healing the 
 sick, raising the dead, &c. IT Who went 
 about doing good. Whose main business 
 it was to travel from place to place to do 
 good. He did not go for applause, or 
 wealth, or comfort, or ease, but to difllise 
 happiness as far as jwssible. This is the 
 simple but sublime record of his life. 
 This, in fevv', but most affecting words, 
 tells us all about the Saviour. It gives us 
 fi distinct portrait of his character, as he 
 is distinguished from conquerors and 
 kings, and false prophets and the mass of 
 men. H And healing, &c. Restoring to 
 health. ^ All (hat were oppressed of (he 
 .ievil. All that were possessed by him. 
 See Note, Matt. iv. 23, 24. IT God was 
 with him. God appointed him, and fur- 
 nished by his miracles the highest evi- 
 dence that he had sent him. His miracles 
 were such that they could be wrought 
 only by God. 
 
 39. And we are wi(nesses. We who are 
 apostles. See Note, Luke xxiv. 48. IT /n 
 Uie land of the Jews. In the country of 
 luiiea. IT Whom they slew, &c. Our 
 t.rnnslation would seem to imply that 
 there were two separate acts — first slay- 
 ing him, and then suspending him. Bu 
 this is neither according to truth nor to 
 the Greek text. The original is simply, 
 whom they put to death, suspending him 
 on a tree.' IT On a (ree. On a cross. See 
 Note, ch. V. 30. 
 40 Shewed him openly. Manifestly; 
 
 God, eveyi to us, who did eat and 
 drink with him after he rose from 
 the dead. 
 
 42 And he commanded us ^ to 
 preach unto the people, and to tes- 
 tify that '' it is he which was ordain- 
 ed of God to be the Judge of quick 
 and dead. 
 
 43 To him ' give all the prophets 
 witness, that through his name 
 whosoever ■' believeth in him shall 
 receive remission of sins. 
 
 S Matt.28.19,20. h Jno.5.22,27. c.17.31. 2Cor.5.10. 
 lPet.4.5. t Lu.24.27,44. Jno.5.rS. j Juo.i.H 
 
 17. Rom.lOn. 
 
 so that there could be no deception, no 
 doubt of his resurrection. 
 
 41. Not to all the people. Not to the 
 nation at large ; for this was not necessary 
 in order to establish the truth of his resur- 
 rection. He however showed himself to 
 many persons. See the Harmony of the 
 accounts of the resurrection of Jesus at 
 the close of the Notes on Matthew. 
 ^ Chosen of God. Appointed by God, or 
 set apart by his authority through Jesus 
 Christ. IT Who did eat and drink, &c. 
 And by doing this he furnished the clear- 
 est possible proof thfit he was truly risen; 
 and that they were not deceived by an 
 illusion of the imagination, or by a phan- 
 tasm. Comp. John xxi. 12, 13. 
 
 42. And he commanded us, &c. Matt, 
 xxviii. 19, 20. Mark xvi. 15, 16. IT And to 
 testify. To bear witness, if That it is he, 
 &c. See Notes, John v. 22—27. Comp 
 the references in the margin. IT Of quick. 
 The living. The doctrine of the New 
 Testament is, that those which are alive 
 when the Lord Jesus shall return to judge 
 the world, shall be caught up in vast 
 numbers like clouds, to meet him in the 
 air, without seeing death. 1 Thess. iv. 
 16, 17. Yet before this, they shall experi- 
 ence such a change in their bodies as shall 
 fit them for the'judgment and for their 
 eternal residence — a change which shall 
 liken them to those who have died, and 
 have been raised from the dead. What 
 tlfis change will be, speculation may 
 fancy, but the Bible has not revealed. 
 See 1 Cor. xv. .52, "The dead shall ba 
 raised, and we shall be changed." 
 
 43. To him give, &c. See Note, Luko 
 xxiv. 27. 44. IT That through his name, 
 &c. This was implied in what the pro- 
 phets said. See Roip. x. 11. It was not, 
 
 j indeed, expressly affirmed that they who 
 1 believed in hira should bo pardoned j but 
 
17-2 
 
 THE ACTS. 
 
 [A. D. 41 
 
 44 While Peter yet spalce tliese 
 words, the Holy Ghost" fell on all 
 them which heard the word. 
 
 45 And they '' of the circumci- 
 sion which believed were astonish- 
 ed, as many as came with Peter, 
 because that on the Gentiles also 
 was poured out the giit of the Holy 
 Ghost : 
 
 46 For they heard them speak " 
 with tongues, and magnify God. 
 Then answered Peter, 
 
 47 Can "^ any man forbid w-ater, 
 that these should not be baptized 
 which have received the Holy Ghost 
 as well as we ? 
 
 a c.4.31. fcver.23. c c.2.4. d C.SA2. 
 
 this was implied in what they said. They 
 promised a Messiah ; and their rchgion 
 consisted mainly in believing in a Mes- 
 siah to come. See the reasoning of the 
 apostle Paul in Rom. iv. 
 
 44. Tf>e tlohi Ghost fell, &c. Endow- 
 ing them with the power of speaking with 
 other tongues, ver. 46. Ol" this the apos- 
 tle Peter makes much in his argument in 
 eh. xi. 17. By this, God showed that the 
 Genltles were to be admitted to the same 
 privileges with the Je.vs, and to the bless- 
 ings of salvation in the same manner. 
 Comp. eh. ii. 1 — 4. IT Which heard the 
 word. The word of God ; the message of 
 the gosjjel. 
 
 45. And they of the circumcision. Who 
 had been Jews. ^ Were astonished. Were 
 amazed that Gentiles should be admitted 
 lo the same favour as themselves. 
 
 46. Speak with tongues. In other lan- 
 guages than their native language, ch. ii. 
 4. IT And magnify God. And praise God. 
 
 47. Can any man forbid water, &c. 
 They have shown that they are favoitred 
 in the same way as the Jewish converts. 
 God has manifested himself to them, as 
 he did to the Jews on the day of Pente- 
 cost. Is it not clear, therefore, that they 
 are entitled to the privilege of Christian 
 baptism? The expression here used is 
 one that would naturally refer to water's 
 being brought ; that is, to a small quanfi- 
 ty; and would seem to imply that they 
 were baptized, not by immersion, but by 
 pouring or sprinkling. 
 
 48. And he commanded them, &c. Why 
 Peter did not himself baptize them is uTi- 
 known. But it migJd be, perhaps, because 
 he chose to make use of the ministry of 
 The brethren who were with him, to pre- 
 
 ent the possibility of future cavil. If 
 
 48 And he commanded them to 
 be baptized in the name of the Lord, 
 Then prayed they him to tarry cer- 
 tain da3^s. 
 
 CHAPTER XI. 
 
 A ND the apostles and brethren 
 
 -^ that were in Judea heard that 
 
 the Gentiles had also received the 
 
 word of God. 
 
 2 And when Peter was come up 
 to Jerusalem, they * that were of 
 the circumci.sion contended with 
 hira, 
 
 3 Saying, Thou wentest in to 
 men uncircumcised, and didst eat 
 with them. 
 
 c c.10.23,28. Gal.2.12. c.l0.9,&c. 
 
 they did it themselves, they could not so 
 easily be led by the Jev\s to find fault 
 with it. It may be added, also, that it 
 seems not to have been the practice of 
 the apostles themselves to baptize very 
 extensively. This was left to be per- 
 formed by others. See 1 Cor. i. 14 — 17, 
 " Christ sent me not to baptize, but to 
 preach the gospel." 
 
 CHAPTER XI. 
 
 1. And the apostles and brethren. The 
 Christians who were in Judea. IT Heard, 
 &c. So extraordinary an occurrence as 
 that at Cesarea. the descent of the Holy 
 Spirit on the Gentiles, and their reception 
 into the church, would excite attention, 
 and be likely to produce much sensibility 
 in regard to the conduct of Peter and 
 those with him. It was so contraiy to all 
 the ideas of the Jews, that it is not to ue 
 wondered at that it led to contention. 
 
 2. They that were of the circumcision 
 
 The Christians who had been converted » 
 
 from among the Jews. IT Contended with w 
 
 him. Disputed,- or reproved him ,• charg- T 
 
 ed him with being in fault. This is one 
 of the circumstances which show conclu- 
 sively that the apostles and early Chris- 
 tians did not regard Peter as having any ^J 
 particular supremacy over the church, or j 
 
 as being in any peculiar sense the vicar 
 of Christ upon earth. If Peter had been 
 regarded as having the authority which 
 the Roman Catholics claim for him, they 
 would have submitted at once to what ho 
 had thought proper to do. But the primi- 
 tive Christians had no such idea of hia 
 authority. This claim for Peter is nor 
 only opposed to this place, but to every 
 part of the New Testament. 
 
 3. And didsl eat with them. See NotOb 
 ch.x, 13, 14 
 
A.D. 41 ] 
 
 CHAPTER XI. 
 
 173 
 
 4 But Peter rehearsed the matter 
 from tho beginning, and expounded 
 it by order unto them, saying, 
 
 5 I was in the city of Joppa, 
 praying : and in a trance I sav/ a 
 vision, A certain vessel descend, as 
 it had been a great sheet let down 
 from heaven by four corners ; and 
 it came even to me : 
 
 6 Upon the which when I had 
 fastened mine eyes, I conv'dered, 
 and saw four-footed beasts "^f the 
 earth, and wild beasts, and en ••,'^ing 
 things, and fowls of the air. 
 
 7 And I heard a voice saying 
 unto me, Arise, Peter; slay, and 
 eat. 
 
 8 But I said. Not so, Lord : for 
 nothing common or unclean hath 
 at any time entered into my mouth. 
 
 9 But the voice answered me 
 again from heaven, What God hath 
 cleansed, that call not thou com- 
 mon. 
 
 10 And this was done three 
 times : and all were drawn up 
 again into heaven. 
 
 aJno.l6.l3, i Ps.19.7-11. Jno.6.63,68 c c.2.4. 
 
 4. But Peter rehearsed. Greek, Peter 
 beginning, explained it to them in order. 
 That is, he began with the vision which 
 he saw, and gave a narrative of the vari- 
 ous events in order, as they actually occur- 
 red. A simple and unvarnished statement 
 of facts is usually the best way of disarm- 
 ing prejudice and silencing opposition. In 
 revivals of true religion, the best way of 
 silencing opposition, and especially among 
 Christians, is to make a plain statement 
 of things as they actu illy occurred. Op- 
 position mo.st commonly arises from pre- 
 judice, or from false and exaggerated 
 statements ; and those can be best remov- 
 ed, not by angry contention, but by an 
 unvarnished relation of the facts. In most 
 cases prejudice will thus be disarmed, 
 ttJid opposition will die away, as was the 
 case in regard to the admission of the 
 Gentiles to the church. H And expounded 
 It. Explained it ; stated it as it actually 
 occurred. IF In order. One event after 
 another, as they happened. He thus 
 showed that his own mind had been as 
 much biassed as theirs, and stated in 
 what manner his prejudices had been re- 
 moved. It often happens that those who 
 p2 
 
 11 And, behdd, immediately 
 there were tiiree men already come 
 unto the house where I was, sent 
 from Cesarea unto me. 
 
 12 And the Spirit " bade me go 
 with them, nothing doubting. 
 Moreover, these six brethren ac- 
 companied me ; and we entered 
 into the man's house : 
 
 13 And he shewed us how he had 
 seen an angel in his house, which 
 stood and said unto him, Send men 
 to .lappa, and call for Simon, whose 
 surrime is Peter ; 
 
 14 Who shall tell thee words * 
 wher<?by thou and ail thy house 
 shall be saved. 
 
 15 And as I began to speak, the 
 Holy Ghost fell on them, as * on 
 us at the beginning. 
 
 16 Then remembered I the word 
 of the Lord, hovv that he said, John 
 ^ indeed baptized with water ; but 
 ''ye shall be baptized with the Holy 
 Ghost. 
 
 17 Forasmuch then as God gave 
 •^them the like ffift as he did unto 
 
 dMatt.3.11. Jno.1.26,33. c. 
 2.28. / c.l5.S,9. 
 
 e Isa.44.3. J<3.i 
 
 become most zealous and devoted in an 
 new plans for the advancement of rel* 
 gion, were as much opposed to them a 
 first as others. They are led from on 
 circumstance to another, until their pre 
 judices die away, and the providence and 
 Spirit of God indicate clearly their duty. 
 5—14. See ch. x. 9—33. 
 
 14. And all thy hoxise. Tliy family. 
 This is a circumstance which is omitted 
 in the account in ch. x. It is said, how- 
 ever, in ch. X. 2, that CorneUus feared 
 God with all his house. And it is evident 
 from ch. x. 48, that the family also receiv- 
 ed the ordinance of baptism, and was re- 
 ceived into the church. 
 
 15. And as I began to speak. Or, while 
 I was speaking. IT The Holy Ghost, &c. 
 x. 44. 
 
 16. The word of the Lord See Note, 
 ch. i. 5. 
 
 17. What was I. What power or right 
 had I to oppose the manifest will of God 
 that the Gentiles should be received intr 
 the Christian church. IF Withstand God. 
 Oppose or resist God ? He had indicated 
 his will ; he had showed his intention to 
 save the Gentiles ; and the prejudices of 
 
174 
 
 THE ACTS. 
 
 [A. D. 41. 
 
 us who believed on the Lord Jesus 
 Christ, what » was I, that I could 
 withstand Godi 
 
 18 When they heard these things, 
 they held their peace, and glorified 
 God, saying, Then hath God also 
 
 aRon:i.9.2l-2 
 
 Peter were all overcome. One of the 
 best means of destroying prejudice and 
 Ailse opinions, is a powerful revival of re- 
 ligion. More erroneous doctrines and 
 unholy feelings are overcome in such 
 fc-jenes, than in all the angry controversies, 
 and bigoted and fierce contentions that 
 have ever taken place. If men wish to 
 root error out of the church, they should 
 / strive by all means to promote every 
 i where, revivals of pure and undefiled re- 
 I ligion. The Holy Spirit more easily and 
 I eliectually silences false doctrine, and 
 \ destroys heresy, than all the denuncia- 
 I lions of fierce theologians; all the alarms 
 ! of professed zeal for truth ; and all the 
 I anathemas which professed lUft^odiyfy and 
 Uove for the purity of the church ever 
 intered from the icebergs on which such 
 ^champions usually seek their repose and 
 ,' Their home. 
 
 18. Theij held their peace. They were 
 convinced, as Peter had been, by the 
 manifest indications of the will of God. 
 ^ Then hath God, &c. The great truth 
 is in this manner established, that the 
 doors of the church are opened to the 
 entire Gentile world — a great and glori- 
 ous truth, that was worthy of this remark- 
 able interposition. It at once changed 
 the views of the apostles and of the early 
 Christians; gave them new, large, and 
 liberal conceptions of the gospel ; broke 
 down all their long-cherished prejudices; 
 taught them to look npon all men as their 
 brethren ; and impressed their hearts with 
 the truth, never after to be eradicated, 
 that the Christian church was founded 
 for the wide world, and opened the same 
 glorious pathway to life wherever man 
 mip;ht be found, whether with the narrow 
 prejudice of the Jew, or amidst the degra- 
 dations of the pagan world. To this truth 
 we owe our hopes; for this, we should 
 thank the God of heaven; and impressed 
 with it, we should seek to invite the en- 
 ure world to partake with us of the rich 
 provisions of the gospel of the blessed 
 
 (jod. 
 
 ~«»__4.^^jVi7or-f^ei/V"Srcr This"v7iii~urrfo- 
 duces a new train of historical remark ; 
 and from this point the course of the his- 
 tory of the Acts of the Apostles takes a 
 flew direction. Thus far. the history had 
 
 to the Gentiles * granted repentance 
 unto life. 
 
 19 Now they *= which were scat- 
 tered abroad upon the persecution 
 that arose about Stephen, travelled 
 as far as Phenice, and Cyprus, and 
 
 i>Roin.:0.12,13: 15.3,16. 
 
 recorded chiefly the preaching of the gos- 
 pel to the Jews only. From this poinl 
 the history records the efforts made to 
 convert the Gentiles. It begins with the 
 labours put forth in the important cit\ of 
 Antioch (ver. 19, 20) ; and, as during' the 
 work of grace that occurred in that city, 
 the labours of the af>ostle Paul were es- 
 pecially sought (ver. 25, 2G), the sacred 
 writer thenceforward confines the history 
 mainly to his travels and labours. IT Which 
 were scaltered abroad. See ch. viii. 1. IT A$ 
 far as Phenice. Phoenice, or Phoenicia, 
 was a province of Syria, which in its 
 largest sense comprehended a narrow 
 strip of country lying on the eastern coast 
 of the JVIediterranean, and extending from 
 Antioch to the borders of Egypt. But 
 Phoenice Proper extended only from the 
 cities of Laodicea to Tyre, anil included 
 
 ^I^Tfly^he territories of Tyre and Sidon. 
 This country was called sometimes sim- 
 ply Canaan. See IVote, Matt. xv. 22. 
 IT And Cyprus. An island off the coast 
 of Asia Minor, in the Mediterranean sea. 
 See IVote, Acts iv. SG. ^ And Antioch. 
 There were two cities of this name, one 
 situated in Pisidia in Asia Minor (see ch. 
 xiii. 14) ; the other, referred to here, waa 
 situated on the river Orontes, and was 
 long the caprtal of Syria. It was built by 
 SeleucusNicanor,and was called Antioch 
 in honour of his father Antiochus. It was 
 founded three hundred and one years be- 
 fore (Christ. It is not mention^^'d in the| 
 Old Testament, but is several ti.nes men-| 
 tioned in the Apocrypha, and in the IVew'' 
 Testanicnt- It was long the most povver - 
 
 .^iJjcity of the East, and was mlerK yj;' onl y 
 to Seleucia and Alexandria. ""ft wasFa- 
 mous for the fact that the right of citizen- 
 ship was conferred by Scleucus on the 
 Jews as tfi.ell as the Greeks and IMacedo- 
 nians, so JJiat here they had the privilege 
 of Avorship jn their own way without mo- 
 lestation. It is probable that the Chris- 
 tians would he regarded merely as a sec- 
 of Jews, and would be here suffered to 
 celebrate their worship without interrup- 
 tion. On this account it may have been, 
 that the early Christians regarded this 
 city as of such particular importance, be- 
 caiise here they could find a refuge from 
 persecution, and be permitted to woisnip 
 
A. D. 41.] 
 
 CHAPTER XI. 
 
 i7» 
 
 Antioch, preaching the word to none her believed, and turned '^ unto tho 
 
 but " unto the Jews only. 
 
 20 And some of them were m^n 
 of Cyprus and Cyrene, which, 
 when they were come to Antioch, 
 spake unto the Grecians, * preaching 
 the Lord Jesus. 
 
 21 And the ' hand of the Lord 
 was with them : and a great num- 
 
 oMatt.10.6. ic.6.1;9.29. c Lu.1.66. 
 
 (Jod Without molestation. This city was 
 honoured as a Roman colony, a metropo- 
 lis, and an asylum. It was large; was 
 almost square; had many gates; was 
 adorned with fine fountains; and was a 
 city of great opulence. It was however 
 subject to earthquakes, and was several 
 times nearly destroyed. In the year 588 
 it experienced an earthquake in which 
 60,000 persons were destroyed. It was 
 taken by the Saracens in A. D. 638, and 
 after some changes and revolutions, it 
 was taken during the crusades, after a 
 long and bloody siege, by Godfrey of Bou- 
 illon, June 3, A. D. 1098. In 12G8 it was 
 taken by the sultan of Egypt, wlio de- 
 molished it, and placed it under the 
 dominion of the Turk. Antioch is 
 now called Antakia, and contains about 
 10,000 inhabitants. {Robinson's Caimet.) 
 TT Preaching the word. The word of God, 
 the gospel. IT To none but unlo the Jews 
 only. They had the common prejudices 
 of the Jews, that the offers of salvation 
 were to be made only to Jews. 
 
 20. Were men of Cyprus and Cyrene. 
 Were natives of Cyprus and Cyrene. 
 Cyrene was a province and city of Ly- 
 bia in Africa. It is at present called 
 Cairoan, and is situated in the kingdom 
 of Barca. In Cyprus the Greek language 
 was spoken ; and from the vicinity of 
 Cyrene to Alexandria, it is probable that 
 the Greek language was spoken there 
 also. From this circumstance it might 
 have happened that they were led more 
 particularly to address the Grecians who 
 were in Andoch. It is possible, how- 
 ever, that they might have heard of the 
 vision which Peter saw, and felt them- 
 selves called on to preach the gospel to 
 the Gentiles. IT Spake unto the Grecians, 
 5rfc,- Toi)5'ExK>iv.<rTK;. To the Hellenists. 
 This word usually denotes in the New 
 Testament those Jews residing in fo- 
 reign lands, who spoke the Greek lan- 
 guage. See Note, ch. vi. 1. But to them 
 the gospel had been already preached ; 
 anrt yet in this place it is evidendy the 
 intention of Luke to affirm, that the men 
 
 Lord. 
 
 22 Then tidings of these things 
 came unto the ears of the church 
 v/hich was in Jerusalein ; and they 
 sent forth Barnabas, * that he 
 should go as far as Antioch. 
 
 23 Who, when he came, and 
 had seen the grace of God, was 
 
 dc.15.19. lTh.1.8. ec.9.27. 
 
 of Cyprus and Cyrene preached to those 
 who "were Jiot Jews, and that thus iheir 
 conduct was distinguished from those 
 (ver. 19) who nreached to the Jews only. 
 It is thus manifest that we are here re- 
 quired to understand the Gentiles, as 
 those who were addressed by the men of 
 Cyprus and Cyrene. In many MSS. the 
 word used here is ^kk^.v^.;, Greeks, in- 
 stead of Hellenists. This reading has 
 been adopted by Griesbach, and is found 
 in the Syriac, the Arabic, the Vulgate, and 
 in many of the fathers. The iEtliiopic ver- 
 sion reads ' to the Gentiles.' There is^o 
 doujjt that this is the true reading; an 
 UTat the sacred writer means to say that 
 the gospel was here preached to those 
 who""were not Jews, for all were called 
 Greeks hvjhem who were not Jews. 
 Rom. i. Tb. The coiiuexion would lead 
 us to suppose that they had heard of 
 what had been done by Peter, and that, 
 imitating his example, they preached the 
 gospel now to the Gentiles also. 
 
 21. And the hand of the Lord. See 
 Note, Luke i. 66. Comp. Ps. Ixxx. 17. 
 The meaning is, that God showed them 
 favour, and evinced his power in the con- 
 version of iheir hearers. 
 
 22. Then tidines, ^r. The church at 
 Jerusalem heard V thi«. It was natural 
 that so remarkable an occurrence as the 
 conversion of the Gentiles, and the ex- 
 traordinary success of the gospel in a 
 splendid and mighty city, should be re- 
 ported at Jerusalem, and excite deep in- 
 terest there. IT And they sent forth. To 
 aid the disciples there, and to give them 
 their sanction. They had done a similar 
 thing in the revival which occurred in 
 Samaria. Note, ch. viii. 14. IT Barna- 
 bas. See ch. iv. 36, 37. He was a na- 
 tive of Cyprus, and was probably well 
 acquainted with Antioch. He was, there- 
 fore, peculiarly qualified for the work 
 on which they sent him. ^ ^ , ^. 
 
 23. Had seen the srace of God. Ihe 
 favour, or mercy of God, in converting 
 sinners to himself IT Was glad. Ap- 
 proved of what had been done in preach- 
 
176 
 
 THE ACTS. 
 
 [A. I), 41 
 
 glad " and exhorted ^ them all, that 
 with purpose *= of ^ heart they 
 would cleave unto the Lord 
 
 24 For he was a g-ood man, and 
 
 o 3Jne.4. b C.13.43jl4,22. c Ps.n.2. 2Cor.l.l7. 
 dPr.23-'>^6. 
 
 ing the gospel tc the Gentiles, and re- 
 joiced that God had poured down his 
 Spirit on them. The effect of a revival 
 IS to produce joy in the hearts of all 
 tiiose who love the Saviour. ^ And cr- 
 horted them all. Entreated them. They 
 would be exposed to many trials and 
 temptations, and he sought to secure their 
 affections in the cause of religion. 
 If That tiilh purpose of heart. With a 
 firm mind : with a fixed, settled resolu- 
 tion ; that they would make this their 
 settled plan of life, their main object. A 
 •purpose, -go'-iTK;, is a resolution of the 
 rnJnd, a plan, or intention. Rom. viii. 28. 
 Eph. i.ll;iii. 11. 2 Tim. i. 9 ; iii. 10. It 
 is a resolution of the mind in regard to 
 future conduct, and the doctrine of Bar- 
 nabas here was, undoubtedly, that it 
 should be a regular, fixed, determined 
 plan, or design, in their minds, that they 
 would henceforward adhere to God. 
 This plan must bo formed by all Chris- 
 tians in the beginning of their Christian 
 life, and without such a plan there can 
 be no evidence of piety. We may also 
 remark that such a plan is one of the 
 heart. It is not simply of the understand- 
 ing, but is of the entire mind, including 
 the will and affections. It is the leading 
 princiyile ; the strongest affection ; the 
 guiding purpose of the will to adhere to 
 God. And utiless this is the prevalent, 
 governing desire of the heart, there can 
 l)e no evidence of conversion. IT Hiat 
 theij vjoidd cleave. Greek, That they 
 would remain, i. e. that they would ad- 
 here constantly and faithfully attached to 
 the Lord. 
 
 24. For he was a sood mati. This is 
 given as a reason WTjy he was so emi- 
 Jiently successful. It is not said that he 
 was a man of distinguished talents, or 
 learning ; that he was a splendid or an 
 imposing preecher ; but s^ ply that he 
 ■was a pious, humble man oi God. He 
 was honest, and devoted to his master's 
 ■work. We should not undervalue ta- 
 lent, eloquence, or learning in the minis- 
 try ; but we may remark, that humble 
 })iety will often do more in the conver- 
 sion of souls than the most splendid ta- 
 lents. No endowments can be a substi- 
 tute for this. The real power of a 
 rainistei is concentrated in this ; and 
 
 full '- of the Holy Ghost, and of 
 faith ; and f much people was add- 
 ed unto the Lord. 
 
 25 Then s departed Barnabag 
 
 ec.C.5. /ver.21. g-c.9.27,30. 
 
 without this his ministry will be barren- 
 ness and a curse. There is nothing oa 
 this ea rt h , so mighty as goodness. If a 
 llliltr' dished to make the most of his 
 powers, the true secret would be found 
 in employing them for a good object, and 
 suffering them to be wholly under the 
 direction of benevolence. John How- 
 ard's purpose to do good has made a more 
 permanent impression on the interests of 
 the world than the mad ambition of 
 Alexander or Caisar. Perhaps the ex- 
 pression, " he was a good man," means 
 that he ■was a man of a kind, amiable, 
 and sweet disposition. IT Full of the Holy 
 Ghost. Was entirely under the influ- 
 ence of the Holy Spirit. He was emi- 
 : nently a pious man. This is the .'second 
 qualification here mentioned of a good 
 j minister. He was not merely exemplary 
 I for mildness and kindness of temper, but 
 he was eminently a man of God. He 
 j was filled with the influences of the sa- 
 cred Spirit, producing zeal, love, peace, 
 joy, &c. See Gal. v. 22, 23. Comp. 
 Acts ii. 4, Note. IT Ajid of faith. Confi- 
 dence in the truth and promises of God. 
 This is the third qualification mentioned ; 
 and this was another cause of his suc- 
 cess. He confided in God. He trusted 
 to his promises. He depended, not on his 
 own strength, but on the strength of the 
 arm of God. With these qualifications 
 he engaged in his work, and he was suc- 
 cessful. These qualifications should be 
 sought by the ministry of the gospel. 
 Others should not indeed be neglected, 
 but a man's ministry will usually be 
 s\5ccessful only as he seeks to possess 
 those endov/ments which distinguished 
 Barnabas — a kind, tender, bfenevolent 
 heart ; devoted piety ; the fulness of the 
 Spirit's influence ; and strong, unwaver- 
 ing confidence in the promises and power 
 of God. "H And much people. Many 
 people. IT Was added unto the Lori. 
 Became Christians. 
 
 25. Then departed, &c. Why Barna- 
 bas sought Saul is not known. It is pro- 
 bable, however, that it was owing to the 
 remarkable success which he had in An- 
 tioch. There was a great revival of 
 religion ; and there was need of addi 
 tional labour. In such scenes the minis 
 ters of the gospel need additional help 
 
A. D. 41.] 
 
 CHAPTER Xr. 
 
 177 
 
 to Tarsus, for to seek Saul : 
 
 26 And when he had found him, 
 he brought him unto Antioch. And 
 it came to pass, that a whole year 
 
 as men in harvesl-time seek the aid of 
 others. Saul was in this vicinity (ch. ix. 
 30), and he was eminently fitted to aid 
 in this work. With him Barnaba.s was 
 well acquainted (Act. ix. 27), and proba- 
 bly there was no other one in that vicinity 
 whom he could obtain. ^ To Tarsus. 
 Note, Acts ix. 11. 
 
 26. Tliat a whole year. Antioch was a 
 city exceedingly important in its numbers, 
 wealth, and influence. It was for this 
 reason, probably, that they spent so long 
 a time there, instead of travelling in other 
 places. The attention of the apostles was 
 early and chiefly directed to cities, as 
 being places of influence and centres of 
 power. Thus Paul passed three years in 
 the city of Ephesus. Acts xx. 31. And 
 thus he continued a year and a half at 
 Corinth. Acts xviii. ll. It may be added 
 that the first churches were founded in 
 cities ; and the most remarkable success 
 attended the preaching of the gospel in 
 large towns. IT Tkey assembled themselves, 
 &c They came together for worship. 
 11 With the church. Marg. in the church. 
 The Greek (ii) will bear this construc- 
 tion ,• but there is no instance in the New 
 Testament where the word church refers 
 to the edifice in which a congregation 
 worships. It evidently here means that 
 Barnabas and Saul convened with the 
 Christian assembly at proper times, 
 through the space of a year, for the pur- 
 poses of public worship. IT And the dis- 
 ciples were called Christians, &c. As this 
 became the distinguishing name of the 
 followers of Christ, it was worthy of re- 
 cord. The name was evidently given 
 because they were the followers of 
 Christ. But by whom, or with what 
 views, it was given, is not certainly 
 known. Whether it was given by their 
 enemies in derision, as the names Puri- 
 tan, Quaker, Methodist, &c. have been; 
 nr whether the disciples assumed it them- 
 selves: or whether it was given by divine 
 intimation, has been a matter of debate. 
 That it was given in derision is not pro- 
 bo ble. For in the name Christian there 
 was nothing dishonourable. To be the 
 professed friends of the Messiah, or the 
 Christ, was not with Jews a matter of re- 
 proach, for thev all pnjfessed to be the 
 friends of the Messiah. The cause of re- 
 proach with the disciples was that they 
 
 tl cy assembled themselves ' with 
 the church, and taught " much peo- 
 ple. And the disciples were called 
 Christians first in Antioch. 
 
 regarded Jesus of Nazareth as the Mes- 
 siah; and hence, when they wished to 
 speak of them with contempt, they would 
 j speak of them as Galileans (Acts ii. 7), or 
 I as Nazarenes (Acts xxiv. 5), " And a ring- 
 I leader of the sect of the Nazarenes." It 
 j is possible that the name might have been 
 i given to them a.s a mere appellation, with- 
 out intending to convey by it any re- 
 : proach. The Gentiles would probably 
 use this name to distinguish* them ; and 
 j it might have become |^us the common 
 I appellation. It is evident from the New 
 I Testament, I think, that it was not de- 
 1 signed as a term of reproach. It is but 
 ! twice used besides this place : Acts xxvi. 
 j 28, " Agrippa said unto Paul, Almost thou 
 ■ persuadest me to be a Christian." 1 Pet 
 \ iv. 16, " Yet if any man suffer as a Chris- 
 tian, let him not be ashamed." No cer- 
 ! tain argument can be drawn in regard to 
 the source of the name from the word 
 which is used here. The word yLs>f/*-^Ti^-o 
 used here, means, (1.) To transact any 
 business; to be employed in accompli.sh- 
 ing any tiling, &c. This is its usual sig- 
 nification in the Greek writers. It means, 
 (2.) To be divinely admonished, to be in- 
 structed by a divine communication, &c. 
 Matt. ii. 12. Luke ii. 26. Acts x. 22. Heb. 
 viii. 5; xi. 7; xii. 25. It also means, (3.) 
 I To be named, or called, in any way, with- 
 out a divine communication. Rom. vii. 3, 
 i" She shall be called an adulteress." It 
 i cannot be denied, however, that the most 
 \ usual signification in the New Testament 
 j is that of a divine monition, or communica- 
 j tion ; and it is certainly possible that the 
 
 I name was given by Barnabas and Saul. 
 
 I I incline to the opinion, howevei, that it 
 I was given to them by the Gentiles who 
 j were there, simply as an appellation, 
 ; without intending it as a name of re- 
 proach, and that it was readily assumed 
 by the disciples as a name that would 
 fitly designate them. If it had been as- 
 sumed by them, or if Barnabas and Saul 
 had conferred the name, the record would 
 probably have been to that effect ; noi 
 simply that they " were called *' but tha^. 
 they look this name, or that ii was given 
 by the apiostles. It is, however, of little 
 consequence whence the name original 
 ed. It soon became a name of reproach 
 and has usually been in all ages since, b) 
 the wicked, the gay, the licentious, aua 
 
178 
 
 27 An J in these days came" pro- 
 phets from Jerusalem unto Anti- 
 och. 
 
 oc.2.17;13.1. Eph.-l.n. 
 
 THE ACTS. [A.D 41. 
 
 28 And there stood up one ol 
 them, named Agabus, '' and signi- 
 fied by the Spirit that there should 
 
 ic.21.10. 
 
 the ungodly. It is, however, an honoured 
 name; the most honourable appellation 
 that can be conferred on a mortal. It 
 suggests at once to a Christian the name 
 ol' his great Redeemer ; the idea of our 
 intimate relation to him ; and the thought 
 that we receive him as our chosen Leader, 
 the source of our blessings, the author of 
 our salvation, the fountain of our joys. It 
 is the distinguishing name of all the re- 
 deemed. It is not that we belong to this 
 or that denomination; it is not that our 
 names are connei(ed with high and illus- 
 trious ancestors ; it is not that they are 
 recorded in the books of lieralds ; it is not 
 that they stand high in courts, and among 
 the gay, and the fashionable, and the rich, 
 that true honour is conferred on men. 
 These are not the things that give distinc- 
 tion and peculiarity to the followers of the 
 Redeemer. It is that they are Christians ; 
 that this is their peculiar name ; that by 
 this they are known; that this at once 
 suggests their character, their feelings, 
 their doctrines, their hopes, their joys. 
 This binds them all together — a name 
 which rises above every other appella- 
 tion; which unites in one the inhabitants 
 of distant nations and tribes of men ; which 
 connects the extremes of society, and 
 places them in most important respects 
 on a common level ; and which is a bond 
 to unite in one family ail those who love 
 the Lord Jesus, though dwelling in dif 
 ferent climes, speaking different lan- 
 guages, engaged in different pursuits in 
 life, and occupying distant graves at 
 death. He who lives according to the 
 import of this name is tiie most blessed 
 and eminent of mortals. The name shall 
 be had in remembrance when the names 
 of royalty shall be remembered no more, 
 and when the appellations of nobility 
 shall cease to amuse or to dazzle the 
 world. 
 
 27. And in those days. While Barna- 
 bas and Saul were at Antioch. V Came 
 prophets. The word prophet denotes pro- 
 perly one who foretells future events. 
 See Ngte, Matt. vii. 15. It is sometimes 
 used in the New Testament to denote 
 simply religious teachers, instructors sent 
 from God, without particular reference 
 to future events. To teach the people in 
 the doctrines of religion was a part of the 
 prophetic office ; and this idea only was 
 eometimos denoted by the use of the word. 
 
 See Rom. xii. 6. 1 Cor. xii. 10. 28; xiii. 2. 
 8; xiv. 3. 5. 2-1. These prophets seem Ic 
 have been endowed in a remarkable 
 manner with the knowledge of future 
 events ; with the power of explaining 
 mysteries ; and in some cases with the 
 power of speaking foreign languages. In 
 this case, it seems that one of them at 
 least had the power of foretelling future 
 events. 
 
 28. Named Agabus. This man is men- 
 tioned but in one other place in the iVew 
 Testament. In Acts xxi. 10, 11, he is men- 
 tioned as having foretold that Paul would 
 be delivered into the hands of the Gen- 
 tiles. It is not expressly sa d that he was 
 a Christian, but the connexion seems to 
 imply that he was. IF And signified. See 
 John xii. 33. The word usually denotes 
 to indicate by signs, or with a degree of 
 obscurity and uncertainty, not to declare 
 in explicit language. But here it seems 
 to denote simply to foretell, to predict. 
 IT By the Spirit. Under the influence of 
 the Spirit. He was inspired. IF A great 
 dearth. A great famine. IT Throughout 
 all the world. The word he.-c used 
 {'.r/.rv/j.ivyv), iigiisXly denotes the inhabit- 
 able world, the parts of the earth which 
 are cultivated and occupied. It is some- 
 timen limited, however, to denote an en- 
 tire land or country, in contradistinction 
 from the parts of it : thut, to denote the 
 whole of the land of Palentine in distinc- 
 tion from its parts ; or to denote that an 
 event would have reference to all the 
 land, and not be confined to one or more 
 parts, as Galilee, Samaria, &c. See Note. 
 Luke ii. 1. The meaning of this prophe- 
 cy gyidenjj jy is, that the famine would bo 
 extensive,,* that it would not be confined 
 fcTti^sTO^e province or region, but that it 
 would extend so far as that it might be 
 caWed general. In fact, though the famine 
 was particularly severe in Judea, yet it 
 extended much farther. This prediction 
 was uttered not long after the conversion 
 of Saul, and probably therefore, about 
 the year A. D. 38, or A. D. 40. Dr. Lard- 
 ner has attempted to show that the pro 
 phecy had reference ordy to the land of 
 Judea, though in fact there were famines 
 in other places. {Lardners Works, vol. i 
 pp. 253, 254. Ed. Lond. 1829.", IT Which 
 came to pass, &c. This is one of the few 
 instances in which the sacred writers in 
 the jNew Testament affinn the fulfilment 
 
A. D. 41.1 
 
 CHAPTER XI. 
 
 179 
 
 be great dearth throughout Till the 
 world : which came to pass in the 
 days of Claudius Cesar. 
 
 29 Then the disciples, every 
 man according to his ability, de- 
 
 Df a prophecy. The history having been 
 written after the event, it was natural to 
 give a passing notice of the fulfilment. 
 IT In the days of Claudius C<Bsar. The 
 Roman emperor. He began his reign 
 A. D. 41, and reigned thirteen years. 
 He was at last poisoned by one of his 
 wives, Agrippina, who wished to raise 
 her son Nero to the throne. During his 
 reign no less than /our different famines 
 are mentioned by ancient writers, one of 
 which was particularly severe in Judea, 
 and was the one doubtless to which the 
 sacred writer here refers. (I.) The first 
 liappened at Rome, and occurred in the 
 first or second year of the reign of Clau- 
 dius. It arose from the difficulties of 
 importing provisions from abroad. It is 
 mentioned by Dio, whose words are 
 these : " There being a great famine, he 
 (Claudius) not only took care for a pre- 
 sent supply, but provided also for the 
 time to come." He then proceeds to 
 Btate the great expe;ise which Claudius 
 was at in making a good port at the 
 mouth of the Tiber, and a convenient 
 passage from thence up to the city. Dio, 
 lib. Ix. p. 671, 672. See also Suetonius, 
 Claud, cap. 20. (2.) A second famine is 
 mentioned as having been particularly 
 severe in Greece. Of rhis famine Euse- 
 bius speaks in his Chronicon, p. 204. 
 " There was a great famine in Greece, 
 in which a modius of wheat (about half 
 a bushel) was sold for six drachms." 
 This famine is said by Eusebius to have 
 occurred in the ninth year of the reign 
 of Claudius. (3.) In the latter part of 
 his reign, A. D. 51, there was another 
 famine at Rome, mentioned by Sueto- 
 nius (Claud, cap. 18), and by Tacitus 
 (Ann. xii. 43). Of this Tacitus says, that 
 it was so severe, that it was deerned to 
 be a divine judgment. (4.) A fourth fa- 
 mine is mentioned as having occurred par- 
 ticularly hi Judea. This is described by 
 Josephus (Ant. b. xx. ch. 2, $ 5). " A fa- 
 mine," says he, " did oppress them at the 
 time (in the time of Claudius) ; and many 
 oeople died for the want of what was 
 necessary to procure food withal. Queen 
 Helena sent some of her servants to 
 Alexandria with money to buy a great 
 quantity of corn, and others of them to 
 Cyprus' tn bring a c;irgo of dried figs " 
 
 termined to send * relief unto the 
 brethren Avhich dwelt in Judea : 
 
 30 Which also they did, and • 
 sent it to the elders by the hands 
 of Barnabas and Saul. 
 
 a Rom.15.25. lCor.16.1. 2Cor.9.1,2. b c.12.25. 
 
 This famine is described as having con- 
 tinued under the two procurators of Ju- ^ 
 dea, Tiberi^ Alexander and Cassius Fa- tJL,. 
 dus. Fadire was sent into Judea, on tho 
 death of Agrippa, about the fourth year 
 of the reign of Claudius, and the famine, 
 therefore, continued probably during the 
 fifth, .sixth, and seventh years of the 
 reign of Claudius. See jNote in Whis- 
 ton's Josephus, Ant. b. xx. eh. 2. $ 5 ; also 
 Lardner as quoted above. Of this fa- 
 mine, or of the want consequent on the 
 famine, repeated mention is made in the 
 New Testament. 
 
 29. Then (he disciples. The Christians 
 at Antioch. "iF According to his ability. 
 According as they had prospered. It 
 does not imply that they were rich, but 
 that they rendered aid as they could af- 
 ford it. 1l Determined to send relief. This 
 arose not merely from their general sense 
 of their obligation to aid the poor, but 
 they felt themselves particularly bound 
 to aid their Jewish brethren. The obli- 
 gation to aid the temporal wants of those 
 from whom they had received so import- 
 ant spiritual mercies, is repeatedly en- 
 forced in the New Testament. Comp. 
 Rom. XV. 25—27. 1 Cor. xvi. 1,2. 2 Cor 
 ix. 1, 2. Ga4. ii. 10. 
 
 30 Sent it to the elders. Greek, To the 
 presbyters. This is the first mention 
 which we have in the New Testament 
 of elders, or presbyters, in the Cliristian 
 church. The word literally denotea 
 aged men, but it was a name of office 
 only in the Jewish synagogue. It is 
 dTSW. however, I think, that the elders 
 of the Jewish synagogue here are not in- 
 cluded, for the relief was intended for 
 the " brethren, ver. 29, that is, the Chris- 
 tians who were at Jerusalem, and it is 
 not probable that a charity hke this 
 would have been intrusted to the hands 
 of Jewish elders. The connexion here 
 does not enable us to determine any 
 thing alwut the sense in which the word 
 was used. I think it probable that 'i 
 does not refer to officers in the cliurch 
 but that it means simply that the charity 
 was intrusted to the aged, prudert, and 
 experienced men in the church, for distri- 
 bution among the memI>«'-3. Calyi i sup- 
 ooses Uiat the apostles were particularly 
 intended But this is not probable. It 
 
180 
 
 THE ACTS. 
 
 [A. D. 44. 
 
 CHAPTER XU. 
 
 OW about that time, Herod 
 the king- stretched ' forth his 
 bands to vex certain of the church. 
 
 \ 1 or, began. 
 
 N' 
 
 j9 possible that the deacons, who were 
 probably aged men, may be here particu- 
 larly referred to, but I am rather inclined 
 to think that the charity was sent to the 
 aged members of the church without re- 
 spect to their office, to be distributed ac- 
 cording to their discretion. 
 
 -CHAPTER XII. 
 
 1. Nov) about thai time. That is, during 
 the time that tlie famine existed ; or the 
 time when Barnabas and Saul went up 
 to Jerusalem. This was probably about 
 the iifth or sixth year of the reign of 
 Claudius, not far from A. D. 47. ^ Hc- 
 
 j rod the king. This was Herod Agrippa. 
 The Syriac so renders it expressly, and 
 the chronology requires us so to under- 
 stand it. He was a grandson of Herod 
 the Great, and one of the sons of Aristo- 
 bulus, whom Herod put to dealh. Jose- 
 plius, Antiquities, b. xviii. 5. Herod the 
 Great left three sons, between whom his 
 kingdom was divided — Archelaus, Philip, 
 and Antipas. Note, Matt. ii. 19. To 
 Philip was left Iturea and Trachonitis. 
 See Luke iii. 1. To Antipas, Galilee and 
 Perea; and to Archelaus, Judea, Idumea, 
 and Samara. Archelaus, being accused 
 of cruelty, was banished by Augustus to 
 Vienna in Gaul, and Judea was reduced 
 to a province, and united with Syria. 
 When Philip died, this region was grant- 
 ed by the emperor Caligula to Herod 
 Agrippa. Herod Antipas was driven as 
 an exile also into Gaul, and then into 
 Spain, and Herod Agrippa received also 
 Ids tetrarchy. In the reign of Claudius 
 also, the dominions of Herod Agrippa 
 were still farther enlarged. When Ca- 
 ligula was slain, he was at Rome, and 
 having ingratiated himself into the fa- 
 vour of Claudius, he conferred on him 
 also Judea and Samaria, so that his do- 
 minions were equal in extent to those of 
 his grandfather, Herod the Great. See 
 Josephus, Antiquities, b. xix. ch. 5, ^ 1. 
 ^ Stretched, forth his hands. A figurative 
 expression, denoting that he laid his 
 hands on them, or that he endeavoured 
 violently to oppress the church. H To 
 vex. To injure, to do evil to. xxxcjcrxl. 
 ^Certain. Some of the church. Who they 
 were the writer immediately specifies. 
 
 2. And he killed, &c. He caused to be 
 put to death witli a sword, either by be- 
 
 2 And he killed James " the 
 brother of John with the sword. 
 
 3 And because he saw t pleased 
 ^ the Je^vs, he proceeded further to 
 
 a MaH.4.21:20.23. b c.24.27. 
 
 heading, or piercing him through. The 
 Roman procurators were intrusted with 
 authority over life ^oug h in the time of 
 Pilate the Jews ,ha9*Tlb't this authority. 
 ^ James ih^ff^ther of John. This was 
 the son of Zebedee. Matt. iv. 21. He 
 is commonly called James the Greater, 
 in contradistinction from James the son 
 of Alpheus, who is called James the Less. 
 Matt. X. 3. In this manner were the pre- 
 dictions of our Saviour respecting him 
 fulfilled. Matt. XX. 23, " Ye shall in- 
 deed drink of my cup, and be baptized 
 with the baptism that I am baptized 
 with." 
 
 3. And because he saw that it pleased 
 the Jews. This was the principle on 
 v.hich he acted. It was not from a sense 
 of right ; it was not to do justice, and 
 protect the innocent ; it was not to dis- 
 charge the appropriate duties of a ma- 
 gistrate, and a king; but it was to pro- 
 mote his own popularity. It is probable 
 that Agrippa would have acted in this 
 way in any circumstances. He was am- * ' 
 bilious, vain, and fawning ; he sought, as J 
 
 his great principle, popularity. And he ' 
 was willing to sacrifice, like many others, 
 truth and justice to obtain this end. 
 But there was also a particular reason 
 for this in his case. He held his ap- 
 pointment under the Roman emperor. 
 This foreign rule was always unpopular 
 among the Jews. In order, therefore, to 
 secure a peaceful reign, and to prevent 
 insurrection, and tumult, it was necessa- 
 ry for him to court their favour ; to in- 
 dulge their wishes, and to fall in with 
 their prejudices. Alas ! how many mo- 
 narchs and rulers there have been, who 
 were governed by no better principle, 
 and whose sole aim has been to secure 
 popularity, even at the expense of law, 
 and truth, and justice. That this was 
 the character of Herod, is attested by 
 Josephus, Ant. xix. ch. 8, $ 3. " This t 
 
 king (Herod Agrippa) was by nature I 
 
 very beneficent, and liberal in "his gifts, I 
 
 and very ambitious to please the people with I 
 
 such large donations ; and he made him- I 
 
 self very illustrious by the many expen- i 
 
 sive presents he made them. He took 
 delight in giving, and rejoiced in living 
 vnth good reputation." H 7'o lake Peter 
 also. Peter was one of the most conspi- 
 
A. D. 44.] 
 
 CHAPTER XII. 
 
 181 
 
 take Peter •* also. Then Avere the 
 days ^ of unleavened bread. 
 
 4 And when he had apprehended 
 him, he put him in prison, and de- 
 livered him to four quaternions of 
 soldiers, to keep him ; intending- 
 
 a Jco.21.!8. b Ex.12.14,15. 
 
 cuous men m the church. He had made 
 himself particularly obnoxious by his se- 
 vere and pungent discourses, and by his 
 success in winning men to Christ. It 
 was natural therefore that he should be 
 the next object of attack. IT The days 
 of unleavened bread. The Passover, or 
 the seven days immediately succeeding 
 the Passover, during which they were 
 required to eat bread without leaven. 
 Ex. xii. 15 — 18. It was sometime during 
 this period that Herod chose to apprehend 
 Peter. Why this season was selected is 
 not known. As it was, however, a sea- 
 son of religious solemnity, and as Herod 
 was desirous of showing his attachment 
 to the religious rites of the nation (Jos. 
 Antiq. xix. 7. 3), it is probable that he 
 
 /\ chose ilds period to show to them more 
 ' impressively his purpose to oppose all 
 * false religions, and to maintain the exist- 
 ing establishments of the nation. 
 
 4. And token he had apprehended him. 
 
 ^ When he had taken or arrested him. 
 ^ He put him in prison. During the so- 
 lemnities of this religious festival, it would 
 have been deemed improper to have en- 
 gaged in the trial of a supposed criminal, 
 Tlie minds of the people were expected 
 to be devoted solely to the solemnities of 
 religion ; and hence Herod chose to re- 
 tam him in custody until the Passover had 
 ended. ^ To four quaternions of soldiers. 
 A quaternion was a company o( four ; 
 consequently the whole number employ- 
 ed here was sixteen. The Romans di- 
 vided the night into four watches, so that 
 the guards could be relieved ; those who 
 were on guard occupying three hours, 
 and being then relieved. Of the four 
 who were on guard, two were with Peter 
 in the prison (ver. 6;, and two kept watch 
 before the door of the prison. The utmost 
 precaution was thus taken that he should 
 not escape ; and Herod thus gave the 
 most ample assurance to the Jews of his 
 intention to secure Peter, and to bring 
 him to trial. IF Intending aflar Easier. 
 
 (There never was a more absurd or un- 
 happy translation than this. The original 
 IS simply after thePassover {.u-itol to 7ri.(rxa). 
 The word Easter now denotes the festi- 
 vui observed by many Christian churches 
 
 Q 
 
 after Easter to bring- him forth to 
 the people. 
 
 5 Peter therefore v/as kept in 
 prison ; but ' prayer was made with- 
 out ceasing of the church unto God 
 for him. 
 
 1 or, instant and earnest prayer was made. 2Cor.l 
 11. Eph.6.1S.19. lThes8.5.17. Jis.5.16. 
 
 in honour of the resurrection of the Sa- 
 viour. But the original has no reference 
 to that ; nor is there the slightest evidence 
 that any such festival was observed at 
 the time when this book was written. 
 The translation is not only unhappy, as it 
 does not convey at all ihe meaning of the 
 original, but because it may contribute lo 
 foster an opinion that such a festival was 
 observed in the times of the apostles 
 The word Easier is of Saxon origin, and 
 is supposed to be derived from Eostre, the 
 goddess of love, or the Venus of the Norih, 
 in honour of whom a festival was cele- 
 brated by our pagan ancestors in the 
 month of April. (Webster.) As this festi- 
 val coincided with the Passover of the 
 Jews, and with the feast observed by 
 Christians in honour of the resurrection 
 of Christ, the name came to be used to 
 denote the latter. In the old Anglo-Sax- 
 on service-books the terra Easter is used 
 frequently to translate the word Passover. 
 In the translation by Wiclif. the word 
 paske, i. e. passover, is used. But Tindal 
 and Coverdale used the word Easter, and 
 hence it has very improperly crept into 
 our translation. (Clark.) IT To bring him 
 forth to the people. That is, evidenUy, to 
 put him publicly to death to gratify them 
 The providence of God in regard to Peter 
 is thus remarkable. Instead of his being 
 put suddenly to death, as was James, he 
 was reserved for future trial ; and thus an 
 abundant opportunity was given for the 
 prayers of the church, and for his conse 
 quent release. 
 
 5. But prayer was made. The church 
 was apprized of his imprisonment and 
 danger; and had no resource but to ap 
 ply to God by prayer. In scenes of dan 
 ger there is no other refuge ; and the re- 
 sult shows that even in most discourag 
 ing circumstances, God can hear prayer 
 Nothing scarcely could appear more 
 hopeless than the idea of rescuing Pctei 
 out of the hands of Herod, and out of the 
 prison, and out of the custody of sixteen 
 men, by prayer. But the prayer of faith 
 was prevalent with God. 1i Without ceas- 
 ing. Intense, steady, ardent prayer. The 
 word here used (Ur-.v^^i) is found in but 
 one other place in the New Testament 
 
183 
 
 6 And when Herc;d would have 
 broug-ht him forth, the same night 
 Peter was sleeping between two 
 soldiers, bound with two chains; 
 and the keepers before the door 
 kept the prison. 
 
 7 And, behold, the ° angel of 
 the Lord came upon him, and a 
 light shined in the prison : and he 
 
 a P8.37.32,33. c.5.19. 
 
 THE ACTS. [A. D. 41. 
 
 smote Peter on the side, and raised 
 him up, saying. Arise up quickly. 
 And '' his chains fell off from his 
 hands. 
 
 8 And the angel said unto him, 
 Gird thyself, and bind on thy san- 
 dals : and so he did. And he saith 
 unto him, Cast thy garment about 
 thee, and follow me. 
 
 1 Pet. iv. 8, " l\a.\e fervent charity among 
 yourselves." The word jit^^ather tiie 
 idea that their prayer was earnest and 
 m^ifvenl, than that it was constant. ^ Of 
 the church. By the church. 
 
 6. And when Herod would have brought 
 him forth. When he was about to bring 
 him to be put to death. ^ Tiie same night. 
 That is, the night preceding. The niten- 
 tion of Herod was to bring him out as 
 soon as the Passover was over; but dur- 
 ing the night which immediately preceded 
 the day in which Herod intended to bring 
 aim to punishment, Peter was rescued. 
 % Feter was sleeping. Here is an instance 
 of remarkable composure, and one of the 
 effects of peace of conscience and of con- 
 fidence m God. It was doubtless known 
 to Peter what the mtention of Herod was. 
 James had just been put to death; and 
 Peter had no reason to e.xpect a better 
 fate. And yet in this stale, he slept as 
 quietly as if there had been no danger, 
 and was roused even by an angel to con- 
 template his condition, and to make his 
 escape. — There is nothing that will give 
 quiet rest and gentle sleep so certainly as 
 a conscience void of offence ; and in the 
 midst of imminent dangers, he who con- 
 fides in God may rest securely and calmly. 
 IF Between lux) soldiers. Note, ver. 4. Peter 
 was bound to the two. His left hand was 
 chained to the right hand of one of the 
 soldiers, and his right hand to the left 
 hand of the other. This was a common 
 mode of securing prisoners among the 
 Romans. See abundant authorities for 
 this quoted in Lardner's Credibility, part 
 i. ch. X. $ 9. Lond. ed. 1829. vol. i. pp. 242, 
 243, <tc. IT And the keeper, &o See ver. 
 4. Two so' iers were stationed at the 
 door. We may see now that every pos- 
 sible preca-ilion was used to ensure the 
 sale custody of Peter, (i.) He was in pri- 
 son. (2.; He was in the charge of sixteen 
 men, who could relieve each other when 
 weary, and thus every security was given 
 that he could not escape by inattention 
 or weariness on their {)art. (3.; He was 
 bound fa*t between two men. And (4.) 
 
 He was further guarded by two othcs, 
 whose business it was to watch the door 
 of the prison. It is to be remembered, 
 also, that it was death for a Roman soldier 
 to be found sleeping at his post. And in 
 this way every possible security was 
 given for the safe keeping of Peter. But 
 God can deliver in spite of all the precau- 
 tions of men; and it is easy for him to 
 overcome the most cunning devices of 
 his enemies. 
 
 7. And behold the angel of the Lord. 
 See Note, ch. v. 19. ^ Came upon him. *^\ 
 Greek, Was present with him ; stood near % 
 him (t^ltTTv;). ^ And a light shined irfWe 
 prison. Many have supposed that this 
 was lightning. But light, and splendour, 
 and shining apparel are commonly repre- 
 sented as the accompaniments of the hea- 
 venly beings when they visit the earth 
 Luke ii. 9 ; xxiv. 4. Comp. Mark ix. 3. It 
 
 is highly probable that this light was dis- 
 cerned only by Peter; and it would be 
 to him an undoubted proof of the divine 
 interposition in his behalf, fi And he 
 smote Peter on the side. This was doubt- 
 less a gentle blow or stroke to arouse him 
 from sleep. "^ And his chains, &c. This 
 could have been only by divine power. 
 No natural mearis were used, or could 
 have been used without arousing the 
 guard. It is a sublime expression of the 
 ease with which God can deliver from 
 danger, and rescue his friends. Comp. ch 
 xvi. 26. 
 
 8. Gird thyself When they slept, the 
 outer garment was thrown ofl^ and the 
 girdle with which they bound their inner 
 garment, or tunic, was loosed. He was 
 directed now to gird up that inner gar- 
 ment as they usually wore it ; that is, to 
 dress himself, and prepare to follow him. 
 IT Bind on ihv sandals. Put on thy san- 
 dals — prepare\lo walk. Note, Matt. iii. 
 11. IF Cast thy garment about thee The 
 outer garment, that was thrown loosely 
 around the shoulders. It was nearly 
 square, and was laid aside when they 
 slept, or worked, or ran. The direction 
 was that he should dress himself in hia 
 
A D. 4i.] 
 
 CHAPTER XII. 
 
 183 
 
 9 And h(3 went out, and followed 
 hiiTi ; and wist not "* that it v/as 
 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 lead- 
 eth unto the city, which opened to 
 them of his own accord ; and they 
 went out, and passed on through 
 one street ; and forthwith the angel 
 departed from him. 
 
 aP3.123.1, ic.10 1,17. 
 
 usual apparel. See Note, MatU v. 38 — 
 42. 
 
 9. And wist not. Knew not. IT That it 
 ivas true. That it was real. IT Saw a vision. 
 Tlmt i.s, was a representation made to 
 his mind, similar to that which he had 
 seen before. Comp. ch. x. 11, 12. It 
 was so astonishing, so unexpected, so 
 wonderful, that he could not realize that 
 it was true. 
 
 10. The first and second ward. The 
 word which is here rendered ward 
 ;9uA»x-i!i'), properly denotes the act of 
 guarding ; but it is most commonly used 
 to denote a prison, or place of confine- 
 ment. In this place it seems to denote 
 the guard itself— the soldiers stationed at 
 intervals m the entrance into the prison. 
 These were passed silently, probably a 
 deep sleep having been sent on them to 
 facilitate the escape of Peter. IT Tiie 
 iron gate. The outer gate, secured with 
 iron, as the doors of prisons are now. 
 IT That Leadeth unto the city. Or rather 
 into (ii;) the city. Jerusalem was sur- 
 rounded by three walls. (See Lightfoot 
 on tliis place.) The prison is supposed 
 to have been situated between two of 
 these walls. And it is probable that the 
 entrance to the prison was immediately 
 
 I from the inner wall, so that this gate 
 f opened directly into the city. ^^ Of his 
 own accord. Its e liL It opened sponta- 
 neously, withoui ine application of any 
 force, or key, thus showing conclusively 
 that Peter was delivered by miraculous 
 interposition. IT And passed on through 
 one street. Till Peter was entirely safe 
 from any danger of pursuit, and then the 
 angel letl him. God had effected his 
 complete rescue, and now lefl him to his 
 own efforts as usual. 
 
 11. Ayid v>hen Peter was come to him- 
 self. This expression naturally means 
 when he had overcome his amazement, 
 
 nd astonishment at the unexpected de- 
 
 11 And when Peter was come 
 to himself, he said. Now I know 
 of a surety that the liOrd 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, whos3 
 surname was Mark ; where many ' 
 were gathered together, praying. 
 
 c 2Ch.l6.9. P3.34.7. Da.3.2S;6.22. Heb.1.14. d Pi 
 33.18,19;97.10. 2Cor.l.lO. 2Pp.t.2.9. e ver. 5. 
 
 liverance, so as to be capable of reflec- 
 tion. He had been amazed by the whole 
 transaction. He thought it was a vision ; 
 and in the suddenness and rapidity with 
 which it v/as done, he had no time for 
 cool reflection. The events of divine 
 providence often overwhelm and amaze 
 us ; and such are their suddenness, and 
 rapidity, and unexpected character in 
 their development, as to confound us, and 
 prevent calm and collected reflection. 
 IT O/" a surety. Certainly, surely. He 
 considered all the circumstances, he saw 
 that he was actually at liberty, and that 
 it could have been effected only by di- 
 vine interposition. IT The expectation of 
 the people. From this it appears that the 
 people earnestly desired his death ; and 
 it was to gratify that desire that Herod 
 had imprisoned him. 
 
 12. And ivhen he had considered, &c 
 Thinking on the subject; considering 
 what he should do in these circumstances. 
 ^ He came to the house of Mary, &c. 
 Probably this house was near him; and 
 he would naturally seek the dwelling of 
 a Christian friend. ^ The mother of 
 John, &c. Probably this was the John 
 Mark who wrote the gospel. B ut this is 
 not certain. IT Whose surname. "Ul'tfBR,'' 
 "W^immnsnmffed Mark. It does not mean 
 that he had two names conferred, as with 
 us, both of which were used at the same 
 time. But he was called by either, the 
 Greeks probably using the name Mark, 
 and the Jews the name John. He is 
 frequently mentioned afterwards, as hav- 
 ing been the attendant of Paul and Bar- 
 nabas in their travels, ver. 25; xv. 33 
 2 Tim. iv. 11. He was a nephew of 
 Barnabas. Col. iv. 10. ^ Where many 
 were gathered together, praying. This 
 was in the night, and it shows the pro- I 
 priety of observing extraordinary sea- / 
 sons of prayer, even in the night. Peter V, 
 was to have been put to death the next 
 
184 
 
 THE AC'lb. 
 
 [A. D. 14. 
 
 13 And as Peter knocked at the ! voice, she opened not the ^te for 
 
 door of the ffate, a damsel came ' 
 to hearken, named Rhod;i. 
 
 14 And when she knew Peter's 
 
 or, to Oik loho was there. 
 
 day ■■, and they assembled to pray for his 
 release, and did not intermit their pray- 
 ers. When dangers increase around us 
 and our friends, we should become more 
 fervent in prayer. While life remains 
 wo may pray ; and even when there is 
 nc human nope and we may have no 
 power to heal or deliver, still God may 
 interpose, as he did here, in answer to 
 prayer. 
 
 13. At the door of the gate. Rather the 
 door of the vcstihulc, or principal en- 
 trance into the house. The house was 
 entered through such a porch or vestibule, 
 and it was the door opening into this 
 which is here intended See Note, Matt, 
 ix. 2. IT A damsel. A girl. ^ Came to 
 hearken. To hear who was there. 
 IT Named Rhoda. This is a Greek name 
 signifying a rose. It was not unasual for 
 the Hebrews to give the names of flow- 
 ers, &c. to tlieir daughters. Thus Susan- 
 na, a lily ; Hadessa, a myrtle ; Tamai ^ a 
 palm-tree, &c. {Grotius.) 
 
 14. She opened not the gate. At this 
 time of night, and in these circumstances, 
 the door would be fastened. Christians 
 were doubtless alarmed by the death of 
 James, and the imprisonment of Peter, 
 and they would take all possible precau- 
 tions for their own safety. IT For glad- 
 ness. In her joy she hastened to inform 
 those who were assembled of the safety 
 of Peter. 
 
 15. 7%ow art mad. Thou art insane. 
 They seemed to have regarded his rescue 
 as so difhcult and so hopeless, that they 
 deemed it proof of derangement that she 
 now affirmed it. And yet this was the 
 very thing for which they had been so 
 earnestly praying. When it was now 
 announced to them that the object of 
 their prayers was granted, they deem- 
 ed the messenger that announced it 
 insane. Christians are often surprised 
 even when their prayers are answered. 
 They are overwhelmed and amazed at 
 the success of their own petitions, and 
 are slow to believe that the very thing 
 for which they have sought could be 
 granted. It shows perhaps with how 
 little faith, after all, they pray ; and how 
 slow they are to believe that God can 
 hear and answer prayer. In a revival 
 of religion, in answer to prayer, Chris- 
 tians are often overwhelmed, and asto- 
 
 ^ladness, hut ran in, and told how 
 Peter stood before the gate. 
 
 15 And they said unto her. 
 
 nished when even their own petitions are 
 granted, and when God manifests hij 
 own power m his own way and time 
 Prayer should be persevered in, and we 
 should place ourselves in a waiting pos- 
 ture to catch the first indicatitms that 
 God has heard us with joy. ^ But she 
 constantly affirmed it. She insisted on it. 
 How much better it would have been to 
 have hastened at once to the gate, than 
 thus to have engaged in a controversy on 
 the subject. Peter was suffered to re- 
 main knocking, whUe they debated the 
 matter. Christians are often engaged in 
 some unprofitable controversy, when 
 they should hasten to catch the first to- 
 kens of divine favour, and open their 
 arms to welcome the proofs that God has 
 heard their prayers. IT Theii said they. 
 Still resolved not to be convinced. IF It 
 is his angel. Any way of accounting for 
 it rather than to admit the simple fact, or 
 to ascertain the simple truth. All this 
 was produced by the Utile hope which 
 they had of his release, and their earnest 
 desire that it should be so. It was just 
 such a state of mind as is indicated 
 when we sav ' the news is too good to be 
 believed.' The expression it is his angel 
 may mean, that they supposed the tute- 
 lary guardian, or angel appointed to at- 
 tend Peter, had come to announce some- 
 thing respecting him, and that he had 
 assumed the voice and form of Peter, in 
 order to render them certain that he 
 came from him. This notion arose from 
 the common belief of the Jews, that 
 each individual had assigned to him, at 
 birth, a celestial spirit, whose office it 
 was to guard and defend him through 
 life. Note, Matt, xviii. 10. That the 
 Jews entertained this opinion is clear 
 from their writings. (See Kuinoel.) Light- 
 foot thinks that they who were assem- 
 bled supposed that this angel had assumed 
 the voice and manner of Peter, in order 
 to intimate to them that he was about to 
 die, and to excite them to earnest prayer 
 that he might die with constancy and 
 firmness. Whatever their opinions were, 
 ho wev er, it proves nothing on these points. 
 There is nomiog nce tliat they were in- 
 spired in '^fBCSS^pinions , nor are their 
 notions countenanced by the Scriptures 
 They were the mere common traditions 
 , of the Jews, and prove nothing in regard 
 
A D. 44.J 
 
 CHAPTER XII. 
 
 185 
 
 Thou art mad. But she constantly 
 affirmed that it was even so. Then 
 said they, It is his * angel. 
 
 16 But Peter continued knock- 
 ing: and when they had opened 
 the door, and saw him, they were 
 astonished. 
 
 17 But he beckoning* unto them 
 with the hand, to hold their peace, 
 declared " unto them how the Lord 
 had brought him out of the prison. 
 
 al.latt.18.10. fcc.13.16. c Ps.66.16 
 
 to the truth of the opmion one way or 
 the other. 
 
 16. Were astonished. They were now 
 convinced that it was Peter, and they 
 were amazed that he had been rescued. 
 As yet they were of course ignorant of 
 the manner in which it was done. 
 
 17. But he beckoning, &c. To prevent 
 the noise, and tumult, and transport 
 which was likely to be produced. His 
 wish was, not that there should be cla- 
 morous joy, but that they should listen in 
 silence to what God had done. It was 
 sufficient to awe the soul, and produce 
 deep, grateful feeling. A noise might 
 evcite the neighbouring Jews, and pro- 
 duce danger. Bat religion is calm and 
 peaceful ; and its great scenes and sur- 
 prising deliverances are rather fitted to 
 awe the soul, to produce calm, sober, 
 and grateful contemplation, than the 
 noise of rejoicmg, and the shoutings of 
 exultation. The consciousness of the pre- 
 sence of God, and of his mighty power, 
 does not produce rapturous disorder and 
 tumult, but holy, solemn, calm, grateful 
 emotion. IT Go, shew these things, &c. 
 Acquaint them that their prayer is heard, 
 and that they may rejoice also at the 
 mercy of God. ^ Unto James. James the 
 son of Alpheus, commonly called the Less. 
 Note, ver. 2. Acts i. 13. Matt. x. 2. "ir And 
 to the brethren. Particularly to the other 
 apostles. ^ And went into another place. 
 Probably a place of greater safety. Where 
 he went is not known. The papists pre- 
 tend that he went to Rome. But of this 
 there is no evidence. He is mentioned 
 iis in Jerusalem again, in ch. xv. The 
 meaning is evidently that he went into 
 some place of retirement till the danger 
 was passed. 
 
 18. No small stir. Amazement that he 
 had escaped, and apprehension of the 
 consequences. The punishment which 
 they had reason to expect, for having suf- 
 fered his escape, was death. 
 
 q2 
 
 And he said. Go, shew these things 
 unto James, and to the brethren. 
 And he departed, and went into an- 
 other place. 
 
 18 Now as soon as it was day, 
 there was no small stir among the 
 soldiers, what was become of Pe- 
 ter. 
 
 19 And when Herod had sought 
 for him, and found him not, he ex- 
 amined the keepers, and command- 
 
 19. He examined the keepers. The sol- 
 diers who were intrusted with his custody. 
 Probably only those who had the special 
 care of him at that watch of the night. 
 The word examine here means to inquire 
 diligently, to make investigation. He 
 subjected them to a rigid scrutiny to as- 
 certain the manner of his escape ; for it 
 is evident that Herod did not mean to 
 admit the possibility of a miraculous in- < 
 terposition. IF Should he put to death. For 
 having failed to keep Peter. This punish- 
 ment they had a right t o expect for hav- ' 
 ing suffered ii is escape. IF And he went 
 down, &c. How soon after the escape of 
 Peter he went down to Csesarea, or how 
 If.ng he abode there, is not known. Cas- 
 sarea was rising into magnificence, and 
 the Roman governors made it^Q|igft their 
 abode. Note, Acts viii. 40. Comp. Acts 
 XXV. 1. 4. This journey of Herod is re- 
 lated by Josephus, Antiq. b. xix. ch. viii 
 $ 2. He says that it was after he had 
 reigned over all Judea three years. ^ And 
 there abode. That is, till his death, which 
 occurred shortly after. We do not learn 
 that he m.ade any further inquiry after 
 Peter, or that he attempted any further 
 persecutions of the Christians. The guard 
 was i wio.'HJ >tp ^jy put to death ; and thus 
 Herodusedall his power to create the im- 
 pression that Peter had escaped by then 
 negligence ; and this would undoubtedly 
 be believed by the Jews. See Matt.xxviii, 
 15. He might himself perhaps be convinc- 
 ed, however, that the escape was by mi- 
 racle, and be al"raid to attempt any further 
 persecutions ; or the affairs of his govern- 
 ment might have called off his attention 
 to other things ; and thus, as in the case 
 of the " persecution that arose about Ste- 
 phen," the political changes and dangers 
 might divert the attention from putting 
 Christians to death. Note, ch. ix. 31. 
 Thus by the providence P'f God this per- 
 secution, that had been commenced, not 
 by popular tumult, but by royal authority 
 
186 
 
 ed that they should be put to death. 
 And li-e wen; down from Judea to 
 Cesarea, and there abode. 
 
 20 And Herod ' was hig-hly dis- 
 pleased with them of Tyre and Si- 
 don : but they came with one ac- 
 cor-d to him, and, having made 
 Blastus 2 the king's chamberlain 
 their friend, desired peace ; because 
 
 1 or, hare an hostile jnind, intending war. 
 "i That was over thi king's bed-chamber. 
 
 and power, and that was aiinefl at the 
 very pillars of the church, ceased. The 
 prayers of the church prevailed ; and the 
 monarch was overcome, disappointed, 
 humbled, and by divine judgment soon 
 put to death 
 
 •20 And Herod was higldy displeased, 
 &c. Greek, Bare an hostile mind, intend- 
 ing war. See the margin. The Greek 
 word (ju,uGiU»%iiv) does not occur else- 
 where in the New Testament. It means 
 to meditate war; to purpose war in the 
 mind ; or here probably, to be enraged 
 or angry at them. What was the cause 
 of this hostihty to the people of Tyre and 
 Sidon is not mentioned, and conjecture is 
 useless. It is not at all inconsistent, how- 
 ever, with the well known character of 
 Herod. It was probably from some cause 
 relating to commerce. Tyre and Sidon 
 wore under the Roman power, and had 
 some shadow of liberty {Grotiiis) ; and it 
 is probable that they might have embar- 
 rassed Herod in some of his regulations 
 respecting commerce. M Tyre and Sidon. 
 Note. Matt. xi. 21. They were north of 
 Cesarea. ^ 'They came v>ith one accord. 
 Fearing the effects of his anger, they 
 united in sending an embassage to him 
 to make peace. ^ Blastus the king's 
 chamberlain. See Rom. xvi. 23. The 
 word chamberlain denotes an ofHcer who 
 is charged with the direction and manage- 
 i ment of a chamber, or chambers, particu- 
 I larly a bed-chamber. It denotes here a 
 1 man who had charge of the bed-chamber 
 of Herod. IF Because their country was 
 '^ nourished, &c. Was supplied by the 
 territories of Herod. The country of 
 Tyre and Sidon included a narrow strip 
 of land on the coast of the Mediterranean. 
 Of course they were dependent for pro- 
 visions, and for articles of commerce, on 
 the interior country ; but this belonged 
 So the kingdom of Herod ; and a-s they 
 were entirely dependent on his country, 
 js he had power to dry up the sources of 
 Sieir support and commerce, they were 
 Jie more urgent to secure his favour. 
 
 THE ACTS. [A. D. 44 
 
 their " country was nourished by 
 the king's country. 
 
 21 And upon a set day, Herod, 
 arrayed in royal apparel, sat upon 
 his throne, and made an oration unto 
 them. 
 
 22 And the people gave a shout, 
 sayi7ig, It is'' the voice of a god, and 
 not of a man. 
 
 a Ezek.27.17. b Jude 16. 
 
 21. And upon a set day. An appointed, 
 public day. This was the second day of 
 the sports and games which Herod cele- 
 brated in Caesarea in honour of Claudius 
 Caesar. Josephus has given an account 
 of this occurrence, which coincides re- 
 markably with the narrative here. The 
 account is contained in his Antiquities of 
 the Jews, b. xix. ch. viii. § 2, and is as fol- 
 lows: "Now when Agrippa had reigned 
 three years over all Judea, he came to 
 the city Caesarea, which was formerly 
 called Strato's Tower ; and there he ex- 
 hibited shows in honour of Caesar, upon 
 his being informed that there was a cer- 
 tain festival celebrated to make vows for 
 his safety. At which festival a great 
 multitude was gotten together of the 
 principal persoas, ana such as were of 
 dignity throughout his province. On the 
 second day of which shows, he put on a 
 garment made wholly of silver," &-c, 
 IF Arrayed in royal apparel. In the appa- 
 rel of a king. Josephus thus describes 
 the dress which Herod wore on that oc- 
 casion. "He put on a garment made 
 wholly of silver, and of wonderful con- 
 texture, and early in the morning came 
 into the theatre [place of the shows and 
 games], at which time the silver of his 
 garment, being illuminated by the first re- 
 flection of the sun's rays upon it, shone 
 after a surprising manner, and was so re- 
 splendent as to spread a horror over those 
 that looked inteiuly onhim^' IT Sat upon 
 his throne. This does not denote a throne 
 in the usual sense of that word, but a high 
 seal in the theatre, where he sat, and from 
 wTtence he could have a full view of the 
 games and sports. From this place he 
 made his speech. T Made an oration. 
 Addressed the people. What was the 
 subject of this speech is not intimated by 
 Luke or Josephus. 
 
 22. And the people gave a shout. A loud 
 applause. "iF It is the voice of a god, &c. 
 It is not probable that the Jews joined in 
 this acclamation, but that it v>as made by 
 
 i the idolatrous Gentiles. Josephus gives 
 
A. D 45.] 
 
 CHAPTER XII. 
 
 187 
 
 23 And immediately tlio angel of 
 the Lord smote him, because he gave 
 not God the glory: and he was eaten 
 
 a similar account of their feelings and con- 
 duct. He says, " And presently his flat- 
 terers cried out, one from one place, and 
 another fiom another (though not for his 
 good), that he was a god ; and they added. 
 Be thou merciful unto us, for although we 
 have hitherto reverenced thee only as a 
 king.yet shall we henceforth own thee as a 
 superior to mortal nature.' "' It is true 
 that Josephus says that this was done 
 v;hen they saw his splendid apparel, and 
 that he gives no account of his address- 
 ing the people ; while Luke describes it 
 as the effect of his speech. But the dis- 
 crepancy is of no consequence. Luke is 
 as credible an historian as Josephus ; and 
 his account is more consistent than that 
 of the Jewish historian. It is far more 
 probable that Ujis applause and adoration 
 would be excited by a speech, than simply 
 by beholding his apparel. 
 
 23. And immedialely the angel of the 
 Lord. Diseases and death are in the 
 Scriptures often attributed to an angel. 
 See 2 Sam. xxiv. 16. 1 Chron. xxi. 12. 15. 
 20. 27. 2 Chron. xxxii. 21. It is not in- 
 tended that there was a miracle in this 
 case, but it certainly is intended by the 
 sacred writer, that his death was a divine 
 judgment on him for his receiving homage 
 as a god. Josephus says of him that he 
 " did neither rebuke them [the people], 
 nor reject their impious flattery. A severe 
 pain arose in his belly, and began in a 
 most violent manner. And when he was 
 quite worn out by the pain in his belly 
 for five days, he departed this life, in the 
 fifty-fourth year of his age, and the se- 
 venth of his reign." Josephus does not 
 mention that it was done by an angel, 
 but says that when he looked up, he saw 
 an owl sitting on a rope over his head, 
 and judging it to be an evil omen, he im- 
 mediately became melancholy, and was 
 eeized with the pain. IT Because he gave 
 not God the glory. Because he was will- 
 mg himself to receive the worship due 
 to God. It was the more sinful in him as 
 he was a Jew, and was acquainted with 
 the true God, and with the evils of idola- 
 try. He was proud, and willing to be 
 flattered, and even adored. He had 
 sought their applause: he had arrayed 
 himself in this splendid manner to excite 
 their admiration; and when they carried 
 it even so far as to oflfer divine homage, he 
 did not reject the impious flattery, but 
 
 of worms, and gave up the ghost. 
 24 But the word of God grew " 
 and multiplied. 
 
 a Col.1.6. 
 
 listened still to their praises. Hence he 
 was judged ; and God vindicated his own 
 insulted honour by inflicting severe paina 
 on him, and by his most awful death 
 IT And he was eaten of worms. The word 
 used here is not elsewhere found in the 
 New Testament. A similar disease is 
 recorded of Antiochus Epiphanes, in the 
 Apocrypha. 2 Mac. ix. 5, " But the 
 Lord Almighty, the God of Israel smote 
 him with an invisible and incurable 
 plague, for a pain in the bowels that was 
 remediless, came upon him, and sore tor- 
 ments of the inner parts (ver. 9), so that 
 worms rose up out of the body of this 
 wicked man," &c. Probably this was 
 the disease known as morbus pedicula- 
 ris. It is loathsome, ofTonsive, and most 
 painful. See the death of Antiochus 
 Epiphanes, described in 2 Mac. ix. With 
 this disease also Herod the Great, grand- 
 father of Herod Agrippa, died. Josephus, 
 Antiquities, b. xvii. ch. 6,$ 5. Such a 
 death, so painful, sudden, and loathsome 
 was an appropriate judgment on the pride 
 of Herod. We may here learn, (1.) That 
 sudden and violent deaths are often an 
 act of direct divine judgment on wicked 
 men. (2.) That men, when they seek 
 praise and flattery, expose themselves to 
 the displeasure of^ God. His glory he 
 will not give to another. (3.) That the 
 most proud, and mighty, and magnificent 
 princes have no security of their lives. 
 God can in a moment — even when they 
 are surrounded by their worshippers and 
 flatterers — touch the seat of life, and turn 
 them to loathsomeness and putrefaction. 
 What a pitiable being is a man of pride 
 receiving from his fellow-men that ho- 
 mage which is due to God alone ! See 
 Isa. xiv. (4.) Pride and vanity, in any sta- 
 tion of life, are hateful in the sight of 
 God. Nothing is more inappropriate to 
 our situation as lost, dying sinners, and 
 nothing will more certainly meet the 
 wrath of heaven. (5.) We have here a 
 strong confirmation of the truth of the 
 sacred narrative. In all essential parti- 
 culars, Luke coincides m his account of 
 the death of Herod with Josephus. This 
 is one of the many circumstances which 
 go to show that the sacred Scriptures 
 were written at the time when they pro- 
 fessed to be ; and that they accord with 
 the truth. See Lardner's Credibility, 
 part i. ch. 1, $ 6. 
 
"-^ 
 
 THE ACTS. 
 
 [A. D. 45 
 
 '^^ 
 
 25 And Barnabas and Saul re- 
 turned ftom Jerusalem when they 
 had fulfilled their ' ministry, and 
 took with them John, whose sur- 
 name was Mark. 
 
 1 or, c/iarffe.c.l 1.29,30. 
 
 24. But the loord of God grew, &c. 
 Great success attended it. The persecu- 
 tions had now ceased ; and notwithstand- 
 ing all the attempts which had been 
 made to crush it, still the church increas- 
 ed and flourished. The lil)eration of 
 Peter and the death of Herod would 
 contribute to extend it. It was a new 
 evidence of divine interposition in be- 
 half of the church ; it would augment 
 the zeal of Christians ; it would humble 
 their enemies; and fill those with fear 
 who had attempted to oppose and crush 
 the church of God. 
 
 25. Returned from Jerusalem. They 
 had gone to Jerusaleui to carry alms, and 
 they now returned to Antioch. ch. xi. 30. 
 IF Vilien Iheij had fulfilled their minixfri/. 
 When they had accomplished the purpose 
 for which they had been sent there ; that 
 is, to deposite the alms of the church at 
 Antioch, in the hands of the elders of 
 the churches, ch. xi. 30. IT Johji, whose 
 surname ims Mark. Note, ver. 12. 
 From this period the sacred historian re- 
 cords chiefly the labours of Paul. The 
 labours of the other apostles are, after 
 this, seldom referred to in this book ; and 
 the attention is fixed almost entirely on 
 the trials and travels of the great apostle 
 of the Gentiles. His important labours, 
 his unwearied efforts, his eminent suc- 
 cess, and the fact that Luke was his com- 
 panion, may be the reasons ^vhy his la- 
 bours are made so prominent hi the 
 history. Through the previous chapters 
 we have seen the church rise from small 
 beginnings, until it was even now spread- 
 ing into surrounding regions. We have 
 seen it survive two persecutions, com- 
 menced and conducted with ail the power 
 and malice of Jewish rulers. We have 
 seen the most zealous of the persecutors 
 converted to the faith which he once de- 
 stroyed ; and the ro5'^al persecutor put to 
 death by the divine judgment. And we 
 nave thus seen that God Avas the protector 
 of the church ; that no weapon formed 
 against it could prosper ; and that, accord- 
 ing to the promise of the Redeemer, the 
 gates of hell could not prevail against it. 
 In that God and Saviour, who then de- 
 fended the church, we may still confide, 
 and raav be assured that "He who was 
 
 CHAPTER XIII. 
 
 IV' OW there were in the church 
 ■^^ that was at Antioch, certain 
 prophets and teachers ; as Barna- 
 has, and Simeon that was called 
 
 then its friend has it still " engraved oh., 
 the palms of his hands," and intends that j 
 it shall extend until it fills the earth witl 
 light and salvation. 
 
 CHAPTER 
 1. The church that was at Antioch. 
 Note, ch. xi. 20. IT Certain prophets. 
 Note, ch. xi. 27. IT And teachers. Teach- 
 ers are several times mentioned in the 
 New Testament es an order of minis- *" 
 ters, 1 Cor. xii. 28, 29. Eph. iv. 11. 2 «^ 
 Pet. ii. 1. Their precise rank and duty 
 are not known, it is probable that those 
 here mentioned as prophets were the 
 same persons as the teachers. They 
 might discharge both offices, pxedicfe' 
 in or fut ii jr g^ jYeois , and instructing the 
 people. ^rAsBarnahas. Barnabas was a 
 preacher (ch. iv. 35, 36 ; ix. 27 ; xi. 22. 26) ; 
 and it is not improbable that the names 
 " prophets and teachers" here simply de- 
 signate the preachers of the gospel. 
 ^ ISimeori that icas called Niger. Niger 
 is a Latin name meaning black. Why 
 the name was given is not known. No- 
 thing more is known of him than is here 
 mentioned. ^ Lucius of Cyrene. Cy- 
 rene was i n_ Afr ica. Note, Matt, xxvii. 
 32. He is afterwIfFcfs mentioned as with 
 the apostle Paul when he wrote the epis- 
 tle to the Romans. Rom. xvi. 21. IT Aiid 
 Manaen. He is not elsewhere mentioned 
 in the New Testament. ^ Which had 
 been brought up with Herod the letrarrh. 
 Herod Antipas, not Herod Agrippa. He- 
 rod was tetrarch of Galilee. Luke iii. 1. 
 The word here translated "which had 
 been brought up," o-lvTf ocs?, denotes one 
 who is educated or nourished at the 
 same time with another. It is not else- 
 where used in the New Testament. He 
 rnighthgjftjieen connected with the 
 rdj^Sf" family, and being nearly of the 
 same age, was educated by the father of 
 Herod Antipas with him. "He was ^re- 
 fore a man of rank and educationr*S!t} 
 Tltsrconversion sh ove 's that the gospel was 
 not confined eriRreTy in its influence to 
 the poor, 'il And Saul. Saul was an apos- 
 tle ; and yet he is here mentioned among 
 the "prophets and teachers." Showmg 
 that these words denote ministers of the 
 gospel in general, without reference to 
 any particular order or rank. 
 
A. D. 45.] 
 
 CHAPTER XIII. 
 
 lea 
 
 Nig-er, and Lucius of Cyrene, and 
 Manaen, ' which had been brought 
 up with Herod the tetrarch, and 
 Saul. 
 
 2 As they ministered to the 
 Lord, and fasted, the Holy Ghost 
 
 » or, Herod's foster-brother. 
 
 2. As they ministered to the Lord. It is 
 probable that this took place on some day 
 Bet apart for fasting and prayer. The 
 expression " ministered to the Lord," de- 
 notes as they were engaged in prayer to 
 the Lord, or as they were engaged in di- 
 vine service. The Syriac thus renders 
 the passage. IT The Holy Ghost said. 
 Evidently by direct revelation. IF Separate 
 me. Set apart to me, or for my service. It 
 does not mean to ordain, but simply to de- 
 signate, or appoint to this specific work. 
 IT For the work v>hereunto I have called 
 them. Not the apostolic office, for Saul 
 was called to that by the express revela- 
 tion of Jesus Christ (Gal. i. 12), and Bar- 
 nabas was not an apostle. The " work" 
 to which they were now set apart was 
 that of preaching the gospel in the re- 
 gions round about Antioch. It was not 
 any permanent office in the church, but 
 was a temporary designation to a mis- 
 sionary enterprise in extending the gospel 
 especially through Asia Minor and the 
 adjacent regions. Accordingly, when, m 
 the fulfllment of this appointment, they 
 had travelled through Seleucia, Cyprus, 
 Paphos, Pamphylia, Pi&idia, &c. they re- 
 turned to Antioch, having fulfilled the 
 work to which they were separated. 
 See Acts xiv. 26, 27. IF Whereunto I have 
 caUed them. This proves that they re- 
 ceived their commission to this work di- 
 rectly from God the Holy Spirit. iLjs 
 Qg^sible that Paul and Barnabas na3^ 
 be^BMfifluenced by the Spirit to engage 
 m this work, but they were to be sent 
 forth by the concurrence and designation 
 of the church. 
 
 3. And when they had fasted. They 
 were fasting when they were command- 
 ed to set them apart. Yet this probably 
 refers to an appointed day of prayer, with 
 reference to this very purpose. The first 
 formal mission to the Gentiles was an 
 important event in the church ; and they 
 engaged in this appointment with deep 
 solemnity, and with humbling themselves 
 before God. IF And prayed. This en- 
 terprise was a new one. The gospel 
 had been preached to the Jews, to Cor- 
 nelius, and to the Gentiles at Antioch. 
 But there had been no solemn, and pub- 
 
 said. Separate " me Barnabas and 
 Saul for the work * whereunto I 
 have called them. 
 
 3 And when they had fasted and 
 prayed, and laid their hands on 
 them, they sent them away. 
 
 o Gal.1.13, 6 lTim.2.7. 
 
 lie, and concerted plan of sending it to 
 the Gentiles, or of appointing a mission 
 to the heathen. It was a new event, and 
 was full of danger and hardships. The 
 primitive church felt the need of divine 
 direction and aid in the great work. 
 Two missionaries were to be sent forth 
 among strangers, to be exposed to perils 
 oy sea and land ; and the commence- 
 ment of the enterprise demanded prayer. 
 The church humbled itself, and this pri- 
 mitive missionary society sought, as all 
 others should do, the divine blessing, to 
 attend the labours of those employed in 
 this work. The result showed that the 
 prayer was heard. IT And laid their 
 hands 07i them. That is, those who are 
 mentioned in ver. 1. This was not to 
 set them apart to the apostolic office. 
 Saul was chosen by Christ himself and 
 there is no eviden ce that any of the apos- 
 tles wereTrnrSffTed by the imposition of 
 hands. Note, Acts i. 26. Matt. x. 1—5. 
 Luke vi. 12 — 16. And Barnabas was 
 not an apostle in the original and pecu- 
 liar sense of the word. Nor is it meant 
 that this was an ordination to the minis- 
 try, to the office of preaching the gospel. 
 For both had been engaged in this before. 
 Saul received his commission directly 
 from the Saviour, and began at once to 
 preach. Acts ix. 20. Gal. i. 11—17. Bar- 
 nabas had preached at Antioch, and was 
 evidently recognised as a preacher by 
 the aposdes. Acts ix. 27 ; xi. 22, 23. It 
 follows, therefore, that this was not an 
 ordination in the dQctrinid r sense of this 
 term, either Episc^al,' or Presbyterian, 
 but was a designation to a particu- 
 lar work — a work of vast importance; 
 %trictly a missionary appointment by the 
 church, under the authority of the Holy 
 Ghost. The act of laying hands on any 
 person was practised, not only in ordina- 
 tion, but in conferring a favour ; and in 
 setting apart for any purpose. See Lev 
 iii. 2. 8. 13 ; iv. 4. 29 ; xvi. 21. Num. viii. 
 12. Mark v 23; xvi. 18. Matt, xxi.46. It 
 means in this case that they appointed 
 them to a particular field of labour, and 
 bv laying hands on them they implored 
 the blessing of God to attend them. 
 IT They sent them away. The church by 
 
190 
 
 THE ACTS. 
 
 (_A. D. 45. 
 
 4 So liiey, being sent forth by 
 the Holy Ghost, departed unto Se- 
 leucia ; and from thence they sailed 
 to Cyprus. 
 
 5 -A.nd when they were at Sala- 
 mis, they preached the word of God 
 in the synagogues of the Jews : and 
 they had also John to their minister. 
 
 6 And when they had gone 
 
 if3 teachers sent them iorth under 
 the direction of the Holy Ghost. All 
 missionaries are thus sent by the church ; 
 and the church should not forget its 
 ambassadors in their great and perilous 
 work. 
 
 4. Being sent forth by the Holy Ghost. 
 Having been called to this work by the 
 Holy Spirit, and being under his direc- 
 tion. IF Departed unto Seleucia. This city 
 was situated at the mouth of the river 
 Orontes, where it falls into the Mediter- 
 ranean. Antioch was also built on this 
 rive*", some distance from its mouth. 
 ' They sailed to Cyprus. An island in 
 the Mediterranean, not far from Seleucia. 
 Note, ch. iv. 35. 
 
 5. And when they were at Salamis. This 
 was the principal city and seMport of Cy- 
 prus. It was situated on the southeast 
 part of the island, and was afterwards 
 called Constantia. IT In the synagogues 
 of the Jews. Jews were living in all the 
 countries adjacent to Judea; and hi those 
 countries they had synagogues. The apos- 
 tles uniformly preached first to them. 
 ^ And they had also John to their minister. 
 John Mark. ch. xii. 12. He was their at- 
 tendant; he was with them as a compa- 
 nion, yet not pretending to be equal to 
 Ihem in office. They had been specifically 
 designated to this work. He was with 
 them as their friend and travelling com- 
 panion ; perhaps also employed in making 
 the needful arrangements for their com- 
 fort, and for the supply of their wants in 
 their travels. 
 
 6. And when they had gone through the 
 isle. The length of the island, according 
 to Strabo, was one thousand and four hun- 
 dred stadia, or nearly one hundred and 
 nevenly miles. ^ Unto Paphos. Paphos 
 was a city at the western extremity of the 
 Inland. It was the residence of the pro- 
 consul, and was distinguished for a splen- 
 did temple erected to Venus., who was 
 worshipped throughout the island. Cy- 
 
 grus was fabled to be the place of the 
 irth of this goddess. It had, besides Pa- 
 phos and Salamis, several towns of note — 
 Citium, the birth-place of Zeno ; Amathus, 
 
 through the isle unto Paphos, they 
 found a certain sorcerer, a false 
 prophet, a Jew, whose name was 
 Bar-jesus : 
 
 7 Which was with the deputy 
 of the country, Sergius Paulus, a 
 prudent man ; who ca'led for Bar- 
 nabas and Saul, and desired to heai 
 the word of God. 
 
 sacred to Venus, &c. Its present capital 
 is Nicosia. Whether Paul preached at 
 any of these places is not recorded. The 
 island is supposed formerly to have had a 
 million of inhabitants. IT A certain sor- 
 cerer. Greek, Magus, or magician. See 
 Note, ch. viii. 9. ^ A false pro])het. Pre- 
 tending to be endowed with the gift of 
 prophecy ; or a man, probably, who pre- 
 tended to be inspired. IT Bar-jesus. The 
 word Bar is Syriac, and means son. Je- 
 sus, or JoshuaTwas not an uncommon 
 name among the Jews. The name was 
 given from his father — son of Jesus, or 
 Joshua ; as Bar-jonas, son of Jonas. 
 
 7. Which was with the deputy. Or with 
 the proconsul. Cyprus was at this time 
 subject to the Roman empire, and was 
 governed by a proconsul appointed by the 
 »;mperor. The provinces subject to Rome 
 were governed bv persons who held their 
 ofhce originally from the consul, or chief 
 magistrate of the Roman republic. Men 
 of the rank of senators were usually ap- 
 pointed to these offices. See on this sub- 
 ject Lardner's Credibility, part i. ch. i. § 11, 
 where he has fully vindicated the accu- 
 racy of the appellation which is here given 
 to Sergius by Luke. H Sergius Paidus, 
 a prudent man. The word here rendered 
 prudent means intelligent, wise, learned. 
 It also may have the sense o[ candid, and 
 may have been given to this man because 
 he was of large and liberal views, of a 
 philosophic and inquiring turn of mind, 
 and was willing to obtain knowledge from 
 any source. Hence he had entertained 
 the Jews; and hence he was willing also 
 to listen to Barna!)as and Saul. It is not 
 often that men in office, and men of rank, 
 are thus willing to listen to the instruc- 
 tions of the professed ministers of God. 
 IT Who called for Barnabas and Saul. It 
 is probable that they had preached in 
 Paphos, and Sergius was desirous him- 
 self of hearing the import of their new- 
 doctrine. IF And desired to hear, &c. 
 There is no evidence that he then wished 
 to listen to this as divine truth, or that he 
 was anxious about his own salvation, but 
 rather as a speculative inquiry. It was a 
 
A. D. 45 ] 
 
 chapi;er xm. 
 
 191 
 
 8 But Elymas the sorcerer (for 
 so is his name by interpretation) 
 " withstood them, seeking- to turn 
 •^way the deputy from the faith. 
 
 9 Then Saul (who also is called 
 
 a 2Tini.3.8, 
 
 pr )fessed characteristic of many ancient 
 philosophers to be willing to receive in- 
 struction from any quarter. Corap. Acts 
 xvii 19, 20. 
 
 8. But Elymas the sorcerer, for so is his 
 name by interpretation. Elymas the ma- 
 gician. Elymas is the interpretation, not 
 ol' the name Bar-jesus, but of the word 
 rendered the sorcerer. It is an Arabic 
 word, and means the same as Magus. It 
 seems that he was better known by this 
 foreign name than by his own. IT With- 
 stood them. Resisted them. He was sen- 
 sible that if the influence of Saul and 
 Barnabas should be extended over the 
 proconsul, that^e would be seen to be an 
 impostor, and hNi^wer be at an end. His 
 interest, therefore, led him to oppose the 
 gospel. His own popularity was at stake ; 
 and being governed by this, he opposed 
 the gospel of God. The love of popularity 
 and power, the desire of retaining some 
 political influence, is often a strcftig rea- 
 son why men oppose the gospel. ^ To 
 turn away the deputy from th" faith. To 
 prevent the influence of the truth on his 
 mind ; or to prevent his becoming the 
 friend and patron of the Christians. 
 
 9. Then Saul {who is also called Paid). 
 This is the last time that this apostle is 
 called Saul. Henceforward he is desig- 
 nated by the title by which he is usually 
 Known," as Paul. When, or why, this 
 change occurred in the name, has been a 
 subject on which commentators are not 
 agreed. From the fact that the change 
 in the name is here first intimated, it 
 would seem probable that it was first used 
 in relation to him at this time. By whom 
 the name was given him — whether he 
 assumed it himself, or whether it was first 
 given him by Christians or by Romans — is 
 not intimated. The name is of Roman 
 origin. In the Latin language the name 
 Paulus signifies littl e .dwarjjsj i. ,• and some 
 have conjectured thatTt vvas given by his 
 parents to denote that he was small when 
 bom ; others, that it was assumed or con- 
 ferred in subsequent years because he 
 was little in stature. The name is not of 
 the same signification as the name Saul. 
 This signifies one that is asked, or desired. 
 After all the conjectures on this subject. 
 It is probable, (1.) That this name was 
 first used here ; for before this, even after 
 
 Paul), filled with the Holy Ghost 
 set his eyes on him, 
 
 10 And said, full of all subtilty 
 and all mischief, thou child of the 
 devil, thou enemy of all righteous- 
 
 his conversion, he is uniformly called 
 Satd. (2.) That it was given by the Ro- 
 mans, as being a name with which they 
 were more familiar, and one that was 
 more consonant with their language sj|kI 
 fUCQflijjidgti^ It was made by the change 
 ofasingleTetter; and probablybecause the 
 name Paul was common among them, and 
 pronounced perhaps with greater facility. 
 (3.) Paul suffered himself to be called by 
 this name, as he was employed chiefly 
 among the Gentiles. It was common for 
 names to imdergo changes quite as great 
 as this, without our being able to specify 
 any particular cause, in passing from one 
 language to another. Thus the Hebrew 
 name Jochanan among the Greeks and 
 Latins was Johannes, with the French it 
 is Jean, with the Dutch Hans, and with 
 us John. {Ddddndgc.) Thus Onias be- 
 comes Menelaus; Hiilel, Pollio; Jakim. 
 Alcimus; Silas, Silvanus, &c. {Grotius.) 
 IT Filled with the Holy Ghost. Inspired to 
 detect his sin; to denounce divine judg- 
 ment; and to inflict punishment on him. 
 Note, ch. ii. 4. "if Set his eyes on him. 
 Looked at him intently. 
 
 ] 0. O full of all subtilty and mischief. 
 The word subtilty denotes deceit and 
 fraud ; and implies that he was practising 
 an imposition, and that he knew it. The 
 word rendered mischief {' ex.^ i-^veylxi) de- 
 notes properly /acj/i/]/ of acting, and then 
 slight nfhand ; sly, cunning arts, by which 
 one imposes on another, and deceives him 
 with a fraudulent intention. It is not 
 el-sewhere used in the New Testament 
 The art of Elymas consisted probably in 
 slight of hand, legerdemain, or trick, aid- 
 ed by skill in the abstruse sciences, by 
 which the ignorant might be easily im- 
 posed on. See Note, ch. viii. 9. IT Child 
 of the devil Being under his influence ; 
 practising his artf3 ; promoting his designs 
 by deceit and imposture, so that he may 
 be called your father. Note, John viii. 44. 
 Satan is here represented as the author 
 of deceit, and the father of lies. ^ Ene- 
 my of all righteousness. Practising decf^it 
 and iniquity, and thus opposed to right- 
 eousness and honesty. A man who live? 
 by wickedness will, of course, be the foe 
 of every form of integrity. A man who 
 lives by fraud wfll be opposed to the 
 truth ; a |>andor to the vices of men will 
 
192 
 
 ness, wilt thou not cease to pervert 
 the right ways of the Lord 1 
 
 1 1 And now, behold, the hand of 
 the Lord is upon thee, and thou 
 shalt be blind, not seeing the sun 
 
 [ hate the rules of chastit}' and purit}^ ; a 
 ' manufacturer or vender of ardent spirits 
 will be tlie enemy of temperance socie- 
 i ties. IT Wilfihou 7iol cease to pervert. In 
 what way he had opposed Paul and Bar- 
 nabas is not known. Probably it might 
 be by misrepresenting their doctrines ; by 
 representing them as apostate Jews ; and 
 thus by retarding or hindering the pro- 
 gress of the gospel. The expression " wilt 
 thou not cease" implies that he had been 
 engaged sedulously in doing this, proba- 
 bly from the commencement of their 
 work in the city. IT The right ways of 
 the Lord. The straight paths, or doctrines 
 of the Christian religion, in opposition to 
 the crooked and perverse arts of deceivers 
 and impostors. Straight paths denote in- 
 tegrity, sincerity, truth. Jer. xxxi. 9. Heb. 
 xii. 13. Comp. Isa. xl. 3, 4 ; xhi. 16. 
 Luke iii. 5. Crooked ways denote the 
 ways of the sinner, the deceiver, the im- 
 postor. Deut. xxxii. 5. Fs. cxxv. 5. Prov. 
 ii. 15. Isa. lix.8. Phil. ii. 15. 
 
 11. Tiie hand of the Lord is upon thee. 
 God shall punish thee. By this sudden 
 and miraculous punishment, he \^ould be 
 awed and humbled ; and the pro?!WW,id 
 and others v vould b e convinced that he 
 was an imposior, kiid that the gospel was 
 true. His wicltedness deserved such a 
 punishment ; and at the same dme that 
 due punishment was inflicted, it was de- 
 signed that the gospel should be extended 
 by this means. In all this there was the 
 highest evidence that Paul was under the 
 inspiration of God. He was full of the 
 Holy Ghost ; he detected the secret feel- 
 ings and desires of ihe heart of Elymas: 
 and he inflicted on him a punishment that 
 could have proceeded from none but God. 
 That the apostles had the power of in- 
 flicting punishment in many cases, is ap- 
 parent from various places in the New 
 Testament. 1 Cor. v. 5. 1 Tim. i. 20. The 
 punishment inflicted on Elymas, also, 
 would be highly emblematic of the dark- 
 ness and perverseness of his conduct. 
 ^ i7ot seeing the sun for a season. For 
 how long a time this blindness was to 
 continue, is nowhere specified. It was 
 however in mercy ordained that the 
 blindness should not be permanent and 
 final. Nothing would be more likely to 
 lead him to reflection and repentance 
 than such a stale of blindness. It was 
 
 THE ACTS. [A.D. 4S 
 
 for a season. And immediately 
 there fell on him a mist and a 
 darkness ; and he went about, seek- 
 ing some to lead him by the hand. 
 12 Then the deputy, when he 
 
 such a manifest proof that God was op- 
 posed to him; it was such a sudden di- 
 vine judgment; and it so completely cut 
 liim off fi-om all possibility of praciisinc 
 his arts of deception, that it was adapted 
 to bring him to repentance. Accordingly 
 there is a tradition in the early church 
 that he became a Chrisdan. Origen says, 
 that " Paul, by a word striking him blind, 
 by anguish converted him to godliness." 
 {Clark.) IT A mist. The word here used 
 properly denotes a darkness or obscurity 
 of the air; a cloud, &c. But it also de- 
 notes an cxdnction of sight by the drying 
 up or disturbance of the humours of the 
 eye. (Hippocrates, as quoted by Schleus- 
 ner.) ^ Arid darkness. Blindness ; night. 
 What was the precise cause or character 
 of this miracle is not specified. IT Arid he 
 wejit about, &c. This is a striking account 
 of the effect of the miracle. The change 
 was so sudden thai he knew not where 
 to go. He sought some one to guide him 
 in the ways in which he had before been 
 famUiar. — How soon can God bringdown 
 the pride of man, and make him helpless 
 as an infant ! How easily can he touch 
 our senses, the organs of our most exqui- 
 site pleasures, and wither all our enjoy- 
 ments I How dependent are we on him 
 for the inestimable blessings of vision ' 
 And how easily can he annihilate all the 
 sinner's pleasures, break up all his plans, 
 and humble him in the dust! Sight is 
 his gift ; and it is a mercy unspeakably 
 great that he does not whelm us in thick 
 darkness, and destroy KJ^*cA'er all the 
 pleasure that through this organ is con 
 veyed to the soid. 
 
 12. Then the deputy .... believed. Was 
 convinced that Elymas was an impostor, 
 and that the doctrine of Paul was true. 
 There seems no reason to doubt that his 
 faith was that which is connected with 
 eternal life; and if so, it is an evidence 
 that the gospel was not ahvays confined 
 to the poor, and to the obscure ranlis of 
 life. ^ At the doctrine of the Lord The 
 word doctrhe here seems to denote, nor 
 the teaching or instruction, but the won- 
 derful .ggefite which were connected with 
 the doctrine. It was pardcularly the mi- 
 racle with which he was astonished ; but 
 he might have been also deeply impressed 
 and amazed at the purity and sublimitv' 
 of the truths which were now expanded 
 
A.. D. 45.] 
 
 CHAPTER Xin. 
 
 193 
 
 saw what was done, believed, being 
 astonished at the doctrine of the Lord. 
 13 Now when Paul and his 
 company loosed from Paphos, they 
 came to Per^a in Pamphylia ; and 
 John departing * from them, return- 
 ed to Jerusalem. 
 
 14 But when they departed from 
 Perga, they came to Antioch in Pi- 
 sidia, and went into the synagogue ' 
 on the Sabbath-day, and sat down. 
 
 to his view. We learn nothing further 
 respecting him in the New Testament. 
 
 13. Paul and Iiis company. Those with 
 him — Barnabas and John — and perhaps 
 others who had been converted at Paphos; 
 for it was gommon for, many of the con- 
 verts to ChiwMaiUty to aftRrobn the apos- 
 tles in their travels. See, oh. ix. 30. 
 ^ Loosed from Paphos. Departed from 
 Paphos. ^ They came to Perga and Pam- 
 phylia. Pamphylia was a province of 
 Asia Minor, lying over-against Cyprus, 
 having Cilicia easL Lycia west, Pisidia 
 north, and the*TvIed'iterranean south. 
 Perga was the metropolis of Pamphylia, 
 and was situated, not on the seacoast, but 
 on the river Cestus, a t some d i s tance from 
 its mouth. There was'bii"'a mountain 
 near it a celebrated temple of Diana. 
 IT And John departing from them, &c. 
 Why he departed from them is unknown. 
 It might have been from fcf^ r o f i j^PiP K ''' ; 
 or from ^^min t ravel jing so far into 
 unknown regiy^lSl" BHTit is plain from 
 eh. XV. 38, that it was from some cause 
 which \^as deemed blameworthy, and 
 that his coTRlufti now was such as lo 
 make Paul unwilling again to have him 
 as a companion. 
 
 14. They came to Anlioch in Pisidia. 
 Pisidia was a province of Asia Minor, 
 and was situated north of Pamphylia. 
 .4,ntioch was not in Pisidia, but within 
 the limits of Phrygia ; but it belonged to 
 Pisidia, and was called Antioch of Pisi- 
 dia to distinguish it from Antioch in Sy- 
 ria. Plmy, Nat. Hist. 5. 27. Strabo, 12. 
 p. 577- (^Kuinoel. Robinson's Calmet.) 
 tT Went into the synagogue. Though Paul 
 and Barnabas were on a special mission 
 lo the Gentiles, yet they availed them- 
 selves of every opportunity to offer the 
 gispel to the Jews first. 
 
 15. And after the reading of the law 
 and the prophets. See Note, Luke iv. 16. 
 IF The riders of the synagogue. These 
 were persons who had the general charge 
 of the synagogue and its service, to keep 
 
 R 
 
 15 And after the reading " of 
 the law and the prophets, the ru- 
 lers of the synagogue sent unto 
 them, saying, Ye men and brethren, 
 if ye have any word '^ of exhorta- 
 tion for the people, say on. 
 
 16 Then Paul stood up, and 
 beckoning with his hand, said, Men 
 of Israel, and ye that fear God, 
 give audience. 
 
 17 The God of this people of 
 
 c ver.27. d Heb.13.22. 
 
 every thing in order, and to direct the af- 
 fairs of public worship. They designat- 
 ed the individuals who were to read the 
 law ; and called on those whom they 
 pleased to address the people, and had 
 the power also of inflicting punishment, 
 and of excommunicating, &c. (Schleusner.) 
 Mark v. 22. 35, 36. 38. Luke viii. 49 ; 
 xiii. 14. Acts xviii. 8. 17. Seeing that 
 Paul and Barnabas were Jews, thougli 
 strangers, they sent to them, supposing it 
 probable that they would wish to address 
 their brethren, it Men and brethren. An 
 affectionate manner of commencing a 
 discourse, recognising them as their own 
 countrymen, and as originally of the 
 same religion. IT Say en. Greek, Speak. 
 
 16. Men of Israel. Jews. The design of 
 this discourse of Paul was to introduce to 
 them the doctrine that Jesus was the Mes- 
 siah. To do this, he evinced his usual 
 wisdjm and address. To have com- 
 menced, at once on this would have pro- 
 bably excited their prejudice and rage. 
 He, therefore, pursued a train of argu- 
 ment which showed that he was a firm 
 believer in the Scriptures ; that he was 
 acquainted with the history and promises 
 of the Old Testament ; and that he waa 
 not disposed to call in question the doc- 
 trines of their fathers. The passage 
 which had been read, perhaps Deut. i. 
 had probably given occasion for him to 
 pursue this train of thought. By going 
 over, in a summary way, their history, 
 and recounting the former dealings of 
 God with them, he showed them that he 
 believed the Scriptures ; that a promise 
 had been given of a Messiah ; and that 
 he had actually come according to tho 
 promise. H Ye that fear God. Probat>ly 
 proselytes of the gate, who had not yet 
 been "circumcised, but who had re- 
 noiinced idolatry, and were accustomed 
 to worship with them in their synagogues. 
 IT Give audience. Hear. 
 
 17. The God of this people. Who haa 
 manifested himself as the peculiar friend 
 
ID4 
 
 Israel chose our fathers, " and ex- 
 alted the people when they dwelt ^ 
 as Strang 3rs in the land of Egypt, 
 and with an high <^ arm brought he 
 them out of it. 
 
 18 And about the time of forty 
 
 aDe.7.6,7. i Ps. 105.23. c Ex. 13.14, 16. 
 
 d Ej£. 16.35. - iTooyropaevia-iVj perbaps for ixf o- 
 
 ^3;:;^>j(r£K, horf,, c, , fed them, as a nurse Icarcth, ot 
 
 THE ACTS. [A. D. 45. 
 
 '^ years suffered ' he their manners 
 in the wilderness. 
 
 19 And when he had destroyed 
 seven nations in the land of Cha- 
 naan f he divided their land to 
 them by lot. 
 
 fcedcth her child. De.1.31, according to the LXX; and so 
 
 Chrysostom. 
 e De.7.1. 
 
 /Jos.l4,&L. 
 
 and protector of this nation. This im- 
 plied a belief that he had been particu- 
 i.irly their God ; a favourite doctrine of 
 the Jews, and one that would conciliate 
 their favour towards Paul. II Of Israel. 
 The Jews, "a Chose our fathers. Select- 
 ed the nation to be a chosen and pecu- 
 liar people to himself Deut. vii. 6, 7. 
 11 And exalted the people. Raised them 
 up from a low and depressed state of 
 bondage. He elevated them from a 
 prostrate state of slavery to freedom, and 
 to peculiar privileges as a nation. 
 IT Vr'hen the^ dwelt as strangers in Egypt, 
 iv Tfj rrxooiAia. Tliis propeHy refei-s to 
 their dwelling there as foreigners. They 
 were ahvays strangei*s there in a strange 
 land. It was not their home. They 
 never mingled with the people; never 
 became j^^^fl g^ tu^iit parts of the go vern- 
 jiient ; never united 'wiffi^Wir fffS^ges 
 an^ laws. They were a strange, se- 
 parate, depressed people there ; not 
 less so than Al'ricans are strangers, and 
 foreigners, and a depressed and degraded 
 people in this land. Gen. xxxvi. 7. Ex. 
 vi. 4 ; xxii. 21 ; xxiii. 0. Lev. xix. 34. 
 Deut. X. 19. ^ Arid with an high arm. 
 This expression denotes great power. 
 The ar?n denotes strength, as that by 
 which we peribrm any thing. A high 
 arm, an arm lifted up, or stretched out, 
 denotes that strength exerted to the ut- 
 most. The children of Israel are repre- 
 sented as having been delivered with an 
 " outstretched arm." Deut. xxvi. 8. Ex. 
 vi. 6. " With a strong hand." Ex. vi. 1. 
 Reference is made in these places to the 
 plagues inflicted on Egypt, by which the 
 Israelites were delivered ; to their pas- 
 sage through the Red Sea ; to their vic- 
 tories over their enemies, &c. 
 
 18. And about the lime of forty years. 
 Thev were this time going from Egvpt to 
 the land of Canaan. Ex. xvi. 35. Num 
 xxxiii. 38. IT Suffered he their manners. 
 This passage has been very variously 
 rendered See the margin. Syriac, "He 
 nourished tht-.m." iic. Arabic, " He 
 b''>?sed them, and nourished them," <fec. 
 'f'Ue word is not elaevvhere ust^d in the 
 
 New Testament. The word properly 
 means to tolerate, or endure the conduct 
 of any one, implying that that conduct is 
 evil, and tends to provoke to punishment. 
 This isjiqubtless its meaning here. Pro- 
 bably Paul'referred to the passage in 
 Deut. i. 31, "The Lord thy God bare 
 thee." But instead of this word, £T^:n-c(?cf>-. 
 <r.i' many MSS. read sr^ oco~:^^(rsv, he sus- 
 tained or nourished. This reading wa.s 
 followed by the Syriac, Arabic, and has 
 been admitted by Griesbach into the text. 
 This is also found in the Septuagint, in 
 Deut. i. 31, which place Paul doubtless 
 referred to. This would well suit the 
 connexion of the passage ; and a change 
 of a single letter might easily have oc- 
 curred in a MS. It adds to the probabi- 
 lity that this is the true reading, that it 
 accords with Deut. i. 31. Num. xi. 12. 
 Deut. xxxii. 10. It is furthermore not 
 probable that Paul would have com- 
 menced a discourse by reminding them 
 of the obstinacy and wickedness of the 
 nation. Such a course would rather 
 tend to exasperate than to conciliate ; but 
 by reminding them of the mercies of God 
 to them, and showing them that God had 
 been their protector, he was better fitting 
 them for his main purpose — that of show- 
 ing them the kindness of the God of their 
 fathers, in sending to them a Saviour. 
 ^ In the vnlderness. The desert through 
 which they pass^ed in going from Egypt 
 to Canaan. 
 
 19. And when he had destroyed. Sub 
 dued ; cast out ; or extirpated as nations. 
 It does not mean that all were put to 
 death, for many of them were left in the 
 land ; but that they were subdued as 
 nations, they were broken up and over 
 come. Deut. vii. 1, " And hath cast oij 
 many nations before them," &c. IT Seven 
 nations. The Hittites, tlie Girgashites, 
 the Amorites. the Canaanites, the Perri- 
 zites, the Hivites, and the Jebusites 
 DevJ. vii. 1. Josh. iii. 10. Neh. ix. 8. 
 1i In the land of Canaan. The whole 
 land was called by the name of erne of 
 the principal nations. This was the pro 
 raised land ; the holy land, &c. TT lit 
 
A. D. 45.] 
 
 20 And after that, he gave unto 
 them judges, ° about the spa<3e of 
 four hundred and fifty years, until 
 Samuel the prophet. 
 
 a Judg.2.16. J lSam.8.5. c ISam.lO.l. 
 
 dioided, &c. See an account of this in 
 Josh. XIV. XV. The lot was often used 
 among the Jews to determine important 
 qi;estions. Note, eh. i. 26. 
 
 20. He gave unto them judges. Men 
 who were raised up in an extraordinary 
 manner to administer the affairs of the 
 nation, to defend it from enemies, &c. 
 See Judg ii. 16. IF About the space of 
 four hundred arid fifty years. This is a 
 most ditTicnit passage, and has exercised 
 all the ingenuity of chronologists. The 
 ancient versions agree with the present 
 Greek text. The '^difficulty ha.s been to 
 reconcile it with what is said in 1 Kings 
 vi. 1, " And it came to pass in the four 
 hundred and eightieth year after the chil- 
 dren of Israel were come out of the land 
 of Egj'pt, in the fourth year of Solomon's 
 
 reign over Israel he began to build 
 
 the house of the Lord." Now if to the 
 forty years that the children of Israel were 
 in the wilderness, there be added the four 
 hundred and fifty said in Acts to have 
 been passed under the administration of 
 the judges, and aoout seventeen years of 
 the time of Joshua, forty for Samuel and 
 the reign of Saul together, and forty for 
 the reign of David, and three of Solomon 
 before he began to build the temple, the 
 sura will be five hundred and ninety 
 years, a period greater by one hundred 
 and ten years than that mentioned in 
 1 Kings vi. 1. Various ways have been 
 proposed to meet the difficulty. Dod- 
 dridge renders it, " After these transac- 
 tions, [which lasted] four hundred and fifly 
 years, he gave them a series ot" judges," 
 <fec., reckoning from the birth of Isaac, 
 and supposing that Paul meant to refer to 
 this whole time. Bat to this there are 
 serious objections. (1.) It is a forced and 
 constrained interpretation, and one mani- 
 festly made to meet a difficulty. (2.) There 
 is no propriety in commencing this period 
 at the birth of Isaac. That was in no 
 manner remarkable, so far as Paul's nar- 
 rative was concerned ; and Paul had not 
 even referred to it. This same solution is 
 olfered also by Calovius, Mill, and Lud 
 De Dieu. Luther and Beza think it should 
 be read three hundred, instead of four 
 hundred. But thi.s is a mere conjecture, 
 without any authority from MSS. Vitrin- 
 ga and some others suppose that the text 
 has been corrupted by some transcriber. 
 
 CHAPTER XIII. 
 
 193 
 
 21 And afterward they ' desired 
 a king ; and God gave unto thera 
 Saul '^ the son of Cis, a man of the 
 tribe of Benjamin, by the space of 
 forty years. 
 
 who has inserted this without authority. 
 But there is Q^^g^y^ience of this ; and the 
 MSS. and ancient versions are uniform 
 None of these explanations are satisfac- 
 tory. In the solution of the difficulty we 
 may remark, (].) That nothing is more 
 perplexing than the chronology of ancient 
 facts. The difficulty is found in all writ- 
 ings; in profane as well as sacred. Mis- 
 takes are so easily made in transcribing 
 numbers where letters are used instead 
 of writing the words at length, that we 
 are not to wonder at such errors. (2.) Paul 
 would naturally use the chronology which 
 was in current, common use among the 
 Jews. It was not his business to settle 
 such points; but he would speak of thera 
 as they were usually spoken of and refer 
 to them as others did (3.) There is rea- 
 son to believe that that which is here 
 mentioned was the compnon chronology 
 of his time It accords remarkably with 
 that which la used by Josephus. Thus, 
 Antiq. b. vii. ch. iii. $ 1, Josephus says ex- 
 pressly that Solomon " began to build the 
 temple in the fourth year of his reign, 
 five hundred and riinety-tivo years after the 
 Exodus out of Egypt"," &c. This would 
 allow forty years for their being in the 
 wilderness, seventeen for Joshua, forty 
 for Samuel and Saul, forty lor the reign 
 of David, and four hundred and fifty-two 
 years for the time of the judges and the 
 times of anarchy that intervened. This 
 remarkable coincidence shows that this 
 was the chronology which w-as then used 
 and which Paul had in view (4.) This 
 chronology has the authority, also, of 
 many emirient names. See Lightfoot, and 
 Boyfe's liBCtures, ch. xx. In what way 
 this computation of Josephus and the Jews 
 originated, it is not necessary here to in- 
 quire. It is a sufficient solution of the 
 difficulty that Paul spoke in their usuaf. 
 manner, without departing from his regu- 
 lar object by settling a point of chrono- 
 logy- 
 
 21. And afterward they desired a king. 
 See 1 Sam. viii. 5. Hos."^xi1i. 10. It ws.s 
 predicted that they would have a king. 
 Deut. xvii. 14, 13. IT Saul the son of Cis. 
 Cis is the Greek mode of writing the He- 
 brew name Kish. In the Old Testament 
 it is uniformly written Kish, and it is to 
 be regretted that this has not been retain- 
 ed in the New Testament. See 1 Sam 
 
19C 
 
 THE ACTS. 
 
 [^\. D. 15. 
 
 22 And when " he had r»^moved 
 him, he raised np unto them David 
 ' fo be tlieii king- ; to whom also he 
 g-ave testimony, and said, I have 
 Ibuiid David the son of Jesse, a man 
 ' after mine own heart, which shall 
 fulfil all my will. 
 
 23 Of this man's seed bath God, 
 according to his promise, =" raised 
 unto Israel * a Saviour, Jesus ; 
 
 24 When John-^ had first preach- 
 
 al3am.31.6. fc 2Sam.5.3. c lSam.l3.I4. 
 
 I ed, before his coming-, the baptism 
 j of repentance to all the people of 
 i Israel. 
 
 I 25 And as John fulfilled his 
 I course, he said. Whom think ye 
 I that I am % I am not he : but, be- 
 I hold, there cometh one after me, 
 j whose shoes of his feet I am not 
 
 worthy to loose. 
 
 20 Men and brethren, children 
 
 of the stock of Abraham, and who- 
 
 dPs.132.11. e Mat'.. 1.21. /Matt.3.1-11 
 
 ix. 1. ^ By the space of forty years. Dur- 
 ing forty years. The Old '1 estament has 
 not mentioned the time during which 
 Saul reigned. Josephus says (Antiq. b. vi. 
 ch. xiv. § 9) that he reigned eighteen years 
 while Samuel was alive, and twenty-two 
 years after his death. But Dr. Doddridge 
 (Note in loco) has shown that this can- 
 not be correct, and that he probably 
 reigned, as some copies of Josephus have 
 it, but two years after the death of Sa- 
 muel. Many critics suppose that the 
 term of forty years here mentioned in- 
 cludes also the "time in which Samuel 
 judged the people. This supposition does 
 not violate the text in this place, and may 
 be probable. See Doddridge and Grotius 
 on the place. 
 
 22. And when he had removed him. This 
 was done because he rebelled against 
 God in sparing the sheep and oxen and 
 valuable property of Amalek, together 
 with Agag the king, when he was com- 
 manded to destroy all. 1 Sam. xv. 8 — 23. 
 He was put to death in a battle with the 
 Philistines. 1 Sam. xxxi. 1 — 6. The phrase 
 " when he removed him" refers probably 
 to his rejection as a king, and not to his 
 death ; for David was anointed king be- 
 fore the death of Saul, and almost imme- 
 diately after the rejection of Saul on ac- 
 count of his rebel hon in the business of 
 Amalek. See 1 Sam. xvi. 12, 13. H He 
 gave testimony. He bore witness 1 Sam. 
 xiii. 14. '^ I have found David, &,c. This 
 is not quoted literally, but contains the 
 substance of what is expressed in various 
 places. Compare 1 Sam. xiii. 14, with Ps. 
 Ixxxix. 20, and 1 Sam. xvi. 1.12. HA man 
 after mine ewn heart. This expression is 
 found in 1 Sam. xiii. 14. The connexion 
 shows that it means simply a man who 
 would not be rebellious and disobedient 
 as Saul was, but would do his wdl, and 
 keep his commandments. This refers, 
 doubtless, rather to the public than to the 
 private character of David ; or to his cha- 
 racter as a king. It means ihat he would 
 
 make the will of God the great rule and 
 law of his reign, in contradistinction from 
 Saul, who, as a king, had disobeyed God. 
 At the same time it is true that the pre- 
 vailing character of David, as a pious, 
 humble, devoted man, was, that he was 
 i a man after God's own heart, and was 
 beloved by him as a saint and a holy 
 man. He had faults ; he committed sin, 
 but wno is free from it? He was guilty 
 of great offences; but he also evinced, in 
 a degree equally eminent, repentance (see 
 j Ps. li.) ; and not less in his private than 
 j his public character did he evince thosa 
 traits which were prevailingly such as 
 I accorded with the heart, i. e. the earnest 
 desires of God. U Which shall fulfill alt 
 my will. Saul had not done it. He had 
 disobeyed God in a ca.se w here he had 
 I received an express command. The cha- 
 j racteristic of David would be that he 
 j would obey the commands of God. That 
 ' David did this — that he maintained the 
 j worship of God, opposed idolatry, and 
 ' sought to promote universal obedience to 
 j God among the people — is expressly re- 
 I corded ol' him. 1 Kings xiv. 8, 9, "And 
 I thou [Jeroboam] hast not been as my ser- 
 j \ant David, who kept my commandments 
 i aiid who followed me with all his heart, tc 
 ' do that only which was right iii mine eyes" 
 &c. I Kings XV. 3. 5. 
 
 I 23. Of this mail's seed. Of his posterity. 
 I IT According to his promise. Note, Acts ii. 
 ' 30. IT Raised unto Israel. Note, Acts ii. 
 I 30. IT A Saviour, Jesus. Note, Matt. i. 21. 
 
 24. WheJi John had first preached, &c. 
 After John had preached, and prepared 
 the way. Matt. iii. 
 
 25. And as John fulfilled Jiis course. As 
 he was engaged in completing his work. 
 His ministry is called a course or race, that 
 which was to be run, or completed. IT He 
 said, &c. These are not the precise words 
 which the evangelists have recorded, but 
 the sense is the same. Note, John i. 20. 
 Matt. iii. 11. 
 
 26. Men and brethren. Paul now ex 
 
\. D. 45.] 
 
 Ch VPTER XIII. 
 
 197 
 
 soever among you feareth Gi d, to 
 you " is the word of this salvition 
 sent. 
 
 27 For they that dwell at Jeru- 
 salem, and their rulers, because 
 they knew him not, nor yet the 
 voices of the prophets which are 
 read every Sabbath-day, they * 
 have fulfilled them in condemning 
 him. 
 
 28 And though they found no 
 ause of death in him, yet desired 
 
 a iMatt.10.6. b Luke 24.20,44. 
 
 liorts them to embrace the Lord Jesus as 
 the Messiah. He uses ll^erefi^i^the most 
 respectful and fraternal language. V Chil- 
 dren of the stock of Abraham. Descend- 
 ants of Abraham ; who regard Abraham 
 as your ancestor. He means here to ad- 
 dress particularly the native-born Jews ; 
 and this appellation is used because they 
 valued themselves highly on account of 
 their descent from Abraham (Note, Matt, 
 iii. 9) ; and because the promise of the 
 Messiah had been specially given to him. 
 *i And whosoever, &c. Proselytes. Note, 
 ver. 16. IT Is the word of this salvafAon 
 sent. This message of salvation. It was 
 sent particularl^~M) the Jewish pea Die. 
 The Sa^tSBfwas sent to that nation (Matt. 
 XV. 24); and the design was to offer to 
 them first the message of life. See N -te, 
 ver. 46. 
 
 27. Because they knew him not. The 
 statement in this verse is designed 
 
 reproach the Jews at J8cusgJ.em, but to 
 mtrocTucelKe fact tliat Jesus had died, and 
 had risen again. With great wisdom and 
 tenderness, he speaks of his murderers in 
 '^ euch a manner as not to exasperate, but 
 ^ as far as possible to mitigate their crime. 
 There was sufficient guilt in the murder 
 of the Son of God to overwhelm the na- 
 tion with alarm, even after all that could 
 be said to mitigate the deed. See Acl.-9 
 ii. 23. 35, 37. When Paul says, " Thej' 
 knew him not," he means that they ditl 
 not know him to be the Messiah (see 
 i Cor. ii. 8) ; they were ignorant of the 
 true meaning of the prophecies of the 
 Old Testament ; they regarded him as a/_ 
 impostor. (See Note, Acts iii. 17.) IF No- 
 yet the voices of the prophets. Neither the 
 meanmg of the predictions in the Old } 
 Testament, respecting the Messiah. 
 They expected a prince, and a conqueror, i 
 but did not expect a Messiah poor and i 
 despised, and a man of sorrows, and that 
 was to die on a cro.ss. IT Which are read \ 
 B 2 
 
 they Pilate that he should be slain. 
 
 29 And when they had fulfilled 
 all that was written of him, they 
 took him down from the tree, and 
 laid him in a sepulchre. 
 
 30 But God raised him from 
 the dead : 
 
 31 And he was seen '^ many days 
 of them which came up with him 
 from Galilee to Jerusalem, who 
 are his witnesses unto the peo- 
 ple. 
 
 every Sabbath-day. In the synagogues. 
 Though the Scriptures were read so con- 
 stantly, yet they were ignorant of their 
 true meaning. They were blinded by 
 pride, and prejudice, and preconceived 
 opinions. Men may often in this way 
 read the Bible a good part of their lives, 
 and for want of attention, or of a humble 
 mind, never understand it. IF They have 
 fulfilled them, &c. By putting him to 
 death they have accomplished w^hat waa 
 foretold. 
 
 28. And though they found, &c. They 
 found no crime which deserved death. 
 This is conclusively shown by the trial 
 itself. After all their efforts;' after the 
 treason of Judas ; after their employing 
 false witnesses ; still no crime was laid 
 to his charge. The sanhedrim condemn- 
 ed him for blasphemy ; and yet they 
 knew that they could not substantiate 
 this charge before Pilate, and they there- 
 fore endeavoured to procure his condem- 
 nation on the ground of sedition. Comp. 
 Luke xxii. 70, 71, with xxiii. 1, 2 IT Yet 
 desired they Pilate, &c. Matt, xxvii. 1, 2. 
 Luke xxiii. 4, 5. 
 
 29. They took him down, &c. That is, 
 it was done by the Jews. Not that it 
 was done by those who put him to death, 
 but by Joseph of Arimathea, a Jew, and 
 by Nicodemus, and their companions, 
 Paul is speaking of what was done to 
 Jesus by the Je'os at Jerusalem ; and ho 
 does not affirm that the .^ame persons put 
 him to death and laid him in a tomb, but 
 that all this was done by Jews. See John 
 .xix. 38, 39. 
 
 30. But God raised him, &c. Note, ch. 
 ii. 23, 24. 
 
 31. And he was seen. See Note at the 
 end of Matthew. IF Many days. Forty 
 days. ch. i. 3. IT Of them which came up. 
 By the apostles particularly. He waa 
 seen by others ; but they are especially 
 mentioned as having been chosen for 
 
198 
 
 32 And we declare unto you 
 glad tidings, how that the promise 
 « which was made unto the fa- 
 thers, 
 
 33 God hath fulfilled the same 
 
 THE ACTS. [A. D. 45 
 
 unto us their children, in that he 
 hath raised up Jesus again ; as it 
 is also written in the second psalm, 
 Thou * art my Son, this day have 1 
 betrotten thee. 
 
 this object, to bear witness to him, and 
 as having been particularly qualified 
 for it. 
 
 32. And we. We wiio are here pre- 
 Bent. Paul and Barnabas. H Declare 
 unto you glad tidings. We preach the 
 gospel — the good news. To a Jew, no- 
 thing could be more grateful intelligence 
 than that the Messiah had come; to a 
 sinner convinced of his sins nothing can 
 be more cheering than to hear of a Sa- 
 viour. ^ The promise, &t: The promise 
 here refers to alt that had been spoken in 
 the Old Testament respecting the ad- 
 vent, sufferings, death, and resurrection 
 of Christ. 
 
 33. God hath fulfilled. God has com- 
 pleted or carried into effect by the resur- 
 rection of Jesus. He does not say that 
 all the promise had reference to his re- 
 surrerMon ; but his being raised up com 
 pleted or perfected the fulfilment of the 
 promises which had been made respect- 
 ing hun. IF In the second psalm, ver. 7. 
 IT Thou art my Son. This psalm has been 
 usually understood as referring to the 
 Messiah. See Note, ch. iv. 25. IT 7%is 
 daij have I begotten thee. It is evident 
 that Paul uses the expression here as im- 
 plying that the Lord Jesus is called the 
 Son of God because Jie raised him up 
 from the deaJT'TKTKfTfrat he means to im- 
 ply that it was for this reason that he is 
 60 called in the psalm. This interpreta- 
 tion of an mspired apostle fixes the mean- 
 ing of this passage in the psalm ; and 
 proves that it is not there used with re- 
 ference to the doctrine of eternal gene- 
 ration, or to his incarnation, but that he 
 is here called his Son because he was 
 raiseil from the dead. And this interpre- 
 tation accords with the scope of the 
 psalm. In ver. 1 — 3 the psalmist records 
 tiie combination of the rulers of the 
 earth against the Me.ssiah, and their ef- 
 forts to cast off" his reign. This was 
 done, and the Messiah was rejected. A\[ 
 this pertains, not to his previous existence, 
 but to the Messiah on the earth. In ver. 
 •1, 5, the psalmist shows that their efforts 
 should not be successful ; that God would 
 .augh at their designs, tliat is, that their 
 Dlnns should not succeed. In ver. 6, 7, 
 he shows that the Messiah would be es- 
 
 tablished as a king ; that this was the fix- 
 ed decree, that he had hegUtn him for 
 this. All this is represented as subsequent 
 to the raging of the heathen, and to the 
 counsel of the kings against him, and 
 must, therefore, refer, not to his eternal 
 generation, or his incarnation, but to 
 something succeeding his death ; that is, 
 to his resurrection, and establishment as 
 king at the right hand of God. This in- 
 terpretation by the apostle Paul provea 
 therefore that this passage is not to be 
 used to establish the doctrine of the eter- 
 nal generation of Christ Christ is called 
 the Son of God from various reasons 
 In Luke i. 35, because he was begotten 
 by the Holy Ghost. In this place, on ac- 
 count of his resurrection. In Rom. i. 4, 
 it is also said, that he was declared to be 
 the Son of God by the resurrection from 
 the dead. See Note on that place. Tho 
 resurrection from the dead is represented 
 as in some sense the beginning of life, 
 and it is with -reference to this that the 
 terms Son, and begotten from the dead, 
 are used, as the birth of a chdd is the 
 beginning of life. Thus Christ is said, 
 Col. i. 18, to be " the frst-born from the 
 dead," and thus in Rev. i. 5, he is called 
 " the first-begotten of the dead," and with 
 reference to tliis renewal or beginning of 
 life he is called a Son. In whatever 
 other senses he is called a Son m the 
 New Testament, yet it is here proved, 
 (1.) That he is called a Son from his re- 
 , surrection ; and (2.) That this is the sense 
 I in which the expression in the psalm is to 
 j be used. H T7iis day. The day in the 
 mind of the psalmist, and of Paul, of his 
 resurrection. Many efforts have been 
 made, and much learned criticism has 
 been expended, to prove that this refers 
 to eternity, or to his pre-existence. But 
 the signification of the word, v^liich 
 never refers to eternity, and the con 
 nexion, and the obvious intention of the 
 sneaker, is against this. Paul understood 
 tins manifestly of the resurrection. This 
 settles the inquiry, and this is the indis- 
 pensible interpretation in the palm itself. 
 IF Have I begotten thee. This evidently 
 cannot be understood in a literal sf.nse. 
 It literally refers to the relation ot an 
 earthly father to his children; but in no 
 
A. D. 45.] 
 
 31 And as concerning that he 
 raised him up from the dead, now 
 no more to return to corruption, he 
 said on this wise, I will give you 
 the sure ' mercies of David. 
 
 i Tx o<ri», holy, or, just things; v/hich word the 
 
 CHAPTER XIII. 
 
 inn 
 
 Buch sense can it be applied to the re- 
 lation of God the Father to tlie Son. It 
 must therefore be figurative. The word 
 Koinetiraes figuratively means to produce, 
 to cause to exist in any way. 2 Tim. ii. 
 23, " Unlearned questions avoid, knowing 
 that they do gender [beget] strifes." It 
 refers also to the labours of the apostles 
 in securing the conversion of sinners to 
 the gospel. 1 Cor. iv. 15, " in Clirist 
 Jesus I have begoUen you through the 
 gospel." Phil. ver. 10, " Whom [Onesi- 
 mus] I have begotten in my bonds." It is 
 applied to Christians (John i. 13), " Which 
 were born [begotten] not of blood, &c. 
 but of God." iii. 3, " Except a man be 
 born [begotten] again," &c. In all these 
 places it is used in a figurative sense to 
 denote the com.meneement of spiritual 
 life by the power of God attending the 
 truth ; raising up sinners from the death 
 of sin; or so producing spiritual life as 
 that they should sustain to God the rela- 
 tion of sons. Thus he raised up Christ 
 from the dead ; imparted life to his body ; 
 by his own power restored him ; and 
 hence is said figuratively to have begotten 
 him from the dead, and hence sustains 
 towards the risen Saviour the relation of 
 Father. Comp.Coi.i.18. Kev. i.5. Heb.i.5. 
 34. And as concerning. In further proof 
 of that. To show that he actually did it, 
 he proceeds to quote another passage of 
 Scripture. ^ No more to return to corrup- 
 tion. The word corruption is usually em- 
 ployed to denote putrefaction, or the moul- 
 dering away of a body in the grave ; its 
 returning to its native dust. But it is cer- 
 tain (ver. 35. Note, ch. ii. 27) that the body 
 of Clirist never in this sense saw corrup- 
 tion. The word is therefore used to de- 
 note death, or the grave, the cause and 
 place of corruption. The word is thus 
 used in the Septuagint. It means here 
 simply that he should not again die. ^ He 
 ^aid on this wise. He said thus, ('outw;.) 
 H / will give you. This quotation is made 
 from isa. Iv. 3. It is quoted from the Sep- 
 tuagint, with a change of but one word, 
 not affecting the sense. In Isaiah the 
 passage does not refer particularly to the 
 resurrection of the Messiah ; nor is it the 
 de.sign of Paul to aPirm that it does. His 
 object in this verse is not to prove that he 
 would rise from the dead : but that beijig 
 
 35 Wherefore he saith also in » 
 anoiliev psalm. Thou shalt not suJtfer 
 thine Holy One to see corruption. 
 
 LXX, both in the place of Isa.55.3, and in many otiien!, 
 use for that which is in the Hebrew, meJCiM. 
 a Ps.16.10. 
 
 risen, he v^ould not again die. That the 
 passage in Isaiah refers to the Messiah 
 tliere can be no doubt, ver. 1. 4. The 
 passage here quoted is an address to the 
 people, an assurance to them that the 
 promise made to David should be per- 
 ibrmed, a solemn declaration that he 
 would make an everlasting covenant 
 with them through the Messiah, the pro- 
 mised descendant of David. If The sure 
 tnercies of David. The word mercies here 
 refers to the promise made to David ; the 
 mercy or favour shown to him by promis- 
 ing to him a successor that should not 
 fail to sit on his throne. 2 Sam. vii. 16. Ps. 
 Ixxxix. 4, 5 ; cxxxii. 11, 12. These mercies 
 and these promises are called "sure," as 
 being true, or unfailing; ihcy should cer- 
 tainly be accomplished. Comp. 2 Cor. i. 
 20. The word David here does not refer, 
 as many have supposed, to the Messiah, 
 but to the king of Israel. God made to 
 David a promise, a certain pledge ; he be- 
 stowed on him this special mercy, in pro- 
 mising that he should have a successor 
 who should sit for ever on his throne. 
 This promise was understood by the Jews, 
 and is often referred to in the New Tes- 
 tament, as relating to the Messiah. And 
 Paul here says that that promise here ia 
 fulfilled. The only question is, how it 
 refers to the subject on which Paul was 
 immediately discoursing. That point was 
 not mainly to prove his resurrection, but 
 to show particularly that he would never 
 die again, or that he would for ever live 
 and reign. And the argument is, that as 
 God had promised that David should have 
 a successor who should sit for ever on his 
 throne ; and as this prediction now termi- 
 nated in the Messiah, the Lord Jesus, if 
 followed, that, as that promise was sure 
 and certaui, he would never die again. 
 He must live, if the sure promise was ful- 
 filled. And though he had been put to 
 death, yet under that general promise was 
 the certainty that he would live again. 
 It was impossible, the meaning is, that the 
 Messiah, the promised successor of David, 
 the perpetual occupier of his throne.should 
 remain under the power of death. Under 
 this assurance the church now reposes its 
 hopes. Zion's King now lives, ever able 
 to vindicate and save his people. 
 35. Wlierefore. A.o. To the same in 
 
iJOO 
 
 THE ACTS. 
 
 [A. D. 4^ 
 
 36 For David, ' after he 1 ud serv- 
 ed his own generation by he will 
 of God, » fell on sleep, and ^ ras laid 
 unto his fathers, and saw corrup- 
 tion : 
 
 37 But he, whom God ^ raised 
 again, saw no corruption. 
 
 38 Be it known unto you, there- 
 fore, men and brethren, that through 
 
 » or, after he had in his own age served the will of 
 God. a:Ki.2.10. 2; c.2.24. 
 
 tent, or end. In the proof of the same 
 thing — that he must rise and live for 
 ever. "JT He saith. God says by David ; 
 or David declares the promises made by 
 God. ir Li another psahn. Fs. xvi. 10. 
 IT Thon wilt not suffer, &c. See this ex- 
 plained in Notes, ch. ii. i^T. 
 
 36. For David, &c. This verse is de- 
 signed to show that the passage in Ps. xvi. 
 could not refer to David, and must there- 
 fore relate to some other person. In ver. 
 37, it is affirmed that this cculd refer to no 
 one, in fact, but to the Lord Jesus. II Af- 
 ter he had served his generation. See the 
 margin. Syriac, ' David in his own gene- 
 ration having served the will of God, and 
 slept,' &c. Arabic, ' David served in his 
 own age, and saw God.' The margin 
 probably most correctly expresses the 
 Kense of the passage. To serve a gene- 
 ration, or an age, is an unusual and al- 
 most unintelligible expression. *![ Fell on 
 deep. Greek, Slept; ih^i \s, died. This 
 is the usual word to denote the death of 
 Faints. It is used of David in 1 Kings ii. 
 10. Note, Matt, xxvii. 52. "il And was laid 
 unto, &c. And was buried with his fa- 
 thers, &c. 1 Kings ii. 10. '^ And saw cor- 
 ruption. Remained in the grave, and re- 
 turned to bis native dust. See this point 
 argued more at length by Peter, in Acts 
 ii. 29 — 31 , and explained in the Notes on 
 that place. 
 
 37. But he, v)hom God raised again. The 
 Lord Jesus. IT Sato no corruption. Was 
 rai.sed without undergoing the usual 
 change that succeeds death. As David 
 had returned to corruption, and the Lord 
 Jesus had ?iot, it followed that this pas- 
 sage in Ps. xvi. referred to the Messiah. 
 
 38. Be It hnovm, &c. Paul, having 
 proved bis resurrection, and shown that 
 lie was the Messiah, now states the bene- 
 fts that were to be derived from his 
 death. IT Through this man. See Note, 
 Lulie xxiv. 47. 
 
 39. A nd by him. By means of him ; by 
 his sufferings and death. IT AU i'-^t be- 
 lieve. Note, Mark xvi. 16. IT Are ji, %ijied. 
 
 j " this man is preached unto you the 
 forgiveness of sins : 
 
 39 And by him, "^ all that believe 
 are justified from all things, from 
 which ye could not be justified by 
 the law of Moses. 
 
 40 Beware, therefore, lest that 
 come upon you which is spoken of 
 in ^ the prophets ; 
 
 c Dan.9.24. Lu.24.47. lJno.2.12. d Isa.53,11. Hab 
 2.4.Kom.3.28; S.3. e lsa.29.14. Hab.1.5. 
 
 Are regarded and treated as if they were 
 nghteou.s. They are pardoned, and ad- 
 mitted to the favour of God, and treated 
 as pardoned sinners, and as if they had 
 not offended. See this point explained in 
 the Notes on Rom. i. 17; iii. 24, 25; iv. 1 
 —8. II From all things. From the guilt 
 of all offences. All will be pardoned. 
 H From which ye could not, &c. The law 
 of Moses commanded wliat was to be 
 done. It appointed sacriiices and offer- 
 ings, as typical of a greater sacrifice. But 
 the same apostle has fully shown in the 
 epistle to the Hebrews that those sacri- 
 fices could not take away sin. ch. ix. 7 — f^ 
 14; X. 1—4. 11. The design of the law 
 was not to reveal a way of pardon. That * 
 was reserved to be the peculiar purpose 
 of the gospel. ^ The law of Moses. The 
 commands and institutions which he, un- 
 der the direction of God, established. 
 
 40. Beware, therefore. Avoid that which 
 is threatened. It will come on some : and 
 Paul exhorted his hearers to beware lest 
 it should come on them. It was the more 
 important to caution them against this 
 danger, as the Jews held that they were 
 safe. H Jusst that come. That calamity , 
 that threatened punishment II In the 
 prophets. In that part of the Scriptures 
 called " the prophets." The Jews divided 
 the Old Testament into three parts, of 
 which "the book of the prophets" was 
 one. PN^ote, Luke xxiv. 44. The place 
 v.here this is recorded is riab. i. 5. It is 
 not taken from the Hebrew, but substan- 
 tially from the Septuagint. The original 
 design of the threatening was to announce 
 the destruction that would come upon 
 the nation by the Chaldeans. The ori '-. 
 ginal threatening was fulfilled. But it \ 
 was as applicable to the Jews in the time ] 
 of Paul as in the time of Habakkuk. Tlie 
 principle of the passage is, that if they 
 held in contempt the doings of God, they 
 I would perish. The work which God wag 
 to do by means of the Chaldeans was so 
 fearful, so unuRual, and so remarkable, 
 that they would not believe it in time to 
 
A. D. 45.] 
 
 CHAPTER XIIT. 
 
 201 
 
 41 Behold, ye despisers, and won- 
 der, and perish : for I work a work 
 in your days, a work which you 
 shall in no wise believe, though a 
 man declare it unto you. 
 
 avoid the calamity. In the same way, 
 that which God did in giving a Messiah 
 Fo httle in accordance with their expecta- 
 tion, the manner of the introduction of 
 his kingdom by miracles; and the gift 
 of his Spirit, was so much at variance 
 with their expectations, that they might 
 see It, yet disbeheve it ; they might have 
 the fullest proof, and yet despise it ; they 
 might wonder, and be amazed and as- 
 tonished, and unable to account for it, 
 and yet refuse to believe it, and be de- 
 stroyed. *ir Behold, ye despisers. lleh. 
 " Behold, ye among the heathen." The 
 change from this expression to " ye de- 
 spisers," was made by the Septuagint 
 translators, by a very slight change in 
 the Hebrew word — probably from a va- 
 riation in the copy which they used. It 
 arose from reading Qi^jsia instead of n^^jj, 
 Bogedim instead of Baggoim. The Sy- 
 riac, the Arabic, as well as the LXX. fol- 
 low this reading. ^ And wonder. Heb. 
 " and^^gard, and wonder marvellously." 
 II AjiS'jfPrish. This is not in the lie- 
 brew, but is in the Septuagint and the 
 Arabic. The word means literally to be 
 removed from the sight, to disappear, and 
 then to corrupt, defile, destroy. Watt. vi. 
 ]6. 19. The word, however, may mean 
 to be suffused with shame ; to be over- 
 whelmed, and confounded {Schleusner), 
 and it may perhaps have this meaning 
 here, answering to the Hebrew. The 
 word used here is not that which is com- 
 monly employed to denote eternal perdi- 
 tion ; though Paul seems to use it with 
 reference to their destruction for reject- 
 ing the gospel. IT For I work a work. I 
 tjo^thing. The thing to which the pro-* 
 ptienTabakkuk referred was, that God 
 would bring upon them the Chaldeans, 
 that would destroy the temple and nation. 
 In like manner Paul says, that God in 
 that time might bring upon the nation 
 similar calamities. By rejecting the Mes- 
 siah and his gospel, and by persevering 
 in wickedness, they would bring upon 
 themselves the destruction of the tem- 
 ple, and city, and nation. It was this 
 threatened destruction doubtless to which 
 the apostle referred. IF Which ye shall 
 in no wise believe. Which you will not 
 believe. So remarkable, so unusual, so 
 surpassing any thing which had occurred. 
 
 42 And when the Jews were 
 gone out of the synago^e, the 
 Gentiles besought that these words 
 might be preached to them the * 
 next Sabbath. 
 
 I in the week between, or, in the Sabbath betwutu 
 
 The original reference in Habakkuk is to 
 the destruction of the temple by the 
 Chaldeans; a thing which the Jews 
 jvould not suppose ^o»Z(^, happen. The 
 t^ple was so splehdrtf; it had been 
 built by the direction of God ; it had been 
 so long under his protection ; that they 
 would suppose that it could not be given 
 into the hand.s of their enemies to be de- 
 molished. And even though it were 
 predicted by a prophet of God, still they 
 would not believe it. The same feelings 
 the Jews would have respecting »he tem- 
 ple and city in the time of Paul, I'hough 
 it was foretold by the Messiah, yet they 
 were so confident that it was protected by 
 God, that they would not believe that it 
 could possibly be destroyed. The same 
 infatuation seems to have possessed them 
 during the siege of the city by the Ro- 
 mans. IT Though a man, &c. Though it 
 be plainly predicted. We may learn, 
 (1.) That men may see, and be amazed at 
 t.he works of God, and yet be destroyed. 
 (2.) There may be a prejudice so obsti- 
 nate that even a divine revelation will 
 not remove it. (3.) The fancied security 
 of sinners will not save them. (4.) There 
 are men who will not believe in the pos- 
 sibility of their being lost, though it be de- 
 clared by the prophets, by apostles, by the 
 Saviour, and by God. They will still re- 
 main in fancied security, and suffer no- 
 thing to alarm or rouse them. But (5.) The 
 fancied security of the Jews furnished no 
 safety against the Babylonians or thfi Ro- 
 mans. Nor will the indifference and 
 unconcern of sinners furnish any .seen 
 rity against the dreadful wrath of God 
 Yet there are multitudes who live amidsv 
 the displays of God's power and mercj 
 in the redemption of sinners, who witness 
 tbp efTects of his goodness and truth in 
 revivals of religion, who live to despise 
 it all ; who are amazed and confounded 
 by it ; and who shall yet perish. 
 
 42. And when the Jeios, &c There is 
 a great variety in the MSS. on this verse ; 
 and in the ancient versions. Griesbach 
 and Knapp read it, " And when ti;ey 
 were gone out, they besought them that 
 these words might be spoken," &c. The 
 Syriac reads it, " When they departed 
 from them, they sought from them that 
 these worlds might be spoken to ihesa csa 
 
202 
 
 THK ACTS. 
 
 [A. D. 45. 
 
 43 Now when the congreg-ation 
 was broken up, many of the Jews 
 and relig-ious proselytes followed 
 Paul and Barnabas : who speaking- 
 to them, persuaded them to con- 
 tinue "■ m the grace of God. 
 
 44 And the next Sabbath-day 
 
 o c.14.22. Heb.6.n,12jl2.15. 
 
 another Sabbath." The Arabic, "Some 
 of the s\'nagogue of the Jews asked of 
 ihem that they would exhort the Gentiles 
 with them," &c. If these readings be 
 correct, then the meaning is, that some 
 of the Jews exhorted the apostles to pro- 
 claim these truths at some other time ; 
 pardcularly to the Gentiles. The MSS. 
 greatly vary in regard to the passage, 
 and it is perhaps iinpossible to determine 
 the true readhig. U the present reading 
 m the English translation is to be regard- 
 ed as genuine — of which, however, there 
 IS very little evidence — the meaning is, 
 that a part of the Jews, perhaps a majority 
 of them, rejected the message, and went 
 out, though many of them followed Paul 
 and Barnabas, ver. 43. IT Tlte Gentiles 
 besought. This expression is wanting in the 
 Vulgate, Coptic, Arabic, and Syriac ver- 
 sions, and in a great many MSS. {Mill.) 
 It is omitted by Griesbach, Knapp, &c. 
 and is probably spurious. Among other 
 reasons which may be suggested why it 
 is not genuine, this is one, that it is not 
 \ evident or probable that the Gentiles 
 ^ were in the habit of attending the syna- 
 - gogue. Those who attended there were 
 called proselytes. The expression, if 
 s. genuine, might mean, either that the Gen- 
 ^ tiles besought, or that they besought the 
 [., \ Gentdes. The latter would be the more 
 ■ . probable meaning. IT The next Sabhath. 
 The margin has probably the correct 
 rendering of the passage. The meaning 
 of the verse is, that a wish was expressed 
 that these doctrines might be repeated to 
 them in the intermediate time before the 
 next Sabbath. 
 
 4'J. When the congregation. Greek, 
 When the synagogue was dissolved. 
 IT Broken up. Dismissed. It does not 
 mean that it was broken up by violence 
 or disorder. It was dismissed in the 
 usual way. IT Many of the Jews. Pro- 
 bably the majority of them rejected the 
 message. See ver. 45. Sdll a deep im- 
 pression was made on many of thern. 
 ^ And religious proselytes. See ver 16. 
 Comp. Note, Matt, xxiii. 15. Greek, 
 Prosdytes vior shipping. IT Persuaded. 
 ihem lo continue, &c It would appear 
 
 came almost the whole city to- 
 gether, to hear the word of God. 
 
 45 But when the Jews saw the 
 multitudes, they w^ere filled with 
 envy, and spake against those 
 things which were spoken by Paul, 
 contradicting ^ and blaspheming. 
 
 from this, that they professedly received 
 the truth and embraced the Lord Jesus, 
 This success was remarkable, and shows 
 the power of the gospel when it is 
 preached faithfully to men. H In the 
 grace of God. In his favour — in the 
 faith, and prayer, and obedience, which 
 would be connected with his favour. 
 The gospel is called the grace or favour 
 of God, and they were exhorted to per- 
 severe in their attachment to it. 
 
 44. And the next Sabbath-day. This 
 was the regidar day for worship, and it 
 was natural that a greater multitude 
 should convene on that day than on the 
 other days of the week. IT Came almost 
 the whole city. Whether this was in the 
 synngogue is not affirmed ; but it is pro- 
 bable that that was the place where tho 
 multitude convened. The news of the 
 presence of the apostles, and of their 
 doctrines, had been circulated doubtleis 
 by the Gentiles who had heard their, 
 and curiosity attracted the multitude ti 
 hear them. Comp. Note, ver. 7. 
 
 45. They were filed with etivy. Greel, 
 Zeal. The word here denotes wrath, in- 
 dignation, that such multitudes should bo 
 disposed to hear a message which they 
 rejected, and which threatened to over- 
 throw their religion. IF Spake against. 
 Opposed the doctrine that Jesus was tho 
 Messiah ; that the Messiah would be 
 humble, lowly, despised, and put to 
 death, &c. IT Contradicting. Contra- 
 dicting the aposdes. This was evidently 
 done in their presence, ver. 46, and would 
 cause great tumult and disorder. ^^Hfid 
 blaspheming. Note, Matt. ix. 3. The 
 sense evidently is, that they reproached 
 and vilified Jesus of Nazareth ; they 
 spake of him with contempt and scorn. 
 To speak thus of him is denominated 
 blasphemy. Luke xxii. G5. When men 
 are enraged, they litde regard the wordu 
 which they utter, and little care how 
 they may be estimated by God. When 
 men attached to sect and party, in religion 
 or ;)olitics, have no good arguments to 
 employ, they attempt to overwhelm their 
 adversaries by bitter and reproachful 
 words. Men in the heit of strife, and ir 
 
A. D. 45.] 
 
 CHAPTER XUI. 
 
 203 
 
 46 Then Paul and Barnabas wax- 
 ed bold, and said, It was necessary 
 that the word of God should first " 
 have been spoken to you : but see- 
 ing ye put it from you, and jud^e 
 yourselves unworthy of everlasting 
 life, lo, we '' turn to the Gentiles. 
 
 a MatMO.6. Lu.24.47. Rom.l.I6. 
 
 professed zeal for peculiar doctrines, and 
 for sect and party, more frequently utter 
 hlasphemy than they are aware. Precious 
 and pure doctrines are often thus vilified, 
 because we do not believe them; and the 
 heart of the Saviour is pierced anew, and 
 his cause bleeds by the wrath and wick- 
 edness of his professed friends. Comp. ch. 
 xviii. 6. 
 
 46. Waxed hold. Became bold ; spake 
 boWly and openly. "TPIley \vere not ter- 
 rified by their strife, or alarmed by their 
 opposition. The contradictions and blas- 
 phemies of sinners often show that their 
 consciences are alarmed ; that the truth 
 has taken effect ; and then is not the time 
 to shrink, but to declare more fearlessly 
 the truth. ^ II was necessary. It v\ as so 
 designed ; so commanded. They regard- 
 ed it as their duty to offer the gospel^r.'?^ 
 to their own countrymen. Note, Luke 
 XXIV. 47. ^ Ye -put it from you. Ye re- 
 ject it. IT And judge yourselves. By your 
 conduct, by your rejecting it, you de- 
 clare this. The word judt^e here does 
 not mean Ihey expressed such an opinion, 
 or that tkey regarded themselves as unwor- 
 thy of eternal life; for they thought just 
 * the reverse ,- but that by their conduct 
 t they CONDEMNED tkemselves. By such 
 I conduct they did in fact pass sejdence on 
 I themselves, and show that they were un- 
 ' worthy of eternal life, and of having the 
 offer any farther made to them. — Sinners 
 by their conduct do in fact condemn 
 themselves, and show that they are not 
 only unfit to be saved, but that they have 
 advanced so far in wickedness that there 
 is no hope of their salvation, and no pro- 
 priety ni offering them, any farther, eter- 
 nal life. Note, Matt. vii. 6. IT Unworthy, 
 &c. Unfit to be saved. They had deli- 
 berafely and solemnly rejected the gospel, 
 and thus shown that they were not fitted 
 to enter into everlasting life. — When men, 
 even but once, deliberately and solemnly 
 reject the offers of God's mercy, it greatly 
 endangers dieir salvation. The probabi- 
 lity is, that they then put the cup of salva- 
 tion for ever away from themselves. The 
 gospel produces an effect wherever it is 
 preached. And when sinners are hard- 
 
 47 For so hath the Lord com- 
 manded us, saT/ing, '^ I have set 
 thee to be a light of the Gentiles, 
 that thou shouldest be for salvation 
 unto the ends of ' j cnrth 
 
 48 And when the Gentiles heard 
 this, they were gUd, ana giorilied 
 
 tDeut.32.21. Matt.21..43. Rom.10.19. clsa.49.6. 
 
 ened, and spurn the gospel, it may often 
 be the duty of muiisters to turn their ef. 
 forts towards others, where they may have 
 more prospect of success. A man will not 
 long labour on a rocky, barren, sterile 
 soil, when there is near him a rich and 
 fertile valley that will abundantly reward 
 the pains of cultivation. ^ Lo, we turn, 
 &c. We shall offer salvation to them, 
 and devote ourselves to seeking their sal- 
 vation. 
 
 47. For so, &c. Paul, as usual, appeals 
 to the Scriptures in order lo justify his 
 course. He here appeals to the Old Tes- 
 tament, rather than to the command of the 
 Saviour, because the Jews recognised the 
 authority of their own Scriptures, while 
 they would have turned in scorn from 
 the command of Jesus of Nazareth. IF 1 
 have set thee, &c. I have constituted or 
 appointed thee. This passage is found in 
 Isa. xlix. 6. That it refers to the Messiah 
 there can be no doubt. From the xlth 
 chapter of Isaiah to the end of the pro- 
 phecies, Isaiah had a primary and main 
 reference to the limes of the Messiah. 
 •iT 7'o be a light. Note, John i. 4. IF To 
 the Gentiles This was in accordance 
 with the uniform doctrines of Isaiah. Isa. 
 xlii. 1 : liv. 3 \ Ix. 3. 5. IG ; Ixi. 6. 9 ; Ixii, 
 2; Ixvi. 12. Comp. Rom. xv. 9—12. IT I^or 
 salvation. To save sinners. IT Unto the 
 ends of the earth. To all lands; in all 
 nations. Note, ch. i. 8. 
 
 48. Wlien the Gentiles heard this. Heard 
 that the gospel was to be preached to 
 them. The doctrine of the Jews had 
 been that salvation was confined to 
 themselves. The Gentiles rejoiced that 
 from the mouths of Jews they now heard 
 a different doctrine. IF They glorified, the 
 word of the Lord. They honoured it as a 
 message from God ; they recognised and 
 received it as the word of God. The ex 
 pression conveys the idea oi praise on ac- 
 count of it, and of reverence for the mes- 
 sage as the word of God. % And as many 
 as were ordained. '6<roi y,<7%v Tirxyfisvci. 
 Syriac, " Who were destined,'' or consti- 
 tuted. Vulgate, " As many as were fore- 
 ordained (tjuotquot erant praeordinati) to 
 eternal life Ixjlieved." There has been 
 
204 
 
 the vrcrd of the Lord : and ** as 
 many as were ordained to eternal 
 life, believed. 
 
 49 And the word of the Lord was 
 published throughout all the region. 
 
 50 But the .Tews stirred up the 
 devout and honourable vv^oraen, and 
 
 o c.2.47, Roni.8.30. 
 
 much differeuce of opinion in regard to 
 this expression. One class of commenta- 
 tcrs have supposed that it refers to the 
 doctrine of election — to God's ordaining 
 men to eternal life ; and another class, to 
 their being disponed themsdves to embrace 
 the gospel — to those among them who 
 did not reject and despise the gospel, but 
 who were disposed and inclined to em- 
 brace it. The main inquiry is, what is 
 the meaning of the word rendered or- 
 dained? The word is used but eight 
 times in the New Testament. Matt, xxviii. 
 16, " Into a mountain w here Jesus had up- 
 ■pointed them," i. e. previously appointed, 
 or commanded them — before his death. 
 Luke vii. 8, " For I also am a man set un- 
 der authority ;'' appointed, or designated, 
 as a soldier, to be under the authority of 
 another. Ac!s xv. 2, "They deterniined 
 that Paul and Barnabas, &c. should go to 
 Jerusalem." Acts xxii. 10, "It shall be 
 told thee of all things which are appointed 
 for thee to do." xxviii. 23, " And when 
 they had appointed him a day," &c. Rom. 
 xiii. 1, "Tne powers that be, are ordained 
 of God." 1 Cor. xvi. 15, "They have ad- 
 dicted themselves to the ministry of 
 saints." The worl Tio-r^^ or rkxTJ, pro- 
 perly means to place ; to place in a certain 
 rank or order. Its meaning is derived 
 from arranging or disposing a body of 
 soldiers in regular order, to arrange in 
 militarj' order. In the places which have 
 been mentioned above, the word is used 
 to denote the following things: (1.) To 
 command, or to designate. Matt, xxviii. 
 16. Acts xxh. 10; xxviii. 23. (2.) To in- 
 Blitute, constitute, or appoint. Rom. xiii. 
 ). C^omp. 2 Sam. vii. 11. 1 Sam. xxii. 7. 
 (3.) To determine, to take counsel, to re- 
 solve. Acts XV. 2. (4.) To subject to the 
 authority of another. Luke vii. 8. (5.) To 
 addict to; to devote to. 1 Cor. xvi. 15. 
 The meaning may be thus expressed : 
 (!.') The word is never used to denote an 
 laternal disposition or inclination arising 
 from one's own self It does not mean 
 that they disposed themselves to embrace 
 eternal life. (2.) It has uniformly the no- 
 tion of an ordering, disposing, or arrang- 
 ing from without, i. e. from some other 
 source than tho individual himself; as of 
 
 THE ACTS. [A.D. 4a 
 
 the chief men of the city, and * rais- 
 ed persecution against Paul and 
 Barnabas, and expelled them out 
 of their coasts. 
 
 51 But they shook <= off the dust 
 of their feet against them, and came 
 unto Iconium. 
 
 b 2Tira.3.11. c Mar.6.11. Lu,9.5. c.18.6. 
 
 a soldier, who is arranged or classified 
 according to the will of the proper officer 
 In relation to these persons it means 
 therefore, that they were disposed or iu 
 clined to this from some other source 
 than themselves. (3.) It does not proper- 
 ly refer to an eternal decree, or directly . 
 to the doctrine of election ; though that 
 may be inferred from it ; but it Refers to CV 
 their.being then in fact disposed to em 
 brace eternal life. They were then in 
 clined by an influence from without them 
 selves, or so disposed as to embrace eter 
 nal life. It refers not to an eternal 
 decree, but that then there was such an 
 influence as to dispose them, or incline 
 them, to lay hold on salvation. That this 
 was done by the influence of the Holy 
 Spirit, is clear from all parts of the New 
 Testament. Titus iii. 5, 6. John i. 13. It 
 was not a disposition or arrangement ori- 
 ginating with themselves, but with God. 
 (4.) This implies the doctrine of election. 
 It was in fact that doctrine expressed. It 
 was nothing but God's disposing them to 
 embrace eternal life. And that he does 
 this according to a plan in his own mind 
 — a plan which is unchangeable as God 
 himself is unchangeable — is clear fro.m 
 the Scriptures. Comp. Acts xviii. 10. Rom. 
 viii. 28—30; ix. 15, 16. 21. 23. Eph. i. 4, 
 5. 11. The meaning may be expressed 
 in few words — who were then disposed, 
 and in good earnest determined, to eijibrace 
 eternal life, by the ojjeration of the grace of 
 God on their hearts IF Eternal life. Sal- 
 vation. Note, Johji lii. 36. 
 
 .50. But the Jews stirred up. Excited 
 opposition. IT Honourable women. Note, 
 Mark xv. 43. Women of influence, and 
 connected with families of rank. Perhaps 
 they were proselytes, and were connected 
 with the magistrates of the city. IT And 
 raised persecution Probably on tho 
 ground that they produced disorder and 
 excitement. The aid of " c/hV/" wen" has -^ 
 often been called in to oppose revivais of f ,'' 
 religion, and to put a period, if possible^ 1/ 
 to the spread of the gospel, ^^ut of their 
 coasts. Out of the regions of peir coun- 
 try; out of their province. 
 
 "51 But they shook off the dust, &c. Sea 
 Note, Matt. x. 14 1 And came into Ico 
 
A. D. 45.] 
 
 CHAPTER XIV. 
 
 205 
 
 51 And the disciples were filled 
 with joy, "* and with the Holy- 
 Ghost. 
 ,. CHAPTER XIV. 
 
 %^ A ND it came to pass in Ico- 
 C^ -^ nium, that they went both to- 
 - ^ether into the synagogue of the 
 lews, and so spake, that a great 
 *K\iltitude, both of the Jews and 
 ■viSc of the Greeks, believed. 
 y 2 8iit the unbelieving Jews stir- 
 
 ^ od \ip the Gentiles, and made 
 '*^ i/eir minds evil-affected against 
 
 «, lie brethren. 
 ^ 3 Lon^ time therefore abode 
 
 If aMatt.5.12. lThes3.1.6. 
 
 
 uium. This was the capital of Lycaonia. 
 It is now called Cogni, or Konieh, and is 
 
 >> the capital of Caramania. 
 
 V 52. And the disciples. Tlie disciple^jn 
 Antioch. ^ Were filed unlh jot/, Thfs 
 Kapponed even in the midst of yersecii- 
 tion, and is one of the many evidences 
 that the gospel is able to fill the soul wilh 
 ioy even in the ^pverest trials. 
 
 ..J«i-=»-— -fTfl:\PTER XIV. 
 
 1. In Iconium. Note, ch. xiii. 51. In 
 this place it appears that Timothy be- 
 came acquainted with Paul and his man- 
 ner of life. 2 Tim. iii. 10, 11. ^ So 
 spake. Spake with such power — their 
 preaching was attended so much with 
 the influence of the Spirit. "iF And of 
 the Greeks. Probably proselytes from tlie 
 Greeks, who were in the habit of attend- 
 ing the synagogue. 
 
 2. But the iinheiieving Jenis, &.C. Note, 
 ch. xiii. 50. IF And made their minds evil- 
 afecled. Irritated, or exasperated them. 
 IT Against the brethren. One of the com- 
 mon appellations by which Christians 
 were known. 
 
 3 Long time therefore. In this city 
 they were not daunted by persecution. 
 It seems probable that there were here 
 no forcible or public measures to expel 
 them, as there had been at Antioch (ch. 
 xiii. 50), and they therefore regarded it 
 as iheir duty to remain. God granted 
 them here also great success, which was 
 the main reason for their continuinga long 
 time. Persecution and opposition may 
 be attended often with signal success to 
 the gospel IF Spake boldly in the Lord. 
 In the cause of the Lord Jesus ; or in his 
 name and authority. Perhaps also the 
 expression includes the idea of their 
 trusting in the Lord. IF Which gave testi- 
 tfionu Bore witness to the truth of their 
 S 
 
 they speaking boldly in the Lord, 
 which * gave testimony unto the 
 word ot his grace, and granted 
 signs and wonders to be done by 
 their hands. 
 
 4 But the multitude of the city 
 was divided ; and *= part held with 
 the Jews,and part with the apostles. 
 • 5 And when there was an as- 
 sault made, both of the Gentiles 
 and also of the Jev/s, with their 
 rulers, to use them despitefully, 
 and to stone them, 
 
 6 They were ware of it, and 
 fled ^ unto Lj^stra, and Derbe, cities 
 
 b Mark 1C.20. Hel).2.4. c c.28.24. d Matt.10.23. 
 
 message by working miracles, «t;c 
 Comp. Mark xvi. 20. Thyiji was evidently 
 the Lord Jesus to whom reference is here 
 made, and it shows that he was still, 
 though bodily absent from them, clothed 
 with power," and still displayed that 
 iwwer in the advancement of his cause. 
 The conversion of sinners accomplished 
 by him is always a testimony as decided 
 as it is cheering to the labours and mes- 
 sages of his servants. IF UjUo the word 
 of his grace. His gracious word, or mes- 
 sage. IF And granted signs, &c. Mira- 
 cles. See Note, Acts ii. 22. 
 
 4. Was divided. Into parlies. Greek, 
 There was a schism, Eo-x.Vdn. IF A part 
 held with the Jews. Held to the doctrines 
 of the Jews, in opposition to the apostles. » 
 A revival oj religion may produce ex- 
 citement by die bad passions of opposers. 
 The enemies of the truth may form par- 
 ties, and organize opposition. It is no 
 uncommon thing even now for such 
 parties to be formed ; but the fault is not 
 
 in Christianity. It lies with those who 
 form a party against religion, and who 
 confederate themselves, as was done 
 here, to oppose it. 
 
 5. An assault made. Greek, A rush, 
 osu'y,. It denotes an impetuous excite- 
 ment, and aggression ; a rush to put 
 them to death. It rather describes a po- 
 pular tumult than a calm and deliberate 
 purpose. There was a violent, tumultu- 
 ous excitement. IF Both of the Gentiles, 
 &c. Of that part of them which was 
 opposed to the apostles. IF To use them 
 despitefully. Note, Matt. v. 44. To 
 reproach them; to bring contempt upon 
 
 iRefSff^ injure them. IF To stone them. 
 To put them to death by stoning ; proba- 
 bly as blasphemers. \cts vii. 57 — 59. 
 '6. They were xmre of it. They were 
 
206 
 
 THE ACTS. 
 
 [ v. D. 40 
 
 of Lycaonia and unto the region 
 that lieth round about : 
 
 7 And there they preached the 
 g-ospel. 
 
 8 And there sat a certain man at 
 Lystra, impotent in his feet, being 
 a " cripple from his mother's womb, 
 who never had walked. 
 
 9 The same heard Paul speak ; 
 who steadfastly beholding him. 
 
 in some way informed of the excitement 
 and of their danger. *i\ And fied unto 
 Lijatra This was a city of Lycaonia, 
 and was a few miles south of Iconium. 
 It is now called Latik. IT And Derbe. 
 Derbe was a short distance east of Lystra. 
 H Cities of Lycaonia. Lycaonia was one 
 of the proviiices of Asia Mmor. It had 
 Galatia north, Pisidia south, Cappadocia 
 east, and Phrygia west. It was formerly 
 withm the limits of Phrygia, but was 
 ', erected into a separate province by Au- 
 ■^ giistus. IT Aiid unto the region. &c. The 
 adjacent country. Though persecuted, 
 they still preached ; and though driven 
 from one city, they fled into another. 
 This was the direction of the Saviour. 
 Matt. X. 23. 
 
 8. And there sat. There dwelt.Matt. 
 ix. 16. Acts xviii. 11. Margin. The 
 word sat, however, indicates his usual 
 posture ; his helpless condition. Such 
 persons commonly sat at the way 
 side, or in some public place to ask for 
 alms. Mark x. 45. H Impotent in his 
 feet. i^:l■xT(;,-. Without any power. 
 Entirely deprived of the use of his feet. 
 ^ Being a cripple. Lame. IT Who never 
 had walked. The niiracle therefore 
 
 . 4a^ p uld be more remarkable, as the man 
 ^Sj^J]^ vvell known, and there could 
 be no plea that there was an imposition. 
 As they were persecuted from place to 
 place, and opposed in every manner, it 
 was desirable that a signal miracle 
 should be performed to carry forward 
 and establish the work of the gospel 
 
 9. Who steadfastly beholding him. Fix- 
 ing his eyes intently on him. Note, 
 Acts i. 10. IT And perceiving. How he 
 perceived this is not said. Perhaps it 
 was indicated by the ardour, humility, 
 and strong desire depicted in his coun- 
 tenance. H« had heard Paul, and per- 
 haps the apostle had dwelt particularly 
 on the miracles with which the gospel 
 had been attested. The miracles wrought 
 ilso in Iconium had doubtless also been 
 heard of in Lystra. IT Had faith to be 
 
 and perceiving that he had faith * 
 to be healed, 
 
 10 Said with a loud voice, Stand 
 upright on thy t'eet. And he leap- 
 ed '^ and walked. 
 
 11 And when the people saw 
 what Paul had done, they lift up 
 their voices, saying in the speech 
 of Lycaonia, The '^ gods are come 
 down to us, in the likeness of meiu 
 
 i Matt.9.28.29. c Isa.35.36. (ic.28.6. 
 
 healed. Compare, Matt. ix. 21, 22. 28, 
 29. Luke vii. 50 ; xvii. 19; xviii. 42. 
 
 10. Said with a loud voice. Note. 
 John xi. 43. IT And he leaped. Note, 
 Acts iii. 8. Comp. Isa. xxxv. 6 . 
 
 11. They lift up their voices. Tl-.ey 
 spoke with astonishment ; such a« might 
 be expected when it was supposed that 
 the gods had come down. IT In the 
 speech of Lycaonia. What this language 
 was has much puzzled commentators. I 
 It was probably a mtJrtiTfe'ofthetlreek and 
 gyjji^c. In that region generally the Greek 
 was usually spoken with more or Ies.s 
 purity ; and from the fact that it w as not 
 
 far from the regions of Syria, it is pro- 
 bable that the Greek language was cor- 
 rupted with this foreign admixture. 
 IT The gods, &c. All _ the jv egign was 
 idolatrous. The gods' wTiich were wor- 
 shipped there were those which were 
 worshipped throughout Greece. M Are * 
 come down. The miracle which Paul 
 had wrought led them to suppose this 
 It was evidently beyond human ability, 
 and they had no other way of accounting 
 for it than by supposing that their gods 
 had personally appeared, IF In the like- 
 ness of men. Many of their gods were 
 heroes, whom they worshipped after they 
 were dead. It was common among Uiem 
 to suppose that the gods appeared to men 
 in human form. The poems of Homer, 
 of Virgd. &c. are filled with accounts of 
 such appearances, and the only way in 
 which they supposed the gods to take 
 knowledge of human affairs, and to aid 
 men, was by their personally appearing 
 in this form. See Homer's Odys-^ev, xvii. 
 485. Catullus, 64. 384 Ovid's Metamor- 
 phosis, i. 212. {Kuinoel.) Thus Homer 
 says : 
 
 For in similitude of strangers oft 
 Tlie gods who can with ease all shapes as- 
 sume, 
 Repair to populous cities, where they mark 
 Th' outrafreous and the righteous deeds of 
 
 men. Cowpkr. 
 
 Among the Hindoos, the opinion ha.s 
 
A. D. 40.] 
 
 CHAPTER XIV. 
 
 20' 
 
 12 And they called Barnabas, 
 Jupiter; and Paul, Mercurius, be- 
 cause he was the chief speaker. 
 
 13 Then the priest of Jupiter, 
 which was before their city, brought 
 oxen and garlands unto the g-ates, 
 and " would have done sacrifice 
 with the people. 
 
 14 W7uch, when the apostles, 
 Barnabas and Paul, heard of, they 
 
 a Dan.2.46. b Matt.26.65. c c. 10.26. James 
 
 6.17. Rev, 19.10. 
 
 been prevalent that there hava Vigmi 
 many incarnations of their gods. 
 
 12. Arid they called Barnabas, Jupiter. 
 Jupiter was represented as the most pow- 
 erful of all the gods of the ancients. He 
 was represented as the son of Saturn and 
 Ops, and was educated in a cave on 
 mount Ida, in the island of Crete. The 
 worship of .fupiter was almost universal. 
 He was the Ammon of Africa, the Belus 
 of Babylon, ttie Osiris of Egypt. His 
 common appellation was, the father of 
 gods and men. He was usually repre- 
 sented as sitting upon a golden or an 
 ivory throne, holding in one hand a thun- 
 derbolt, and in the other a sceptre of cy- 
 press. His power was supposed to extend 
 over other gods; and every thing was 
 subservient to his will, except the fates. 
 There is the most abundant proof that he 
 was worshipped in the region of Lycao- 
 nia, and throughout Asia Minor. There 
 was besides a fable among the inhabit- 
 ants of Lycaonia that Jupiter and Mer- 
 cury had once visited that place, and had 
 been received by Philemon. The whole 
 fable is related by Ovid. Metam. 8. 611, 
 &c. IF And Paul, Mercurius. Mercury, 
 called by the Greeks Hermes, was a cele- 
 brated god of antiquity. No less than five 
 of this name are mentioned by Cicero. 
 The most celebrated was the son of Ju- 
 piter and Maia. He was the messenger 
 of the gods, and of Jupiter in particular; 
 he was the patron of travellers and shep- 
 herds ; he conducted the souls of the dead 
 Into the infernal regions ; and he presided 
 over orators, and declaimers^ and mer- 
 chants; and he was afso the god of 
 thieves, pickpockets, and all dishonest 
 persons. He was regarded as the god of 
 eloquence ; and as light, rapid, and quick 
 m his movements. The conjecture of 
 Chrysostom is, that Barnabas was a large, 
 athletic man, and was hence taken for 
 Jupiter; and that Paul was small in his 
 person, and was hgufic supposed to be 
 Mercury H Becausene was the chief 
 
 * rent their clothes, and ran in 
 among the people, crying- out, 
 
 15 And saying-, Sirs, why do ye 
 these things 1 We ' also are men 
 of like passions with you, and 
 preach unto you, that ye should 
 turn from these vanities "^ unto ' the 
 living- God, which made -^heaven 
 and earth, and the sea, and all 
 things that are therein : 
 
 d lSam.12.21. IKi. 16.13. /er.14.22. Jno.2.8. ICor.S.'l 
 e lThess.1.9. / Gen.1.1. Ps.33.6; 146.6. Rev.14.7. 
 
 speaker. The office of Mercury was to 
 deliver the messages of the gods ; and as 
 Paul only had been discoursing, he was 
 supposed to be Mercury 
 
 13. Then the priest of Jupiter. He 
 whose office it was to conduct the wor- 
 ship of Jupiter, by offering sacrifices, &c. 
 IT Which ivas before their city. The word 
 " which" here refers not to the priest, but 
 to Jupiter. The temple or image of Ju- 
 piter was in front of their city, or near the 
 gates. Ancient cities were supposed to 
 be under the protection of particular 
 gods; and their image, or a temple for 
 their worship, was placed commonly in a 
 conspicuous place at the entrance of the 
 city. IF Brought oxen. Probably brought 
 two — one to be sacrificed to each. It was 
 common to sacrifice bullocks to Jupiter. 
 IF And garlands. The victims of sa(;rifice 
 were usually decorated with ribands and 
 chaplets of flowers. See K^uinoel. ^ Utito 
 the gates. The gates of the city where 
 were the images or temple of the gods. 
 II Woidd have done sacrifice. Would have 
 oflfered sacrifice to Barnabas 'and •PSTi'T 
 This the priest deemed a part of his 
 office. And here we have a remarkable 
 and most affecting instance of the folly 
 and stupidity of idolatry. 
 
 14. Which, when the apostles. Barnabas 
 is called an apostle because he was sent 
 forth by the church on a particular mes- 
 sage (ch. xiii. 3. Comp. ch. xiv. 26); not 
 because he had been chosen to the pecu- 
 liar work of the apostleship — to bear wit- 
 ness to the life and resurrection of Christ 
 See Note, ch. i. 22. IT They rent their 
 clothes. As an expression of their abhor- 
 rence of what they were doing, and of 
 their deep grief that they should thus de- 
 base themselves by offering worship to 
 men. See Note, Matt. xxvi. 05. — m mu> '^'' 
 
 1.5. And saying. Sirs. Greek, Men. 
 IT Why do ye these things ? This ia an 
 expression of solemn remonstrance at the 
 folly of their conduct in worshipping those 
 who were men. The abhorrence which 
 
 lA^eU' 
 
 '1.^^ 
 
 /I 
 
waj'S. 
 
 17 Nevertheless, ^ he left not 
 
 a Ps.81.12. c.17.30. b Rom.1.20. 
 
 they evinced at this, mav throw strong 
 light on the rank antT^cnaracter of the 
 Lord Jesus Christ.' When an offer was 
 made to worship Paul and .Barnabas, tliey 
 shrank from it with strong expressions of 
 uidignation and abhorrence. Yet when 
 similar worship was offered to the Lord 
 Jesus, when he was addressed by Thomas 
 in the language of worship, "My Lord 
 and my God" (John xx. 28), he commend- 
 ed the disciple. For this act he uttered 
 not the shghtest reproof. Nay, he ap- 
 proved it,- and expressed his approbation 
 of others who should also do it. ver. 29. 
 Comp. John v. 23. How can this differ- 
 ence be accounted for, except on the sup- 
 position that the Lord Jesus was divine ? 
 Would he, if a mere man, receive homage 
 as God, when his disciples rejected it with 
 horror? *^ Of like passions with you. We 
 are meii like yourselves. W3 have no 
 claim, no pretensions to any thing more. 
 The word " passions'' here means simply 
 that they had the common feelings anil 
 propensities of men; we have the nature 
 of men ; the affections of men. It docs 
 not mean that they were subject to any 
 improper passions, to ill temper, &c. as 
 some have supposed; but that they ^f^ 
 ■ftot pretend to be gods. ' We need food 
 and drink; we are exposed to pain and 
 sickness, and death.' The Latin Vulgate 
 renders it, ' We are mortal like your- 
 selves.' The expression stands opposed 
 to the proper conception of God who is 
 not subject to these affections, who is 
 most blessed and immortal. Such a Being 
 only is to be worshipped ; and the apos- 
 tles remonstrated strongly with them on 
 the folly of paying religious homage to 
 beings like themselves. Comp. James v. 
 17, '-Elias [Elijah] was a man subject to 
 like passions as we are," &c. ^ That ye 
 should turn from these vanities. That you 
 should cease to worship idols. Idols are 
 often called vanities, or vain things. 
 Deut. xxxii. 21. 2 Kings xcii. 15. 1 Kings 
 xvi. 13. 26. Jer. ii. 5; viii 19; x. 8. Jonah 
 ii. 8. They are called vanities, and often 
 a lie, or lying vanities, as opposed to the 
 living and true God, because they are 
 unreal, because they have no power to 
 help, because confidence in them is vain. 
 ^ Unto the living God. 1 Thess. i. 9. He 
 18 called the living God to distinguish him 
 from idols. See Note, Matt. xvi. 16. 
 
 2t)y THE ACTS. [A. D. 46. 
 
 IG Who " in times past suffered j himself without witness, in that he 
 all nations to walk in their own j did good, and gave us rain " from 
 
 heaven, and fruitful seasons, filling 
 our hearts with food and gladness. 
 
 c Job 5.10. Ps.147.8. Matt.5.45. 
 
 IF Which made heaven, &c. Whe thus 
 showed that he was the only proper ob- 
 ject of worship. This doctrine, thai there 
 was one God, who had made all things, 
 was new to them. They worsliipped 
 multitudes of divinities; and though they 
 regarded Jupiter as the father of goda 
 and men, yet they had no conception th.it 
 all things had been formed from nothing 
 by the will of one Infinite Being. 
 
 16. W ho in times past. Previous to the 
 gospel ; in past ages. IT Suffered all na 
 tio/is. Permitted all nations ; that is, all 
 Gentiles. Acts xvii. 30, " And the timea 
 of this ignorance God winked at." IT 7b 
 walk in their own ways. To conduct them- 
 selves without the restraints and instruc- 
 tions of a written law. They were per- 
 mitted to follow their own reason ana 
 passions, and their own system of religion. 
 He gave them no written laws, and sent 
 to them no messengers. Why he did this, 
 we cannot determine. It might have been, 
 among other reasons, to show to the world 
 conclusively, (1.) The insufficiency oi" rea- 
 son lo guide men in the matters of reli- 
 gion. The experiment was made under 
 the most favourable circumstances. The 
 most enughteneu nations, the Greeks and 
 Romans, were left to pursue the inquir}', 
 and failed no less than the most degraded 
 tribes of men. The trial was made for 
 four thousand years, and attended with 
 the same results every where. (2.) It 
 showed the need of revelation to guide 
 nian. (3.) It evinced, beyond the possi- 
 bility of mistake, the depravity of man. 
 In all nations, in all circumstances, men 
 had shown the same alienation from God. 
 By suffering them to walk in their oivn 
 ways, it was seen that those ways were 
 sin, and that some power more than 
 human wasnecessary to bring men back 
 to God. 
 
 17. Nevertheless. Though he gave them 
 no revelation. '^ He left not himself with- 
 out witness. He gave demonstration of 
 his existence, and of his moral character, 
 ^ In that he did good. By doing good. 
 The manner in which he did it, he imme- 
 diately specifies. Idols did not do go<id 
 or confer favours, and were therefore un- 
 worthy of their confidence. IT And gave 
 us rain from heaven. Rain from above, 
 from the clouds. Mark viii. 11. Luke ix 
 54: xvii. 29; xxi. 11 lohn vi. 31. 32. 
 
A. D. 46.] 
 
 CHAPTER XIV. 
 
 aoD 
 
 18 And with these sayings 
 Bource restrained they ihe people, 
 that they had not done sacrifice 
 unto them. 
 
 Id And there came thither cer- 
 
 Rain is one of the evidences of his good- 
 ness Man could not cause it; and with- 
 out It, regulated at proper intervals of 
 time, and in proper quantities, the earth 
 would soon be one wide scene of desola- 
 tion. There is 'scarcely" any"thing that 
 more certainly indicates unceasing care 
 and wisdom than the needful and refresh- 
 ing showers of rain. The sun and stars 
 move by fixed laws, whose operation we 
 can see and anticipate. The falling of 
 rain and dew is regulated by laws which 
 we cannot trace, and seems therefore to 
 De poured, as it were, directly from God's 
 hollow hand. Ps. cxlvii. 8, " Who cover- 
 eth the heaven with clouds ; who prepar- 
 eth rain for the earth." 
 
 " He sends his show'rs of blessings down, 
 
 To cheer the plains below ; 
 He makes the grass the mountains crown, 
 
 And corn in valleys grow. 
 "The cheering wind, the flying cloud. 
 
 Obey his mighty word ; 
 With songs and honours sounding loud. 
 
 Praise ye the sovereign Lord." — Watts. 
 H And fruitful seasons. Seasons when 
 the earth produces abundance. It is re- 
 markable, and a shining proof of the di- 
 vine goodness, that so few seasons are 
 unfruitful. The earth yields her increase ; 
 and the labours of the husljandman are 
 crowned with success : and the goodness 
 of God demands the expressions of praise. 
 Kis ancient covenant God does not forget 
 (Gen. viii. 22), though 7nan forgets it, and 
 disregards his great Benefactor. IT Filling 
 our hearts with food. The w-ord hearts is 
 here used as a Hebraism, to denot e pej ;- 
 SQM t?tem<ifjims.i fi^'i"g "S ^^'-'^ food,"Sc. 
 CJomp. Matt. xii. 40. IT Gladness. Joy; 
 comfort — the comfort arising from the 
 Eupply of our constantly returning wants. 
 This is proof of ever watchful goodness. 
 It is demonstration at once that there is a 
 God, and that he is good. It would be 
 easy for God to withdraw these blessings, 
 and leave us to want. A single word, or 
 a single deviation from the fulness of be- 
 nevolence, would blast all these comfwts, 
 and leave us to lamentation, wo, and 
 
 death. Ps. cxlv. 15, 16: ' 
 
 " The eyes of all wait upon thee, 
 
 tain Jews from Antioch and Iconi* 
 urn, who persuaded the people, and 
 having "stoned Paul, drew him ont 
 of the city, supposing he had been 
 dead. 
 
 o2Cor.n.25. 
 
 18. And with these sayings. With these 
 nrgmY\gpt.s. ^ Scarce restrained they the 
 people. They were so fully satisfied that 
 the gods had appeared, and were so full 
 of zeal to do them honour. 
 
 19. And there came thither certain Jetvs. 
 Not satisfied with having expelled them 
 from Antioch and Iconium, they still pur- 
 sued them. — Persecutors often exhibit a 
 zeal and perseverance in a bad cause, 
 which it would be well if Christians 
 evinced in a holy cause. Men will often 
 travel farther to do evil than they will to 
 do good ; and many men show more zeal 
 in opposing the gospel than professed 
 Christians do in advancing it. IF Avtioch 
 and Iconium. Note, ch. xiii. 14. 51. ^ Who 
 jiersuaded the people. That thfey were 
 impostors; and who excited their rage 
 against them. IT And having stontd Paul. 
 Whom they were just before ready to 
 worship as' a god ! What a striking in 
 stance of the fickleness and instability of 
 idolaters I and what a strildng instance 
 of the instability and uselessness of mere 
 popularity. Just before, they were ready 
 to adore him; now, they sought to put 
 him to death. Nothing is more fickle than 
 mere popular favour. The unbounded 
 admiration of a man may soon be chang- 
 ed into unbounded indignation and con- 
 tempt! It was well for Paul that he wns 
 not seeking this popularny, and that he 
 did not depend on it for happiness. He 
 had a good conscience ; he was engaged 
 in a good cause ; he \vas under the pro- 
 tection of God; and his happiness was to 
 be sought from a higher source than the 
 applause of men, fluctuating and uncer- 
 tain as the waves of the sea. To this 
 transaction Paul referred when he enu- 
 merated his trials, in 2 Cor. xi. 25, " Once 
 was I stoned." IT Drew him out of the 
 city. Probably in haste, and in popular 
 rage, as if he was unfit to be in the city, 
 and was unworthy of a decent burial ; 
 for it does not appear that they,£aatem- 
 
 jjlated^ft interment, but indignantly drag- 
 ged him beyond the w^alls of the city to 
 leave him there. Such sufferings arid 
 trials it cost to establish that religion in 
 the world which has shed so many bless- 
 And thou gives-t "them their food in due Bea- | ^^gs on rnan, and which now crowns us 
 Thou openest thine hand, [son. with comfort, and saves us from the abo^ 
 
 And satisfiesi the desire of all the living." | minationa and degradations of idolatry 
 
2i0 
 
 THE ACTS. 
 
 [A. D. 46. 
 
 20 Hovvbeit, as the disciples 
 stood round about him. he rose up, 
 and came intc the city : and the 
 next day he departed witli Barna- 
 bas to Derbe. 
 
 21 And when they had preached 
 
 here, and from the pains of heli hereafter. 
 ^ Supposing he had been dead. The next 
 verse shows that he was really ?ioi dead, 
 though mmy commentators, as well as the 
 Jews, have supposed that lie was,' and 
 was miraculously restored to life. It is 
 remarkable that Barnabas was not expos- 
 ed to this jDopular fury. But it is to be 
 remembered' that Paul was the chief 
 speaket, and it was his peculiar zeal that 
 ex{K)sed hnn to this tumult. 
 
 20. Howbeit. Bii|. Notwithstanding 
 the supposition th^'*he was dead. IT As 
 the disciples stood round about him. It 
 W'ould seem that they did not suppose that 
 he was dead; but might be expecting that 
 lie W'Ould revive. IT He rose up, &c. Most 
 commentators have supposed that this 
 was the effect of a miracle. They have 
 mamtamed that he could not have risen 
 s J soon, and entered into the city, without 
 the interposition of miraculous power. 
 (Calvin, Doddridge, Clark, &c.) But the 
 commentators have asserted ;hat which 
 is not intimated by the sacred penman. 
 Nor is there propriety in supposing the 
 intervention of miraculous agency where 
 it is not necessary. The probability is, 
 that he was stumied by a blow — perhaps 
 a single blow — and after a short time re- 
 covered from it. litAtiiingis more com- 
 
 jppn than thus by a vioIeinbTow on the 
 head to be rendered apparently lifeless, 
 the effect of which soon is over, and the 
 person restored to strength. Pricfcus and 
 VVetstein suppose that Paul feigned him- 
 self to be dead, and when out of danger 
 rose and returned to the city. But this 
 is wholly ijn^robable. IT And came into 
 (he city. It is remarkable that he should 
 have returned again into the same city. 
 But probably it was only among the new 
 L'onverts that he showed himself The 
 Jews supposed that he was dead ; and it 
 Joes not appear that he again exposed 
 himself to their rage. IT And the next day, 
 &c The opposition here was such that 
 it was vain to attempt to preach there any 
 longer. Having been seen by the disci- 
 pies after his supposed death, their faith 
 was confirmed, and he dopiarled to preach 
 in anoiner place. II To Derbe. ver. 6. 
 
 21. Had taught many. Or rathe*, had 
 made niany disciples {margin). ^ To 
 
 the gospel to that city, and ' had 
 taught many, they returned again 
 to Lystra, and to Iconium, and An- 
 tioch, 
 
 22 Confirming the souls of the 
 disciples, and exhorting them to 
 
 1 Had made many disdplei, 
 
 Lystra. ver. 6. IT And to Iconium. ver. 1. 
 We have here a remarkable instance of 
 the courage of the apostles. InllTSSI^Tery 
 places they had been persecuted anct 
 stoned, and yet in the face of danger they 
 ventured to return. The welfare of the 
 infant cnurches they deemed of more 
 consequence than their own safety ; and 
 they threw themselves again into the 
 midst of danger, to comfort and strengthen 
 those JHst converted to God. There are 
 times wtien ministers should not count 
 their own lives dear to them (Acts xx. 
 24); but wnen they should fearlessly throw 
 themselves into the midst of danger, con- 
 fiding only in the protecting care of their 
 God and Saviour. 
 
 22. Confirming. Strengthening. 'En-((r. 
 T^i't'Covrt;. The expression " to confirm" 
 has in some churches a technical signifi- 
 cation, denoting " to admit to the full pri- 
 vileges of a Christian, by the imposition 
 of hands." (Johnson.) It is scarcely ne- 
 cessary to say that the word here refers 
 to no such rite. It has no reference to 
 any imposition of hands, nor to the thing 
 which is usually supposed to be denoted 
 by the rite of " confirmation." It means 
 simply, that they established, strengthened, 
 made firm, or encouraged by the presen- 
 tation of truth, and by the motives of the 
 gospel. Whether the rite of confirma- 
 tion, as practised by s.Qme churches, be 
 founded on the aiithority of the New 
 Testament or not, it is certain that it can 
 receive no support from this passage. 
 The truth was, that these were young 
 converts ; that they were surrounded by 
 enemies, exposed to temptations, and to 
 dangers ; that they had as yet but a 
 slight acquaintance with the truths of 
 the gospel, and that it was therefore im- 
 portant that they should be further in- 
 structed in the truth, and established in 
 the faith of the gospel. This was what 
 Paul and Barnabas returned to accom 
 plish. There is not the slightest evi- 
 dence that they had not been admitted to 
 the full privileges of the church before, 
 or that any ceremony was now performed 
 in confirming or "strengthening them. 
 IT The souls. The minds, the hearts ; or 
 ZZf , ,' ° ^disci ples t^ie^-fflttes. 51 Disciples. 
 They were as yet scholars, or learners. 
 
X. D. 52. J 
 
 CHAPTER XIV. 
 
 211 
 
 continue "in the faith, and that ' 
 we must through much tribulation 
 enter into the king-dom of God. 
 23 And when they had ordained 
 
 o c.13.43. b Rom.8.17. 2Tim.3.12. 
 
 and the apostles returned to instruct them 
 farther in the doctrines of Christ. IT And 
 exhorting them, &c. ch. xiii. 43. IT In the 
 
 faith. In the belief of the gospel. 
 11 And that we must, y.u.1 'hn Set. That it 
 is fit or proper that we should, &c. Not 
 that it is in itself fixed by any fatal ne- 
 cessity ; but that sncli is the nature of 
 religion, and such the wickedness and 
 opposition of the world, that it will hap- 
 pen. We are not to expect that it will be 
 otherwise. We are to calculate on it 
 when we become Christians. Why it is 
 proper, or fit, the aposile did not state. 
 But we may remark that it is^^-oper, (1.) 
 Because such is the opposition of the 
 world to pure religion, that it cannot be 
 avoided. Of this they had had striking 
 demonstration in Lystra and Iconium. 
 %) It is necessary to reclaim us from 
 wandering, and to keep us in the path of 
 duty. Ps. cxix. 67. 71. (3.) It is neces- 
 sary to wean us from the world ; to keep 
 before one's mind the great truth, that 
 we have here " no continuing city, and 
 no abiding place." Trial here, makes us 
 pant for a world of rest. The opposition of 
 sinners makes us desire that world where 
 " the wicked shall cease from trou- 
 bling," and where there shall be eternal 
 friendship and peace. (4.) When we are 
 uersecuted and afflicted, we may remem- 
 ber that it has been the lot of Christians 
 from the beginning. We tread a path 
 that has been watered by the tears of the 
 saints, and rendered sacred by the shed- 
 ding of the best blood on the earth. The 
 Saviour trod that path; and it is enough 
 that the " disciple be as his master, and 
 the servant as his lord." Matt. x. 24, 25. 
 IT Through much tribulation. Through 
 many afflictions. IT Enter into the king- 
 dom of God. Be saved. Enter into hea- 
 ven. Note, Matt. iii. 2. 
 
 23. And when they had ordained. Xs.f o. 
 Tovi'3-«i'Tf7. The word ordain we now 
 use in an ecclesiastical sense, to denote a 
 setting apart to an office by the imposi- 
 tion of hands. But it is Q^tfieaLthat the 
 word here is not employed in that sense. 
 That imposition of hands might have oc- 
 curred in setting apart afterwards to this 
 office is certainly possible, but it is not im- 
 plied in the word employed here, andjji^ 
 nottakc place in the transaction to wnich 
 tiuF^VWra relers. The word occurs but 
 
 them elders in every church, and 
 had prayed with fasting, they com- 
 mended them to ths Lord, on whom 
 they believed. 
 
 in one other place in the New Testament, 
 2 Cor. viii 19, where it is applied to 
 Luke, and translated, " who was also 
 chosen of the church (i. e. appointed or 
 elected by suffrage by the church- 
 es), to travel with us" &c. The verb 
 properly denotes to stretch out the hand ; 
 and as it was customary to elect to office, 
 or to vote, by stretching out or elevating 
 the hand, so the word simply means to 
 elect, appoint, or designate to any office. 
 The word here refers simply to an elec- 
 tion or appointment of the elders. It is 
 said indeed that Paul and Barnabas did 
 this. But probably all that is meant by it 
 is, that they presided in the assembly 
 when the choice was made. It does not 
 mean that they appointed them without 
 consulting the church ; but it evidently 
 means that they appointed them in the 
 usual way of appointing officers, by the 
 suffi-ages of the people. See Schleusner, 
 and the notes of Doddridge and Calvin. 
 IT Ordained them. Appointed for the dis- 
 ciples, or for the church. It is not meant 
 that the elders were ordained for the 
 apostles. IF Elders. Greek, Presbyters. 
 Literally this word refers to the aged. 
 Note, ch. xi. 30. But it may also be a 
 word relating to office, denoting those 
 who were more experienced than others, 
 to preside over and to instruct the rest. 
 What was the nature of this office, and 
 what was the design of the appointment, 
 is not intimated in this word. All that 
 seems to be implied is, that they were to 
 take the charge of the churches during 
 the absence of the apostles. The apostlea 
 were about to leave them. They were 
 just organized into churches ; were in- 
 experienced ; needed counsel and di- 
 rection ; were exposed to dangers ; and 
 it was necessary, therefore, that persons 
 should be designated to watch over the 
 spiritual interests of the brethren. The 
 probability is, that they performed all tlie 
 functions that were required in the in- 
 fant and feeble churches ; in exhorting 
 instructing, governing, &c. The more 
 experienced and able would be most 
 likely to be active in exhorting and in- 
 structing the brethren ; and all would 
 be useful in counselling and guiding the 
 flock. The same thing occurred in 
 the church at Ephesus. See Notes ou 
 Acts XX. 17 — 28. It is not iroprobablo 
 
•215 
 
 THE ACTS. 
 
 A.D. 52.J 
 
 24 And after they had passed 
 throughout Pisidia, they came to 
 Pamphylia. 
 
 25 And when they had preached 
 the word in Perga, they went down 
 into Attalia : 
 
 23 And thence sailed to An tioch. 
 
 Ihat the business of instructing, or teach- 
 ing, would be gradually confined to the 
 more talented and able of the elders, 
 and tEatthe'others would be concerned 
 majnly in governing and directing the 
 general affairs of the church. IT In every 
 church. It is implied here that there were 
 elders in each church ; that is, that in 
 each church there v.'as more than one. 
 See ch. xv. 21. where a similar phraseolo- 
 gy occurs, and where it is evident that 
 there was more than one read'er "of the 
 law of Moses in each city. Titus i. 5, 
 " I left thee in Crete, that thou shouldst 
 
 ordain elders in every city." Acts xx. 
 
 17, " And from Miletus he sent to Ephe- 
 sus, and called the elders of the church.'' 
 It could not mean, therefore, that they 
 appointed a single minister or pastor to 
 each church, but they committed the 
 V, hole affairs of the church to a bench of 
 elders. ^ And had prayed with fasting. 
 With the church. They were about to 
 leave them. They had intrusted the in- 
 terests of the church to a body of men 
 chosen for this purpose ; and they now- 
 commended the church and its elders to- 
 gether to God. Probably they had no 
 prospect of seeing them again ; and they 
 parted as ministers and people should 
 part, and as Christian friends sliould part, 
 with humble prayer, commendiag them- 
 selves to the protecting care of God. 
 %^'hey commended them, &c. They 
 committed the infant church to the guar- 
 dianship of the Lord. They were fee- 
 ble, inexperienced, and exposed to dan- 
 gers ; but in his hands they were safe. 
 ^ To the Lord, &c. The Lord Jesus. The 
 connexion shows that he is particularly 
 referred to. In his hands, the redeemed 
 are secure. When we part with Chris- 
 tian friends, we may, with confidence, 
 leave them in his holy care and keeping. 
 
 24 Throvghout Pisidia. Note ch. xiii. 
 14. H They came to Pamphylia. Note, 
 ch. xiii. 13. These places they had visit- 
 ed before. 
 
 25. Tn Perga. Note, ch. xiii. 13. 
 IT They went down into Attalia. This 
 was a city of Pamphvlia. situated on the 
 sea-shore It was built by AUalus Phila- j 
 delphus, king of Pergamiis, who gave it I 
 
 " from Avhence they had heen re- 
 commended to ^ the grace of God 
 for the work which they fulfilled. 
 27 And when they were come, 
 and had gathered the church toge- 
 ther they rehearsed '^ all that God 
 had done with them, and how he 
 
 oc.13.1,3. fcc.15.40. c c.ta.l. 
 
 his own name. It is now called Antali. 
 (Rob. Cal.) 
 
 26. A7id thence sailed to Anlioch. Note, 
 ch. xi. 19. ^ From whence they had been 
 recommended, &c. Where they had been 
 appointed to this missionary tour by the 
 church, ch. xiii. 1 — 4. 1l To the grace cj 
 God. His favour and protection had 
 been implored for them in their perilous 
 undertaking. IT For the work which they 
 fulfilled. This shows conclusively, (l") 
 That they had accomplished fulfy the 
 work which was originally contem- 
 plated. It was strictly a missionary 
 tour among the Gentiles'. It was an im- 
 portant and hazardous enterprise ; ana 
 was the first in which the church for 
 mally engaged. Hence so much import- 
 ance is attached to it, and so faithful a 
 record of it is preserved. (2.) It shows 
 that the act by which they were set 
 apart to this (Acts xiii. 1 — 3) was not an 
 ordination to the ministerial office. It 
 was an appointment to a missionary tour. 
 (3.) It shows that the act was not an ap- 
 pointment to the aposileship. Paul was an 
 apostle before by the express appointment 
 of the Saviour; and Barnabas Avas never 
 an apostle in the original and proper sense 
 of the term. It was a designation to a tem- 
 porary work, which was now fulfilled. 
 
 We may remark, also, in regard to 
 this missionary tour (1.) That the work 
 of missions is one which early engag- 
 ed the attention of Christians, (2.) It 
 entered into their plans, and was one in 
 which the church was deeply interested. 
 (3.) The work of missions is attended with 
 danger. Men are now no less hostile to 
 the gospel than they were in Lystra and 
 Iconium. (4.) Missionaries should be sus- 
 tained by the prayers of the church. And, 
 1,5.) In the conduct of Paul and Barnabas, 
 missionaries have an example in founding 
 churches, and in regard to their own tii- 
 als and persecutions. If Paul and Barna 
 bas were persecuted, missionaries may be 
 now. And if the grace of Christ was suf- 
 ficient to sustain them, it is not the less 
 sufficient to sustain those of our own 
 times amidst all the dangers attending 
 the preaching of the cross in pagan lands. 
 27. They rehearsed. &c ch. xi.4 Thev 
 
A..D. 46.] 
 
 had opened " the door of faith unto 
 fJie Gentiles. 
 
 38 And there they abode long 
 time with the disciples. 
 
 I lCor.l6.9. 2Cor.2.12. Rev,&.8. 
 
 CHAPTER XV. 213 
 
 CHAPTER XV. 
 
 A ND ^ certain men which came 
 
 related what had happened ; their dan- 
 gers and their success. This they did 
 because they had been sent out by the 
 church, and it was proper that they 
 should give an account of their work ; 
 and because it furnished a suitable occa- 
 sion of gratitude to God for his mercy. 
 IT All thai God had done, &c. In protect- 
 ing, guarding them, &c. All was traced 
 to God. IT Had opened the door of faith. 
 Had furnished an opportunity of preach- 
 ing the gospel to the Gentiles. 1 Cor. xvi. 
 9. 2 Cor. ii. 12. 
 
 28. And there they abode. At Antioch. 
 ^ Lung lime. How long is not intimated ; 
 but we hear no more of them until the 
 council at Jerusalem, mentioned in the 
 next chapter. If the transactions record- 
 ed in this chapter occurred, as is sup- 
 posed, about A. D. 45 or 46, and the coun- 
 cil at Jerusalem assembled A. D. 51 or 53, 
 as is supposed, then here is an interval of 
 from five to eight years in which we have 
 no account of them. Where they were, 
 or what was their employment in this 
 interval, the sacred historian has not in- 
 formed us. It is certain, however, that 
 Paul made several journeys of which we 
 have no particular record in the New 
 Testament; and it is possible that some 
 of those journeys occurred during this 
 interval. Thus he preached the gospel 
 as far as lUyricum. Rom. xv. 19. And in 
 2 Cor. xi. 23 — 27, there is an account of 
 trials and persecutions, of many of which 
 we linve no distiijct record, and which 
 might have occurred during this interval. 
 We may be certain that these holy men 
 were not idle. And we may learn from 
 their example to fill up our time with use- 
 fulness ; to bear all persecutions and trials 
 without a murmur ; and to acknowledge 
 the good hand of God in our preservation 
 in our travels ; in our defence when w« 
 are persecuted ; in all the opportunities 
 which may be open before us to do good ; 
 and in all the success which may attend 
 our efforts. Christians should remember 
 that it is God who opens doors of useful- 
 ness ; and they should regard it as a mat- 
 ter of thanksgivirt'g that such doors are 
 opened, and that they are permitted to 
 spread the gospel, whatever toil it may 
 cost, whatever persecution they may 
 endure, whatever perils they may en- , 
 counter. 
 
 down from Judea, taught the 
 brethren, and said. Except « ye be 
 
 fcGal.2.12. cJno.7.22. 
 
 CHAPTER XV. 
 
 1. And certain men. These were men 
 undoubtedly who had been Jews, bul 
 who were now converted to Christianity. 
 The fact that they were willing to refer 
 the matter in dispute to the apostles and 
 elders (ver. 2), shows that they had pro- 
 fessedly embraced the Christian religion. 
 The account which follows is a record of 
 the first internal dissension which occur- 
 red in the Christian church. Hitherto 
 they had been struggling against external 
 foes. Violent persecutions had raged, and 
 had fully occupied the attention of Chris- 
 tians. But now the churches were at 
 peace. They enjoyed great external pros- 
 perity in Antioch. And the great ene- 
 my of souls took occasion then, as he 
 has often done in similar circumstances 
 since, to excite contentions in tne 
 church itself; so that when external vio- 
 lence could not destroy it, an effort was 
 made to secure the same object by inter- 
 nal dissension and strife. The history, 
 therefore, is particularly important, as it 
 is the record of the first unhappy debate 
 which arose in the bosom of the church. 
 It is further important, as it shows the 
 manner in which such controversies were 
 settled in apostolic times ; and as it estab- 
 lished some very important principles re- 
 specting the perpetuity of the religious 
 ritgs.of the Jews. T Came down from 
 Judea. To Antioch, and to the regions 
 adjacent which had been visited by the 
 apostles, ver. 23. Judea was a high and 
 hilly region, and going from that tow^ard 
 the level countries adjacent to the sea, 
 was represented to he descending or going 
 down. IF Taught the brethren. That is, 
 Christians. They endeavoured to co7i' 
 vince them of the necessity of keeping the 
 laws of Moses. ^ Except ye be circum- 
 cised. This was the l eading or principa l 
 rite of the Jewish religion. It was inais- 
 pensable to the name and privileges of a 
 Jew Proselytes to their religion were 
 circumcised as well as native-born Jews, 
 and they held it to be indispensable to 
 salvation.— It is evident fro.m this, that 
 Paul and Barnabas had dispensed with 
 this rite in regard to the Gentile converts, • 
 and that they intended to found the Chris- 
 tian church on the principle that the 
 Jewish ceremonies were to cease. When 
 however, it was necessary to conciliate 
 
 
214 
 
 THE ACTS. 
 
 [A. D. 
 
 circumcised after " the manner of 
 Moses, ye cannot be saved. 
 
 2 When therefore Paul and Bar- 
 nabas had no small dissension and 
 disputation with them, they deter- 
 
 al,ev.l2.3. 
 
 the minds of the Jews and to prevent con- 
 tention, Paul did not hesitate to practise 
 circumcision, ch. xvi. 3. *& After the man- 
 ner of Moses. According to the custom 
 which Moses commanded ; according to 
 the Mosaic ritual. IT Ye cannot be saved. 
 The Jews regarded this as indispensable 
 to salvation. The grounds on which they 
 would press it on the attention of Gentile 
 converts would be very plausible, and 
 such as would produce much embarrass- 
 ment. For, (1.) It would be maintained 
 that the laws of Moses were the laws of 
 God, and were therefore unchangeable ; 
 and, (2.) It would doubtless be maintained 
 that the religion of the Messiah was only 
 a completing and perfecting of the Jew- 
 ish religion ; — that it was designed sim- 
 ply to carry out its principles according to 
 the promises, and not to subvert ai>d de- 
 stroy any thing that had been established 
 bv divine authority. — It is usually not dif- 
 ficult to perplex and embarrass young 
 converts with questions of modes, and 
 rites, and forms of religion ; and it is not 
 uncommon that a revival is followed by 
 some contention jugHrlterttiis. Opposing 
 sects urge the claims of their peculiar 
 rites, and seek to make proselytes, and in- 
 troduce contention and strife into an 
 otherwise peaceful and happy Christian 
 community. 
 
 2. Had no small dissension and dispu- 
 tation. The word rendered dissension 
 (a-rio-ii) denotes sometimes sedition or in- 
 testine war, and sometimes earnest and 
 violent disputation or controversy. Acts 
 xxiii. 7. 10. In this place it clearly de- 
 notes that there was earnest and warm 
 discussion; but it is not implied that 
 there was any improper heat or temper 
 on the part of Paul and Barnabas. Im- 
 portant principles were to be settled in 
 regard to (he organization of the church. 
 Doctrines were advanced by the Judaiz- 
 ing teachers which were false, and which 
 tended to great strife and disorder in the 
 church. These doctrines were urged 
 with great zeal, were declared to be es- 
 sential to salvation, and would therefore 
 tend greatly to distract the minds of 
 Christians, and to produce great anxiety. 
 It became therefore necessary to meet 
 them wilh a determined purjxDse, and to 
 estanlish the truth on an immoveable 
 
 mined that * Paul and Barnabas, 
 and certain other of them, should 
 g-o up to Jerusalem, unto the apos- 
 tles and elders, about this ques- 
 tion. 
 
 basis. — And the case shows that it is right 
 to " contend earnestly for the faith" (Jude 
 3) ; and when similar cases occur it is 
 proper to resist the approach of error with 
 all the arguments which may be at our 
 command, and with all the weapons 
 which truth can furnish. It is further 
 implied here, that it is the duty of the 
 ministers of the gospel to defend the truth 
 and to oppose error. Paul and Barnabas 
 regarded themselves as set for this pur- 
 pose (comp. Phil. i. 17, "Knowing that 
 I am set for the defence of the gospel"); 
 and Christian ministers should be anali- 
 fied to defend the truth ; and should be 
 willing with a proper spirit and with great 
 earnestness to maintain the doctrines re- 
 vealed. If Tliey determined. There was 
 no pro.spect that the controversy would . 
 be settled by contention and argument. - 
 It would seem, from this statement, that 
 those who came down from Judea were 
 also willing that the whole matter should 
 be referred to the aposdes at Jerusalem. 
 The reason for this may have been, (1.) 
 That Jerusalem would be regarded by 
 them as the source of authority in the 
 Christian church, as it had been among 
 the Jews. (2.) Most of the apostles and 
 the most experienced Christians wero 
 there. They had listened to the instruc- 
 tions of Christ himself; had been long hi 
 the church ; and vvere supposed to be 
 better acquainted with its design and its 
 laws. (3.) Those who came from Judea 
 would not be likely to acknowledge the 
 authority of Paul as an apostle : the au- 
 thority of those at Jerusalem they would 
 recognise. (4.) They might have had a 
 very confident expectation that the de- 
 cision there would be in their favour. The 
 question had not been agitated there. 
 They had all been Jews. And it is cer- 
 tain that they continued as yet to attend 
 in the temple service, and to conform to 
 the Jevyish customs. They might have 
 expected therefore, with great confidence, , 
 
 that the decision would be in their favour, 
 and they were willing to refer it to those 
 at Jerusalem. IT Certain other of them 
 Of the bi'ethren ; probably of each party 
 They \\A not go to debate ; or to giv« 
 their opinion ; or to vote in the case then, 
 selves; but to lay the question fairly be 
 fore the apostles and elders. IT Unto thi 
 
A.D. 52. j 
 
 CHAPTER XV, 
 
 215 
 
 3 And being " brought on their 
 way by the church, they passed 
 through Phenice and Samaria, de- 
 claring the conversion* of the Gen- 
 tiles : and they caused great joy*^ 
 unto all the brethren. 
 
 4 And when they were come to 
 Jerusalem, they were received of 
 the church, and of the apostles and 
 
 o Rom. 15 ?A. lCor.16.6,11.3 Jno.6. i c.14.27. 
 
 eLukel5.7,J0. 
 
 apostles. The authority of the apostles in 
 6urh a case would be acknowledged by all. 
 They had been immediately instructed by 
 the Saviour, and had the promise of infal- 
 lible guidance in the organization of the 
 church. Notes, Matt. xvi. 19 i xviii. 18. 
 IT A?id elders. Note, ch. xi. 30. Gr. Presby- 
 ters. See Note, ch. xiv. 23. Who these 
 v'.'ere, or what was their office and authori- 
 ty, it is not easy now to determine. It 
 may refer to the aged men in the church 
 at Jerusalem, or to those who were ap- 
 pointed to rule and to preach in connexion 
 with the apostles. As in the synagogue 
 it was customary to determine questions 
 by the advice of a bench of elders, there 
 IS no improbability in the supposition 
 that the apostles would imitate that cus- 
 tom, and appoint a similar arrangement 
 in the Christian church. {Grofius.) It is 
 generally agreed that this is the journey 
 .0 which Paul refers in Gal. ii. 1 — 10. If 
 60, it happened Iburteen years after his 
 conversion. Gal. ii. 1. It was done in ac- 
 cordance with the divine command, " by 
 revelation." Gal. ii. 2. And among those 
 who went with him was Titus, who was 
 afterwards so much distinguished as his 
 companion. Gal. ii. 3. IT About this ques- 
 tion. The question whether the ceremo- 
 nial laws of Moses were binding on Chris- 
 tian converts. In regard to the nature 
 and design of this council at Jerusalem, 
 Bee Note on ver. 30, 31. 
 
 3. And being brought on their way by 
 the church. Being attended and conduct- 
 ed by the Christian brethren. See Note, 
 Kom. XV 24. It was customary for the 
 Christians to attend the apostles in their 
 travels. Comp. 1 Cor. xvi. 6.11. 3 John G. 
 ^Through Phenice. Note, ch. xi. 19. IFAni 
 Samaria. These places were directly on 
 their route to Jerusalem. IT Declaring (he 
 conversion, &c. Of the Gentiles in Anti- 
 och, and in the regions in Asia Minor 
 through which they had travelled. These 
 remarkable events they .would naturally 
 communicate with joy to" ^e Christians 
 with whom they would have intercourse 
 
 elders; and tl ey '^ declared ah 
 things that G( d liad done with 
 them. 
 
 5 But • there rose up certain of 
 the sect of the Pharisees which be- 
 lieved, saying, ' That it was need- 
 ful to circumcise them, and to com- 
 mand them to keep the law of Mo- 
 ses. 
 
 dc.21.19. 
 e ver.l. 
 
 1 or, rose up, said they, urtatn. 
 
 in their journey. ^ Caused great joy. At 
 the news of the extensive spread of the 
 gospel. It was an indication of their deep 
 feeling in the interests of religion, thai 
 they thus rejoiced. Where Christians are 
 themselves awake, and engaged in the 
 service of Christ, they rejoice at the news 
 of the conversion of sinners. Where they 
 are cold, they hear such news with indif- 
 ference, or with the utmost unconcern. 
 One way of testing our feelings on the 
 subject ol religion is, by the ernSTkms 
 vS'tttcii AA e have when we hear of exten- 
 sive and glorious revivals of religion. 
 Comp. Note, Acts viii. 8. 
 
 4. They were received of the church. By 
 the church, in a hospitable and friendly 
 manner. They were acknowledged as 
 Cluistian brethren, and received with 
 Christian kindness. See Gal. ii. 9. ^ Ajid 
 they declared. Paul and Barnabas, and 
 those with them. That is, they stated the 
 case ,• the remarkable conversion of the 
 Gentiles, the evidence of their piety, and 
 the origin of the present dispute. 
 
 5. But there rose up, &c. It has been 
 doubted whether these are the words of 
 Paul and Barnabas, relating what occur- 
 red at Antioch ; or whether they are the 
 words of Luke, recording what took place 
 at Jerusalem. The correct exposition is 
 probably that which refers it to the latter. 
 For, (1.) This seems to be the most obvi- 
 ous interpretation. (2.) The use of the 
 words "rose up" implies that.^ Those 
 who disturbed the church a't AhtToch are 
 said to have come down from Judea (ver. 
 1) ; and if this place referred to that oc- 
 currence, the same words would have 
 been retained. (3.) The particular spe- 
 cification here of " the sect of the Phari- 
 sees," looks as if this was an occurrenco 
 taking place at Jerusalem. No such spe- 
 cification exists respecting those who 
 came down to Antioch ; but it would 
 seem here, as if this party in Jerusalem 
 resolved still to abide by the law, and to 
 impose those rites on the Christian con- 
 verts. However, this interpretation i.s 
 
216 
 
 6 And the apostles and elders 
 came togetker, " for to consider of 
 this matter. 
 
 7 And wlien there had been 
 much disputing, Peter rose up and 
 said unto them, Men and brethren, 
 ye know '' how that a good v.'hile 
 ago God made choice among us, 
 that the Gentiles by rny mouth 
 should hear the word of the gospel, 
 and believe. 
 
 6Matt.l6.18,19. c.10.2 
 
 THE ACTS. [A.D. 52. 
 
 8 And God, which "^knowcth the 
 hearts, bare them witness, giving 
 them the Holy Ghost, even as ht 
 did unto us ; 
 
 9 And put no difference between 
 us and them, purifying '^ their hearts 
 by faith. 
 
 10 Now therefore why tempt ye 
 God, to put a yoke * upon the neck 
 of the disciples, which neither oui 
 fathers nor we were able to bear? 
 
 cc.1.24. dHeb.9.13,1-1. lPet.1.22. eGalAl. 
 
 by no means certain. H V>'hich believed. 
 \Vho maintained, or taught. "^ That it 
 teas needful, &c. Note, ver. 1. 
 
 G. Ajid (he apostles and elders, &c. They 
 came together in accordance with the au- 
 thority in Matt, xviii. 19, 20. It would 
 Beem, also, that the whole church was 
 convened on this occasion; and that they 
 concurred, at least, in the judgment ex- 
 pressed in this ea.se. See ver. 12. 22, 23. 
 ^ For to consider this matter. Not to decide 
 it arbitrarily, or even by authority, with- 
 out deliberation ; but to compare their 
 views, and to express the result of the 
 whole to the church at Antioch. It was 
 a grave and difficult question, deeply af- 
 fecting the entire constitution oithe Chris- 
 tian church, and they therefore solemnly 
 engaged in deliberation on the subject. 
 
 7. Much disputing. Or rather, much 
 inquiry, or delideration. With our word 
 disputing we commonly connect the idea 
 of heat and anger. This is not necessa- 
 rily implied in the word used here. It 
 might have been calm, solemn, dehberate 
 inquiry; and there is no evidence that it 
 was conducted with undue warmth or 
 anger. ^ Peter rose up and said. Peter 
 was probably the most aged, and was 
 most accustomed to speak, ch. ii. 14, &c. 
 iii. (). 12. Besides, there was a particular 
 reason ibr his speaking here, as he had 
 been engaged in similar scenes, and un- 
 derstood the case, and had had evidence 
 that (iod had converted sinners withoW 
 the Mosaic rites, and knew that it would 
 have been inexpedient to have imposed 
 these rites on those who had tlius been 
 converted. IT A good v)hile ago. See ch. 
 X. Some time suice. So long since that 
 there had been opportunity to ascertain 
 whether it was necessary to observe the 
 laws of Moses in order to the edification 
 of the church. H God made choice, &c. 
 That is, of all the a;x)sdes, he designated 
 me to engage m ihi.s work. Com.p. Note. 
 Matt, xvi. 18, with Acts x "il Thai the 
 (ienlilca. Cornelius, and those who were 
 
 assembled with him at Caesarea. This 
 was the first case that had occurred, and 
 therefore it was important to appeal to it. 
 
 8. And God, which hioweih the hearts 
 ch. i. 24. God thus knew whether they 
 were true converts or not, and gave a de- 
 monstradon that he acknowledged them 
 as his. ^ Giving them the Holy Ghost, &c. 
 ch. X. 45, 46. 
 
 9. And put no difference, &c. Though 
 they had not been circumcised, and 
 though they did not conform to the law 
 of Moses. Thus God showed that the 
 observance of these rites was not neces- 
 sary in order to the true conversion of 
 men, and to acceptance with him. He 
 did not give us, who are Jews, any ad- 
 vantage over them, but justified and puri- 
 fied all in the same manner, li Purifying 
 their hearts. Thus giving the best evi- 
 dence that he had renewed them, and 
 admitted them to favour with him. ^ By 
 faith. By believing on the Lord Jesus 
 Christ. This showed that the plan on 
 which God was now about to show fa- 
 vour to men, was not by external rites 
 and ceremonies, but by a scheme which 
 required faith as the only condition of ac- 
 ceptance. It is further implied here, that 
 there is no true faith which does not pu- 
 rity the heart. 
 
 10. Why tempt ye God ? Why provoke 
 hirn to displeasure ? Why, since he has 
 shown his determination to accept them 
 without such rites, do you provoke him by 
 attempting to impose on his own people 
 rites without his authority, and against 
 his manifest will ? The argument is, that 
 God had already accepted them. To at- 
 tempt to impose these rites would be to 
 provoke him to anger; to introduce ob 
 servances which he had shown it was his 
 purpose should now be abolished. ^ To 
 put a yoke. That which would be bur- 
 densome and oppressive, or which would 
 infringe on their just freedom, as the chil- 
 dren of God. It is called in Gal. v. 1 " a 
 yoke of bondage." Note, Matt, xxiii. 4 
 
A. D. 52.] 
 
 CHAPTER XV. 
 
 217 
 
 11 But we believe that through | 
 *the grace of the Lord Jesus Christ I 
 we shall be saved, even as they. 
 
 12 Then all the multitude kept 
 silence, and gave audience to Bar- 
 nabas and Paul, declaring what 
 miracles and wonders God had 
 wrought '' among the Gentiles by 
 them. 
 
 a Rom^.34. Eph.2.8. Tit.3.4,5. i C.14.i7. 
 
 A yoke is an emblem of slavery or bond- 
 age (1 Tim. vi. 1) ,• or of affliction (Lara, 
 iii. 27) ; or of punishment (Lam. i. 14) ; or 
 of oppressive and burdensome ceremo- 
 nies, as in this place ; or of the restraints 
 of Christianity. Matt. xi. 29, 30. In this 
 place they are called a yoke because, 
 (L) They were burdensome and oppres- 
 sive ; and, (2.) Because they would be an 
 nifringement of Christian freedom. One 
 design of the gospel was to set men free 
 from such rites and ceremonies. The yoke 
 here referred to is not the moral law, and 
 the just restraints of religion ; but the ce- 
 remonial laws and customs of the Jews. 
 H Which neither our fathers, &c. Which 
 have been found burdensome at all times. 
 They were expensive, and painful, and 
 oppressive : and as they had been found 
 to be so, it was not proper to impose them 
 on the Gentile converts, but should rather 
 rejoice at any evidence that the people 
 of God might be delivered from them. 
 IT Were able to bear. Which are found to 
 be oppressive and burdensome. They 
 were attended with great inconvenience, 
 and many transgressions, as the conse- 
 quence. 
 
 11. But we believe. We apostles, who 
 have been with them, ^TcMrafe seen the 
 evidences of their acceptance with God. 
 IT Through the grace, &c. By the grace 
 or mercy of Christ alone, without any of 
 the rites and ceremonies of the Jews. 
 ^ We shall be saved, even as they. In the 
 same manner, by the mere grace of Christ. 
 So far from being necessary to their sal- 
 vation, they are really of no use in ours. 
 We are to be saved not by these ceremo- 
 nies, but by the mere mercy of God in 
 the Redeemer They should not, there- 
 fore, be imposed on others. 
 
 12. Then all the multitude. Evidently 
 the multitude of private Christians who 
 were assembled on this occasion. That 
 it does not refer to a synod of ministers 
 and elders merely, is apparent, (1.) Be- 
 cause the church, the brethren, are repre- 
 sented as having been present, and con- 
 curring in the final opinion (ver. 22, 23) ; 
 
 T 
 
 13 And after they had held their 
 peace,.Tames answered, saying, Men 
 and brethren, hearken unto me : 
 
 14 Simeon hath declared ■= how 
 God at the first did visit the Gen- 
 tiles, to take out of them a people 
 for his name. 
 
 15 And to this agree the words 
 of the prophets ; as it is written,*^ 
 
 cLu.2.31,32. dAm.9.it,.2. 
 
 and, (2.) Because the word multitude (t4 
 TzKnbti) would not have been used in de- 
 scribing the collection of apostles and 
 elders merely. Comp. Luke i. 10, 11. 13,- 
 T. 6; vi. 17; xix. 37. John v. 3; xxi. 6. 
 Acts iv. 32 \ vi. 2. Matt. iii. 7. IT Gave 
 audience. Heard, listened attentively to. 
 IT Barnabas and Paul. They were deeply 
 interested in it ; and they were qualified 
 to give a fair statement of the facts as 
 they had occurred. IF Declaring what 
 miracles and wonders, &c. The argu- 
 ment here evidently is, that God had ap- 
 proved their work by miracles ; that he 
 gave evidence that what thev did had 
 his approbation ; and that as all this was 
 done without imposing on them the rites 
 of the Jews, so it would follow that those 
 were not now to be commanded. 
 
 13. James answered. James the Less, 
 son of Alpheus. See Note, ch. xii. 1. 
 ^ Hearken unto me. This whole transac- 
 tion shows that Peter had no such autho- 
 rity in the church as the Papists pretend, 
 for otherwise his opinion would have 
 been followed without debate. James 
 had an authority not less than that of Pe- 
 ter. It is possible that he might have 
 been next in age (comp. 1 Cor. xv. 7); 
 and it seems morally certain that he re- 
 mained for a considerable part of his life 
 in Jerusalem. Acts xii. 17 i xxi. 18. Gal 
 i. 19; ii. 9. 12. 
 
 14. Simeon. This a Hebrew name. 
 The Greek mode ot writing it commonly 
 was Si7non. It was one of the names of 
 Peter. Matt. iv. 18. ^ To take out of them 
 a people. To choose from among the Gen- 
 tiles those who should be.liis frien ds. 
 
 15. The tcords of the pr(^%els. Amos 
 ix. 11, 12. It was a very material point 
 with them, as Jews, to inquire whether 
 this was in accordance with the predic- 
 tions of the Scriptures. The most power- 
 ful revivals of religion, and the most 
 striklfTftfetiwnstratitms of the divine pre- 
 sence, will be in accordance with the 
 Bible; and should be tested by them. 
 This habit was always manifested by the 
 apostles and early Christians, and should 
 
218 
 
 16 After this I will return, and 
 will build again the tabernacle of 
 David, Avhich is fallen down ; and 
 1 will build again the ruins thereof, 
 and I will set it up : 
 
 THE ACTS. [A. D. 5'J 
 
 17 That the residue of men might 
 seek after the Lord, and all the 
 Gentiles, upon whom my name is 
 called, saith the Lord, who doeth 
 all these things. 
 
 be followed by Chrisiians at ail times. 
 Unless a supposed work of grace accords 
 with the Bible, and can be defended by 
 It, it must be false, and should be opposed. 
 Com p. Isa. viii. 20. 
 
 16. After this. This quotation is not 
 made literall}' either from the Hebrew, or 
 the Septuagint, which diflers also from 
 the Hebrew. The 17ih verse is quoted 
 literally from the Septuagint ; but in the 
 16th the general sense only of the passage 
 is retained. The 7J}am point of the quo- 
 tation, as made by James, was, to show 
 that according to the prophets it was con- 
 templated thut the Gentiles should be in- 
 troduced to the privileges of the children 
 of God ; and on ihis pomt the passage has 
 a direct bearmg. The prophet Amos (is. 
 8 — 10) had described the calamities that 
 should come upon the nation of the Jews, 
 by their being scattered and driven away. 
 This implied that the city of Jerusalem, 
 and the temple, and the vvalls of the city 
 should be destroyed. But after tliat (Heb. 
 " on that day,"' ver. 11, that is, the day 
 when he should revisit them, and recover 
 themj, he would restore them to their 
 former privdeges ; would rebuild their 
 temple, their city, and their walls, ver. 
 11. And not oidy so, not only should the 
 blessing descend on the Jews, but it 
 should also be extended to others. The 
 "remnant of Edom," "the heathen upon 
 whom" his "name would be called" 
 (Amos ix. 12), shoidd also partake of the 
 mercy of God, and be subject to the Jew- 
 ish people ; and a time of general pros- 
 perity and of permanent blessings should 
 follow. Amos ix. 13 — 15. James ^j^nder- 
 stands this as referring to the times oftRe 
 Messiah, and to the introduction of the 
 gospel to the Gentiles. And so the pas- 
 sage (Amos ix. 12) is rendered in the Sep- 
 tuagint. See ver. 17. "IF / will rctnrii. 
 When the people of God are subjected to 
 calamities and trials, it is often represented 
 as if God had departed from them. This 
 returning, therefore, is an image of their 
 restoration to his favour, and to prosperity. 
 This is not, however, in the Hebrev/, m 
 Amos ix. 11. IT / vnll build again. In 
 the calamities that should come upon the 
 nation (Amos ix. 8), it is implied that the 
 temple and the city should ije destroyed. 
 To budd them again would be a proof of 
 his ret^jming favour. ? The tabernacle cf 
 
 David. The ^eni of David. Here it means 
 the house, or royal residence of David, 
 and the kings of Israel. That is, he would 
 restore them to their former glory and 
 splendour, as his people. The reference 
 here is not to the temple, which was the 
 work of Solomon ; but to the magnificence 
 and splendour of the dwelling place of 
 David ; that is, to the full enjoyment of 
 their former high privdeges and blessings, 
 *ii Which is fallen down. Which would 
 be destroyed by the captivity under the 
 king of Babylon, and by the long neglect 
 and decay resuldng from their behig car- 
 ried to a distant land. IT The ruins there' 
 of. lieb. " close up the breaches thereof" 
 That is, it should be restored to its former 
 prosperity and magnificence ; an emblem 
 of the favour of (iod, and of the spiritual 
 blessings that .should in future times de* 
 scend on the Jewish people. 
 
 17. That the residue of men. This verse 
 is quoted literally from the Septuagint, 
 and differs in some respects from the He- 
 brew. The phrase " the residue of men" 
 here, is evidently understood, both by the 
 LXX. and by Jarnes, as referring to others 
 than Jews, to the Gentiles. The rest of 
 the world — implying that many of them 
 would be admitted to the friendship and 
 favour of God. The Hebrew is, " that 
 they may possess the remnant of Edom." 
 This change is made in the Septuagint 
 by a slight difference m the reading of 
 two Hebrew words. The LXX., instead 
 of the Hebrew is»->>v shall inherit, read 
 "!';^'"\nv shall seek of thee; and instead of 
 mnK, Edom, they read cdir, Man, or 
 mankind, i. e. men. Why this variation 
 occurred, cannot be explained ; but the 
 sens.e is not materially different. In the 
 Hebrew, the word Edom has undoubted 
 reference to another nation than the 
 Jewish •, and the expression means, that 
 in the great prosperity of the Jews, after 
 their return, they should extend the in- 
 fluence of their religion to other nations; 
 that is, as James applies it, the Gentiles 
 might be brought to the privileges of the 
 children of God. f And also the Gentiles, 
 Heb. All the heathen; i. e. all who 
 were not Jew s. This was a clear predic- 
 tion that other nations were to he favoured 
 with the hght of the true religion, and 
 that without any mentioi of their oon 
 
A. D. 52.] 
 
 CHAPTER XV. 
 
 219 
 
 18 Known" unto God are all his 
 works, from the beginning of the 
 world. 
 
 19 Wherefore my sentence is, 
 that we trouble not them, which 
 
 a Num.23.19. Isa. 46.10, 
 
 forming to the rites of the Jewish people. 
 H Upon whom my name is called. Who 
 are called by my name, or who are re- 
 garded by me as my people. ^ Who doeth 
 all these ihinga. That is, who will cer- 
 tainly accomplish this in its time. 
 
 18. Known unto God, &c. Note, ch. i. 
 24. The meaning of this verse, in this 
 connexion, is this. God sees every thing 
 future ; he knows what he will accom- 
 plish ; he has a plan ; and all his works 
 are so arranged in his mind, that he sees 
 all things distinctly and clearly. As he 
 foretold these, it was a part of his plan ; 
 and as it was a part of his plan long since 
 foretold, it should ncA be opposed and re- 
 sisted by us. 
 
 19. My sentence. Gr. I judge (-/.f/vco); 
 ihat is, I give my opinion. It is the usual 
 language in which a judge delivers his 
 opinion ; but it does not imply here that 
 James assumed authority to settle the 
 case, but merely that he gave his opinion, 
 or counsel. IT That we trouble not them. 
 That we do not molest, disturb, or oppress 
 them, by imposing on them unneces- 
 sary and burdensome rites and ceremo- 
 nies. 
 
 20. That we write unto them. Express- 
 mg our judgment, or our views of the 
 case. This verse has greatly perplexed 
 commentators. The main grounds of 
 difficulty have been, (1.) Why fornica- 
 tion — an offence against the moral law, 
 and about which there could be no dis- 
 pute — should have been included ; and, 
 (2.) Whether the prohibition to abstain 
 from biood is still binding. IF That they 
 abstain. That they refrain from these 
 things, or wholly avoid them. IF Pollu- 
 tions of idols. The word rendered poZZu- 
 iions means any kind of defilement. But 
 here it is i^;^dently used to denote the 
 flesh of those iJfttmels that were offered 
 in sacrifice to idols. See ver. 29. That 
 flesh, after being offered in sacrifice, was 
 often exposed for sale in the markets, or 
 was served up at feasts, 1 Cor. x. 25 — 
 29. It became a very important question 
 whether it was right for Christians to 
 partake of it. The Jews would contend 
 that it was, in fact, partaking of idolatry. 
 The Gentile converts would allege that 
 they did not eat it as a sacrijice to idols, or 
 
 from among the Gentiles are turned* 
 to God : 
 
 20 But that we write unto them, 
 that they abstain from pollutions 
 of '^ idols, and from fornication,'' 
 
 b lThess.1.9. c Ex.20.4,5. lCor.8.1,&c. 10.28. Rev. 
 2.14,20; 9.20. rf lCor.6.9,18. Col.3.5 lThess.4.3. 
 
 lend their countenance in any way to the 
 idolatrous worship where it had been 
 offered. See this subject discussed at 
 length in 1 Cor. viii. 4 — 13. As idolatry 
 was forbidden to the Jews in every form, 
 and as partaking even of the sacrilices 
 to idols, in their feasts, might seem to 
 countenance idolatry, the Jewa.would be 
 utterly opposed to it ; and for thelSke of 
 peace, James advised that they be recom- 
 mended to abstain from this. To partake 
 of that food might nut be morally wrong 
 (1 Cor, viii. 4), but it would give occasion 
 for scandal and offence ; and, therefore, 
 as a matter of expediency, it was advised 
 that they should abstain from it. IT And 
 from fornication. The word used here 
 (TTOfvitu) is applicable to all illicit inter 
 course ; and may refer to adultery, incest 
 and licentiousness in any form. There 
 has been much diversity of opinion in re 
 gard to this expression. Interpreters hav6 
 been gready perplexed to understand 
 why this violation of the moral law ha» 
 been introduced amidst the violations of 
 the ceremonial law; and the question is 
 naturally asked, whether this was a sin 
 about which there could be any debato 
 between the Jewish and Gentile con- 
 verts ? Were there any who would prac- 
 tise it, or plead that it was lawful ? If 
 not, why is it prohibited here ? Various 
 interpretations have been proposed. Some 
 have supposed that James refers here to 
 the offerings which harlots would make 
 of their gains to the service of religion, 
 and that James would prohibit the rece[> 
 tion of it. Beza, Selden, and Schleusner 
 suppose the word is taken for idolatry, as 
 it is often represented in the Scriptures as 
 consisting in unfaithfulness to God, and 
 as it is often called adultery. Heringius 
 supposes that marriage between idolaters 
 and Christians is here intended. But, 
 after all, the usual interpretation of the 
 word, as referring to illicit intercourse of 
 the sexes of any kind, is undoubtedly 
 here to be retained. There is^no reasoff 
 for depardng from the ordinary and usual 
 meaning of the word. If it be asked, 
 then, why this was particularly forbidden, 
 and was introduced in this connexion, we 
 may reply, (1.) That this vice prevailed 
 every where among the (Jentiles, and 
 
220 
 
 and from things strangled 
 from "■ blood. 
 21 For Moses of old time hatli 
 
 oLev.17.14. Deut.l2. 16,23. 
 
 THE ACTS. 
 
 , and 
 
 [A. D. 5-.' 
 
 was that to which all were particularly 
 exposed. (2.) That it was not deemed by 
 the Gentiles disgraceful. It was practised 
 without shame, and without remorse. 
 Terence, Adelph. 1, 2. 21. See Grotius. 
 It was important, therefore, that the pure 
 laws of Christianity on this subject should 
 be known, and that special pains should 
 be taken to instruct the early converts 
 from paganism in those laws. The same 
 tiling is necessary still in heathen lands. 
 \2.) This crime was connected with re- 
 ligion. It was the practice not only to 
 mtroduce indecent pictures and emblems 
 into their worship, but also for females to 
 devote themselves to the service of par- 
 ticular temples, and to devote the avails 
 of indiscriminate prostitution to the ser- 
 vice of the god, or the goddess. The vice 
 was connected with no small part of the 
 pagan worship ; and the images, the em- 
 blf ms, and the customs of idolatry every 
 where tended to sanction and promote it. 
 A mass of evidence on this subject, which 
 sickens the heart — but which would be 
 too long and too indelicate to introduce 
 here — may be seen in Tholuck's Nature 
 and Moral Influence of Heathenism, in 
 the Biblical Repositor}% for July, 1832, 
 pp. 441 — 464. As this vice was almost 
 universal ; as it was practised without 
 shame or disgrace ; as there were no laws 
 among the heathen to prevent it ; as it 
 was connected with all their views of 
 idol worship, and of religion; it was im- 
 portant for the early Christians to frown 
 upon and to opposeit, and to set a pecu- 
 liar guard against it in all the churches. 
 It was the sm to which, of all others, they 
 were the most exposed, and which was 
 most likely to bring scandal on the Chris- 
 tian religion. It is fpr this cause that it 
 is so often and so pointedly forbidden in 
 the New Testament. Rom. i. 29. 1 Cor. 
 vi. 13. 18. Gal. v. 19. Eph. v. 3. 1 Thess. 
 IV. 3. IT And from things strangled. 
 That is, from animals or birds that were 
 killed without shedding their biood. The 
 reason why these were considered by the 
 Jews unlawful to be eaten was, that thus 
 they would be under a necessity of eat- 
 ing blood, which was positively forbidden 
 by the law. Hence it was commanded 
 in the law, that when any beast or fowl 
 was taken in a snare, the blood should be 
 poured out before it was lawful to be 
 eaten. Lev. xvii. 13. IT And from blood. 
 
 in every city them that preach htm 
 being ^ read in the synagogaes 
 every sabbath-day : 
 
 The eating of blood was strictly forbidden 
 to the Jews. The reason of this was that 
 it contained the life. Lev. xvii. 11. 14. 
 See Note on Rom. iii. 25. The use of 
 blood was common among the Gentiles. 
 They drank it often at their sacrifices, 
 and in making covenants or compacts. 
 To separate the Jews from them in this 
 respect was one design of the prohibition. 
 See Spencer, De Leg. Hebrae. pp. 144, 145. 
 169. 235. 377. 381. 594. Ed. 1732. See 
 also this whole passage examined at 
 length in Spencer, pp. 588—626. The 
 primary reason of the prohibition was, 
 that it was thus used in the feasts and 
 compacts of idolaters. That blood was 
 thus drank by the heathens, particularly 
 by the Sabians, in their sacrifices, is fully 
 proved by Spencer, De Leg. pp. 377 — 380. 
 But the prohibition specifies a higher rea- 
 son, that the life is in the blood, and that 
 therefore it should not be eaten. On this 
 opinion see Note, Rom. iii. 25. This rea- 
 son existed before any ceremonial law ; 
 is founded in the nature of things ; has 
 no particular reference to any custom of 
 the Jews; and therefore is as forcible in 
 any other circumstances as in theirs. It 
 was proper, therefore, to forbid it to the 
 early Christian converts ; and for the 
 same reason its use should be abstained 
 from every where. It adds to the force 
 of these remarks, when we remember 
 that the same principle was settled be- 
 fore the laws of^ Moses were given ; and 
 that God regarded the fact that the life 
 was in the blood as of so much im.portance 
 as to make the shedding of it worthy of 
 death. Gen. ix. 4 — 6. It is supposed, 
 therefore, that this law is still obligatory. 
 Perhaps also there is no food more un- 
 wholesome than blood ; and it is a further 
 circumstance of some moment that all 
 men naturally revolt from it as an article 
 of food. 
 
 21. For Moses. The meaning of this 
 verse is, that the law of Moses, prohibit- 
 ing these things, was read in the syna- 
 gogues constantly. As these commands 
 were constantly read, and as the Jewish 
 converts would not soon learn that their 
 ceremonial law had ceased to be binding, 
 it was deemed to be a matter of expe- 
 diency that no needless offence should be 
 given to thcra. For the sake of peace, it 
 was better that they should abstain from 
 meat offered to idols than to give offence 
 
A D.53.J 
 
 CHAPTER XV. 
 
 221 
 
 22 Then pleased it the apostles 
 and elders, with the whole church, 
 to send chosen men of their own 
 company to Antioch, with Paul and 
 Barnabas ; namely^ Judas surnamed 
 Barsabas, "■ and Silas, chief men 
 among- the brethren : 
 
 23 And wrote letters by them 
 after this maimer : The apostles 
 and elders, and brethren, send greet- 
 intr unto the brethren which are of 
 
 to the Jewish converts. Comp. 1 Cor. viii. 
 10—13. IT Of old time. Greek, From an- 
 cient generations. It is an established 
 custom; and therefore his la w.s are well 
 known, and have, in their view, not only 
 the authority of revelation, but the vene- 
 rableness of antiquity. IT In every city. 
 Where there were Jews. This was the 
 case in all the cities to which the discus- 
 sion here had reference. ^ Them that 
 preach him. That is, by reading the law 
 of Moses But in addition to readins; the 
 law, it was customary also to offer an 
 explanation of its meaning. See Notes 
 on Luke iv. 16 — 22. 
 
 Then it^pUased. It seemed fit and 
 properToTttTem. IT The apostles and elders. 
 To whom the business had been particu- 
 larly referred, ver. 2. Comp. ch. xvi. 4. 
 IT With the whole church. All the Chris- 
 tians who were there assembled together. 
 They concurred in the sentiment, and ex- 
 pressed their approbation in the letter 
 that was sent. ver. 23. Whether they were 
 consulted, does not particularly appear. 
 But as it is not probable that they would 
 volunteer an opinion unless they were 
 consulted, it seems most reasonable to 
 suppose that the apostles and elders sub- 
 mitted the case to them for their approba- 
 tion. It would seem that the apostles and 
 elders deliberated on it, and decided it ; 
 but still, fof the sake of peace and unity, 
 they also took measures to ascertain that 
 their decision agreed with the unanimous 
 sentiment of the church. ^ Chosen men. 
 Men chosen for this purpose. IF Of their 
 own company. From among themselves. 
 Greater weight and authority would thus 
 be attached to the.r message. IT Judas, 
 surnamed Barsabas. Possibly the same 
 who was nominated to the vacant place 
 tn the apostleship. ch. i. 23. But Grolius 
 supposes that it was his brother. ^ And 
 Silas. He was afterwards the travelling 
 companion of Paul. ver. 40. ch. xvi. 25. 
 29; xvii. 4. 10. 15. He is also the same 
 person, probably, who is mentioned by the 
 
 the Gentiles in Antioch, and Syria, 
 and Cilicia : 
 
 24 Forasmuch as we have heard, 
 that certain ^ which went out from 
 us have troubled '^ you with words, 
 '^ subverting your souls, saying. Ye 
 must be circumcised, and keep the 
 law : to whom * w^e gave no sutk 
 commandment: 
 
 25 It seemed good unto us, being 
 assembled with one accord, to send 
 
 Ziver.l. cGal.5.12. d Gal.5.4. e Gal.2.4. 
 
 name of Silvanus. 2 Cor. i. 19. 1 Thess. i. 
 1. 2 Thess. i. 1, 1 Pet. v. 12. IT Chief men 
 among the brethren. Greek, Leaders. Comp. 
 Luke xxii. 26. Men of influence, experi- 
 ence, and authority in the church. Judas 
 and Silas are said to have been prophets. 
 ver. 32. They, had, therefore, been en- 
 gaged as preachers and' rulers in the 
 church at Jerusalem. ""* — ~-^ 
 
 23. And wrote letters. Greek, Having 
 written. It does not mean that they wrote 
 more than one epistle. IT By them. Greek, 
 By their hand. ^ After this manner. 
 Greek, These things. Ti Send greeting. 
 A word of salutation, expressing their de- 
 sire of the happiness (^a.'fsii) of the per- 
 sons addressed. Comp. Matt, x.xvi. 49; 
 xxvii. 29. Luke i. 28. John six. 3. IF In 
 Antioch. Where the difficulty first arose. 
 ^ And Syria. Antioch was the capital 
 of Syria, and it is probable that the dis- 
 pute was not confined to the capital. 
 IT And Cilicia. Note, Acts vi. 9. Cilicia 
 was adjacent to Syria. Paul and Parna- 
 ba-s had travelled through it; and it is 
 probable that the same difficulty would 
 exist there which had disturbed the 
 churches in Syria. 
 
 24. Forasmuch. Since we have heard 
 ^ That certain. That some. ver. 1. ^ Have 
 troubled you with words. With doctrines 
 They have disturbed your minds, and 
 produced contentions. ^ Subverting your 
 sotds. The word here used occurs no- 
 where else in the New Testament [xvxj- 
 x.s<jy.iovTi;). It propcrly means to collect 
 together the vessels used in a house — the 
 household furniture — for the purpose of 
 removing it. It is applied to marauders, 
 robbers, and enemies, who remove and 
 bear ofFproperty ; thus producing distress, 
 confusion, and disorder. It is thus used 
 in the sense of disturbing, or destroying ; 
 and here denotes that they unseitled their 
 minds ; that they produced anxiety, dis- 
 turbance, and distress, by these doctrines 
 about Moses. IT To whom we gave no such 
 commandment. They went, therefore. 
 
222 
 
 THE ACTS. 
 
 [A. D. 52. 
 
 chosen men unto you, with our he- 
 loved Barnabas and Paul, 
 
 26 Men that have hazarded " 
 their lives for the name of our Lord 
 Jesus Christ. 
 
 27 We have sent therefore Judas 
 and Silas, who shall also tell you 
 the same things by ' mouth. 
 
 28 For it seemed good to the 
 Holy Ghost, and to us, to lay upon 
 you no greater burthen ^ than these 
 necessary things ; 
 
 a c.13.50: 14.19. i word. b Rev.2.24. 
 
 without author! iy. Self-constituted and 
 self-sent teachers not unfrequently pro- 
 duce disturbance and distress. Had the 
 apostles been consulted on this subject, 
 the difficulty would have been avoided. 
 By thus saying that they had not given 
 them a command to teach these things, 
 they practically assured the Gentile con- 
 verts that they did not approve of the 
 course which those who went from Judea 
 had taken. 
 
 26. Men that have hazarded their lives, 
 &c. See ch. xiv. This was a noble tes- 
 timony to the character of Barnabas and 
 Paul. It was a commendation of them to 
 the confidence of the churches, and an 
 implied expression that they wished their 
 authority to be regarded in the establish- 
 ment and organization of the church. 
 Tl For the name. In the cause of the 
 Lord Jesus. 
 
 27. The same things. The same things 
 that we wrote to you. They shall con- 
 firm all by their own statements. 
 
 28. For it seemed good to the Holy Ghost. 
 This is a strong and undoubted claim to 
 inspiration. It was with special reference 
 to the organization of the church, that the 
 Holy Spirit had been promised to them 
 by the Lord Jesus. Matt, xviii. 18—20. 
 John xiv. 26. H No greater burthen. To 
 impose no greater restraints ; to enjoin no 
 other observances. See Note, ver. 10. 
 ^ I'han these necessary things. Necessary, 
 (1.) In order to preserve the peace of the 
 church. (2.) To conciliate the minds of 
 Jhe Jewish converts, ver. 21. (3.) Neces- 
 sary in their circumstances, particularly, 
 because the crime which is specified — 
 Licentiousness — was one to which all early 
 converts were particularly exposed. Note, 
 ver. 20. 
 
 29. F'-om meats ojTercd to idols. This 
 explains what is meant bv " pollutions of 
 idols." ver. 20. T Ye shall do xvell. You 
 
 29 That ye abstain *= from meats 
 offered to idols, and from blood, 
 and from things strangled, and 
 from fornication : from which if ye 
 keep '^ yourselves, ye shall do well. 
 Fare ye well. 
 
 30 So w^hen they were dismissed, 
 they came to Antioch ; and when 
 they had gathered the multitude 
 together, they delivered the epistle ; 
 
 31 Which, when they had read, 
 they rejoiced for the '^ consolation. 
 
 c ver.20. d 2Cor. 1 1 .9. Jam.l .27. lJno.5.21. Jude 
 
 20,21. '-• or, exhortation. 
 
 will do what ought to be done in regard 
 to the subjects of dispute. 
 
 31. They rejoiced for the consolation. 
 They acquiesced in the decision of tho 
 apostles and elders, and rejoiced that they 
 were not to be subjected to the burden- 
 some rites and ceremonies of the Jewish 
 religion. This closes the account of the 
 first Christian council. It was conducted 
 throughout on Christian principles, in a 
 mild, kind, conciliatory spirit; and is a 
 model for all similar assemblages. It 
 came together, not to promote, but to 
 silence disputation ; not to persecute the 
 people of God, but to promote their peaces 
 not to be a scene of harsh and angry re- 
 crimination, but to be an example of all 
 that was mild, and tender, and kind 
 Those who composed it came togethery. 
 not to carry a point, not to overreach, 
 their adversaries, not to be party men, 
 but to mingle their sober counsels, to in- 
 quire what was right, and to express, in a 
 Christian manner, that which was proper 
 to be done. Great and important princi- 
 ples were to be established, in regard to 
 the Christian church; and they engaged 
 in their work evidently with a deep sense 
 of their responsibility, and with a jusi 
 view of their dependence on the aid of 
 ihe Holy Spirit. How happy would it 
 have been if this spirit had been possess- 
 ed by all professedly Christian councils ! 
 How happy, if all had really sought the 
 peace and harmony of the churches ; 
 and if none had ever been convened to 
 kindle the fires of persecution, to evince 
 the spirit of party, or to rend and destroy 
 the church of God ! 
 
 This council has been usually appealed 
 to as the authority for councils in the 
 church, as a permanent arrangement ; 
 and especially as an authority for courts 
 of appeal and control. But it establishes 
 neither, and should be brought as an au- 
 
A D. 5-2.] 
 
 CHAPTER XV. 
 
 223 
 
 32 And Judas and Silas, being 
 prophets also themselves, exhorted 
 the brethren with many words, and 
 confirmed * them. 
 
 33 And after they had tarried 
 
 a C.U.22. 
 
 thority for neither. For, (.1.) It was not a 
 court of appeal in any intelligible sense. 
 It was an assembly convened for a spe- 
 ciiil purpose i designed to settle an in- 
 quiry which arose in a particular part of 
 the church, and which required the col- 
 lected wisdom of the apostles and elders 
 to settle. (2.) It had none of the marks 
 or appendages of a co«r<. The term court, 
 or judicature, is nowhere applied to it; 
 nor to any assembly of Christian men, in 
 the New Testament. Nor should these 
 terms be used now in the churches. 
 Courts of judicature imply a degree of 
 authority, which cannot be proved from 
 the New Testament to have been con- 
 ceded to any ecclesiastical body of men. 
 (3.) There is not the slightest intimation 
 that any thing like permanency was to be 
 attached to tliis council ; or that it- would 
 be periodically or regularly repeated. It 
 w^U prove, indeed, that when cases of 
 difficulty occur ; when Christians are per- 
 plexed and embarrassed; or when con- 
 tentions arise, it will be proper to refer to 
 Christian men for advice and direction. 
 Such was the case here; and such a 
 course is obviously proper. If it should 
 be maintained that it is well that Chris- 
 tian ministers and laymen should assem- 
 ble periodically, at stated intervals, on 
 the supposition that such cases may arise, 
 this is conceded ; but the example of the 
 apostles and elders should not be pleaded 
 as makmg such assemblies of divine right 
 and atrthority, or as being essential to the 
 existence of a church of God. Such an 
 arrangement has been deemed to be so 
 desirable by Christians, that it has been 
 adopted by Episcopalians in their regtilar 
 annual and triennial conventions ; by 
 Methodists in their conferences; by Pres- 
 byterians i.n their general assembly; by 
 Friends in their yearly meetings ; by Bap- 
 tists and Congregational ists in their asso- 
 ciations, (fee. But the example of the 
 council summoned on a special emergency 
 at Jerusalem, should not be pleaded as 
 giving divine authority to all, or to any 
 of these periodical assemblages. They 
 are wise and prudent arrangements, con- 
 tributing to the peace of the church; and 
 the example of the council at Jerusalem 
 can be adduced as furnishing as m-ich 
 divine authority for one as for another ; 
 
 there a space, they were let go ^ in 
 peace from the brethren unto the 
 apostles. 
 
 34 Notwithstanding, it pleased 
 Silas to abide there still. 
 
 b lCor.16.11. 2JI10.10. 
 
 that is, it does not make all or either of 
 them of divine authority, or as obligatory 
 on the church of God. (4.) It should be 
 added, that a degree of authority (comp. 
 ch. xvi. 4) would, of course, be attached 
 to the decision of the apostles and elders 
 at that time, which cannot be to any body 
 of ministers and laymen now. Besides it 
 should never be forgotten— what, alas, it 
 seerns to have been the pleasure and the 
 interest of ecclesiastics to forget — thai 
 neither the apostles nor elders asserted any 
 jurisdiction over the churches of Antioch, 
 Syria, and Cilicia ; that they did not claim 
 a right to have these cases referred to 
 them ; that ihey did not attempt " to lord 
 it" over their faith or their consciences. 
 The case w^as a single, specific, definite 
 question, referred to tkem; and they de- 
 cided it as such. They asserted no ab- 
 stract right of such jurisdiction ; they 
 sought not to intermeddle with it; they 
 enjoined no future reference to them, to 
 their successors, or to any ecclesiastical 
 tribunal. They evidently regarded the 
 churches as blessed with 'the most ample 
 freedom ; and evidently contemplated no 
 arrangement of a permanent character, 
 asserting a right to legislate on articles 
 of faith, or to make laws for the direction 
 of the Lord's freemen. 
 
 32. Being prophets. See Note, ch. xi. 
 27. This evidently implies that they had 
 been preachers before they went to An- 
 tioch. What was the precise nature of 
 the office of a prophet in the Christian 
 church, it is not easy to ascertain. Possi- 
 bly it may imply that they were teachers 
 of unusual or remarkable ability. IT Con- 
 firmed them. Strengthened them ; that is, 
 by their instructions and exhortations. 
 Note, ch. xiv. 22. 
 
 33. A space. For some time. II Ifiey 
 were let go in peace. An expression im- 
 plying that they departed with the affec- 
 tionate regard of the Christians to whom 
 they had ministered, and with their high- 
 est wishes for their prosperity. 1 Cor. xvi. 
 11. 2 John 10. Silas, however, it seems, 
 chose to remain. IF Unto the apostles. At 
 Jerusalem. Many MSS. however, in- 
 stead of " unto the apostles,'' read, " unto 
 those who had sent them." The sense is 
 not materially different. 
 
 34. NotwUJisianding. &c. This whole 
 
224 
 
 THE ACTS. 
 
 f A. D. 5i». 
 
 35 Paul also nnd Barnabas con- 
 tinded in Antioch, teaching- and 
 preaching the word of the Lord, 
 with many others also. 
 
 36 And some days after, Paul 
 said unto Barnabas, Let us go again 
 and visit our brethren in *^ every 
 city where we have preached the 
 word of the Lord, and see how 
 they do. 
 
 37 And Barnabas determined to 
 take with them John ^ v»'hose sur- 
 name was Mark. 
 
 38 But Paul thought not good to 
 
 ac.l3.4,&c. ic.12.12,25. Col.4.10. 
 
 verse is wanting in many MSS. in the 
 Syriac, Arabic, and Coptic versions ; and 
 is regarded as spurious by Mill, Gries- 
 bach, and by other critics. It was proba- 
 bly introduced by some early transcriber, 
 who judged it necessary to complete the 
 narrative. The Latin Vulgate reads, " It 
 seemed good to Silas to remain, but Ju- 
 das went alone to Jerusalem." 
 
 35. Paul also, and Barnabas coiitinued 
 in A.ntioc}i. How long a time is anknow-n. 
 It is probable that at tliis time the unhap- 
 py incident occurred between Paul and 
 JPeter, which is recorded in Gal. ii. ] 1 — 14. 
 
 36. Let us go again and visit our bre- 
 thren. That is, in the churches which 
 they had established in Asia Minor, ch. 
 xiii. xiv. This was a natural wish ; and 
 was an enterprise that might be attended 
 with important advantages to those feeble 
 churches. 
 
 37. But Barnabas determined. Greek, 
 Willed, or w'as disposed to QiScvKsiaaro). 
 ^ Jolm, &c. JMote. ch. xii. 12. He had 
 been with them before as a travelling com- 
 panion, ch. xii. 25 ; xiii. 5. He was the 
 son of a sister of Barnabas (Col.iv. 10), and 
 it is probable that Barnabas' affection for 
 his nephew was the main reason for ui- 
 ducing him to wish to take him with him 
 in the journev- 
 
 38. But F'aid thought not good. Did 
 not think it proper. Because he could 
 not confide in his perseverance with them 
 in the toils and perils of their journey. 
 ^ Who departed from them, &c. ch. xiii. 
 13. Why he did this is not known. It 
 was evidently, however, for some cause 
 which Paul did not consider satisfactory, 
 and which in his view disqualified him 
 from being their attendant again. ^ To 
 the work. Of preachin? the gospel. 
 
 39. And the contention teas so sharp. 
 The word used here (^r.-t^oSvo-^:;) is that 
 
 take him with them, who departed « 
 from thern from Pamphylia, and 
 went not with them to the work. 
 
 29 And the contention was so 
 sharp between them, that they de- 
 parted asunder one from the other : 
 and so Barnabas took Mark, and 
 sailed unto Cyprus : 
 
 40 And Paul chose Silas, and 
 departed, being recommended ^ by 
 the brethren unto the grace of 
 God. 
 
 41 And he went through Syria and 
 Cilicia, confirming « the churches. 
 
 cc.13.13. dc.l4.26j 20.32. ec.l6 5 
 
 from which our word paroxysm is derived 
 It may denote any excitement of mind, 
 and is used in a good sense in Heb. x. 24. 
 it here means evidently a violent alterca- 
 tion that resulted in their separation for 
 a time, and in their engaging in different 
 spheres of labour. IT And sailed unto 
 Cyprus. This was the native place of 
 Barnabas. Note, ch. iv. 36. 
 
 40. Being recommended. Being com- 
 mended by prayer to God. ]Note,ch. xiv .26. 
 
 41. Syria and Cilicia. These were 
 countries lying near to each other, 
 which Paul, in company with Barnabas, 
 had before visited. 4 Confirming the 
 churches. Strengthening them by instruc- 
 tion and exhortation. It has no reference 
 to the rite of confirmation. See iS'ote, 
 Acts xiv. 22. 
 
 In regard to this unhappy contention 
 between Paul and Barnaba.^, and their 
 separation from each other, wo may make 
 the following rem.arks. (I) That no apo- 
 logy or vindication of it is offered by the 
 sacred viriter. It was lyadmibtedly im- 
 proper and evil. It wis a' melancholy 
 instance in which even apostles evinced 
 an improper spirit, ami engaged in im- 
 proper strife. (2.) Ir this contention it is 
 probable that Paul was, in the main, 
 right. Barnabas see^ns to have been in- 
 fluenced by attachi/ient to a relative ; 
 Paul sought a helper who would not 
 shrink from duty and danger. It is clear 
 that Paul had the j.ympathies and prayers 
 of the church in his favour (ver. 40), 
 and it is more than probable that Barna- 
 bas departed without any such sympathy, 
 ver. 39. (3.) There is reason to think 
 that this contention was overruled for the 
 furtherance of the gospel. They went to 
 different places, and preached to different 
 people. It often happens that the un 
 happy and wicked strifes of Christian* 
 
A D. 53.] 
 
 CHAPTER XVI. 
 
 CHAPTER XVI. 
 'pHEN came he to Derbe « and 
 *■ Lystra : and behold, a certain 
 disciple was there, named Timo- 
 theus, ^ the son of a "^ certain wo- 
 man, which was a Jewess, and be- 
 lieved ; bnt his father toa* a Greek : 
 2 W^hich was well "^ reported of 
 
 oe.ll.6. 
 2Tire.!.5. 
 
 Z/c. 19.22. Rom.16.21. lCor.4.17. 
 d c.6.3. lTiin.5.10. Heb.11.2. 
 
 are the means of exciting their zeal, and 
 of extendhig the gospel, and of establish- 
 ing churches. But no thanks to their 
 contention; nor is the guilt of their anger 
 and strife mitigated by this. (4.) This 
 difference was afterwards reconciled, and 
 Paul and Barnabas again became travel- 
 ling companions. 1 Cor. ix. 6. Gal. ii. 9. 
 (5.) There is evidence that Paul also be- 
 came reconciled to John Mark. Col. iv. 
 10. Philem. 24. 2 Tim. iv. 11. How long 
 i->iis separation continued is not known ; 
 '■ut perhaps in this journey with Barnabas, 
 John gave such evidence of his ';ourage 
 and zeal as induced Paul again to admit 
 jim to his confidence as a tiavelling com- 
 oanion, and as to become a profitable fel- 
 low-labourer. See 2 Tim. iv. 11, "Take 
 Mark, and bring him with thee ; for he is 
 profitable to me for the mmistry." (G.) 
 This account proves that there was no 
 coV,'i$ion or agreement among the apostles 
 lo impose upon mankind. Had there 
 iieen such an agreement, and had the 
 books of the New Testament been an im- 
 postiKC, the apostles would have been re- 
 presented ss perfectly harmonious, and as 
 united in all their views and efforts. 
 What impostor would have thought of the 
 device of representing the early friends 
 of the Christian religion as divided., and 
 contending, and separating from each 
 other ? Such a statement has an air of 
 candour and honesty, and at the same 
 time is apparently so much against the 
 truth of the system, that no impostor 
 would have thought of resorting to it. 
 ^^ CHAPTER XVI. 
 
 1. Then came he. That is, Paul, in 
 company with Silas Luke does not 
 give us the history of Barnabas, but con- 
 Tines his narrative to the journey of Paul. 
 IF To Derbe and Lystra. Note, ch. xiv. 6. 
 *![ And behold a certain disciple named Ti- 
 motheus. It was to this disciple that Paul 
 aftervvards addressed the two epistles 
 which bear his name. It is evident that 
 he was a native of one of these places, 
 but whether of Derbe or Lvstra it is im- 
 possible to determine. ^ The son of a 
 
 by the brethren that were at Lystra 
 and Iconium. 
 
 3 Him would Paul have to go 
 forth with him ; and took and cir- 
 cumcised him, ^ because of the 
 Jews / which were in those quar- 
 ters ; for they knew all that his 
 father was a Greek. 
 
 e Gal.2.3-8; 5.1-3. / lCor.9.20. 
 
 certain woman, &c. Her name was Eunice. 
 2 Tim. i. 5. IT And believed. And was a 
 Christian. It is evident also that her 
 mother was a woman of distinguished 
 Christian piety. 2 Tim. i. 5. It was not 
 tSTOftit for a Jew to marry a woman of . 
 
 another nation, or to give his daughter in 
 marriage to a Gentile. Ezra ix. 12. But 
 it is probable that this law was not re- 
 garded very strictly by the Jews who 
 lived in the midst of heathen nations. It 
 is evident that Timothy, at this time, was 
 very young ; for when Paul besought 
 him to abide at Ephesus, to take charge 
 of the church there (1 Tim. i. 3), he ad- 
 dressed him then as a young man. 1 Tim. 
 iv. 12, " Let no man despise thy youth." 
 IF But hi.t father was a Greek. Evidently 
 a man who had not been circumcised, for 
 had he been, Timothy would have been 
 also. 
 
 2. Which. That is, Timothy. The con- 
 nexion requires us to undei-stand this of 
 him. Of the character of his father no- 
 thing is known. ^ Was well reported of 
 Was esteemed highly as a young man of 
 piety and promise. Note, ch. vi. 3. Comp. 
 1 Tim. V. 10. Timothy had been reli- 
 giously educated. He was carefully 
 trained in the knowledge of the Holy 
 Scriptures, and was therefore the better 
 qualified for h's work. 2 Tim. iii. 15. 
 
 3. Him would Paul have, &c. This waa 
 an instance of Pn.urs selectnig young men 
 of piety for the holy ministry. It shows. 
 (1.) That he was disposed to look up and 
 call forth the talent that might be in the 
 church, that might be usefully employed. 
 It is quite evident that Timothy would 
 not have thought of this, had it not been 
 suggested by Paul. The same thing, Edu. 
 cation societies are attempting now to ac- 
 complish. (2.) That Paul sought proper 
 qualifications, and valued them. Those 
 were, (a) That he had a good reputation 
 for piety, &c. ver. 2. This he demanded 
 as an indispensable qualification for a 
 minister of the gospel. 1 Tim. iii. 7, 
 " Moreover he (a bishop) must nave a 
 good report of them which are f/itbouL' 
 
(!26 
 
 THE ACTS. 
 
 4 And as they went through the 
 ;ities, they delivered them the de- 
 ;rees for to keep, that were ordain- 
 ed ° of the apostles and elders 
 fvhieh were at Jerusalem. 
 
 5 And so were the churches * es- 
 tablished in the faith, and increased 
 in number daily. 
 
 ac.15.28,29. fc c.:5.41. 
 
 Comp. Acts xxii. 12. (6) Paul esteemed 
 him to be a young man of talents and 
 prudence. His admitting him to a part- 
 nership in his labours, and his intrusting 
 to him the aifairs of the church at Ephe- 
 sus, prove this, (c) He had been care- 
 fully trained in the Holy Scriptures. A 
 foundation was thus laid for usefulness. 
 And thisquahtication seems to have been 
 deemed by Paul of indispensable value 
 for the right discharge of his duties in 
 this holy office. ^ And he took and cir- 
 cumcised him. This was evidently done 
 to avoid the opposition and reproaches of 
 the Jews. It was a measure not binding 
 in itself (comp. ch. xv. 1. 28, 29) ; but the 
 neglect of which would expose to conten- 
 tion and opposition among the Jews, 
 and greatly retard or destroy his useful- 
 nes.s. It was an act of expediency for 
 the sake of peace, and was in accordance 
 with Paul's uniform and avowed princi- 
 ple of conduct. 1 Cor. ix. 20, " And unto 
 the Jews I became as a Jew, that I might 
 gain the Jews." Comp. Acts xxi. 23 — 26. 
 
 4. And as they went through the cities. 
 The cities of Syria, Cilicia, &c. ^ They 
 delivered thein. Paul and Silas delivered 
 to the Christians in those cities. IT The 
 decrees. Tk oi^^^^TK. The decrees in re- 
 gard to the four things specified in ch. xv. 
 20. 29. The word" translated decrees oc- 
 curs in Luke ii. 1, "A decree from Csesar 
 Augustus;" in Acts xvii. 7, '-The de- 
 crees of Cassar;" in Eph. ii. 15, and in 
 Col. li. 14. It properly means a law or 
 edict ot a king, or legislature. In this 
 instance it v^as the decision of the coun- 
 cil in a case submitted to it ; and implied 
 an obligation on the Christians to submit 
 to tiiat decision. The laws of the apos- 
 tles would, and ought to be, in such cases, 
 esteemed to be binding. It is probable 
 that a correct and attested copy of the 
 letter (ch. xv. 23—29) would be sent to 
 the various churches of the Gentiles. 
 % To keep. To obey, or to observe. 
 ^ That u>ere ordained. Gr. That were 
 adjudged, or determined. 
 
 o. Established in the faith. Confirmed j 
 
 [A. D. 53. 
 
 6 Now when they had gone 
 throughout Phrygia and the region 
 of'' Galatia, and w^ere forbidden of 
 ■^ the Holy Ghost to preach the 
 word in * Asia, 
 
 7 After they were come to Mysia, 
 they assayed to go into Bythinia : 
 but the Spirit sufl'ered them not. 
 
 cGal.l.2. IPet.l.l. d Amos 8.11,12. iCor.12.11. 
 
 eRev.1.4,11. 
 
 in the belief of the gospel. The effect 
 of the wise and conciliatory measure was 
 to increase and strengthen the churches. 
 6. Throughout Phrygia. This was the 
 largest province of Asia Minor. It had 
 Bythinia noilh ; Pisidia and Lycia south ; 
 Galatia and Cappadocia east ; and Lydia 
 and Mysia west. IT And the region of 
 Galatia. This province was directly east 
 of Phrygia. The region was formerly 
 conquered by the Gauls. They settled 
 in it, and called it, after their own name, 
 Galatia. The Gauls invaded the country 
 at different times, and no less than three 
 tribes or bodies of Gauls had possession 
 of it. Many Jews were also settled there. 
 It was from this cause that so many par- 
 ties could be formed there, and that .so 
 much controversy would arise between 
 the Jewish and Gentile converts. See 
 the Epistle to the Galatians. H And were 
 forbidden. Probably by a direct revela- 
 tion. The reason of this was, doubtless, 
 that it was the intention of God to extend 
 the gos})el farther into the regions of 
 Greece than would have been done if 
 they had remained in Asia Minor. This 
 prohibition was the means of the first in- 
 troduction of the gospel into Europe. 
 H In Asia. See Note, ch. ii. 9. This was 
 doubtless the region of proconsular Asia. 
 TTiis region was also called Ionia. Of 
 this region Ephesus was the capital ; and 
 here were situated also the cities of 
 Smyrna, Thyatira, Philadelphia, &c., 
 within which the seven churches men- 
 tioned in Rev. i. ii. iii. were established, 
 Cicero speaks of proconsular Asia as con- 
 taining the provinces of Phrj'gia, Mysia, 
 Caria, and Lydia. In all this region the 
 gospel was afterwards preached with 
 great success. But now a more important 
 and a wider field was opened before Paul 
 and Barnabas, in the extensive country 
 of Macedonia. 
 
 7. Mysia. This was a province of Asia 
 Minor, having Propontis on the north, 
 Bythinia on the east, Lydia on the south, 
 and the /Egean sea on the west. IT They 
 They endeavoured ; they at- 
 
A.D. 52.] 
 
 CHAPTER XVI. 
 
 227 
 
 8 And they passing by Mysia, 
 came down to "■ Troas. 
 
 9 And a vision appeared to Paul 
 in the night; There stood a man ^ 
 of Macedonia, and prayed him, say- 
 ing, Come over into Macedonia, and 
 help us. 
 
 10 And after he had seen the 
 vision, immediately we endeavour- 
 ed to go " into Macedonia, assuredly 
 gathering that the Lord had called 
 
 a 2Cor.'2.12. 2Tim.4.13. i c. 19.30. c 2Cor.2.13. 
 
 tempted. IT Lulo Bylhinia. A province 
 of Asia Minor, lying east of Mysia. 
 
 8. Came down to Troas. This was a 
 city of Piirygia or Mysia, on tiie Helles- 
 pont, between Troy north, and Assos 
 south. Sometimes the name Troas., or 
 Troad, is used to denote the whole coun- 
 try of the Trojans, the province where 
 the ancient city of Troy had stood. This 
 region was much celebrated in the early 
 periods of Grecian history. It was here 
 that the events recorded in the Iliad of 
 Homer are sup[x»sed to have occurred. 
 The city of Troy has long since been 
 completely destroyed. Troas is several 
 times mentioned in the New Testamen). 
 2 Cor. ii. 12. 2 Tim. iv. 13. Acts xx. 5. 
 
 9. And a vision. lSote,ch.ix. 10.^ There 
 stood a man, &c. The appearance of a 
 man, who was known to be of Macedonia, 
 probably, by his dress and language. 
 Whether this was in a dream, or whether 
 it was a representation made to the senses 
 while awake, it is impossible to tell. 
 The will of God was at different times 
 made known in both these ways. Com p. 
 Matt. ii. 12. Note, Acts x. 3. Grotius 
 supposes that this was the guardian angel 
 of Macedonia, and refers for illustration 
 to Dan. X. 12, 13. 20, 21. But there seems 
 to be no foundation for this opinion. IF Of 
 Macedonia. This was an extensive coun- 
 try of Greece, having Thrace on the north, 
 Thessaly south, Epirus west, and the 
 iEgean sea east. It is supposed that it 
 was peopled byKittim.son of Javan. Gen. 
 X. 4. The kingdom rose into celebrity 
 chiefly under the reign of Philip and his 
 son Alexander the Great. It was the first 
 region in Europe in which we have any 
 record that the gospel was preached. 
 IT And help us. That is, by preaching 
 the gospel. This was a call to preach 
 the gospel in an extensive heathen land, 
 amidst many trials and dangers. To this 
 call, notwithstanding all this prospect of 
 danger, they cheerfully responded, and 
 
 us for to prea,;h the gospel unto 
 them. 
 
 11 Therefore loosing from Troas, 
 v.-e came with a straight course to 
 Samothracia, and the next day to 
 Neapolis ; 
 
 12 And from thence to Philippi,"* 
 which is the ' chief city of that part 
 of Macedonia, and a colony. And 
 we were in that city abiding cer- 
 tain days. 
 
 d Phil. 1.1. toT, the first. 
 
 gave themselves to the work. Their con- 
 duct was thus an example to the church. 
 From all portions of the earth a similar 
 call is now coming to the churches. 
 Openings of a similar character, for the 
 introduction of the gospel, are presented 
 in all lands. Appeals are coming from 
 every quarter; and all that seems now 
 necessary for the speedy conversion of 
 the world is, for the church to enter into 
 these vast fields with the self-denial, spi- 
 rit, and zeal which characterized the apos- 
 tle Paul. 
 
 10. We endeavoured. This is the first 
 instance in which Luke refers to himself 
 as being in company with Paul. It is 
 hence probable that he joined Paul and 
 Silas about this time; and it is evident 
 that he attended him in his travels, as re 
 corded throughout the remainder of the 
 Acts. ^ Assuredly gathering. Being cer- 
 tainly convinced. 
 
 11. Loosing from, Troas. Setting sail 
 from this place. IT To Samothracia. This 
 was an island in the yEgean sea, not far 
 from Thrace. It was peopled by inhabit- 
 ants from Samos and from Thrace, and 
 hence called Samothracia. It was about 
 twenty miles in circumference ; and was 
 an asylum for fugitives and criminals. 
 'i And the next day to Neapolis. This was a 
 maritime city of Macedonia, near the bor- 
 ders of Thrace. It is now called Napoh. 
 
 12. And from thence to Philippi, The 
 former name of this city was Dathos. It 
 was repaired and adorned by Philip, the 
 father of Alexander the Great, and afte* 
 him was called Philippi. It was famous 
 for having been the place where several 
 battles were fought in the civil wars of 
 the Romans, and among others, for the 
 decisive battle between Brutus and An- 
 tony. At this place Brutus killed himself. 
 To 'the church in this place Paul after- 
 wards wrote the epistle which bears its 
 name. II Which is the chief city of that 
 part of Macedonia. This whole region 
 
228 
 
 13 And on the ^ sabbath we went 
 out of the city by a river side, where 
 prayer "■ was wont to be made : and 
 we sat down, and spake unto the 
 women which resorted thither, 
 
 14 And a certain woman named 
 Lydia, a seller of purple, of the city 
 of Thyatira, which worshipped God, 
 heard us: whose heart ^ the liOrd 
 
 t. sabbath-day « c.21.5. ^ Luke 24.45. 
 
 had been conquered by the Romans un- 
 der Paulus EmiUus. By him it was di- 
 vided into four parts or provinces. {Livy.) 
 The Syriac version renders it, " a city of 
 the first part of Macedonia;" and there is 
 a medal extant which also describes this 
 region by this name. It has been pro- 
 posed, therefore, to alter the Greek text 
 in accordance with this, since it is known 
 that Amphipolis was made the chief city 
 i>y Paulus Emilius. But it may be re- 
 marked, that although Amphipolis was 
 the chief city in the time of Paulus Emi- 
 lius, it may have happened that in the 
 lapse of two hundred and twenty years 
 from that time, Philippi might have be- 
 come the most extensive and splendid 
 city. The Greek here may also mean 
 simply that this was ihe first city to which 
 they "arrived in their travels. % And a 
 colony. This is a Latin word, and means 
 that this was a Roman colony. The word 
 denotes a city or province which was 
 planted or occupied by Roman citizens. 
 On one of the coins now extant, it is re- 
 corded that Julius Cresar bestowed the 
 advantages and dignity of a colony on 
 Philippi, which Augustus afterwards con- 
 firmed and augmented. See Rob. Cat. 
 Art.Phihppi. % Certain days. Some days. 
 13. Arid on the Sabbath. There is no 
 doubt that in this city there Vvcre Jews. 
 In the time of the apostles they were scat- 
 tered extensively throughout the known 
 world. 'A By a river side. \ Vhat riv er 
 this was, is not known. It is know n, how- 
 e\^r,TTianfheTews v;ere accustomed to 
 provide water, or to build their syna- 
 gogues and oratories near water, for the 
 convenience of the numerous washings 
 before and during t.ieir religious services. 
 T Where j)rayer. Where there was a 
 proseuchcE, or place of prayer; or where 
 prayer was commonly offered. The Greek 
 will bear either; but the sense is the 
 same. Places for prayer were erected 
 by the Jews in the vicinity of cities and 
 towns, and particularly where there were 
 not Jewish families enough, or where 
 thev were forbidden by the magistrate to 
 
 THE ACTS. [A. D. 52. 
 
 opened, that she attended unto the 
 things which were spoken of Paul. 
 
 15 And when she was baptized, 
 and her household, she besought « 
 w5, saying, If ye have judged me 
 to be faithful to the Lord, come into 
 my house, and abide there. And she 
 constrained us. 
 
 16 And it came to pass, as we 
 
 c Heb.13.2, 
 
 erect a synagogue. These proseuchce, or 
 places of prayer, were simple enclosures 
 made of stones in a grove, or under a tree, 
 \\-here there would be a retired and con 
 venicnt place for worship. IT Was wont. 
 Was accustomed to be offered ; or where 
 it W'Bs established by custom. ^ And 
 spake unto the women, Szc. This was pro- 
 bably before the regular service of the 
 place commenced. 
 
 14, A seller of piirjAe. Purple was a 
 most valuable colour, obtained usually 
 from shell-fish. ~rt~was chiefly worn by 
 princes and b\' the rich ; and the traffic in 
 it might be very profitable. IF The city 
 oj ThydtiFa. This was a city of Lydia. 
 in Asia Minor, now called Ak-hsar. The 
 art of dying was particularly cultivated, 
 as appears from an inscription found 
 there. (See Kuinoel.) IT Which tcorship- 
 ped God. A religious w-omaii, a prose- 
 lyte. Note, ch. xiii. 16. ^ Whose heart the 
 Lord opened. See Note, Luke xxiv. 45. 
 
 15. And when she teas baptized. Appa- 
 rently without any delay. Comp. Acts ii. 
 41 ; viii. 38. Tt was usual to be baptized 
 immediately on believing. IT And her 
 household. Greek, Her house (J o7/.=; i-jr'.;,-). 
 Her family. No mention is made of their 
 having believed. And the case is one 
 that affords a strong presumptive proof 
 that this was an instance of household or 
 infant baptism. For, (1.) Her believing is 
 particularly mentioned. (2.) It is not in- 
 timated that they believed. On the con- 
 trary, it is strongly implied that they did 
 not.' (3.) It is manifestly implied that they 
 were baptized because she believed. !t 
 was the offering of her family to 'he Lord. 
 It is just such an account as would now 
 be given of a household or family that 
 were baptized on the faith of the parent. 
 IF If ye have judged me to be faithful. If 
 you deem me a^Christian, or a believer. 
 ir And she constrained us. She urged us. 
 This was an instance of great hospitality 
 and also an evidence of her desire for fur* 
 ther instruction in the doctrines of reli- 
 
 gion 
 
 16. As ive toent to prayer Greek, A 
 
A. D. 53.] 
 
 CHAPTER XVI. 
 
 009 
 
 went to pra^/er, a certain damsel 
 possessed •* with a spirit of ' divi- 
 nation met ns, which brought her 
 masters much gain ^ by soothsay- 
 ing: 
 
 17 The same followed Paul and 
 us, and cried, saying. These men 
 are the servants of the most high <= 
 
 a lSam.2S.7. 1 or, Python. b c.lS.24. 
 
 C Gen. 14. 18-22. 
 
 we were going to the proseuchce, the place 
 of prayer, ver. 13. Whethei'^ffiis was on 
 the same day in which the conversion" of 
 Lydia occurred, or at another time, is not 
 mentioned by the historian. IT A certain 
 damsel. A maid, a young wom.an. IT Pos- 
 sessed ivith a spirit of divination. Gr. Py- 
 thon. See the m.argin. Python, or Pythios, 
 was one of the names of Apollo, the Gre- 
 cian god of the fine arts, of music, i^etrj^ 
 medicine, and eloquence. Of these he was 
 esteemed to have been the inventor. He 
 was reputed to be the third son of Jupiter 
 and Latona. He had a celebrated temple 
 and oracle at Delphi, which was resorted 
 to from all parts of the world, and which 
 was perhaps the only oracle that was in 
 universal repute. The name Python is 
 said to have been given him because, as 
 soon as he was born, he destroyed with 
 arrows a serpent of that name, that had 
 been sent by Juno to persecute Latona; 
 hence hia xommon name was the Pythian 
 Apollo. He had temples on mount Par- 
 nassus, at Delphi, Delos, Claros, Tenedos," 
 &c. , and his worship was almost univer- 
 sal. In the celebrated oracle at Delphi, 
 the priestess of Apollo pretended to be 
 inspired ; became violently agitated during 
 the periods of pretended inspiration; and 
 during those periods gave such responses 
 to inquirers as were regarded as the ora- 
 cles of the god. Others would also make 
 pretensions to such inspiration ; and the 
 art of fortune-telling, or of jugglery, was 
 extensively practised, and was the source 
 of much gain. See Note, ch viii. 8 — 10. 
 What was the cause of this extensive de- 
 lusion in regard to the oracle at Delphi, 
 it is not necessary now to inquire. It is 
 plain that Paul regarded this as a case of 
 demoniacal possession and treated it ac- 
 cordingly. ^ Her misley s. Thosein whose 
 employ she was. IT By soothsaying. Pre- 
 tending to foretell future events. 
 
 17. Tlie same followed Paid, &c. Why 
 she aid this, or under what pretence, the 
 sacred writer has not informed us. Vari- 
 ous conjectures have been formed of the 
 teason why this was done. It may have 
 II 
 
 God, which shew unto us the way 
 of '^ salvation. 
 
 18 And this she did many days. 
 But Paul, being grieved, turned and 
 said * to the spirit, I command thee 
 in tlie name of Jesus Christ, to 
 come out of her. And ^ he came 
 out the same hour. 
 
 rfc. 18.26. Ueb. 10.20. 
 16.17, 
 
 / Mark 
 
 been, (1.) That as she prophesied for 
 gain, she supposed that Paul and Silas 
 would reward her if she publicly pro- 
 claimed that they were the servants of 
 God. Or, (2.) Because she was conscious 
 that an evil spirit possessed her, and that 
 she feared that Paul and Silas would 
 expel that spirit; and that, by proclaiming 
 them to be the servants of God, she hoped 
 to conciliate their favour. Or, (3.) More 
 probably, it was because she saw evident 
 tokens of their being sent from God, and 
 that their doctrine would prevail; and by 
 proclaiming this she hoped to acquire 
 more authority, and a higher reputation 
 for being herself inspired. Comp. Mark 
 V. 7. 
 
 18. But Paul, being grieved. Being 
 molested, troubled, offended. Paul was 
 grieved, probably, (1.) Because her pre- 
 sence was troublesome to him; (2.) Be- 
 cause it might be said that he Mas in 
 alliance with her, and that his pretension? 
 were just like hers; (3.) Because what 
 she did was for the sake of gain, and was 
 a base imposition ; (4.) Because her state 
 was one of bondage and delusion, and it 
 w-as proper to free her from this demoni- 
 acal possession; and, (5.) Because the sys- 
 tem under which she was acting was a 
 part of a vast scheme of delusion and im- 
 posture, which had spread over a large 
 portion of the pagan world, and which 
 was then holding it in bondage. Through- 
 out the Roman empire, the inspiration of 
 the priestesses of Apollo was believed in, 
 and temples were every where reared to 
 perpetuate and celebrate the delusion. 
 Against this extensive system of impos- 
 ture and fraud, Christianity must oppose 
 Itself; and this was a favourable instance 
 to expose the delusion, and to show the 
 power of the Christian religion over all 
 the arts and powers of imposture. The 
 mere fact that in a very few instances — 
 of which this was one — they spoke the 
 truth, did not make it improper for Paul 
 to interpose. That fact would only tend 
 to perpetuate the delusion, and to make 
 his interposition more proper and necea 
 
230 
 
 19 And when her masters saw 
 that the hope of their gains " was 
 gone, they caught Paul and Silas, 
 and drew them into ' the market- 
 place, unto * the rulers, 
 
 20 And brought them to the ma- 
 tt Mark c.19.24,27. i or, cmirt. I Matt.I0.18. 
 
 6ary. The expulsion of the evil spirit 
 would ai.so afford a signal proof of the 
 fact that the ajxistles were really from 
 God. A far better proof than her noisy 
 and troublesome proclamation of it would 
 furnish. IT In the name of Jesus Christ. 
 Or, by the authority of Jesus Christ. See 
 Psote, ch. iii. 6. 
 
 19. The hope of their gains was gone. It 
 was this that troubled and enraged them. 
 And this is as likely to enrage men as 
 any thing. Instead of regarding the act 
 as proof of divine power, they were intent 
 only on their profits. And their indigna- 
 tion furnishes a remarkable illustration 
 of the fixedness with which men will re- 
 gard wealth ; of the fact that the love of it 
 will blind them to all the truths of reli- 
 gion, and all the proofs of the power and 
 presence of God ; and of the fact that any 
 interposition of divine power that destroys 
 their hopes of gain, fills them with wrath 
 and hatred and murmuring. Many a man 
 has been opposed to God and his gospel, 
 because, if religion should be extensively 
 prevalent, the hopes of gain would be 
 gone. Many a 5ia\;e:d_ealer, and many 
 a trafficker in ardent^pixits, and many a 
 man engaged in other unlaw ful modes 
 of gain, have been unwilling to abandon 
 their employments, simply because the 
 hopes of their gain would be destroyed. 
 INo small part of the opposition to the gos- 
 pel arises from the fact, that if embraced, 
 it would strike at so much of the dishon- 
 ourable employments of men, and make 
 them honest and conscientious. 1l The 
 market-place. The court or forum. The 
 market-place was a place of concourse : 
 and the courts were often held in or near 
 those places. H The rulers. The term 
 used here refers commonly to civil ma- 
 gi si rales. 
 
 20. And brought them to the magistrates. 
 To the milUary rtders{(rT(xr^yo'i;i, or pr-e- 
 tors. Philjnppi was a Roman colony ; and 
 it is probable that the officers of the army 
 exercised the double function of civil and 
 military rulers. IT Do exceedingly trouble 
 our city. In what way they did it they 
 specify in the next verse. The charge 
 which they wished to substantiate was, 
 Uiat of being disturbers of the public 
 
 THE ACTS. [A. D. 53. 
 
 gistrates, saying, These men, being 
 
 our 
 
 ;isiraxes, saying, i nese men, D^ 
 ev/s, do exceedingly trouble = 
 
 city, 
 
 21 And teach customs which are 
 
 not lawful for us to receive, neither 
 
 to observe, being Romans. 
 
 c IKings 18.17. c.17.6, 
 
 peace. All at once they became con- y 
 scientious. They forgot the subject of 
 their gains, and were greatly distressed 
 about the violation of the laws. There 
 is nothing that will make men more hy- 
 pocritically conscientious, than to de- 
 nounce, and detect, and destroy their un- 
 lawful and dishonest practices. Men who 
 are thus exposed, become suddenly filled 
 with reverence for the law or for religion ; 
 and they, who have heretofore cared no- 
 thing for either, become greatly alarmed 
 lest the public peace should be disturbed. 
 Men slumber quietly in sin, and pursue 
 their w icked gains ; they hate or despise 
 all law and all forms of religion ; but the 
 moment their course of lifie is attacked 
 and exposed, they become full of zeal for 
 laws that they would not themselves hesi- 
 tate to violate, and for the customs of re- 
 ligion, which in their hearts they tho 
 roughly despise. Worldly-minded men 
 often thus complain that their towns, and 
 cities, and villages are disturbed b,y re- 
 vivals of religion ; and the preaching of 
 the truth and attacking vice often arouses 
 this hypocritical conscientiousness, and 
 makes them alarmed for the laws, and for 
 religion, and for order, which they at 
 other times are the first to disturb and 
 disregard. 
 
 21. And teach customs. The word cws- 
 toms here C'^>i) refers to religious rites or 
 forms of worship. See Note, ch. vi. 14. 
 They meant to charge the apostles with 
 introducing a new mode of worship and 
 a new religion, which was unauthorized 
 by the Roman laws. This was a cunning 
 and artful accusation. It is perfectly evi- 
 dent that they cared nothing either for 
 the religion of the Romans or of the Jews. 
 Nor were they really concerned about 
 any change of religion. Paul had de- 
 stroyed their fiopes of gain ; and as they 
 could not prevent that except by securing 
 his punishment or expulsion, and as they 
 had no way of revenge except by en- 
 deavouring to excite indignation against 
 him and Silas for violating the laws, 
 they endeavoured to convict them of such 
 violation. This is one, among many in- 
 stances, where wicked and unprincipled 
 men will endeavour to make religion the 
 
A D {)3.] 
 
 CHAPTER XVI. 
 
 S31 
 
 '23 And the multitude rose up to- 
 gether ag-ainst them : and the ma- 
 gistrates rent off their clothes, and 
 commanded to beat them. 
 
 23 And when they had laid many 
 • stripes upon them, they cast them 
 
 a 2Cor.6.5; 11.23,25. lThess.2.22. 
 
 means of promoting their own interest. 
 If they can make money by it, they will 
 become its professed friends ; or if they 
 can annoy Christians, they will at once 
 have remarkable zeal for the laws and 
 for the purity of religion. Many a man 
 opposes revwals of rehgion and the real 
 progress bf'eVangelical piety, from pro- 
 fessed zeal for truth and order. IT Which 
 are not lawful for us to receive. There 
 were laws of the Roman empire under 
 which they might shield themselves in 
 this charge, though it is evident that their 
 zeal was, not because they loved the laws 
 more, but because they loved Christianity I 
 less. Thus Servius on Virgil, yEnead, I 
 viii. 187, says, " Care was taken am-ong | 
 tlie Athenians and the Romans, that no 
 one should introduce new religions. It ! 
 was on this account that Socrates was j 
 condemned, and the Chaldeans or Jews I 
 were banished from the city." Cicero 
 (de Legibus ii. 8) says, "No person shall 
 have any separate gods, or new ones ; 
 nor shall he privately worship any strange 
 gods, unless they be publicly allowed." 
 VVetstein (in loco) says, " The Romans 
 would indeed allow foreigners to worship 
 their own gods, but not unless it were 
 done secretly, so that the worship of fo- 
 reign gods would not interfere with the 
 allowed worship of the Romans, and so 
 that occasion for dissension and contro- 
 versy might be avoided. Neither was it 
 lawful among the Romans to recommend 
 a new religion to the citizens, contrary to 
 that w^hich was confirmed and established 
 by the public authority, and to call off the 
 people from that. It was on this account 
 that there was such a hatred of the Ro- 
 mans against the Jews." {Kuinoel.) Ter- 
 tullian says, that "there was a decree 
 that no god should be consecrated, unless 
 approved by the senate." (Grotius.) See 
 many other authorities quoted in bishop 
 Watson's " Apology for Christianity." 
 IT To observe. To do. IT Being Romans, 
 Having the privileges of Roman citizens. 
 Note, ver. 12. 
 
 22. And the multitude, &c. It is evi- 
 dent that this was done in a popular tu- 
 mult, and without even the form of law. 
 3i this, Paul afterwards justly complain- 
 
 into prison, charging- the jailer to 
 keep them safely : 
 
 24 Who having received such a 
 charge, thrust them into the inner 
 prison, and made their feet fast in 
 the stocks. 
 
 ed, as it was a violation of the privileges 
 of a Roman citizen, and contrary to the 
 laws. See Note, ver. 37. It was one in- 
 stance in which men affect great zeallSr 
 the honour of the law, and yet are among 
 the first to disregard it. 11 And the r/ia- 
 gislrates. ver. 20. They who should have 
 been their protectors until they had had a 
 fair trial according to law. IT Rent off 
 their cloihes. This was always done 
 when one was to be scourged or whip- 
 ped. The criminal was usually stripped 
 entirely naked. Livy says (ii. 5), " The 
 lictors, being sent to inflict punishment, 
 beat them with rods, being naked." Ci- 
 cero against Verres says, " He commanded 
 the man to be seized, and to be stripped 
 naked in the midst of the forum, and to 
 be bound, and rods to be brought." ^Ayid 
 commanded to beat them. 'P^/SJi^stv. To 
 beat them with rods. This was done by 
 lictors, whose office it was, and was "a 
 common mode of punishment among the 
 Romans. Probably Paul alludes to this 
 when he says (2 Cor. xi. 25), "Thrice was 
 I beaten with rods." 
 
 23. And u)hen they had laid many stripes 
 on them. The Jews were by law prohi 
 bited from inflicting more than forty 
 stripes, and usually inflicted but thirty- 
 nine. 2 Cor. xi. 24. But there was no 
 such law among the Romans. They 
 were unrestricted in regard to the number 
 of lashes ; and probably inflicted many 
 more. Perhaps Paul refers to this when 
 he says (2 Cor. xi. 23), " In stripes above 
 measure," i. e. beyond the usual measure 
 among the Jews, or beyond moderation. 
 Ii" They cast them into prison. The m.a- 
 gistrates (ver. 36, 37), as apunishment ; 
 and probably with a vievv nereafter of 
 taking vengeance on them, more accord 
 ing to the forms of law. 
 
 24. Thrust them into the inner prison. 
 Into the most retired and secure part of 
 the prison. The cells in the interior of 
 the prison would be regarded as more 
 safe, being doubtless more protected, and 
 the diflieulty of escape would be greater. 
 IF And made their feet fast in the slocks. 
 Greek, And made their feet secure to 
 wood. The word stocks, with us, denotes 
 a inachine_made of two pieces ol' timber 
 
232 
 
 THE ACTS. 
 
 [A. D 53. 
 
 '25 And at midnight Paul and 
 Silas prayed ° and sang* praises 
 unto God ; and the prisoners heard 
 them 
 
 26 And suddenly there was a 
 
 a Jam.5.13. b Ps.34.1. 
 
 between which the feet of the criminals 
 are placed, and in which they are thus 
 made secure. The account here does not 
 iinplj' necessarily that they were secured 
 precisely in this way, but that they were 
 fastened or secured by the fleet, probably 
 by cords, to a piece or beam of wood, so 
 that they could not escape. It is sup- 
 posed that the legs of the prisoners were 
 bound to large pieces of wood, which not 
 only encumbered them, but which often 
 were so placed as to extend their feet to 
 a considerable distance. In this condition 
 it igight be necessary for them to lie on 
 their backs; andjf^this, as is probable, 
 was on the cold ground, after their severe 
 scourging, their suiferings must have been 
 very great. Yet in the midst of this they 
 eang praises to God. 
 
 25. And at midnight. Probably their 
 painful posture, the sufferings of their re- 
 cent scourging, prevented their sleeping. 
 Vet though they had n2repose, they had 
 a quiet conscience, aifff*tTO^pports of 
 religion. TT Frayed. Though they had 
 suffered much, yet they had reason to ap- 
 prehend more. They sought, therefore, 
 the sustaining grace of God. T And sang 
 praises. Nothing but religion would have 
 enabled them to do this. They had en- 
 dured much, but they had cause still for 
 gratitude. A Christian may find more 
 true joy in a prison, than the m onarch on 
 his throne. IT Arid the prisoners heard 
 them. And doubtless with astonishment. 
 Prayer and praise were not common in a 
 prison. The song of rejoicing and the 
 language of praise is not usual among 
 men lying bound in a dungeon. From 
 this narrative we may learn, (1.) That the 
 Christian has the sources of his happiness 
 within him. External circumstances can- 
 not destroy his peace and joy. In a dun- 
 geon he may find as real happiness as 
 en a throne. On the cold earth, beaten 
 and bruised, he may be as truly happy as 
 on a bed of down. (2.) The enemies of 
 Cliristians cannot destroy their peace. 
 They may incarcerate the body, but they 
 cannot bind the spirit. They may ex- 
 clude from earthly comforts, but they 
 cannot shut them but from the presence 
 and sustakiing grace of God. (3.) We 
 eee the value of a good conscience. No- 
 thing else can give peace ; and amidst 
 
 great earthquake, so'' that the foun 
 dations of the prison were shaken ; 
 and immediately ^ all the doois 
 were opened, and every one's bands 
 were loosed. 
 
 dlsa.42.7. c.5.19; 12.7,10. 
 
 the wakeful hours of the night, whether 
 in a dungeon or on a bed of sickness, it is 
 of more value than all the wealth of the 
 world. (4.) We see the inestimable 
 worth of the religion of Christ. It fits 
 for all scenes ; supports in all trials ; up- 
 holds by day or by night; inspires the 
 soul wiih confidence in God ; and puts 
 into the lips the songs of praise and 
 thanksgiving. (5.) We have here a sub- 
 lime and holy scene, which sin and infi- 
 delity could never furnish. What more 
 sublime spectacle has the earth witnessed 
 than that of scourged and incarcerated 
 men, suffering from unjust and cruel in- 
 flictions, and anticipating still greater 
 sorrows; yet, with a calm mind, a pure 
 conscience, a holy joy, pouring forth their 
 desires and prai-^^es at midnight, into the 
 ear of the God who always hears prayer I 
 The darkness, the stillness, the loneliness, 
 all give sublimity to the scene, and teach 
 us how invaluable is the privilege of ac- 
 cess to the throne of mercy in this suffer- 
 ing world. 
 
 26. And sndderdy. While they were 
 praying and singing. 1i A great earth, 
 quake. Matt, xxviii. 2. An earthquake, 
 in such circumstances, -j^aaj^gaxdfid as a 
 symbol of the presence of God, and as an 
 answer to prayer. See Note, ch. iv. 31. 
 The design of this was, doubtless, to fur- 
 nish them proof of the presence and pro- 
 tection of God, and to provide a way for 
 them to escape. It was one among the 
 series of wonders by which the gospel 
 was established, and the early Christians 
 protected amidst their dangers, li^ And 
 immediately all the doors were opened. An 
 effect that would naturally follow from 
 the violent concussion of the earthquake. 
 Comp. ch. v. \9. IT Every one's bands 
 were loosed. This was evidently a mi- 
 racle. Some have supposed that their 
 chains were dissolved by electric fluid ; 
 but the narrative gives no account of any 
 such fluid, even supposing such an effect 
 to be possible. It was evidently a direct 
 interposition of divine power. But for 
 what purpose it was done is not recorded. 
 Grotius supposes that it was that they 
 m ^g ht know that the apostle s might be 
 useful to them and to others, "SUd that by 
 them their spiritual bonds might be loosed 
 Probably the design was to impress all th.e 
 
A.. D. 53.] 
 
 CHAPTER XVI. 
 
 233 
 
 27 And the keeper of the prison 
 awaking out of his sleep, and see- 
 ing- the prison doors open, he drev/ 
 out his sword, and would have kill- 
 ed himself, supposing that the pri- 
 soners had been fled. 
 
 28 But « Paul cried with a loud 
 
 a Prov.24.11,12. lThess.5.15. 
 
 prisoners with the conviction of the pre- 
 sence and power of God, and thus to pre- 
 pare them to receive the message of life 
 from the lips of his servants Paul and Si- 
 las. They had just before heard them 
 singing and praying; they were aware, 
 doubtless, of the cause for which they 
 were imprisoned ; they saw evident to- 
 kens that they were the servants of the 
 Most High, and under his protection ; and 
 their own minds were impressed and 
 awed by the terrors of the earthquake, 
 and by tlie fact of tneir own liberation. 
 It renders this scene the more remarkable, 
 that though the doors were opened, and 
 the prisoners loosed, yet no one made any 
 attempt to escape. 
 
 27. Would have Jailed himself. This 
 was all done in the midst of agitation and 
 fllarm. He supposed that the prisoners 
 bad fled. He presumed that their escape 
 M/ould be charged on him. It was cus- 
 tomary to hold a jailer responsible for the 
 safe keeping of prisoners, and to subject 
 him to the punishment due them, if he 
 suffered them to escape. See ch. xii. 19. 
 It should be added, that it was cftromon 
 and ajapiayed among the Greeks and Ro- 
 mans for a man to commit suicide when 
 he was encompassed with dangers from 
 which he could not escape. Thus Cato 
 v:as guilty of self murder in Utica ; and 
 thus, at this very place — at Philippi — Bru- 
 tus and Cassius, and many of their friends, 
 fell on their own swords, and ended their 
 lives by suicide. The custom was thus 
 sanctioned by the authority and example 
 of the great; and we are not to wonder 
 that the jailer, in a moment of alarm, 
 fchould also attempt to destroy his own 
 life. It is not one of the least benefits of 
 Christianity, that it has proclaimed the 
 evil of self-murder, and that it has done 
 BO much to drive it from the world. 
 
 28. Do thyself no harm. This is the 
 solemn command of religion in his case, 
 and in all others. It enjoins on men to 
 do themselves no harm — by self-murder, 
 whether by the sword, the pistol, the hal- 
 ter; or by intemperance, and lust, and 
 dissipation. In all cases, ChristianiJv 
 ieeks the true welfare of man. In all 
 cases, if it were obeyed, men would do 
 
 u2 
 
 voice, saying, Do thyself * no harm ; 
 for we are all here. 
 
 29 Then he called for a light, 
 and sprang in, and came trem- 
 bling, " and fell down before Paul 
 and Silas : 
 
 30 And brought them out, and 
 
 h Eccl.5.17, c Jer.5.22. 
 
 themselves no harm. They would pro- 
 mote their own best interests here, and 
 their eternal welfare hereafter. 
 
 29. Then he called for a light. Greek, 
 Lights, in the plural. Probably several 
 torches were brought by his attendants, 
 *!r And came tremhling. Alarmed at the 
 earthquake, and amazed that the prison- 
 ers were still there, and probably not a 
 little confounded at the calmness of Paul 
 and Silas, and overwhelmed at the proof 
 of the presence of God. Comp. Jer. v. 22, 
 " Fear ye not me, saith the Lord ? will ye 
 not tremble at my presence ?" &c. '^ And 
 fell down, &c. This was an act of pro- 
 found reverence. See Note, Matt. ii. 11. 
 It is evident that he regarded them as the 
 favourites of God, and was constrained to 
 recognise them in their character as reli- 
 gious teachers. 
 
 30. And brought them out. From the 
 prison. II Sirs. Greek, xu^.o., lords — an 
 address of respect; a title usually given to 
 masters, or owners of slaves. ![ What 
 must Ida to he saved ? Never was a more 
 important question asked than this. It is 
 evident that by this question he did not 
 refer to any danger to which he might be 
 exposed from what had happened. For 
 
 i (1.) The apostles evidently understood 
 I liim as referring to his eternal salvation, 
 as is manifest from their answer ; since to 
 I believe on the Lord Jesus would have rio 
 effect in saving him from any danger of 
 punishment to which he might be expos- 
 ed from what had occurred. (2.) He could 
 scarcely consider himself as exposed to 
 punishment by the Romans. The prison- ^ 
 
 ers were all safe ; none had escaped, or / 
 showed any disposition to escape : and he-.^/^ 
 sides, for the earthquake and its effects he 
 could not be held responsible. It is not 
 improbable that there was much confu- 
 sion in his mind. There would be a rush 
 of many thoughts ; a state of agitation 
 and alarm, and fear ; and in view of all 
 he would naturally ask those whom ha 
 now saw to be men sent by God, and un 
 der his protection, what he should do U. 
 obtain the favour of that great Being undei 
 whose protection he saw that they mani- 
 festly were. Perhaps the following 
 thoughts might have gone to produce this 
 
234 
 
 said. Sirs, 
 saved "? 
 
 THE ACTS 
 
 [A. D. 53 
 
 what « must I do to be 
 
 state of agitation and alarm. (1.) They 
 had been designated by the Pythoness 
 (ver. 17) as religious teachers sent from 
 God, and appointed to " show the way of 
 salvation," and in her testimony he might 
 have been disposed to put confidence, or 
 it might now be brought fresh to his re- 
 collection. (2.) He manifestly saw that they 
 were under the protection of God. A re- 
 markable hilerposition — an earthquake — 
 an event which all the heathen regarded 
 as ominous oithe presence of the divinity 
 — had shovved this. (3.) The guilt of their 
 imprisonment might rush upon his mind; 
 and he might suppose that he, the agent 
 of the imprisonment of the servants of 
 God, would be exposed to his displeasure. 
 (4.) His own guilt in attempting his own 
 life might overwhelm him with alarm. 
 (5.) The whole scene was fitted to show 
 him the need of tlie protection and friend- 
 ship of the God that had thus interposed. 
 In this state of agitation and alarm, the 
 apostles directed him to the only source 
 of peace and safety — the blood of the 
 atonement. The feelings of an awaken- 
 ed sinner are often strikingly similar to 
 those of this jailer. He is agitated, alarm- 
 ed, and fearful; he sees that he is a sin- 
 ner, and trembles ; the sins of his life rush 
 over his memory, and fill him with deep 
 anxiety, and he inquires what he must do 
 to be saved. Often too, as here, the pro- 
 vidence of God is the means of awaken- 
 ing the sinner, and of leading to this in- 
 quiry. Some alarming dispensation con- 
 vinces him that God is near, and that the 
 Boul is in danger. The loss of health, or 
 property, or of a friend, may thus alarm 
 the soul; or the presence of the pesti- 
 lence, or any fearful judgment, may ar- 
 rest the attention, and lead to tlie inquiry, 
 " What must I do to be saved ?" Reader, 
 have you ever made this inquiry ? Have 
 vou ever, like the heathen jailer at Phi- 
 lippi, seen yourself to be a lost sinner, and 
 been willing to ask the way ^life ? 
 
 In this narrative we see me contrast 
 which exists in periods of distress and 
 alarm between Christians and sinners. 
 The guilty jailer was all agitation, fear, 
 distress, arid terror; the apostles, all peace, 
 calmness, joy. The one was filled with 
 thoughts of self murder; the others, intent 
 on saving life and doing good. This dif- 
 ference is to be traced to religion. It was 
 confif'ence in God that gave peace to 
 Ihem ; it was the want of that, which led 
 to aaitalion and alarm in him. It is so 
 
 31 And they said, Believe * on 
 the Lord Jesus Christ, and thou 
 
 h Hab.2.4. Jno.3.16,36; 6.47. c. 13.39. 
 
 Still. In the tr}nng scenes of this life, ths 
 same difference is still seen. In bereave 
 ments, in sickness, in timns of pestilence, 
 in death, it is still so. The Christian is 
 calm ; the sinner is agitated and alarmed, 
 The Christian can pass through such 
 scenes with peace and joy ; to the sinner, 
 they are scenes of terror and of dread. 
 And thus it will be beyond the grave. In 
 the morning of the resurrection, the Chris- 
 tian will rise with joy and triumph ; the 
 sinner, with fear and horror. And thus 
 at the judgment-seat. Calm and serene, 
 the saint shall viitness the solemnities ot 
 that day, and triumphantly hail the Judge 
 as his friend : fearful and trembling, the 
 sinner shall regard these solemnities, and 
 with a soul filled with horror, shall listen 
 to the sentence that consigns him to eter- 
 nal wo! With what solicitude, then, should 
 we seek, without delay, an interest in that 
 religion which alone can give peace to 
 the soul ! 
 
 31. Believe on the Lord Jesus Christ. 
 This was a simple, a plain, and an effec- 
 tual direction. They did not direct him \ 
 to use the means of grace, to pray, or to 
 continue to seek for salvation. They did '. 
 not advise him to delay, or to wait for the 
 mercy of God. They told him to believe 
 at once; to commit his agitated, and 
 guilty, and troubled spirit to the Saviour, 
 with the assurance that he should find 
 peace. They presumed that he would 
 understand what it was to believe ; and 
 they commanded him to do the thing. And 
 this was the uniform direction which the 
 early preachers gave to those inquiring 
 the way to life. See Note, Matt. xvi. 16. 
 Comp. Note, Acts viii. 22. M And thy 
 house. And thy family. That is, the same 
 salvation is equally adapted to, and offered 
 to your family. It does not mean that his 
 family would be saved simply by his be- 
 lieving ; but that the offers had reference 
 to them as well as to himself; that they 
 might be saved as well as he. His atten- 
 tion was thus called at once, as every 
 man's should be, to his family. He waa 
 reminded that they i:eeded salvation ; and 
 he was presented with the assurance that 
 they might unite with him in the peace 
 and joy of redeeming mercy. Comp. 
 Note, ch. ii. 39. It may be implied here 
 that the faith of a father may be ex- 
 pected to bt.^ the means of the salvation 
 of his family It often is so in fact : but 
 fh»..4i££§i' rneaning of this is, that salva 
 tion was offered to his family as v\ell os 
 
A. D 53. 
 
 CHAPTER XVI. 
 
 '235 
 
 shalt be saved, and thy * house. 
 
 32 And they spake unto him the 
 word of the Lord, and ^ to all that 
 were in his house. 
 
 33 And he took them the same 
 hour of the night, and washed their 
 stripes ; and was baptized, he, and 
 all his, straightway. 
 
 34 And when he had brought 
 them into his house, he set meat ' 
 
 himself; implying that if they believed, 
 they should also be saved. 
 
 32. To all that were in his house. Old 
 and young. They instructed them in the 
 doctrines of religion, and doubtless in the 
 nature of the ordinances of the gospel, and 
 then baptized the entire family. 
 
 33. And he took them. To a convenient 
 place for washing. It is evident from 
 this, that though the apostles had the gift 
 of miracles, that they did not exercise it 
 in regard to their own sufferings, or to 
 heal their own wounds. They restored 
 others to health ; not themselves. IT Aiid 
 washed their stripes. The wounds which 
 had been inflicted by the severe scourg- 
 ing which they had received the night 
 before. We have here a remarkable in- 
 stance of the effect of religion in produc- 
 ing humanity and tenderness. This same 
 man, a few hours before, had thrust them 
 into the inner prison, and made them fast 
 in the stocks. He evidently had then 
 no concern about their stripes or their 
 wounds. But no sooner was he convert- 
 ed, and his heart changed, than one of his 
 first acts was an act of humanity. He 
 saw them suffering; he pitied them, and 
 hastened to minister to them and to heal 
 their wounds. Till the time of Christian- 
 ity, there never had been a hospital or an 
 almshouse. Nearly all the hospitals for 
 the sick since, have been reared by Chris- 
 tians. They who are most ready to mi- 
 nister to the sick and dying are Chris- 
 tians. They who are willing to encoun- 
 ter the pestilential damps of dungeons to 
 aid the prisoner, are, like Howard, Chris- 
 tians. VVho ever saw an infidel attending 
 a dying bed, if he could help it? and 
 where has infidelity ever reared a hospi- 
 tal or an almshouse, or made provision 
 for the widow and the fatherless ? Often 
 one of the most striking changes that oc- 
 curs in conversion is seen in the disposi- 
 tion to be kind and humane to the suffer- 
 ing. Comp. Jam(!s i. 27. *!( And was bap- 
 tized. This was done straightway ; that 
 IB immediately. As it is altogether im 
 
 before them, and rejoiced,'' believ- 
 ing in God with all his house. 
 
 35 And when it was day, the 
 magistrates sent the Serjeants, say- 
 ing, Let those men go. 
 
 36 And the keeper of the prison 
 told this saying to Paul, The ma- 
 gistrates have sent to let you go : 
 now therefore depart, and go in 
 peace. 
 
 dRom.o.n. 
 
 probable that either in his house or in the 
 prison there would be water sufficient for 
 immersing them, there is every reason to 
 suppose that this was performed in some 
 other mode. All the circumstances lead 
 us to suppose that it was not by immer- 
 sion. It was at the dead of night ; in a 
 prison ; amidst much agitation j and evi- 
 dently performed in haste. 
 
 34. He set meat before them. Food. Gr. 
 He placed a table. The word meat for- 
 merly meant food of all kinds. IT Anrf 
 rejoiced. This was the effect of believ- 
 ing. Religion produces joy. See Note, 
 ch. viii. 8. He was free from danger and 
 alarm ; he had evidence that his sins were 
 forgiven, and that he was the friend of 
 God. The agitating and alarming scenes 
 of the night had passed away; the pri- 
 soners were safe ; and religion, with its 
 peace, and pardon, and rejoicings, had 
 visited his family. What a change to be 
 produced in one night ! What a difference 
 between the family, when Paul was thrust 
 into prison, and when he w^as brought out 
 and received as an honoured guesl'at the 
 very table of the renovated jailer! Such 
 a change would Christianity produce in 
 every family, and such joy would it dif- 
 fuse through every household. IT With 
 all his house. With all his family. Whe- 
 ther they believed before they were bap- 
 tized, or after, is not declared. But the 
 whole narrative would lead us to sup- 
 pose, that as soon as the jailer believed, 
 he and all his family were baptized. It 
 is subsequently added, that they believed 
 also. The joy arose from the fact, that 
 they all believed the gospel ; the baptism 
 appears to have been performed on ac- 
 count of the faith of the head of the fa 
 mily. 
 
 35. And when it was dai , &c. It is evi 
 dent from the narrative that it was not 
 contemplated at first to release them so 
 soon. ver. 22 — 24. But it is not known 
 what produced this change of purpose in 
 the magistrates. It is probable, however 
 that they had been brought to reflection, 
 
236 
 
 37 But Paul said unto them, 
 They have beaten us openly un- 
 condemned, "■ being Romans, and 
 
 THE ACTS. [A. D. 53. 
 
 have cast us into prison ; and now 
 do they thrust us out privily "? Nay, 
 verily ; but let them come them? 
 
 somewhat as the jailer had, by the earth- 
 quake; and that their consciences had 
 been troubled by the fact, that in order 
 to please the multitude, they had caused 
 strangers to be beaten and imprisoned 
 without trial, and contrar}' to the Roman 
 laws. An earthquake is always fitted to 
 alarm the guilty ; and among the Romans 
 it was regarded as an omen of the anger 
 of the gods, and was therefore fitted to pro- 
 duce agitation and remorse. Their agi- 
 tation and alarm were shown by tlie fact 
 that they sent the officers as soon as it was 
 day. The judgments of God are eminent- 
 ly adapted to alarm sinners. Two an- 
 cient MSS. read this, " The magistrates, 
 v:ho were alarmed by the earthquake, sent," 
 &c. {Doddridge.) Whether this reading 
 be genuine or not, it doubtless expresses 
 the true cause of their sending to release 
 the apostles. *!i The sergeants. fa^iJcO'/ou,-. 
 Literally, those having rods ; ^^T^-ijifVjr." 
 These were public officers, who went be- 
 fore magistrates with the emblems of au- 
 thoxiiy. In Rome, they bore before the 
 .^■■i^enators the fasces ; that is, a bundle of 
 Z' rods with an axe in its centre, as a sym- 
 I bol of office. They performed somewhat 
 \ the same office as a beadle in England, 
 ^•"Orjis ^^iiqjitftfibl^''" °"^ courts. 
 
 37. They have beaten vs openly uncon- 
 denmed. "There are three aggravating 
 circumstances mentioned, of which Paul 
 complains. (1.) That they had been 
 beaten, contrary to the Roman laws. (2.1 
 That it had been public; the disgrace had 
 been in the presence of the people, and 
 the reparation ought to be as public ; and, 
 (3.) That it had been done without a trial, 
 and while they were uncondemned ; and 
 therefore the magistrates ought them- 
 selves to come and release them, and !bus 
 publicly acknowledge their error. Paul 
 knew the privileges of a Roman citizen ; 
 and at proper times, when the interests 
 of jusdce*and religion required it, he did 
 not hesitate to assert them. In all this, 
 he understood and accorded with the 
 Roman laws. The Valerian law' declared, 
 that if a citizen appealed from the magis- 
 trate to the people,' it should not be lawful 
 for the magistrate to beat him with rods, 
 or to behead him. Plutarch, Life of P. 
 Valerius Publicola. Livy, ii. 8. By the 
 Porcian law, it was expressly forbidden 
 that a citizen should be beaten. Livy, iv. 
 9. Cicero (Pro. Rabir ch. 4) says, that 
 
 the body of every Roman citizen was in- 
 violable. " The Porcian law," he adds, 
 " has removed the rod from the body of 
 every Roman citizen." And in his cele- 
 brated oration against Verres, he says, 
 " A Roman citizen was beaten with rods 
 in the Ibrum, O judges; where, in the 
 mean time, no groan, no other voice of 
 this unhappy man was heard, except the 
 cry, ' I am a Roman citizen !' Take away 
 this hope," he says, " take away this de- 
 fence from the Roman citizens, let there 
 be no protection in the cry I am a Roman 
 citizen, and the pra?lor can with impunity 
 inflict any punishment on him who de- 
 clares himself a citizen of Rome," &c. 
 IT Being Romans. Being Romans, or hav- 
 ing the privilege of Roman citizens. They 
 were born Jews, but they claimed that 
 they were Roman citizens, and had a 
 right to the privileges of citizenship. On 
 the ground of this claim, and the reason 
 why Paul claimed to be a Roman citizen, 
 see Kotes, ch. xxii. 28. IT Privily. Pri- 
 vately. The release should be as public 
 as the unjust act of imprisonment. As 
 they have publicly attempted to disgrace 
 us, so they should as publicly acquit us. 
 This was a matter of mere justice ; and as 
 it was of great importance to their charac- 
 ter and success, they insisted on it. IT Aay, 
 verily ; but let them come, &c. It was pro- 
 per that they should be required to do 
 this, (1.) Because they had been illegally 
 imprisoned, and the injustice of the ma- 
 gistrates should be acknowledged. (2.) 
 Because the Roman laws had been vio- 
 lated, and the majesty of the Roman peo- 
 ple tlius insulled, and honour should b^ 
 done to the laws. (3.) Injustice had been 
 done to Paul and Sdas, and they had a 
 right to demand just treatment and protec- 
 tion. (4.) Such a public acton the part 
 of the magistrates would strengthen the 
 young converts, and show them that the 
 apostles were not guilty of a violation of 
 the laws. (5.) It would tend to the bonoui 
 and to the furtherance of religion. It would 
 be a public acknowledgment of their inno 
 cence ; and would go far towards lend 
 ing to them the sanction of the laws as reli 
 gious teachers. We may learn from this 
 also, (1.) That though Christianity requires 
 meekness in the reception of injuries, yet 
 that there are occasions where Christiana 
 may insist on their rights accoiding to the 
 laws. Comp. John xviii. 23. (2.) That 
 
A. D 53. 
 
 CHAPTER XVI. 
 
 237 
 
 selves, " and fetch us out. 
 
 .38 And the Serjeants told these 
 words unto the magistrates ; and 
 they feared, when they heard that 
 they were Romans. 
 
 39 And they came and besought ^ 
 them, and brought them out, and 
 
 o Dan.6.18,19. MaU.10.16. b Ex.ll.S. Rev.3.9. 
 
 this is to be done, particularly where the 
 honour of religion is concerned, and 
 where by it the gospel will be promoted. 
 A Christian may bear much as a man in 
 a private capacity, and may submit, with- 
 out any effort to seek reparation ; but 
 where the honour of the gospel is con- 
 cerned ; where submission, without any 
 effort to obtain justice, might be followed 
 by disgrace to the cause of rehgion, a 
 iiigher obbgation may require him to seek 
 a vindication of his character, and to claim 
 the protection of the laws. His name, and 
 (character, and influence belong to the 
 church. The laws are designed as a pro- 
 tection to an injured name, or of violated 
 property and rights, and of an endangered 
 life. And when that protection can be 
 had only by an appeal to the laws, such 
 an appeal, as in the case of Paul and Silas, 
 is neither vindictive nor improper. My 
 private interests I may sacrifice, if I 
 choose \ my public name, and character, 
 and principles belong to the church and 
 the world"; and the laws, if necessary, 
 may be called in for their protection. 
 
 38. Tliey feared when they heard, &c. 
 They were apprehensive of punishment 
 for having imprisoned them in violation 
 of the laws of the empire. To punish 
 unjustly a Roman citizen was deemed an 
 offence to the majesty of the Roman peo- 
 ple, and was severely punished by the 
 laws. Dionysius Hall. (Ant. Rom.ii.) says, 
 that " The punishment appointed for those 
 who abrogated or transgressed the Vale- 
 rian law was death, and the confiscation 
 of his property." The emperor Claudius 
 deprived the inhabitants of Rhodes of 
 freedom for having crucified some Roman 
 citizens. Dio. Cass. lib. 60. (See Kuinoel 
 and Groiius.) 
 
 39. A?id they came and besought them. 
 A most humiliating act for Roman magis- 
 trates, but in this case it was unavoidable. 
 The apostles had them completely in their 
 power, and could easily effect their dis- 
 grace and ruin. Probably they besougid 
 
 desired" them to depart out of the 
 city. 
 
 40 And they went out of the 
 prison, and entered into the house 
 of Lydia : "^ and when they had seen 
 the brethren, they comforted them, 
 and departed. 
 
 cMatt.8.34, dver.l4. 
 
 them by declaring them innocent ; by af- 
 firming that they were ignorant that they 
 were Roman citlzen.s, &e. IT And desired 
 them to depart, &c. Probably, (1.) To save 
 their own character, and be secure from 
 their taking any further steps to convict 
 the magistrates of violating the laws ; and, 
 (2.) To evade any further popular tumult 
 on their account. This advice they saw 
 fit to comply with, after they had seen 
 and comforted the brethren, ver. 40. 
 They had accomphshed their main pur 
 pose in going to Philippi j they had 
 preached the gospel ; had laid the foun- 
 dation of a flourishing church (comp. the 
 Epistle to the Philippians) ; and they were 
 now prepared to prosecute the purpose 
 of their agency into surrounding regions. 
 Thus, the opposition of the people and the 
 magistrates at Philippi was the occasion 
 of the found'ing of the church there ; and 
 thus their unkind and inhospitable re- 
 quest that they should leave them, was 
 the means of the extension of the gospel 
 into adjacent regions. 
 
 40. They comforted them. They exhort- 
 ed them, and encouraged them to per- 
 severe, notwithstanding ihe opposition and 
 persecution which they might meet with. 
 IT And departed. That is, Paul and Silaa 
 departed. It would appear probable that 
 Luke and Timothy remained in Philippi, 
 or, at least, did not attend Paul and Silas. 
 For Luke, who, in ch. xvi. 10, uses the 
 first person, and s{)eaks of himself as with 
 Paul and Silas, speaks of them now in the 
 third person, implying that he was not 
 with them until Paul had arrived at 
 Troas, where Luke joined him from Phi- 
 lippi. ch. XX. .5, 6. In ch. xvii. 14, also, 
 Timothy is mentioned as being at Berea 
 in company with Silas, from which it ap- 
 pears that he did not accompany Paul 
 and Silas to Thessalonica. Comp. ch. 
 xvii. 1. 4. Paul and Silas, when they de- 
 parted trom Philippi, went to Thessalo- 
 nica. ch. xvii. L 
 
 J 
 
 ■1^' 
 
 .'V 
 
 ^ 
 
 <>^\ 
 
238 
 
 THE ACTS. 
 
 [A. D. 53, 
 
 CHAPTER XVH. 
 
 "jVj OW M'hen they had 
 ^^ through Amphipolis and ApoL 
 Ionia, they came to Thessalonica, 
 where was a synagogue of the 
 Jews : 
 2 And Paul, as his manner was," 
 
 o Luke 4.16, c.9.20; 13.5,14. 
 
 CHAPTER XVII. 
 
 1. Amphipolis. This was the capital 
 of the eastern province of Macedonia. 
 Jt was originally a colony of the Athe- 
 nians; but under the Romans it was 
 made the capital of that part of Mace- 
 donia. It was near to Thrace, and was 
 situated not far from the mouth of the 
 river Strymon, which flowed around the 
 cilt/,and thus occasioned its name, around 
 the city. In the middle ages it was called 
 Chrysopolis. The village which now 
 stands upon the site of the ancient city, 
 is called Empoli or Yamboli, a corruption 
 of Amphipolis. {Hob. Cat) IF And Apol- 
 Ionia. This city was situated between 
 Amphipolis and Thessalonica, and w^as 
 formerly much celebrated for its trade. 
 Ti They came to Thessalonica. This was 
 a seaport of the second part of Macedonia. 
 It is situated at the head of the bay Ther- 
 maicus. It was made the capital of the 
 second division of Macedonia by ^Emilius 
 Paulus, when he divided the country into 
 four districts. It was formerly called 
 Therma, but afterw'ards received the 
 name of Thessalonica, either from Cas- 
 sander, in honour of his wife Thessalo- 
 nica, the daughter of Philip, or in honour 
 of a victory which Philip obtained over 
 the armies of Thessaly. It was inhabited 
 by Greek.', Romans, and Jews, It is now 
 railed !<alojiiJii, and is a wretched place, 
 though it has a population of near sixty 
 thousand. In this place a church was 
 collected, to which Paul afterwards ad- 
 dressed the two epistles to the Thessalo- 
 nians. IT Where was a synagogue. Gr. 
 Where was the synagogue (;, a-vvuy.„yy,) 
 of the Jews. It has been remarked by 
 Grotius and Kuinoel, that the article used 
 here is emphatic, and denotes that there 
 was probably no synagogue at Amphipo- 
 lis and Apollonia. This was the reason 
 why they passed through those places 
 without making any delav. 
 
 2. His manner tvas. His custom was 
 to attend on the worship of the synagogue, 
 and to preach the gospel to his country- 
 men first ch. ix. 20 ; xiii. 5. 14. IT Reason- 
 ed with them. Discoursed to them, or at- 
 tempted to prove that Jesus was the Mes- 
 
 ! went in unto them, and three sab 
 bath-days reasoned with them ou/ 
 of the Scriptures, 
 
 3 Opening and alleging, thai 
 Christ must * needs have suffered, 
 and risen again from the dead ; and 
 that this ' Jesus, whom I preach 
 
 b Luke 24.26,46. c.lS.28. Gal.3.1. lThe88.1,5,6. 
 » or, whom, said he, Ipreadi, 
 
 siah. The word used here (Juxi^sTo) 
 means often no more than to make a pub- 
 j lie address or discourse. Note, ch. xxiv. 
 I 25. II Out of the Scriptures. By many 
 critics this is connected with the follow- 
 ing verse, 'Opening and alleging from 
 the Scriptures, that Christ must needs 
 have sutiered,' &c. The sense is not va- 
 ried materially by the change. 
 
 3. Opening. A..4v5i>^t. See Luke, 
 xxiv. 32. The word means, to explain, or 
 to unfold. It is usually applied to that 
 which is shut, as to the eyes, &c. Then 
 it means to explain that which is con- 
 cealed or obscure. It means here, that 
 he explained the Scriptures in their true 
 sense, 'f. And alleging. n.t^xTrcri,uiio;. 
 Laying down the proposition; that is, 
 maintaining that it must be so. IT That 
 Christ must needs have suffered. That 
 there was a fitness and necessity in his 
 dying, as Jesus of Nazareth had done. 
 The sense of this will be better seen by 
 retaining the word Messiah. ' That there 
 was a fitness or necessity that the Messiah 
 expected by the Jews and predicted in 
 their Scriptures, should suffer.' This 
 point the Jews were unwilling to admit; 
 but it was essential- to his argument in 
 proving that Jesus was the Messiah, to 
 show that it was foretold that he should 
 die for the sins of men. On the necessity 
 of this, see Note, Luke xxiv. 26, 27 
 ^ Have suffered. That he should die. 
 IT And thai this Jesus. And that this Jesus 
 of Nazareth, who has thus suffered and 
 risen, whom, said he, I preach to you, is 
 the Messiah. 
 
 The arguments by which Paul probabla 
 proved that Jesus was the Messiah, were, 
 (1.) That he cxjf responded with ihe prophe- 
 cies respecting liim, \n the following par 
 ticulars. (a) He w as born at Bethlehem 
 Micah V. 2. (b) He was of the tribe of 
 Judah. Gen. xlix. 10. (c) He was de 
 scended from Jesse, and of^the royal line 
 of David. Isa. xi. 1. 10. (rf) He came a« 
 the time predicted. Dan. ix. 24 — 27. (e{ 
 His ajipejixance, character, work, &c. cor 
 responded with the predictions, isa. liii 
 (2.) His miracles proved that he was the 
 Messiah, for he professed to be., and God 
 
\.D. 54.1 
 
 CHAPTER XVII. 
 
 239 
 
 unto you, is Christ. 
 
 4 And some « of them believed, 
 and * consorted with Paul and Si- 
 las ; and of the devout Greeks a 
 great multitude, and of the chief 
 women not a few. 
 
 5 ButtheJewswhichbelievednot, 
 moved with envy, took unto them 
 certain lewd fellows of the baser 
 sort, and gathereda company, and set 
 all the city on an uproar, and assault- 
 ed the house of Jason, '^ and sought 
 
 oc.28.24. fi2Cor.8.5. cRom.16.21. 
 
 would not work a miracle to confirm the 
 claims of an impostor. (3.) For the same 
 reason, his resurrection from the dead 
 proved that he was the Messiah. 
 
 4. And consorted. Literally, had their 
 lot with Paul and Silas; that'ls, they 
 united themselves to them, and became 
 their disciples. The word is commonly 
 applied to those who are partakers of an 
 inheritance. ^And of the devout Greeks. 
 Religious Greeks ; or, of those who wor- 
 shipped God. Those are denoted who 
 had renounced the worship of idols, and 
 who attended on the worship of the sy- 
 nagogue, but who were not fully admit- 
 ted to the privileges of Jewish proselytes. 
 They were called, by the Jew.s proselytes 
 of the gate. II Aiid of the chief women. 
 Note. ch. xiii. 50. 
 
 5. Moved with envy. That they made 
 so many converts and met with such 
 success. IT Certain lewd fellows of the 
 baser sort. This is an unhapgy transla- 
 tion. The word lewd is noTmthe original. 
 The Greek is, ' And having taken certain 
 wicked men of those who were about the 
 forum,' or market-place. The forum, or 
 market-place, was the place where the 
 idle assembled, and where those were 
 gathered together that wished to be em- 
 ployed. Matt. XX. 3. Many of these would, 
 be of abandoned character, — the idle, the 
 "S^Tpated, and the worthless ; and, there- 
 fore, just the materials for a mob. It does 
 not appear that they felt any particular 
 interest in the subject; but they were, 
 like other mobs, easily excited, und urged 
 XI to any acts of violence. The pretence 
 Ml which the mob was excited was, that 
 tbgjjjiad every where produced disturb- 
 ance, and that they violated the laws of 
 the Roman emperor, ver. 6, 7. It may be 
 observed, however, that a mob usually 
 regards very little the cause in which 
 they are engaged. They may be -oused 
 
 to bring- them out to the people. 
 
 6 And when they found them 
 not, they drew Jason and certain 
 brethren unto the rulers of the city, 
 crying, These ^ that have turned 
 the v/orld upside down, are come 
 hither also ; 
 
 7 Whom Jason hath received: 
 and these all do contrary ' to the 
 decrees of Cesar, saying that there 
 is another king, one Jesus. 
 
 8 And they troubled ^ the people^ 
 
 d Luke 23.5. c.16.20. 
 /Matt.2.3. Jno.11.48. 
 
 ; Luke 23.2. Jno.ig.W. 
 
 either for or against religion, and become 
 as full of zeal for the insulted honour of 
 religion as against it. The profane, the 
 worthless, and the abandoned thus often 
 become violently enraged for the honour 
 of religion, and full of indignation and 
 tumult against those who are accused of 
 violating public peace and order. IF The 
 house of Jason. Where Paul and Silas 
 were. ver. 7. Jason appears to have been 
 a relative of Paul, and for this reason it 
 was probably that he lodged with him. 
 Rom. xvi. 21. 
 
 6. These that have turned the world up' 
 side down. That have excited commo- 
 tion and disturbance in other places. 
 The charge has been often brought 
 against the gospel, that it has been the 
 occasion of confusion and disorder. 
 
 7. \Vkom Jason hath received. Has re- 
 ceived mto his house, and entertained 
 kindly. II These all do contrary to the de- 
 crees of Cesar. The charge against them- 
 w'as that of sedition and rebellion against 
 the Roman emperor. Grotius on this 
 verse remarks, that the Roman people, 
 and after them the emperors, would not 
 permit the name of king to be mentioned 
 in any of the vanquished provinces, ex- 
 cept by their permission. H Saying that 
 there is another king. This was Rrobabjy 
 a charge of mere malignity. They mQ.- 
 h^bly. understood, that when the apostles 
 spoke of Jesus as a king, they did not do 
 it as of a temporal prince. But it was 
 easy to pervert their words, and to give 
 plausibility to the accusation. The same 
 thing had occurred in regard to the Lord 
 Jesus himself Luke xxiii. 2. 
 
 8. And they troubled the people. They 
 excited the people to commotion and 
 alarm. The rulers feared- tlie- tumult 
 that was excited, and the people feared 
 the Rora^fl^jWhen they heard the charge 
 tffat lEere were rebels a^iinstthe govern 
 
240 
 
 THE ACTS. 
 
 [A. D. 54. 
 
 and the rulers of the city, when they 
 heard these things. 
 
 9 And when they had taken se- 
 curity of Jason, and of the other, 
 they let them go. 
 
 10 And the brethren immediately 
 sent away ° Paul and Silas by night 
 into Berea: who coming thither, 
 
 ttc.9.25. ver.i4. 
 
 ment in their city. It does not appear 
 tiiat there was a disposition in the rulers 
 or the people to persecute the apostles; 
 but they were excited and alarmed by 
 the representations of the Jews, and by 
 the mob that they had collected. 
 
 9. And when they had ialien security of 
 Jason. This is an expression taken from 
 CQurts . and means that Jason and the other, 
 gave satisfaction to the magistrates fS'fme 
 good conduct of Paul and Silas, or became 
 responsible for it. Whether it was by de- 
 positing a sum of rnoney, and by thus giv- 
 ing bail, is not quite clear. The sense is, 
 that they did it in accordance with the 
 Roman usages, and gave sufficient secu- 
 rity for the good conduct of Paul and Si- 
 las, geuman supposes that the pledge 
 
 X. given was, that they should leave the city. 
 Michael is thinks that they gave a pledge 
 tTiat tliey would no more harbour them ; 
 but that if they returned again to them, 
 they would deliver them to the magis- 
 trafes. IT And of the other. The other 
 brethren (ver. 6) who had been drawn to 
 the rulers of the city. 
 
 10. And the brethren immediately sent 
 (fimy Paul and Silas. Corap. ch. ix. 25. 
 They did this for their safety. Yet this 
 was not done until the gospel had taken 
 deep root inThessalonica. Having preach- 
 ed there, and laid the foundation of a 
 church ; having thus accomplished the 
 purpose for which they went there, they 
 were prepared to leave the city. To the 
 church in this city Paul afterwards ad- 
 dressed two epistles. H Unto Berea. 
 This was a city of Macedonia, near 
 Mount Cithanes.' There is a medal of 
 Berea extant, remarkable for being in- 
 scribed, "of the second Macedonia." 
 
 11. These were more noble. Evyivio-ri. 
 €o». This literally means more noble by 
 birth ; descended from more illustrious 
 ancestors. But here the word is used to 
 denote a quality of mind and heart; they 
 were more generous, liberal, and noble 
 in their feelings ; more disposed to inquire 
 candidly into the truth of the doctrines 
 advanced by Paul and Silas. It is always 
 
 went into the synagogue of the 
 Jews. 
 
 11 These were more * noble than 
 those in Thessalonica, in that they 
 received the word with all readi- 
 nes.s <^ of mind, and searched the 
 Scriptures ^ daily, whether those 
 things were so. 
 
 iPs.U9.99,100. cJam.1.21. IPet.2.2. el6«. 
 
 £4.16. Luke 16.29:24.44. Jbo,5.39. 
 
 proof of a noble, liberal, and ingenuous 
 disposition, to be wilhng to examine into 
 the truth of any doctrine presented. The 
 writer refers here particularly t o the 
 Jews. ^ In that. Because, 't They re- 
 ceived the word, &c. They listened atten- 
 tively and respectfully to the gospel 
 They did not reject and spurn it, as un 
 worthy of examination. This is the first 
 particular in which they were more 
 noble than those in Thessalonica. IT A7id 
 searched the Scriptures. That is, the Old 
 Testament. Note, John v. 39. The apos 
 ties always affirmed that the doctrines 
 which they maintained respecting the 
 Messiah were in accordance with the 
 j Jewish Scriptures. The Bereans made 
 I diligent and earnest inquiry in respect to 
 1 this, and were willing to ascertain the 
 truth. IT Daily. Not only on the Sab- 
 bath, and in the synagogue ; but they 
 I made it a daily employm.ent. It is evi- 
 dent from this, that they had the Scrip- 
 tures ; and this is one proof that Jewish 
 ! families would , if possible, obtain the ora- 
 ! cles of God. IT Whether these things were 
 I so. Whether the doctrines stated hy Paul 
 I and Silas w'ere in accordance with the 
 ; Scriptures. The Old Testament they re- 
 ceived as the standard of truth, and what- 
 ever could be shown to be in accordance 
 with that they received. On this verse 
 we may remark, (1.) That it is proof of 
 true nobleness and liberality of mind to 
 be willing to examine the proofs of the 
 truth of religion. What the friends of 
 Christianity have had most cause to la- 
 ment and regret is, that so many are un- 
 willing to examine its claims ; that they 
 spurn it as unworthy of serious thought, 
 and condemn it without hearing. (2.) The 
 Scriptures should be examined daily. If 
 we wish to arrive at the truth, they should 
 be the object of constant study. That 
 man has very little reason to expect that 
 he will grow in knowledge and grace, 
 who does not peruse, with candour and 
 with prayer, a portion of the Bible every 
 day. (3.) The constant searching of the 
 Scriptures is the best way to keep the 
 
A D. 54.] 
 
 CHAPTER XVII. 
 
 241 
 
 12 Therefore many of them be- 
 lieved : also of honourable women 
 which were Greeks, and of men, 
 not a few. 
 
 13 But when the Jews of Thes- 
 salonica had knowledge that the 
 word of God was preached of Paul 
 
 mind from error. He who does not do it 
 daily may expect to " be carried about 
 with every wind of doctrine," and to have 
 no settled opinions. (4.) The preaching 
 of ministers should be examined by the 
 Scriptures. Their doctrines are of no 
 value unless they accord with the Bible. 
 Every preacher should expect his doc- 
 trines to be examined in this way, and to 
 be rejected if they are not in accordance 
 with the word of God. The church, in 
 proportion to its increase in purity and 
 knowledge, will feel this more and more ; 
 and it is an indication of advance in piety 
 when men are increasingly disposed to 
 examine every thing by the Bible. How 
 immensely important then is it, that the 
 young should be trained up to diligent 
 habits of searching the word of God. 
 And how momentous is the duty of pa- 
 rents, and of Sabbath-school teachers, to 
 inculcate just views of the interpretation 
 of the Bible, and to form the habits of 
 the rising generation so that they shall 
 be disposed and enabled to examine every 
 doctrine by the sacred oracles. The pu- 
 rity of the church depends on the exten- 
 sion of the spirit of the noble-minded Be- 
 reans ; and that spirit is to be extended 
 mainly by the instrumentality of Sabbath- 
 schools. 
 
 12. Therefore. As the result of their 
 examination. They found that the doc- 
 trines of Paul and Silas accorded with 
 the Old Testament. This result will 
 commonly follow when people search 
 the Scriptures. Much is gained when 
 men can be induced to examine the Bi- 
 ble. We may commonly take it for 
 granted that such an examination will re- 
 sult in their conviction of the truth. 
 The most prominent and invariable cause 
 of infidelity is found in the fact that men 
 will not investigate the Scriptures. Many 
 infidels have confessed that they had 
 never carefully read the New Testament. 
 Thomas Paine confessed that he wrote 
 the first part of the " Age of Reason" 
 without having a Bible at hand ; and 
 without its being possible to procure one 
 where he then was (in Paris). " I had," 
 says he, " neither Bible nor Testament to 
 
 at Berea, they came thither also, 
 and stirred up « the people. 
 
 14 And then immediately the 
 brethren sent away '' Paul, to go as 
 it were to the sea: but Silas and 
 Timotheus abode there still. 
 
 15 And they that conducted Paul 
 
 a Luke 12.51. 
 
 refer to, though I was writing against 
 both; nor could I procure any." Age of 
 Reason, p. 65. Ed. 1831. Also p. 33. 
 None have ever read the Scriptures with 
 candour, and with the true spirit of prayer, 
 who have not been convinced of the 
 truth of Christianity, and been brought 
 to submit their souls to its influence and 
 its consolations. The great thing which 
 Christians desire their fellow men to do 
 is, candidly to search the Bible; and when 
 this is done, they confidently expect that 
 they will be ti^ly converted to God. 
 TT Of honourable women. Note, ch. xiii. 50. 
 
 13. Stirred up the people. The word 
 used here (o-axsOuv) denotes properly to 
 agitate, or excite, as the waves of the sea 
 are agitated by the wind. It is with great 
 beauty used to denote the agitation and 
 excitement of a popular tumult, from its 
 resemblance to the troubled waves of the 
 ocean. The figure is often employed by 
 the classic writers, and also occurs in the 
 Scriptures. See Ps. Ixv. 7. Isa. xvii. 12, 
 13. Jer. xlvi. 7, 8. 
 
 14. The brethren. iTwuu uho wf^rr 
 Christians. IT Sent away Paid. In order 
 to secure his safety. A similar thing had 
 been done in Thessalonica. ver. 10. The 
 tumult was great; and there was no 
 doubt, such was the hostility of the Jews, 
 that the life of Paul would be endan- 
 gered, and they therefore resolved to se- 
 cure his safety. % As it were. Rather, 
 ' even to the sea,' for that is its significa- 
 tion. It does not imply that there was 
 any feint or sleight in the case, as if they 
 intended to deceive their pursuers. They 
 took him to the sea-coast, not far from 
 Berea, and from that place he probably 
 went by sea to Athens. 
 
 15. Unto Athens. This was the first 
 visit of Paul to this celebrated city; and 
 gejh^jg^the first visit of a Christian 
 minister. His success in this city, for 
 some cause, was not great. But hie 
 preaching was attended with the con- 
 version of som.e individuals. See ver. 34. 
 Athens was the most celebrated city 
 of Greece, and was distinguished for the 
 military talents, learning, eloquence, and 
 politeness of its inhabitants. It was 
 
 
342 
 
 brought him unto Athens : and re- 
 eeiviiig- a commandment unto Silas 
 and Timotheiis " for to come to him 
 with all speed, they departed. 
 
 THE ACTS. [A. D. 54. 
 
 16 Now while Paul waited for 
 them at Athens, '^ his spirit was 
 stirred in him, when he saw the 
 city ' wholly given to idolatry. 
 
 iounded by Cecrops and 'aa PCgyptian 
 colony, about 1556 years before the 
 Christian era. It vvos called Atj i fi i^ fi in 
 honour of I^in erff , who was chiefly 
 worshipped thei%7'aud to whom the city 
 was dedicated. The city, at first, waa buiit 
 on a rock in the midst of a spacious plain ; 
 but in process of time the whole plain 
 was covered with buildings, which were 
 called the lower city. JXo city of Greece, 
 or of the ancient world, was so much dis- 
 tinguished for philosophy, learning, and 
 the arts. The most celebrated warriors, 
 poets, statesmen, and pliilosophers were 
 either born or flourished there. The 
 most celebrated models of architecture 
 and statuary were there ; and for ages it 
 held its pre-eminence in civilization, arts, 
 and arms. The city still exists?, though it 
 has been often subject to the calamities 
 of war, to a chpnge of masters, and to 
 the mouldering nand of time. It was 
 twice burnt by the Persians ; destroyed 
 by Philip II. of Maeedon ; again by Syila ; 
 was plundered by Tiberius ; desolated by 
 the Goths in the reign of Claudius; and 
 the whole territory ravaged and ruined 
 by Alaric. From the reign of Justinian 
 to the thirteenth century, the city remain- 
 ed in obscurity, though it continued to be 
 a town at the head of a small state. It 
 was seized by Omar, general of Mahomet 
 the Great, in 1455; was sacked by the 
 Venetians in 1464 ; and was taken by the 
 Turks again in 1688. In 1812, the popu- 
 lation was 12,000; but it has since been 
 desolated by the sanguinary contests be- 
 tween the Turks and the Greeks, and 
 left almost a mass of ruins. It is now 
 free ; and efforts are making by Chris- 
 tians to restore it to its former elevation 
 m learning and importance, and to impart 
 to it the blessings of the Christian reli- 
 gion. Two American missionaries are 
 labouring in the place where Paui preach- 
 ed almost two thousand years ago ; and 
 schools under their immediate superin- 
 tendence and care, are established by 
 American Christian missionaries, in the 
 place that was once regarded as " the eye 
 of Greece," and the light of the civilized 
 world. In the revolutions of ages it has 
 been ordered that men shouldbear the 
 torch of learning to Athens from a land 
 unknown to its ancient pliilosophers, and 
 convey the blessings of civilization to 
 
 iPs.U9.136. 2Pet.2.8 
 
 ■ or, fall of idols. 
 
 them by that gospel which in the time 
 of Paul they rejected and despised. 
 11 And receiving a commandment. They 
 who accompanied Paul received his 
 commands to Silas and Timothy. IT With 
 all speed. As soon as possible. Perhaps 
 Paul expected much labour and success 
 in Athens, and was therefore desirous 
 of securing their aid with him in his work. 
 16. Now while Paul waited. How long 
 he was there is not intimated ; but doubt- 
 less sometime would elapse before they 
 could a'rrive. TrPtHe mean time, Paul 
 ^TlUtt^ample opportunity to observe the 
 state of the city. IF His spirit was stirred 
 v;it/)in him. His mind was greatly ex- 
 cited. The w'ord used here {rru^tu^dviTo) 
 denotes any excitement, agitation, or 
 paroxysm of mind. ^ Cor, x iii. 5- It here 
 means that the mind of Paul"wa.s greatly 
 concerned, or agitated, doubtless with pjt y 
 and distress , at their folly and danger. 
 % The city wholly given to idolatry. Gr. 
 zy.Tiii../.oi'. It is well translated in the 
 margin, " or full of idols." The word is 
 not elsewhere used in tne New Testa- 
 ment. That this was the condition of the 
 city is abundantly testified by profane 
 writers. Thus Pausanias (in Attic, i. 24, 
 says, " the Athenians greatlj'^ surpassed 
 others in their zeal for religion." Lucian 
 (T. i. Prometh. p. 180) says of the city 
 of Athens, "On every side there are 
 altars, victims, temples, and festivals." 
 Livy (45. 27) says, that Athens " was full 
 of the images of gods and men, adorned 
 with every variety of material, and with 
 all the skill of art."" And Petronius (Sat. 
 xvii.) says i; ^ n p jp r 9"s1y of the city, that 
 " it was easier to find a god than a man 
 there." See Kuinoel. In this verse we 
 may see how a splendid, idolatrous city 
 .^ni strike a pious mind. Athens then 
 nacT more that was splendid in architec 
 ture, more that was brilliant in science, 
 and more that was beautiful in the arts, 
 than any other city of the world ; perhaps 
 more than all the rest of the world united 
 Yet there is no account that the mind 
 of Paul was filled with admiration ; 
 there is no record that he spent his nme 
 in examining the works of art; there is 
 no evidence that he forgot his high pur- 
 pose in an idle and useless contemplation 
 of temples and statuary. His was a 
 Christian ramd ; and he contemplated all 
 
A D.54.] 
 
 CHAPTER XVII. 
 
 243 
 
 17 Therefore disputed he in the 
 synagogue with the Jews, and with 
 the devout " persons, and in the 
 market daily with them that met 
 with him. 
 
 this with a Christian heart. That heart 
 was deeply affected in view of the amaz- 
 ing guilt of a people that were ignorant 
 of the true God, and that had filled their 
 city with idols reared to the honour 
 of imaginary divinities ; and who, in the 
 midst of all this splendour and luxury, 
 were going down to the gates of death. 
 So should every pious man feel who 
 treads the streets of a splendid and guilty 
 
 / city The Christian v^ill not despise the 
 productions of art; but he will feel, deeply 
 feel, for the unhappy condition of tho.se 
 who, amidst wealth and f=plendour and 
 adorning, are withholding their affections 
 ironTTTTe living God, bestowing them on 
 the works of their own hands, or on ob- 
 jects degraded and polluting ; and who 
 are going unredeemed to eternal wo. 
 Happy would it be if every Christian 
 traveller who visits cities of wealth and 
 splendour, would, like Paul, be affected in 
 view of their crimes and dangers; and 
 happy if, like him, men coul d cease their 
 unbounded admiration of magnificence 
 and splendour in temples and palaces 
 and statuary, to regard the condition 
 of mind, not perishable like marble; and 
 of the soul, more magnificent even in its 
 ruins than all the works ol' Phidias or 
 Praxiteles. 
 
 ^ 17. Therefore disputed he. Or reasoned. 
 
 ^^-, He engaged in an argument with them. 
 
 ^^, IT With the devout persons. Those wor- 
 
 ^' shipping God after the manner of the 
 Jews. They were Jewish proselytes, 
 
 ^ JKfcho had renounced idolatry, but who 
 * had not been fully admitted to the privi- 
 leges of the Jews. See Note. ch. x. 2. 
 ^ ^ A?id in the market. In the forum. It 
 ;; was not only the place where provisions 
 ^^ were sold, but was also a place of great 
 
 T"^ public concourse. In this place the phi- 
 losophers w^ere not unfrequently found 
 
 i^ engaged in public discussion. 
 
 *°'^-i8. Then certain philosophers. Athens 
 was distinguished, among all the cities 
 of Greece and the world, for the cultiva- 
 tion of a subtle and refined philosophy. 
 This was their boast, and the object 
 of their constant search and study. 1 Cor. 
 i. 22. IT Of the Epicureans. This sect 
 of philosophers was so named from Epi- 
 curus, who lived about 300 years before 
 the Christian era. They denied that the 
 
 18 Then certain philosophers * 
 of the Epicureans, and of the 
 Stoics, encountered him. And some 
 said. What will this ' babbler say 1 
 Other some, He seemeth to be a 
 
 iCol.2.?. i OT, base fellow. 
 
 world was created by God, and that the / 
 
 gods exercised any care or providence 
 over human affairs, ^ndalso the immor- 
 tality ortlie soul. Against 'fKese positions 
 of the sect, Paul directed his main argu- 
 ment, in proving that the world was cre- 
 ated and governed by God. One of the 
 distinguishing doctrines of Epicurus was, 
 that pleasure was the summum bonum, or 
 chief good, and that virtue was to be 
 practised only as it contributed to plea- 
 sure. By pleasure, however, Epicurus 
 did not mean sensual and grovelling ap- 
 pelite.s, and degraded vices, but rational 
 pleasure, properly regulated and govern- 
 ed. See Good's Book of Nature. But 
 whatever his views were, it is certain 
 that his followers had embraced the doc- 
 trine that voluptuousness and the plea- 
 sures of sense were to be practised with- 
 out restraint. Both in principle and prac- 
 tice, therefore, they devoted themselves 
 to a life of gayety and sensuality, and 
 sought happiness only in indolence, effe- 
 minacy, and voluptuousness. Confident 
 in the belief that the world was not un- 
 der the administration of a God ofjushce, 
 they gave themselves up to the indul- 
 gence of every passion ; the infidels of 
 their time, and the exact example of the 
 gay and fa.shionable multitudes of all 
 times, that live without God, and thai 
 seek pleasure as their chief good. IT And 
 of the Stoics. These were a sect of phi- 
 losophers, so named from the Greek (TToi, 
 Stoa, a porch, or portico, because Zeno, 
 the founder of the sect, held his school 
 and taught in a porch, in the city of 
 Athens. Zeno was born in the island 
 of Cyprus, but the greater part cf his 
 life was spent at Athens in teach.ng phi- 
 losophy. After having taught publicly 48 
 years, he died at the age of 96, two hun- 
 dred and sixty-four years before Christ, 
 The doctrines of the sect were, that the 
 universe was created by God ; that all 
 things were fixed by fate ; that even God 
 was under the dominion of fatal neces- 
 sity ; that the fates were to be submitted 
 to ; that the passions and affections were 
 to be suppressed and restrained ; that 
 happiness consisted in the insensibility 
 of the soul to pam ; and that a man should 
 gain an absolute mastery over all the 
 passions and afFectioiis of his nature 
 
214 
 
 THE ACTS. 
 
 [A. D. 51. 
 
 setter forth of strang'e gods : be- 
 cause he preached unto them Jesus, 
 and the resurrection. 
 
 They were stern in their views of virtue, 
 and, like the Pharisees, prided themselves 
 cwi their own righteousness. They sup- 
 posed that matter was eternal, aiid that 
 God was either the animating principle 
 or soul of the world, or that all things 
 were a part of God. They fluctuated 
 much in their views of a future state ; 
 some of them holding that the soul would 
 exist only until the destruction of the 
 universe, and others that it would finally 
 be absorbed into the divine essence, and 
 become a part of God. It will be readily 
 seen, therefore, with what pertinency 
 and address Paul discoursed to them. 
 The leading doctrines of both sects were 
 met by him. IT Encountered him. Con- 
 tended with him ; opposed themselves to 
 him. IF And some said. This was said 
 in scorn and contempt. He had excited 
 attention ; but they scorned the doctrines 
 that should be delivered by an unknown 
 foreigner liom Judea. IT What. v)ill t/tis 
 babbler gay ? Margin, fja.fe fellow. Greek, 
 T-iefioKoy oc. The word occurs nowhere 
 else in the J\ew Testament. It properly 
 means one who collects seeds, and was ap- 
 plied by the Greeks to the poor persons 
 who collected the scattered grain in the 
 fields after harvest, or to gleaners ; and 
 also to the poor, who obtained a preca- 
 rious subsistence around the markets and 
 in the streets. It was also applied to 
 birds that picked up the scattered seeds of 
 grain in the field, or in the markets. The 
 word came hence to have a two-fold sig- 
 nification. (1.) It denoted the poor, needy, 
 and vile ; the refuse and off-scouring of 
 society; and, (2.) From the birds which 
 were thus employed, and which were 
 troublesome by their conunual unmusical 
 sounds, it came to denote those who were 
 talkative, garrulous, and opinionated ; 
 those who collected the opinions of others, 
 or scraps of knowledge, and retailed them 
 fluently, without order or method. It 
 was a word, therefore, expressive of their 
 contempt for an unknown foreigner who 
 should pretend to instruct the learned men 
 and philosophers of Greece. Doddridge 
 renders it, " retailer of scraps." Syriac, 
 "collector of words." IT Other some. 
 Others. IT He seemeth to be a setter forth. 
 He announces or declares the existence 
 of strange gods. The reason why they 
 supposed this, w as, that he made the capi- 
 tal points of his preaching to be Jesus 
 and the resurrection, which they mistook 
 
 19 And they took him, and 
 brought him unto ' Areopagus, 
 saying, May we know what this 
 
 1 or, Mars^ hill. It was the highest court iu Athens. 
 
 for the names of divinities. '^ Of strange 
 gods. Oi^ foreign gods, or demons. They 
 worshipped many gods themselves, and 
 as they believed that every country had 
 its own peculiar divinities, they supposed 
 that Paul had come to announce the ex- 
 istence of gome such foreign, and to them 
 unknown divinities. The word translated 
 go(iscd«i^-ovi'uiv)denotes properly the genii, 
 or spirits who were superior to men, but 
 inferior to the gods. It is, however, often 
 employed to denote the gods themselves ,- 
 and is evidently so used here. The gods 
 among the Greeks were such as were 
 supposed tfi have that rank by nature. 
 The demons were such as had been ex- 
 alted to divinity from being heroes and 
 distinguished men. IT He preached unto 
 them Jesus, lie proclaimed him as the 
 Messiah. The mistake which they made, 
 by supposing that he was a foreign divi- 
 nity, was one which was perfectly natu- 
 ral for minds degraded like theirs by 
 idolatry They had no idea of a jjiira- 
 God ; they knew* nothing of the doctrine 
 of the Messiah ; and they naturally sup- 
 posed, therefore, that he of whom Paul 
 spoke so much must be a god of some 
 other nation, of a rank similar to their 
 own divinities. IT A?«Z the resurrection. 
 The resurrection of Jesus, and through 
 him the resurrection of the dead. It is 
 evident, I think, that by the resurrection 
 (W/uiiio-Tao-iv) they understood him to 
 refer to the name of some goddess. Such 
 was the interpretation of Chrysostom. 
 The Greeivs had erected altars to Shame, 
 and Famine, and Desire (Pans. i. 17), and 
 it is probable that they supposed ' the 
 resurrection,' or the Anastasis. to be the 
 name also of some unknown goddess who 
 presided over the resurrection. Thus 
 they regarded him as a setter forth o{two 
 foreign or strange gods — Jesus, and the 
 Anastasis, or resurrection. 
 
 19. And brought him unto Areopagus, i 
 Margin, or Mars' hill. This was the 
 place or court in which the Areopaeitei, , 
 the celebrated supreme judges of Athens, 
 assembled. It was on a hill almost in 
 the middle of the city ; but nothing now 
 remains by which we can determine the 
 form or construction of the tribunal. The 
 hill is almost entirely a mass of stone, 
 and is not easily accessible, its sides being 
 steep and abrupt. On many accounts 
 this was the most celebrated tribunal in 
 the world. Its decisions were dlslin 
 
A. D. 54.] 
 
 CHAPTER XVII. 
 
 245 
 
 new " doctrine, whereof thou speak- 
 est, is? 
 
 20 For thou bringest certain ' 
 strange things to our ears : we 
 would know therefore what these 
 things mean. 
 
 aJno.13.34. lJno^.7,8. 5Hos.8.12. 
 
 guished for justice and correctness ; nor 
 was there any court in Greece in which 
 so^much confidence was placed. This 
 court TotJ^rrofRtzMrge of murders, impie- 
 ties, and immoralities ; they punished 
 vices of all kinds, including idleness ; 
 t hey rewarded the vir tuous ; they were pe- 
 ctfliarly attentiveloTEIa^p^emies against 
 the gods, and to the performance of the 
 sacred mysteries of religion. It was, 
 therefore, with the greatest propriety that 
 Paul was questioned before this tribunal, 
 as being regarded as a setter forth of 
 strange gods, and as being supposed to 
 wish to introduce a new mode of wor- 
 ship. See Potter's Antiquities of Greece, 
 b. i. ch. 19; and Travels of Anacharsis, 
 vol. i. 136. 185 ; ii. 292—295. IF May 
 we know. We would know. This seems 
 to have been a respectful inquiry ; and 
 it does not appear that Paul was brought 
 there for the sake of trial. There are no 
 accusations ; no witnesses ; none of the 
 forms of trial. They seem to have re- 
 sorted thither because it was the place 
 <) where the subject of religion was usually 
 ^ discussed, and because it was a place 
 of confluence for the citizens and judges 
 and wise men of Athens, and of foreign- 
 ers. The design seems to have been, not 
 to try him, but fairly to canvass the 
 claims of his doctrines. See ver. 21. It 
 was Just an instance of the jjirmisitive 
 spirit oTTRe people of Athens, IvmTiT^o 
 hear before they condeinned,^^i(rtp ex- 
 amine before they approved. 
 
 20. Certain strange things. Literally, 
 something pertaining to a foreign coun- 
 try, or people. Here it means something 
 unusual, remarkable, to which we are 
 not accustomed. It was something dif- 
 ferent from what they had been accus- 
 tomed to hear from their philosophers 
 and religious teachers. IT What these 
 things mean. We would understand 
 more clearly what is affirmed respecting 
 Jesus and the resurrection. 
 
 21. For all the Athenians This was 
 their general character. IT And stran- 
 gers which were there. Athens was greatly 
 distinguished for the celebrity of its 
 schools of philosophy. It was at that 
 time at iho head of the literary world. 
 
 21 (For all the Athenians, and 
 strangers which were there, spent 
 their time in nothing else, but either 
 to tell or to hear some new thing.) 
 
 22 Then Paul stood in the mid.st 
 of Mars' ' Hill, and said. Ye men 
 
 1 or, the court of the, Jlrcopagites. 
 
 Its arts and its learning were celebrated 
 in all lands. It is known, therefore, that 
 it vyas the favourite resort of men of other 
 nations, who came there to become ac- 
 quainted with its institutions, and to listen 
 to its sages. IT Spent their time in nothing 
 else. The learned and subtle Athenians 
 gave themselves much to speculation, 
 and employed themselves in examining 
 the various new systems of philosophy 
 that were proposed. Strangers and fo- 
 reigners who were there, having much 
 leisure, would also give themselves to 
 the same inquiries. IT But either to tell 
 or to hear some new thing. Greek, some- 
 thing newer. Ka.voyj^ov. The latest news ; 
 or the latest subject of inquiry proposed. 
 This is well known to have been the 
 character of the people of Athens at all 
 times. " Many of the ancient writers bear 
 witness to the garrulity, and curiosity, 
 and intemperate desire of novelty, among 
 the Athenians, by which they inquired 
 respecting all things, even those in which 
 they had no interest, whether of a public 
 or private nature." {Kninoel.) Thus Thu- 
 cyd. (3. 38) says of them, " you excel in 
 suffering yourselves to be deceived with 
 novelty of speech." On which the old 
 Scholiast makes this remark, almost in the 
 words of Luke : " He (Thucydides) rwire 
 blames the Athenians, who care for no- 
 thing else but to tell or to hear something 
 new." Thus ^lian (5. 13) says of the 
 Athenians, that they are versatile in no- 
 velties. Thus Demosthenes represents 
 the Athenians "as inquiring in the place 
 of public resort if there were any news?" 
 TM/6T£fov. Meursius has shown, also, 
 that there were more than three hundred 
 p ublic fi laces in Athens of public resort, 
 wtere the principal youth and reputabre 
 citizens were accustomed to meet for the 
 purpose of conversation and inquiry. 
 
 22. Then Paul. This commences Paul's 
 explanation of the doctrines which he had 
 stated. It is eviden t that Luke has re- 
 corded but a mere summary or outline 
 of the discourse ; but it is such as to ena- 
 ble us to see clearly his course of thought, 
 and the manner in which he met the two 
 principal sects of their philosophers. IT Li 
 the midst of Mars' hill. G reek, A reopagus 
 
246 
 
 of Athens, I perceive that in all 
 things ye are too superstitious. ** 
 23 For as I passed by, and be- 
 
 a Jer.50.33. 
 
 THE ACTS. [A. D. 54 
 
 held your devotions, ' I found an al- 
 tar v/ith this inscription, TO THE 
 UNKNOWN GOD. Whom there- 
 
 » or, gods that ye worihip. Gal. 4. 8. 
 
 This should have been retained in the 
 translation. IT Ye meii of Athens. This 
 language was perfectly respectful, not- 
 withstanding his heart had been deeply 
 affected by their idolatry. Eveiy thing 
 about this discourse is calm, grave, qq^, 
 and argumentative. Paul understood the 
 character of his auditors, and did not 
 commence his discourse by denouncing 
 them, or suppose that they would be con- 
 vinced by mere dogmatical assertion. 
 No happier instance can be found, of cool, 
 collected argumentation, than is furnishea 
 in this discourse. ^ / perceive. He per- 
 ceived this by his observations of their 
 forms of worship, in passing through their 
 city. ver. 23. i In all things. In respect 
 to all events. IF Ye are too superstitious. 
 A = i(r»J»</-<=i'c-3-Tt^ou;. This is a most un- 
 h ^pjza ranslation. We use the word su- 
 perstitious alvvaj'S in a bad sense, to de- 
 note being over-scrupulous and rigid in 
 religious observances, particularly in 
 smaller matters ; or to a zealous devotion 
 to rites and observances which are not 
 commanded. But the word here is de- 
 signed to convey no such idea. It pro- 
 perly means reverence for the gods o rd^ - 
 
 jjlP"g- It is used in the classic writers 
 in a good, sense, to denote piety towards 
 the gods, or suitable fear and reverence 
 for them ; and also in a bad sense, to de- 
 note improper fear or excessive dread of 
 their anger; and in this serrse it accords 
 with our word superstitious. But it is al- 
 together improbable that Paul should 
 have used it in a bad sense. For, (1.) It 
 was not his custom need]jSjg§ijt.to blame 
 or offend his auditors. (2.) It is not pro- 
 bable that he would commence his dis- 
 course in a manner that would only ex- 
 cite their prejudice and opposition. (3.) 
 In the thing which he specifies (ver. 23) 
 as proof on the subject, he does not intro- 
 duce it as a matter of blame, but rather 
 as a proof of their devotedness to the 
 cause of religion, and of their r egard for 
 
 -^ioj^. (4.) The whole speech is ^ajm, dig- 
 nified, and argumentative — such as be- 
 came such a place, such a speaker, and 
 such an audience. The meaning of the 
 expression is, therefore, ' I perceive that 
 you are greatly d_pynf^.t f(^ pvp.rj^nr.fi for 
 religion ; that it is a characteristic of the 
 people to honour the gods, to rear altars 
 to them, and to recognise the divine 
 agency in times of trial.' The proof of 
 
 this was the altar reared to the unknown 
 God ; its bearing on his purpose was, that 
 such a state of public sentiment must bo 
 favourable to an inquiry into the truth 
 of what he was about to state. 
 
 23. For as I passed by. Greek, ' For 
 I, coming through, and seeing,' &c. ^ And 
 beheld. Diligently contemplated ; atten- 
 tively considered (iv^j£:«fav). The wor- 
 ship of an idolatrous people will be an 
 object of intense and painful interest to a 
 Christian. IT Your devotions. Td (rj/Sio-;«»Ta. 
 Our word devotions refers to the 'act of 
 worship — to prayers, praises, &c. The 
 Greek word here used means properly 
 any sacred thing ; any object which is 
 worshipped, or which is connected with 
 the place or rites of worship. Thus it is 
 applied either to the gods themselves, or 
 to the temples, altars, shrines, sacrifices, 
 statues, &c., connected with the worship 
 of the gods. This is its meaning here 
 It4fifis_ji^t , denote that Paul saw them 
 engagedin the act of worship, but that 
 he was struck with the numerous tem- 
 ples, altars, statues, &c., which were 
 reared to the gods, and which indicated 
 the state of the people. Syriac, " The 
 temple of your gods." Vulgate, " your 
 images." Margin, " gods that ye wor- 
 ship." IT / found an altar. An altar 
 usually denotes a place for sacrifice 
 Here, however, it does not appear that 
 any sacrifice was offered ; but it was 
 probably a monument of stone, reared to 
 commemorate a certain event, and dedi- 
 cated to the unknown God. ^ To the 
 unkyiown God. 'Ayv<..-crTcu Siw. Where 
 this altar was reared, or on what occa- 
 sion, has been a subject of much debate 
 with expositors. That there was such an 
 altar in Athens, though it may not have 
 been specifically mentioned by the Greek 
 writers, is rendered probable by the fol- 
 lowing circumstances. (1.) It was cus- 
 tomary to rear such altars. Minutiua 
 Felix says of the Romans, " they build 
 altars to unknown divinities." (2.) The 
 term unknown God was used in relation 
 to the worship of the Athenians. Lucian, 
 in his Philopatris, uses this form of an 
 oath : " I swear by the unknown God at 
 Athens," the very expression used by the 
 apostle. And again he says (ch. xxix. 
 180), •' We have fjund out ihe nnknoxjon 
 God at Athens, and worshipped him with 
 our hands stretched up to heaven," &c. 
 
A.D. 5i.] 
 
 CHAPTER XVII. 
 
 S47 
 
 fore ye ignorantly worship, him de- 
 clare I unto you. 
 
 24 God "» that made the world, 
 and all things therein, seeing that 
 
 a c.14.15. 
 
 (3.) There were altars at Athens inscribea 
 to the unknown gods. Philostratus says 
 (in Vita. Apollo, vi. 3), " And this at 
 Athens, where there are even altars to 
 the unknovm gods.'" Thus Pausanius 
 (in Attic, ch. 1) says, that "at Athens 
 there are altars of gods which are called 
 the UNKNOWN ones." Jerome, in his 
 commentary (Epistle to Titus i. 12), says 
 that the whole inscription was, " to the 
 gods of Asia, Europe, and Africa \ to the 
 unknown and strange gods.'' (4.) There 
 was a remarkable altar reared in Athens 
 in a time of pestilence, in honour of the 
 unknown god which had granted them 
 deliverance. Diogenes Laertius says that 
 Epimenides restrained the pestilence in 
 the following manner : " Taking white 
 and black sheep, he led them to the Areo- 
 pagus, and there permitted them to go 
 where they would, commanding those 
 who followed them to sacrifice (i-w 7rei<r->.. 
 X.OVTI s-eoj) to the god to whom thes e t hin gs 
 pertained [or who had the^TSS^^SFw 
 averting the plague, whoever he might 
 be, without adding the name], and thus 
 to allay the pestilence. From which it 
 has arisen, that at this day, through the 
 villages of the Athenians, altars are found 
 without any name." Dioge. Laer. b. i. 
 $ 10. This took place about 600 years 
 before Christ, and it is not improbable 
 that one or more of those altars remained 
 until the time of Paul. It should be 
 added that the natural inscription on 
 those altars would"'5e,'''toJhe. unknown 
 god." None of the gods to whom they 
 usually sacrificed could deliver them 
 from "the pestilence. They therefore 
 reared them to some unknown Being 
 who had the power to free them from the 
 plague. IT Whom therefore. The true 
 God, who had really delivered them 
 from the plague. IT Ve ignorantly wor- 
 ship. Or worship without knowing his 
 name. You have expressed your homage 
 for him by rearing to him an altar. IT Him 
 eclare I unto you. I make known to you 
 his name, attributes, &c. There is re- 
 markable address and tact in Paul's seiz- 
 mg on this circumstance ; and yet it was 
 perfectly fair and honest. God only 
 vjould deliver in the time of the pesti- 
 / lenco. This altar had, therefore, been 
 really reared to him, though his name 
 was unknown. The sair-e Bemg who 
 
 he is * Lord of heaven and earth, 
 dwelieth *= not in temples made with 
 hands; 
 
 25 Neither is worshipped with 
 
 i Matt. 11. 25. cc.7.48. 
 
 had interposed at that time, and whose 
 interposition was recorded by the build- 
 ing of this altar, was He who had made 
 the heavens ; w ho ruled over all ; and 
 whom Paul was now about to make 
 known to them. There is another £ea-_ 
 tuce-of sll'JU" the allusion to this altar.' 
 In other circumstances it might seem to 
 be presumptuous for an unknown Jew to 
 attempt to instruct the sages of Athens. 
 But here they had confessed and pro- 
 claimed their ignorance. By rearing this 
 altar they acknowledged their need of 
 instruction. The way was, therefore, 
 fairly open for Paul to address even these 
 philosophers, and to discourse to them on 
 a point on which they acknowledged 
 their ignorance. 
 
 24. God that made the world. The 
 main oujeet of this discourse of Paul is, 
 to convince them of the folly of idolatry 
 (ver. 29), and thus to lead them to repent- 
 ance. For this purpose he commences 
 with a statement of the true doctrine re- 
 specting God as the Creator of all things. 
 We may observe here, (1.) That he speaks 
 here of God as the Creator of the world — 
 thus opposing indirectly their opinions 
 that there were many gods. (2.) He 
 speaks of him as the Creator of the 
 world, and thus opposes the opinion that 
 matter was eternal ; that all things were 
 controlled by fate ; and that he could be 
 confined to temples. The Epicureans 
 held that matter was eternal, and that the 
 world was formed by a fortuitous con- 
 course of atoms. To this opinion Paul 
 opposed the doctrine that all things were 
 7nade by one God. Comp. ch. xiv. 15. 
 IT Seeing that, &c. Gr. " He being Lord 
 of heaven and earth." IT Lord of heaven 
 and earth. Proprietor and Ruler of 
 heaven and earth. It is highly absurd, 
 therefore, to suppose that he w-ho is 
 present in heaven and in earth at the 
 same time, and who rules over all, should 
 be confined to a temple of an earthly 
 structure, or dependent on man for any 
 thing. IT Dwelieth not, &c. See Note, ch. 
 vii. 48. 
 
 25. Neither is vwrshipped with men'a 
 hands. The word here rendered wor- 
 shipped (5-£e:^;r£u£Ta<) dcnotcs to sevve ', 
 to wait upon ; and then to render reU- 
 gious service or homage. There is refer- 
 ence here, undoubtedly, to a notion pre- 
 
248 
 
 THE ACTS. 
 
 [A. D. 54. 
 
 men's hands, as lliouoh he " needed | 26 And hath made of one •* blood 
 any thing ; seeing he * giveth to all nations of men, for to dwell on 
 all, life, and breaih, and *= all all the face of the earth ; and hath 
 things ; determined the times * before ap- 
 
 aPs.oO.S. fcjnb U.IO. Zech.12.1. cRom.11.36. | d Mal.2.10. ePs.31.15. 
 
 \-alent among the heathen, that the gods 
 were fed or nourished by the offerings 
 made to them. The idea is prevalent 
 among the Hindoos, that the sacrifices 
 which are made, and which are offered 
 in the temples, are consumed by the gods 
 themselves. Perhaps, also, Paul had re- 
 ference to the fact that so many persons 
 were employed in their temples in serv- 
 mg them viilh their hands ; that is, in pre- 
 paring sacrifices and feasts in their 
 honour. Paul affirms that the great 
 Creator of all things cannot be thus de- 
 pendent on his creatures for happiness ; 
 and consequently that that mode of wor- 
 ship must be highly absurd. The same 
 idea occurs in Ps. 1. 10, 11, 12 : 
 
 For every boast of the forest is mine ; 
 And the cattle upon a thousand hills. 
 I know all the fowls of the mountain ; 
 And the wild beasts of the field are mine. 
 If I were nungry, I would not tell thee ; 
 For the world is mine, and th e fulness thereof. 
 
 ^ Seeing he giveih. Gr. He having given 
 tn all, &c. IT Life. He is the source of 
 life ; and therefore he cannot be depend- 
 ent on that life ivhich he has himself im- 
 parted. IT And breath. The power of 
 Dreathing, by which life is sustained. He 
 not only originally gave life, but he gives 
 it at each moment ; he gives the power 
 of drawing each breath by which life is 
 supported. It is possible that the phrase 
 " life and breath" may be the figure Jie?*- 
 dijodcs^ by which one thing is expressed 
 Wlwo' words. And it is highly probable 
 that Paul here had reference to Gen. ii. 7 : 
 " And the Lord God breathed into his 
 nostrils the breath of life." The same 
 idea occurs in Job xii. 10 : 
 
 In whose hand is the life {margin) of every 
 
 livins tiling; ' '" 
 
 And the breath of all mankind. 
 ^ And all fhingx. All things necessary 
 to sustain life. We may see here how 
 dependent man is on God. There can 
 be no more absolute dependence than 
 tJiat for every breath. How easy it would 
 he for God to suspend our breathing ! 
 How incessant the care, how unceasing 
 the Providence by which, whether we 
 Bleep or wake — whether we remember 
 or forget h^ra, he heaves our chest ; fills 
 our lungs ; resTores the vitairty of our 
 blood ; and infuses vigour into our frame ! 
 Comp. Note, Rom. xi. 36 
 
 26. And hath made of one blood. All 
 the families of men are descended from 
 one origin, or stock. However different 
 their complexion, features, language, &;c., 
 yet they are derived from a common pa- 
 rent. The word blood is often used to 
 denote race, stock, kindred. This passage 
 completely proves that all the human 
 family are descended from the same an- 
 cestor ; and that, consequentl)', all the 
 variety of complexion, &c., is to be 
 traced to some other cause than that 
 there were originally different races 
 created. See Gen. i. Comp. Mai. ii. 10. 
 The design of the apostle in this affirma- 
 tion was, probably, to convince the 
 Greeks that he regarded them all as 
 brethren ; and that, although he was a 
 Jew, yet he was not enslaved to any 
 narrow notions or prejudices in reference 
 to other men. It follows also from this, 
 that no one nation, and no individual, 
 can claim any pre-eminence over others 
 in virtue of birth or blood. All are in 
 this respect equal ; and the whole human 
 family, however they may differ in corti- 
 plexion, customs, and laws, are to be re- 
 garded and treated as brethren. It fol- 
 lows, also, that no one part of the race 
 has a right to enslave or oppress any 
 other part, on account of difference of 
 complexion. Nor has man a right because 
 
 He finds his fellow guilty of a skin 
 
 Not coloured like his own ; and having power 
 
 T' enforce the wrong, for such a worthy cause 
 
 Doom and devote him as his lawful prey, i 
 
 IT For to dwell, &c. To cultivate and tih 
 the earth. This was the original com- 
 mand (Gen. i. 28) ; and God, by his provi- 
 dence, has so ordered it that the descend 
 ants of one family have found tlieir way 
 to all lands, and have become adapted to 
 the climate where he has placed them- 
 ^ And hath determined. Gr. cf .V»;. Hav- 
 ing fixed, or marked out a boundary. 
 Note, Rom i. 4. The word is usually 
 applied to a field, which is designated by 
 a boundary. It means here that God hat[) 
 marked out, or designated in his purpose, 
 their future abodes, f The times before 
 appointed. This evidently refers to the 
 dispersion and migration of nations. And 
 it means that God had, in his plan, fixed 
 the times when each country should be 
 
A. D. 54.] 
 
 CHAPTER XV 11 
 
 <* of their 
 
 249 
 
 pointed, and the bounds 
 habitation : 
 
 27 That they should seek the 
 Lord, if haply they might feel after 
 
 al3a.45.21. 
 
 settled; the time of the location, the 
 rise, the prosperity, and the fall of each 
 nation. It implies, (1.) That these times 
 had been before appointed ; and, (2.) 
 That it was done in wisdom. It was 
 his plan; and the different continents 
 and islands had not, therefore, been set- 
 tled by chance, but by a wise rule, and 
 in accordance with his arrangement and 
 design. IF Aiid the bounds of their habita- 
 tion. Their limits, and boundaries as a 
 people. He has designated the black man 
 to Africa ; the white man to northern re- 
 gions ; the American savage he fixed in 
 the wilds of the western continent, &c. 
 By customs, laws, inclinations, and habits, 
 he fixed the boundaries of their habita- 
 tions, and disposed them to dwell there. 
 We may learn, (1.) That the revolutions 
 and changes of nations are under the di- 
 rection of infinite wisdom; (2.) That men 
 should not be restless, and dissatisfied 
 with the place where God has located 
 them ; (3.) That God has given sufficient 
 limits to all, so that it is not needful to in- 
 vade others ; and, (4.) That wars of con- 
 quest are evil. God has given to men 
 their places of abode, and we have no 
 right to disturb those abodes, or to attempt 
 to displace them in a violent manner. 
 This strajn of remark b^the apostle was 
 also dppos'^ed to all the notions of the Epi- 
 curean philosophers, and yet so obviously 
 true and just, that they could notj|ainsay 
 or resist it. 
 
 27. IViat they should seek the Lord. Gr. 
 To seek the Lord. The design of thus 
 placing them on the earth — of giving them 
 their habitation among his works--was, 
 that they should contemplate his wisdom 
 in his works, and thus come to a know- 
 ledge of his existence and character. All 
 nations, though living in different regions 
 and climates, have thus the opportunity 
 of becoming acquainted with God. Rom. 
 i. 19, 20. The fact, that the nations did 
 not thus learn the character of the true 
 God, shows their great stupidity and 
 wickedness. The design of Paul in this 
 was, doubtless, to reprove the idolatry of 
 the Athenians. The argument is this: 
 • God has given to each nation its proper 
 opportunity to learn his character. Idol- 
 atry, therefore, is folly and wickedness; 
 since it is possible to find out the existence 
 of the o?ie God from his works.' IT If haply. 
 
 hirn. and find him, though * he be 
 not far from every one of us : 
 
 28 For in '^ him we live, and 
 move, and have our being; as '^ cer- 
 
 bc.U.n. cCcl.1.17. dTit.1.12. 
 
 £1 »€'-iyi- If perhaps— implyinjg that it was 
 possible to find God, though it might be 
 attended with some difficulty. God has 
 placed us here that we may make the 
 trial; and has made it possible thus to 
 find him. IF They might feel after him. 
 The word used here {■■i'-^Ku.^fk'ruxv) means 
 properly to touch, to handle (Luke xxiv. 
 39. Heb. xii. 18), and then to ascertain 
 the qualities of an object by the sense of 
 touch. And as the sense of touch is re- 
 garded as a certain way of ascertaining 
 the existence and quaUties of an object, 
 the word means to search diligently, that 
 we may know distinctly and certainly. 
 The word has this sense here. It means 
 to search diligently and accurately for 
 God, to learn his existence and perfec- 
 tions. The Syriac renders it, " that they 
 may seek for God, and find him from his 
 creatures." T And find him. Find the 
 proofs of his existence. Become ac- 
 quainted with his perfections and laws. 
 II Though he be not far, &c. This seems 
 to be stated by the apostle to show that 
 it was possible to find him ; and that even 
 those who were without a revelation, 
 need not despair of becoming acquainted 
 with his existence and perfections. He 
 is near to us, (1.) Because the proofs of 
 his existence and power are round about 
 us every where. Ps. xix. 1 — 6. (2.) Be- 
 cause he fills all things in heaven and 
 earth by his essential presence. Ps. cxxxix. 
 7_10. Jer. xxiii. 23, 24. Amos ix. 2—4. 
 1 Kings viii. 27. We should learn then, 
 (1.) To be afraid to sin. God is present 
 with us, and sees all. (2.) He can pro- 
 tect the righteous. He is ever with them. 
 (3.) He can detect and punish the wick- 
 ed. He sees all their plans and thoughts, 
 and records all their doings. (4.) We 
 .should seek him continually. It is tha 
 design for which he has made us ; and he 
 has given us abundant opportunities to 
 learn his existence and perfections. 
 
 28. For in him we live. The expression 
 " in him" evidently means by him ; by 
 his originally forming us, and continually 
 sustaining us. No words can better ex- 
 press our constant dependence on him 
 He is the original fountain of life ; and 
 he upholds u=i each moment. A similar 
 sentiment is found in Plautus (5. 4. 14). 
 " O Jupiter, who dost cherish and nou- 
 rish the race of man ; by whom we live 
 
250 
 
 THE ACTS. 
 
 [A. D. 54. 
 
 tain also of your own poets have 
 
 Baid, For we are also his offspring-. 
 
 29 Forasmuch then as we are 
 
 the offspring of God, we ought not 
 
 and with wliorn is the hope of the hfe of 
 ail men." {Kuinod.) It does not aj>pear 
 however that Paul intended this as a 
 quotation ; yet lie doubtless intended to 
 state a sentiment with which they were 
 familiar, and with which they "would 
 agree. ^ And move. Ktvavfisb-x. Dod- 
 dridge translates this, " And are moved." 
 It may however be in the middle voice, 
 and be correctly rendered as in our ver- 
 sion. It means that we derive strength 
 to move from him ; an expression denot- 
 uig constant and absolute dependence. 
 There is no idea of dependence more 
 striking than that we owe to him the 
 ability to perform the slightest motion. 
 ^ A7id have, our bein^. i^-.i io-,uEv. And 
 are. This denotes tlfat our continued ex- 
 istence is owing to him. That we IjLt^^t 
 .jlj js his gift; that we have power to 
 move is his gift ; and our continued and 
 
 ?rolonged existence is his gift also. Thus 
 aul traces our de})endence on Him from 
 the lowest pulsation of life to the highest 
 powers of action and of continued e.\- 
 istencG. It would be impossible to ex- 
 press in more emphatic language our 
 entire dependence on God. H As certain 
 also. As some. The sentiment which 
 he quotes was found substantially in se- 
 veral Greek poets. IT Of your own poets. 
 He does not refer particularly here to 
 poets of Athens, but to Greek poets — po- 
 ets who had written in their language. 
 ^ For we are also his offspring, Tnis pre- 
 cise expression is found in Aratus (Phee- 
 nom. V. 5), and in Cleanthus in a hymn 
 to Jupiter. Substantially the same senti- 
 ment is found in several other Greek 
 poets. Aratus was a Greek poet of Cili- 
 cia, the native gi^fie. of Paul, and flou- 
 rished about 277 years before Christ. As 
 Paul was a native of the same country, it 
 is highly probable he was acquainted with 
 his writings. Aratus passed much of his 
 time at the court of Antigonus Gonatas, 
 king of Macedonia. His principal work 
 was the Phfenomena, which is here quoted, 
 and was so highly esteemed in Greece 
 that many learned men wrote commen- 
 taries on it. The sentiment here quoted 
 was directly at variance with the views 
 of the Epicureans,- and it is proof of Paul's 
 address and skill, as well as his acquaint- 
 ance with his auditors, and with the 
 Greek poets, that he was able to adduce 
 
 "to think that the Godhead i°. like 
 unto gold, or silver, or stone, gra- 
 ven by art and man's device. 
 30 And the times of this igno- 
 
 a Isa.40.18,&c. 
 
 a sentiment so directly in point, and that 
 had the concurrent testimony of so many 
 of the Greeks them.selves. It is one in- 
 stance among thousands where an ac- 
 quaintance with profane learning may be 
 of use to a minister of the gospel. 
 
 29. Forasmuch then. Admitting or as- 
 suming this to be true. The argument 
 which follows is drawn from the conces- 
 sions of their own writers. IT Wl ought 
 not to think. It is absurd to suppose. The 
 argument of the apostle is this: 'Since 
 we are formed by God ; since we are like 
 him, living and intelligent beings ; since 
 we are m.ore excellent in our nature than 
 the most precious and ingenious works 
 of art; it is absurd to suppose that the 
 original source of our existence can be 
 like gold, and silver, and stone. Man 
 himself is far more excellent than an 
 image of wood and stone; how much 
 more excellent still must be the great 
 Fountain and Source of all our wisdom 
 and intelligence.' See this thought pur- 
 sued at length in Isa. xl. 18—23. IT The 
 Godhead. The divinity (^= Gtlo..), the di- 
 vine nature, or essence. The word used 
 here is an adjective employed as a noun, 
 and does not occur elsewhere in the New 
 Testament, li Is like unto gold, &c. All 
 these things were used in making images, 
 or statues of t'ne gods. It is absurd to 
 think that the source of all life and intel- 
 ligence resembles a lifeless block of wood 
 or stone. Even degraded heathen, one 
 would think, might see the force of an 
 argument tike this. ^ Graven. Sculp- 
 tured ; wrought into an image. 
 
 30. And the times of this ig7iorance. 
 The long period when men were igno- 
 rant of the true God, and when they 
 worshipped stocks and stones. Paul here 
 refers to the times preceding the gospel. 
 % God winked at. "T^rif.Jwv. Overlooked, 
 ce&aUbed^t; did not come forth to pun- 
 ish. In ch. xiv. 16, it is expressed thus, 
 " Who in times past suffered all nations 
 to walk in their own ways." The sense 
 is, he passed over those times without 
 punishing them, as if he did not see them. 
 For wise purposes he suffered them to 
 walk in ignorance, »nd to make the fair 
 experiment to show what men would do ; 
 and how much necessity there was for a 
 revelation to instruct them in the true 
 knowledge of God. We are not to sup- 
 
A. D. 53.] 
 
 CHAPTER XVII. 
 
 251 
 
 ranee God winked * at, but now 
 " commandeth all men every where 
 to repent : 
 
 31 Because he hath appointed 
 * a day, in the which he will judge 
 the world in righteousness, by that 
 man whom he hath ordained ; where- 
 of he hath given assurance ' unto 
 
 aRom.3.23. i Luke 24.47. Tit.2.11,12. 
 
 C Rom. 2.16. > or, offered faith. 
 
 pose that God regarded idolatry as inno- 
 cent, or the crimes and vices to whicli 
 idolatry led as of no importance ; but 
 their ignorance was a mitigating circum- 
 stance, and he suffered the nations to live 
 without coming forth in direct judgment 
 against them. Comp. Notes on ch. iii. 17 ; 
 xiv. In. ^ But now commandeth. By the 
 gospel. Luke xxiv. 47. IT All men. Not 
 Jews only, who had been favoured with 
 peculiar privileges, but all nations. The 
 barrier was broken down, and the call to 
 repentance was sent abroad into all the 
 earth. ^ To repent. To exercise sorrow 
 for their sins, and to forsake them. If 
 God commands all men to repent, we may 
 observe, (1.) That it is their duty to do 
 it. There is no higher obligation than to 
 obey the command of God. (2.) It can 
 be done. God would not command an 
 impossibility. (3.) It is binding on all. 
 The rich, the learned, the great, the gay, 
 are * as much bound as the beggar and 
 the slave. There is no distinction made. 
 It pertains to all people, in all lands. (4) 
 It vmst be done, or the soul lost. It is 
 not wise, and it is not safe, to neglect a 
 plain law of God. It will not be well to 
 die reflecting that we have all our life 
 neglected and despised his plain com- 
 mands. (5.) We should send the gospel 
 to the heathen. God calls on the na- 
 tions to repent, and to be saved. It is 
 the duty of Christians to make known to 
 them the command, and to invite them to 
 the blessings of pardon and heaven. 
 
 31. Because he hath appointed a day. 
 This is given as a reason why God com- 
 mands men to repent. They must be 
 judged ; and if they are not penitent and 
 pardoned, they must be condemned. See 
 Note, Rom. ii. 16. IT Judse the world. The 
 whole world — Jews and Gentiles. IF In 
 righteousness. According to the princi- 
 ples of strict justice. See Matt. xxv. 
 IT Whom he hath ordained. Or whom he 
 has constituted or appointed as judge. 
 See Note, ch. x. 42. John v. 25. IT Hath 
 given assurance. Has afforded evidence 
 of this. That evidence consists, (1.) In 
 
 ail 7nen, in that he hath raised hiia 
 from the dead. 
 
 32 And when they heard of the 
 resurrection of the dead, '^ some 
 mocked : and others said, We wiL 
 hear thee again * of this matter, 
 
 33 So Paul departed from araor-g 
 them. 
 
 d c.26.8. t Luke 14.1S. c 24.25. 
 
 the fact that Jesus declared that he would 
 judge the nations (John v. 25, 26. Matt, 
 xxv.) ; and, (2.) God confirmed the truth 
 of his declarations by raising him from 
 the dead, or gave his sanction to what 
 the Lord Jesus had said, for God would 
 not work a miracle in favour of an im- 
 postor. 
 
 32. Some mocked. Some of the philo- 
 sophers derided him. It was believed by 
 none of the Greeks ; it seemed incredi- 
 ble ,• and they regarded it as so absurd as 
 not lO admit of an argument. It has not 
 been uncommon for even professed phi- 
 losophers to mock at the doctrines of reli- 
 gion, and to meet the arguments of Chris- 
 tiauity with a sneer. The Epicureans 
 particularly would be likely to deride 
 this, as they denied altogether any future 
 state. It is not improbable that this deri- 
 sion by the Epicureans produced such a 
 disturbance as to break off Paul's dis- 
 course, as that of Stephen had been by 
 the clamour of the Jews. ch. vii. 54. 
 IT And others said. Probably some of the 
 Stoics. The doctrine of a future state 
 was not denied by them ; and the fact, 
 affirmed by Paul, that one had been rais- 
 ed up from tiie dead, would appear more 
 plausible to them, and it might be a mat- 
 ter worth inquiry to ascertain whether 
 the alleged fact did not furnish a new 
 argument for their vievvs. They, there- 
 fore, proposed to examine this further at 
 some future time. That the inquiry waa 
 prosecuted any further does not appear 
 probable, for, (1.) No church was or 
 ganized at Aihens. (2) There is no ac 
 count of any future interview with Paul. 
 (3.) He departed almost immediately from 
 them. ch. xviii. L Men who defer in- 
 quiry on the subject of religion, seldom 
 findtjti© favourable period ,grrh^ Those 
 wfio propose to examine its doctrines at 
 a future time, often do it to avoid the 
 inconvenience of becoming Christians 
 now; and as a plausible and easy way 
 of rejecting the gospel altogether, with- 
 out appearing to be rude, or to give o£^ 
 fence. 
 
252 
 
 THE ACTS. 
 
 A. D. 53. 
 
 34 Howbeit certain men clave 
 unto him, and believed : among 
 the which luas Dionysius the Areo- 
 pagite, and a woman named Da- 
 mans, and others with them. 
 
 33. So Paul departed. Seeing there 
 was little hope of saving them. It was 
 not his custom to labour long in a barren 
 field, or to preach where there was no 
 prospect of success. 
 
 34. Clave unto him. Adhered to him 
 firmly ; embraced the Christian religion. 
 IF Di'oni/sius. Nothing more is certainly 
 known of this man than is here stated. 
 IF The Arcopagite. Connected with the 
 court of Areopagus, but in Vvhat way is 
 not known. It is probable that he was 
 one of the judges. The conversion of 
 one man was worth the labour of Paul. 
 And the secret influence of that conver- 
 sion might have had an extensive influ- 
 ence on others. 
 
 In regard to this interesting account of 
 the visit of Paul to Athens — probably the 
 only one which he made to that splendid 
 capital — we mav remark, (1.) That he 
 was indefatigable and constant in his 
 great work. (2.) Christians, amidst the 
 -splendour and gayeties of such cities, 
 Bhoald have their hearts deeply affected 
 in view of the moral desolations of the 
 people. (3.) They should be willing to do 
 their duty, and "to bear witness to the 
 pure and' simple gospel in the presence 
 of the great and the noble. (4.) They 
 should not consider it their main business 
 to admire splendid temples, and statues, 
 and paintings — the works of art : but their 
 main business should be, to do good ns 
 they may have opportunity. (5.) A dis- 
 course, even in the midst of much wick- 
 edness, and idolatry, may be calm and 
 dignified ; not an appeal merely to the 
 passions, but to the understanding. Paul 
 reasoned with the philosophers of Athens ; 
 he did not denounce them; he endea- 
 voured calmly to convince them, not 
 harshly to censure them. (6.) The ex- 
 ample of Paul is a good one for all Chris- 
 tians. In all places — cities, towns, or 
 country ; amidst all people — philosophers, 
 and the rich, and the poor ; among friends 
 and countrymen, or among strangers and 
 foreigners, the great object should be to 
 do good, to instruct mankind, and to seek 
 to elevate the human character, and pro- 
 mote human happiness, by difl!using the 
 mild and pure precepts of the gospel 
 of Christ. . 
 
 ■]-,,, ■' S^:X% 
 
 CHAPTER XVni. 
 A FTER these things, p£ul de. 
 •^-^ parted from Athens, and came 
 to Corinth : 
 
 2 And found a certain Jew named 
 
 CHAPTER XVIII. 
 
 1. After these things. After what oc- 
 curred at Alliens, as recorded in the pre- 
 vious chapter. ^ Came to Corinth. Co- 
 rinth was the capital of Achaia, called 
 anciently Epbyra, and was seated on the 
 isthmus which divides the Peloponnesus 
 from Attica. The city itself stood on a 
 little island ; it had two ports, Lechaeura 
 on the west, and Cenchrea on the east. 
 It was one of the most populous and 
 wealthy cities of Greece ; and, at the 
 same time, one of the most luxurious, 
 eflfeminate, proud, ostentatious, and disso- 
 lute. Lasciviousness here was not only 
 practised and allowed, but was conse- 
 crated by the worship of \'enus ; and nn 
 small part of the wealth and splendour 
 of the city arose from the offerings made 
 by licentious passion in the very temples 
 
 of this goddess. Ko city of ancient times i 
 was more profligate. It was the Paris of / 
 antiquity; the seat of splendour,and show, *"* 
 and corruption. Yet even here, notwith- 
 standing all the disadvantages of splen- 
 dour, gayety, and dissoluteness, Paul en- 
 tered on the work of rearing a church ; 
 and here he was eminently succdisful. 
 The two epislles which he afterwards 
 wrote to this church show the extent of 
 his success ; and the well-known charac- 
 ter and propensities of the people will 
 account for the general drift of the admo- 
 nitions and arguments in those epistles. 
 Corinth was destroyed by the Romans 146 
 years before Christ; and during the con- I 
 flagration, several metals in a fused state, 
 running together, produced the composi- 
 tion known as Corinthian brass. It was 
 afterwards restored by Julius Caesar, who 
 planted in it a Roman colony. It soon 
 regained its ancient splendour, and soon 
 relapsed into its former dissipation and 
 licentiousness. Paul arrived there A. D 
 52 or 53. 
 
 2. And found a certain Jev). Aquila is 
 elsewhere mentioned as the friend of 
 Paul. Rom. xvi.3. 2 Tim. iv. 19. 1 Cor- 
 xvi. 19. Though a Jew by birth, yet it 
 is evident that he became a convert to 
 the Christian faith. ^ Born in Pontus. 
 Note, ch. ii. 9. IT Lately come from Italy 
 Though the command of Claudius ex- 
 tended only to Rome, yet it was probably 
 
A. D. 54.] 
 
 CHAPTER XVIII. 
 
 253 
 
 <* Aquila, born in Pontus^ lately 
 come from Italy, with his wife 
 Priscilla; (because that Claudius 
 had commanded all Jews to depart 
 from Rome ;) and came unto them. 
 3 And because he was of the 
 same craft, he abode v/ith them, 
 
 oRom.16.3. 
 
 deemed not safe to remain, or it might 
 have been difficult to procure occupation 
 in any part of Italy. IT Beeause that 
 Claudius. Claudius was the Roman em- 
 peror. He commenced his reign A. D. 
 41, and was poisoned A. D. 54. At what 
 time in his re^gn this command was is- 
 sued is not certainly known. ^ Had com- 
 manded, &c. This command is not men- 
 tioned by Josephus ; but it is recorded by 
 Suetonius, a Roman historian (Life of 
 Claudius, ch. 25), who says, that " he ex- 
 pelled the Jews from Rome, who were 
 constantly exciting tumults under their 
 leader, Chrestus." Who this Chrestus 
 was, is not known. It minhl have been a 
 foreign Jew, who raised tumults on some 
 occasion of which we have no know- 
 ledge ; as the Jews in all heathen cities 
 were greatly prone to excitements and 
 insurrections. Or it^gow be that Sueto- 
 nius, litde acquainted witn Jewish atfairs, 
 mistook this for the name Christ, and 
 supposed that he was the leader of the 
 lews. This explanation has much plau- 
 Bibility ; for, (1.) Suetonius could scarcely 
 be supposed to be indm.ately acquainted 
 with the affairs of the Jews. (2.) There 
 is everyreason to believe, that before 
 thisTTJie'Cfiif^tlan religion was preached 
 at Rome (3.) It would produce there, 
 as every where else, great tumult and 
 contention among the Jews. (4.) Clau- 
 dius, the emperor, might suppose that 
 such tumults endangered the peace of 
 the city, and resolve to remove the cause 
 at once by the dispersion of all the Jews. 
 (5.) A Roman historian might easily mis- 
 take the true state of the case ; and while 
 ibey were contending about Christ, he 
 might suppose that it was under him, as 
 a leader, that these tumults were excited. 
 All that IS material, however, here, is 
 the fact, in which Luke and Sxietonius 
 BgrSSTThat the Jews were expelled from 
 Rome during his reign. 
 
 3. The same craft. Of the same trade, 
 or occupalion. IT And wrought. And 
 worked at that occupation. Why he did 
 it, the historian does not affirm ; but it 
 seems pretty eyi^nt that it was because 
 he had no other rneans of maintenance. 
 V 
 
 and ^ wrought : for by their occu 
 pation they were tent-makers. 
 
 4 And he reasoned in the = syna- 
 gogue every sabbath, and persuaded 
 the Jews and the Greeks. 
 
 5 And when ^ Silas and Timo- 
 theus were come from Macedonia, 
 
 fcc.20.34. •:c.l7.2. dc.17.14.15. 
 
 He also laboured for his ovm support in 
 Ephesus (Acts xx. 34), and also at Thes- 
 salonica. 2 Thess. iii. 9, 10. The apostle 
 was not ashamed of honest industry for 
 a livelihood ; nor did he deem it any dis- 
 paragement that a minister of the gospel 
 should labour with his own hands. 
 H For by their occupation. By their 
 trade ; that is, they had been brought up 
 to this business. Paul had been de- 
 signed originally for a la:s^r, and had 
 been brought up at the feet oT Gamaliel. 
 But it was a regular custom among the 
 Jews to train up their sons to some use- 
 ful employment, that they might have 
 the means of an honest livelihood. 
 Even though they were trained up to 
 the liberal sciences, yet they deemed a 
 handicraft trade, or some honourable oc- 
 cupation, an indispensable part of educa- 
 tion. Thus Maimonides (in the Tract 
 Talmud. Tora, c. i. ^ 9) says, that " the 
 wise generally practise some of the arts, 
 lest they should be dependent on the 
 charity of others." See Grotius. The 
 wisdom of this is obvious ; and it is 
 equally plain that a custom of this kind 
 now might preserve the health and lives 
 of many professional men, and save from 
 ignoble dependence or vice, in future 
 years, many who are trained up in the 
 lap of indulgence and wealth. IT They 
 were tent-makers. SxijvoTroloi. There 
 have been various opinion? about the 
 meaning of this word. Many have sup- 
 posed that it denotes a weaver of tapestry. 
 Luther thus translated it. But it is proba- 
 ble that it denotes, as in our translation, a 
 manufacture! of tents, made of skin, or 
 cloth. In eastern countries, where there 
 was much travel ; where there were no 
 inns ; and where many were shepherds, 
 such a busme.ss might be useful, and a 
 profitable source of living. It was an 
 honourable occupation, and Paul was 
 not ashamed to be employed in it. 
 
 4. And he reasoned, 8fc. Note, ch 
 xvii. 2. 
 
 5. And when Silas and Timotheus, «Sjc 
 They came to Paul according to his re 
 quest, which he had sent by the brethren 
 who accompanied him from Thessalo* 
 
 (I 
 
 h€ m^Ju/K^' 
 
254 
 
 Paul was pressed in spirit, and tes- 
 tified to the Jews that Jesus • was 
 Christ. 
 
 6 And when they opposed " them- 
 selves, and blasphemed, he shook* 
 his raiment, and said unto them. 
 Your '^ blood be upon your own 
 heads : I am clean : from hence- 
 forth 1 will go unto the Gentiles. 
 
 7 And he departed thence, and 
 entered into a certain man'^s house, 
 named Justus, one that worshipped 
 
 t or, is the Christ. a 2Tim,2.25. b Neh.5.13. 
 
 t Ezek.33.4. 
 
 nica. ch. xvii. 15. IT Paul wan pressed. 
 Was urged ; was borne away by an un- 
 usual impulse. It was deeply impressed 
 on him as his duty. IT hi spirit. In his 
 mii?d, in his feelings. His love to Christ 
 was so great, and his conviction of the 
 truth so strong, that he laboured to make 
 known to them the truth that Jesus was 
 the Messiah H That Jesus was Christ. 
 That Jesus of Nazareth was the Messiah. 
 Comp. ch. xvii. 16. The presence of Si- 
 las and Timothy animated him ; and the 
 certainty of aid in his work urged him to 
 zeal in making known the Saviour. 
 
 6. And ivhen they opposed themselves. 
 To him and his message. IT And bias- 
 
 Schemed. Note, ch. xiii. 45. ^ He shook 
 lis raiment. As an expressive act of 
 shaking off the guilt of their condemna- 
 tion. Comp. ch. xiii. 45. He shook his 
 raiment to show that he was resolved 
 henceforward to have nothing to do with 
 them ; perhaps, also, to express the fact 
 that God would soon shake them off^ or 
 reject them. [Doddridge.) IT Your blood, 
 &c. The guilt of your destruction is 
 your own. You only are the cause of 
 the destruction that is coming upon you. 
 See Note on Matt, xxvii. '25. IT I am 
 clean. I arn not to blame for your de- 
 struction. I have done my duty. The 
 gospel had been fairly offered, und deli- 
 berately rejected ; and Paul was not to 
 blame for their ruin, vi-hich he saw was 
 coming upon them. '\^ I will go, &c. See 
 ch. xiii. 46. 
 
 7. A certain man's house. Probably 
 he had become a convert to the Christian 
 faith. "iT Joined hard. Was near to the 
 synagogue. 
 
 8. And Cri.^piis. He is mentioned in 
 1 Cor. i. 14, as having been one of the 
 few whom Paul baptized with his own 
 nands. The conversion of such a man 
 must liave tended greatly to exasperate 
 
 THE ACTS. [A. D. 55. 
 
 God, whose house joined hard to 
 the synagogue. 
 
 8 And '' Crispus, the chief ruler 
 of the synagogue, believed on tho 
 Lord, with all his house : and many 
 of the Corinthians hearing, believed, 
 and were baptized. 
 
 9 Then spake the Lord to Paul 
 in the night by a vision, Be not 
 afraid, but speak, and hold not thy 
 peace : 
 
 10 For 1 * am with thee, and no 
 
 the ^lljejr^Jews, and to further the pro- 
 gress oF the Christian faith among the 
 Corinthians. T With all his house. With 
 all his family, ch. x. 2. T And many 
 of the Corinthians. Many even in this 
 voluptuous and wicked city. Perhaps 
 the power of the gospel was never more 
 signal than in converting sinners in Co- 
 rinth, and rearing a Christian church in 
 a place so dissolute and abandoned. If 
 it was adapted to such a place as Co- 
 rinth ; if a church, under the power of 
 Christian truth, could be organized there ; 
 it is adapted to any city; and there is 
 none so corrupt that the gospel cannot 
 change and purify it. 
 
 9. By a vision. Comp. Note,ch.ix. 10; 
 xvi 9. ^ Be not afraid. Perhaps, Paul 
 might have been intimidated by the 
 learning, refinement, and splendour of 
 Corinth ; perhaps, embarrassed in view 
 of his duty of addressing the rich, the 
 polite, and the great. To this he may al- 
 lude in 1 Cor. li. 3 : " And I was with 
 you in weakness, and in fear, and in 
 much trembling." In such circumstances 
 it pleased God to meet him, and disarm 
 his fears. This he did by assuring him 
 of success. The fact that God had much 
 people in that city (ver. 10), was employ- 
 ed to remove his apprehensions. The 
 prospect of success in the ministry, and 
 the certainty of the presence of God, will 
 take away the fear of the rich, the learn- 
 ed, and the great. 
 
 10. For lam with thee. I will attend, 
 bless, and protect you. See Note, MatL 
 xxviii. 20. IT No man shall set on thee. 
 No one who shall rise up against thee 
 shall be able to hurt thee. His life was 
 in God's hands, and he would prev'serve 
 him, in order that his people mipht be 
 collected into the church. IT For i have. 
 Gr. There is to rae ; i. e. I possess, or 
 there belongs to me. IT Much people. 
 
A. D. 56.] 
 
 CHAPTER XVIII. 
 
 
 man shall set on thee, to hurt thee : 
 for I have much people in this city. 
 
 11 And he ' continued there a 
 year and six months, teaching the 
 word of God among them. 
 
 12 And when Gallio was the de- 
 nuty of Achaia, the Jews made in- 
 
 1 or, iat there. 
 
 Many who should be regarded as his 
 true friends, and who should be saved. 
 H In this city. In that very city that was 
 6o voluptuous ; so rich ; so effeminate ; 
 and where there had been already so de- 
 cided opposition shown to the gospel. 
 This passage evidently means that God 
 had a design or purpose to save many of 
 that people. For it was given to Paul as 
 an encouragement to him to labour there, 
 evidently meaning that God would grant 
 him success in his work. It cannot mean 
 that the Lord meant to say that the great 
 mass of the people, or that the moral and 
 virtuous part, if there were any such, 
 was then regarded as his people ; but that 
 he intended to convert many of those 
 guilty and profligate Corinthians to him- 
 self, and to gather a people for his own 
 service there. We may learn from this, 
 (1.) That God has a purpose in regard to 
 the salvation of sinners. (2.) That that 
 purpose is so fixed in the mind of God 
 that he can say that those in relation to 
 whom it is formed are his. There is no 
 chance ; no hap-hazard ; no doubt in re- 
 ga'-d to his gathering them to himself. 
 (3.) This is the ground of encouragement 
 to the ministers of the gospel. Had God 
 no purpose to save sinners, they could 
 have no hope in their work. (4.) This 
 plan mav have reference to the most gay, 
 and guilty, and abandoned population ; 
 and ministers should not be deterred by 
 the amount or the degree of wickedness 
 from attempting to save them. (5.) There 
 may be more hope of success among a 
 dis.solute and profligate population, than 
 among proud, and cold, and skeptical 
 philosophers. Paul had little success in 
 philosophic Athens ; he had great success 
 indistoTute Corinth. There is often 
 more hope of converting a man openly 
 dissolute and abandoned, than one who 
 prides himself on his philosophy, and is 
 confident in his own wisdom. 
 
 11. And he continued, &c. Paul was 
 not accustomed to remain long in a place. 
 At Ephesus, indised, he remained three 
 years (Acts xx. 31) ; and his slay at Co- 
 rinth was caused by his success, and by 
 the necessity of placing a church, collect- 
 
 surrection with one accord against 
 Paul, and brought him to the judg- 
 ment-seat, "■ >^o 
 
 13 Saying, This fellow persuad- ._,. 
 eth men to worship God contrary 
 
 to the law. 
 
 14 And when Paul was now ^ 
 
 o Jam.2.6. ,J^ 
 
 ■ ^J--^ 
 
 ed out of such corrupt, and dissoliite ma*-<^^ 
 terialSiOft.,a fir,© foundation. ^ .--.^ ..... ij 
 
 12. Aiid Gallio. After the Rbmans had ' — 
 conquered Greece, they reduced it to 
 
 two provinces, Macedonia and Achaia, 
 which were each governed by a procon- 
 sul. Gallio was the brother of the cele- 
 brated philosopher Seneca, and was made 
 proconsul of Achaia A. D. 53. His proper 
 name was Marcus Annasus Novatus, but 
 having been adopted into the family of 
 Gallio, a rhetorician, he took his name. 
 He is described by ancient writers as 
 having been of a remarkably mild and 
 amiable disposition. His brother Seneca 
 (Prasf Quest. Natu. 4) describes him as 
 being of the most lovely temper : " No 
 mortal," says he, " was ever so mild to 
 any one, as he was to all ; and in him 
 there was such a natural power of good- 
 ness, iljat tEere was no semblance of art 
 or dissimulation." ^ Was deputy. See 
 this word explained in Acts xiii. 7. It 
 means here proconsul. IF Of Achaia. 
 This word, in its largest sense, compre- 
 hended the whole of Greece Achaia 
 proper, however, was a province of which 
 Corinth was the capital, it embraced 
 that part of Greece lying between Thes- 
 saly and the southern part of the Pelo- 
 ponnesus. IT The Jews made insurrection. 
 £.xcited a tumult, as they had in Philippi, 
 Antioch, &c. IT And brought him to the 
 judgment-seat. The tribunal of Gallio ; 
 probably intending to arraign him as a 
 disturber of the peace. 
 
 13. Contrary to the law. Evidently in- 
 tending contrary to alt law — the laws of 
 the Romans and of the Jews. It was 
 permitted to the Jews to worship God ac- 
 cording to their own views in Greece ; 
 but they could easily pretend that Paul 
 had departed from that mode of worship- 
 ping God. It was easy for them to main- 
 tain that he taught contrary to the laws of 
 the Romans, and their acknowledged re- 
 ligion ; and their design seems to have 
 been to accuse him of teaching men to 
 worship God in an unlawful and irregular 
 way, a way unknowni to any of the laws 
 of the empire. 
 
 14. About to open his mouth. In selP 
 
256 
 
 THE ACTS. 
 
 about to open his mouth, Gallic said 
 unto the Jews, If it were a matter 
 of wrong, or wicked lewdness, O ye 
 Jews, " reason would that I should 
 bear with yo ^ : 
 
 15 But if it be a question of 
 
 defence, ever ready to vindicate his con- 
 duct. %Amatlerofivro?ig. Injustice, or 
 crime, such as could be properly brought 
 before a court of justice. IT Or wicked 
 lewdness. Any flagrant and gross offence. 
 The word used here occurs nowhere else 
 in the New Testament. It denotes pro- 
 perly an act committed by him who is 
 skilled^Jfecile, or an adept in iniquity — 
 an act oTa>referan offender. Such crimes 
 Gallio was willing to take cognizance of. 
 IT Reason would, &c. Greek, ' I would 
 bear with you according to reason.' 
 There would be propriety or fitness in my 
 hearing and trying the case. That is, it 
 would fall within the sphere of my duty, 
 as appointed to guard the peace, and to 
 punish crimes. 
 
 15. Of tcords. A dispute about words, 
 for such he would regard all their con- 
 troversies about religion to be. IT A?id 
 names. Probably he had heard something 
 
 /of the nature of^the controversy, and un- 
 /derstood it to be a dispute about names, 
 f i. e. whether Jesus was to be called the 
 Messiah or not. To him this would ap- 
 pear as a matter pertaining to the Jews 
 alone, and to be ranked with their other 
 disputes arising from the difference of sect 
 and name. H Of your law. A question 
 respecting the proper interpretation of the 
 law, or the rites and ceremonies which it 
 commanded. The Jews had many such 
 disputes, and Gallio did not regard them 
 as coming under his cognizance as a ma- 
 gistrate. IT Look ye to it. Judge this 
 among yourselves ; settle the difficulty as 
 you can. Comp. John xviii. 31. ^ For I 
 vnll he 710 judge &c. I do not regard such 
 questions as pertaining to my office, or 
 deem myself called on to settle them. 
 
 16. And he drave them, &c. He refused 
 to hear and decide the controversy. He 
 commanded them to depart from the 
 court. The word used here does not de- 
 note that there was any violence used by 
 Gallio, but merely that he dismissed them 
 in an authoritative manner. 
 
 17. Then all the Greeks. The Greeks 
 who had witnessed the persecution of 
 Paul by the Jews, and who had seen the 
 tumult which they had excited. IT Took 
 Sostkenes, &c. As he was the chief ruler 
 
 [A. D. 5b. 
 
 words and names, and of your law, 
 * look ye to it ; for I will be no 
 judge of such matters. 
 
 16 And he drave them from the 
 judgment-seat. 
 
 17 Then all the Greeks took 
 
 I Jno. 18.31. c.23.29: 25.11,19. 
 
 of the synagogue, he had probably been 
 a leader in the opposition to Paul, and in 
 the prosecution. Indignant at the Jews 
 at their bringing such questions before 
 the tribunal ; at theii bigotry, and rage, 
 and contentious spirit, they probably fell 
 upon him in a tumultuous and disorderly 
 manner as he was leaving the tribunal. 
 The Greeks would feel no small measure 
 of indignation at these distur^Bere^oT the 
 public peace, and they took this opportu- 
 nity to express their rage. H And beat 
 him. Itvtttov. This word is not that 
 which is commonly used to denote a ju- 
 dicial act of scourging. It probably means 
 that they fell upon him, and beat him with 
 their fists, or with whatever was at hand. 
 H Before the judgment-seat. Probably 
 while leaving the tribunal. Instead of 
 "Greeks" in this verse, some MSS. read 
 " Jews," but the former is probably the 
 true reading. The Syriac, Arabic, and 
 Coptic read it " the Gentiles." It is pro- 
 bable that this Sosthenes afterwards be- 
 came a convert to the Christian faith, and 
 a preacher of the gospel. See 1 Cor. i. 
 1, 2, " Paul, and ISosthenes ovr brother, 
 unto the church of God which is at Co- 
 rinth." If A7id Gallio cared, &c. This 
 has been usually charged on Gallio as a 
 matter of reproach, as if he were wholly 
 indifferent to religion. But the charge is 
 unjustly made ; and his name is often most 
 improperly used to represent the indiffe- 
 rent, the worldly, the careless, and the 
 skeptical. But by the testimony of an- 
 cient writers, he was a most mild and 
 amiable man; and an upright and just 
 judge. Nor is there the least evidence 
 that he was indifferent to the religion of 
 his country, or that he was of a thought- 
 less and skeptical turn of mind. All that 
 this passage implies is, (1.) That he did 
 not deem it to be his duty, or a part of his 
 office, to settle questions of a theological 
 nature that were started among the Jews. 
 (2.) That he was unwilling to make this 
 subject a matter of legal discussion and 
 investigation. (3.) That he would not in- 
 terfere, either on one side or the other, in 
 the question about making proselytes 
 either to or from Judaism. So far certain- 
 ly his conduct was exemplary and proper 
 
A. D. 56.] 
 
 CHAPTER XVIII. 
 
 257 
 
 « Sosthenes, the chief ruler of the 
 synagogue, and beat him before the 
 judgment-seat. And Gallio cared 
 for none of those things. 
 
 ^4.) That he did not choose to interpose, 
 and rescue Sosthenes from the hands of 
 the mob. From some cause he was will- 
 ing that he should feel the effects of the 
 public indignation. Perhaps it was not 
 easy to quell the riot; perhaps, he was 
 not unwilling that he who had joined in 
 a furious and unprovoked persecution, 
 should feel the effect of it in the excited 
 passions of the people. At all events, he 
 was but following the common practice 
 among the Romans, which was to regard 
 the Jews with contempt, and to care little 
 how much they were exposed to popular 
 fury and rage. In this he was wrong ; 
 and it is certain also that he was indiffer- 
 ent to the disputes between Jews and 
 Christians; but there is no propriety in 
 defaming his name, and making him the 
 type and representative of all the thought- 
 less and indifferent men on the subject 
 of religion in subsequent times. Nor is 
 there propriety in using this passage as a 
 text as applicable to this class of men. 
 
 18. And sailed thence into Syria. Or 
 B^t^ail for i^ria. His design was to go 
 To Jerusalem to "the fe-^tival which was 
 soon to occur, ver. 21. n Having shorn 
 his head. Many hiterpreters have sup- 
 ^sed that this refers to Aquila, and not to 
 Paul. But the connexion eadgn tly^re- 
 quires us to understand it of raiil, mmigh 
 the Greek construction does not with cer- 
 tainty determine to which it refers. The 
 Vulgate refers it to Aquila, the Syriac to 
 Paul. IT In Cenchrea. Cenchrea was the 
 eastern port of Cjrinth. A church was 
 formed in that place. Rom. xvi. 1. H For 
 he had a vow. A vow is a solemn promise 
 made to Gk)d respecting any thing. The 
 use of vows is observable throughout 
 the Scripture. Jacob going into Mesopo- 
 tamia, vowed the tenth of his estate, and 
 promised to offer it at Bethel to the honour 
 of God. Gen. xxviii. 22. Moses made 
 many regulations in regard to vows. A 
 man might devote himself or his children 
 to the Lord. He might devote any part of 
 his time or property to his service. The 
 vow they were required sacredly to ob- 
 9.e-VG (Deut. xxiii. 21, 22), except in cer- 
 tain specified cases they were permitted 
 to redeem that which had been thus de- 
 voted. The most remarkable vow among 
 the Jews was that of the Nazarite ; by 
 y 2 
 
 18 And Paul after this tarried 
 there yet a good while, and then 
 took his leave of the brethren, and 
 sailed thence into Syria, and with 
 
 which a man made a solemn promise to 
 God to abstain from wine, and all intoxicat- 
 ing liquors, to let -the hair grow, and not 
 to enter any house polluted by having a 
 dead body in it, or to attend any funeral. 
 This vow generally lasted eight days, 
 sometimes a month, sometimes during a 
 definite period fixed by themselves, and 
 sometimes during their whole lives. 
 When the vow expired, the priest made 
 an offering of a he-lamb for a burnt-offer- 
 ing, a she-lamb for an expiatory sacrifice, 
 and a ram for a peace-offering. The 
 priest then, or some other person, shaved 
 the head of the Nazarite at the door of 
 the tabernacle, and burnt the hair on the 
 fire of the altar. Those who made the 
 vow out of Palestine, and who could not 
 come to the temple when the vow was 
 expired, contented themselves with ob- 
 serving the abstinence required by the 
 law, and cutting off the hair where they 
 were. This I suppose to have been the 
 case with Paul. His hair he cut off at the 
 expiration of the vow at Cenchrea, though 
 he delayed to perfect the vow by the pro- 
 per ceremonies until he reached Jerusa- 
 lem. Acts xxi. 23. 24. Why Paul made 
 this vow, or on what occasion, the sacred 
 historian has not informed us, and con- 
 jecture perhaps is useless. We may ob- 
 serve, however, (1.) That it was common 
 for the Jews to make such vows to God, 
 as an expression of gratitude or of devo- 
 tedness to his service, when they had been 
 raised up from sickness, or delivered from 
 danger or calamity. See Josephus b. i. 
 2. 1.5. Vows of this nature were also 
 made by the Gentiles on occasions of de- 
 liverance from any signal calamity. Ju- 
 venal Sat. 12. 81. It is possible that Paul 
 may have made such a vow in conse- 
 quence of signal deliverance from some 
 of the numerous perils to which he was 
 exposed. But, (2.) There is reason to 
 think that it was mainly with a design to 
 convince the Jews, that he did not de- 
 spise their law, and was not its enemy 
 See ch. xxi. 22, 23, 24. In accordance 
 with the custom of the nation, and in 
 compliance with a law which was not 
 wrong in itself, he might have made this 
 vow, not for a time-serving purpose, but 
 in order to conciliate them, and to mitigate 
 their anger against the gospel But where 
 
258 
 
 him Priscilla and Aquila; having 
 shorn " his head in Cenchrea : * for 
 he had a vow. 
 
 19 And hecame to Ephesus, and 
 left them there : but he himself en- 
 tered into the synagogue, and rea- 
 soned " with the Jews. 
 
 •20 When they desired Mm to 
 tarry longer time with them, he 
 consented not; 
 
 21 But bade them farewell, say- 
 ing, I must by all means keep this 
 feast that cometh in Jerusalem : 
 ■* but I will return again unto you^ 
 if ^ God will. And he sailed from 
 Ephesus. 
 
 aKum.6.18. c.21.24. fc Rom. 16.1. c c.17.2. 
 
 d c.19.21; 20.16. e lCor.4.19. Jaiii.4.15. 
 
 THE ACTS. [A. D. 5G. 
 
 22 And when he had landed at 
 Cesarea, and gone up, and saluted 
 the church, he went down to An- 
 tioch. 
 
 28 And after he had spent some 
 time there^ he departed, and went 
 over all the country of Galatia f and 
 Phrygia in order, strengthening 
 = all the disciples. 
 
 24 And a certain Jew named 
 ^ Apollos, born at Alexandria, an 
 eloquent man, and mighty in the 
 Scriptures, came to Ephesus. 
 
 25 This man was instructed in 
 the way of the Lord; and being 
 fervent * in the spirit, he spake and 
 
 /Gal. 1.2. g- c.14.22; 15.32,41. A lCor.1.125 
 
 3.5,6. Tit.3.13. »Rom.l2.11. Jain.5.l6. 
 
 nothing is recorded, conjecture is useless. 
 Those who wish to see the subject dis- 
 cussed, may consult Grotius and Kuinoel 
 in loco, and Spencer de Legibus Hebras. 
 p. 862, and Calmet's Die. art. Nazarite. 
 
 19. And he came to Ephesus. This was 
 a celebrated city in Ionia, in Asia Minor, 
 about forty miles south of Smyrna. It was 
 chiefly famous for the temple of Diana, 
 usually reckoned one of the seven won- 
 ders of the world. Pliny styles this city 
 the ornament of Asia. In the times of the 
 Romans it was the metropolis of Asia. 
 This city is now under the dominion of 
 the Turks, and is almost in a state of ruin. 
 Dr. Chandler, in his travels in Asia Minor, 
 says — " The inhabitants are a few Greek 
 peasants, living in extreme wretchedness, 
 dependence, and insensibility ; the repre- 
 sentatives of an illustrious people, and in- 
 habiting the wreck of their greatness ; 
 some in the substructions of the glorious 
 edifices which tliey raised ; some beneath 
 the vaults of the stadium, once the crowd- 
 ed scene of their diversions ; and some in 
 the sepulchres which received their 
 ashes." Travels, p. 131, Oxford, 1775. 
 The Jews, according to Josephus, were 
 very numerous in Ephesus, and had ob- 
 tained the privilege of citizenship. ^ Left 
 them there. That is, Aquiia and Priscilla. 
 ver. 24 — 26. 11 Reasoned loith the Jews. 
 J^ote, ch. xvii. 2. 
 
 21. Keep this feast. Probably the Pass- 
 over is here referred to. \\ hy he was 
 80 anxious to celebrate that feast at Jeru- 
 Balem, the historian has not informed us. 
 It is probable, however, that he wished to 
 meet as many of his countrymen as pos- 
 sible, and to remove, if practicable, the 
 
 prejudices which had every where been 
 raised against him. ch. xxi. 20, 21. Per- 
 has, also, he supposed that there would be 
 many Christian converts present, whom 
 he might meet also. If But I will return, 
 &c. This he did (ch. xix. 1), and remained 
 there three years, ch. xx. 31. 
 
 22. At Cesarea. Note, ch. viii. 40. 
 ^ And gone up. From the ship. IT And 
 saluted the church. Having expressed for 
 them his tender regard and affection. 
 H To Antioch. In Syria. Note, ch. xi. 19- 
 
 23. The cmmtry of Galatia and Phry- 
 gia. He had been over these regions be- 
 fore, preaching the gospel, ch. xvi. 6. 
 IT Strengthening. Establishing them by 
 exhortation and counsel. Note, on. 
 xiv. 22. 
 
 24. Ajid a certain Jew named Apollos, 
 Apollos afterwards became a distinguish- 
 ed and successful preacher of the gospel. 
 1 Cor. i. 12; iii. 5, 6 ; iv. 6. Titus iii. 13. 
 Nothing more is known of him than is 
 stated in these passages. If Born at Alex- 
 andria. Alexandria was a celebrated city 
 in Egypt, founded by Alexander the 
 Great. There were large numbers of 
 Jews resident there. Note, ch. vi. 9. 
 *^ An eloquent man. Alexandria was fa 
 mous for its schools, and it is probable that 
 Apollos, in addition to his natural endow- 
 ments, had enjoyed the benefit of these 
 schools. ^ Mighty ni the Scriptures. 
 Well instructed, or able in the Old Testa- 
 ment. The foundation was thus laid for 
 future usefulness in the Christian church. 
 Note, Luke xxiv. 19. 
 
 25. This man was instructed. Greek, 
 was catechised. He was instructed, in 
 some degree into the know'Iedge cf the 
 
A. D. 56.] 
 
 CHAPTER XVIII. 
 
 259 
 
 taught diligently the things of the 
 Lord, knowing '* only the baptism 
 of John. 
 
 26 And he began to speak boldly 
 in the synagogue : whom when 
 Aquila and Priscilla had heard, 
 they took him unto them, and ex- 
 l>ounded unto him the way of God 
 
 Christian religion. By whom this was 
 done, we have no information. See Note, 
 ch. ii. 9 — 11. f In the right toay of the 
 Lord. The word way often refers to doc- 
 trine. Matt. xxi. 32. It means here that 
 he had been correctly taught in regard to 
 the Messiah ; yet his knowledge was im- 
 perfect, ver. 2G. The amount of his 
 knowledge seems to have been, — (1.) 
 He had correct views of the Messiah to 
 come — views which he had derived from 
 the study of the Old Testament. He was 
 expecting a Saviour that should be hum- 
 ble, obscure, and a sacrifice, in opposition 
 to the prevailing notions of the Jews. (2.) 
 He had heard of John ; had embraced his 
 doctrine ; and probably had been baptized 
 with reference to him that was to come. 
 Comp. Matt. iii. 2. Acts xix. 4. But it is 
 clear that he had not heard that Jesus was 
 the Messiah. With his correct views m 
 regard to the coming of the Messiah, he 
 was endeavouring to instruct and reform 
 his countrymen. He was just in the state 
 of mind to welcome the announcement 
 that the Messiah had come, and to em- 
 brace Jesus of Nazareth as the hope of the 
 nation. IT Being fervent in the spirit. 
 Being zealous and ardent. See Note, 
 Rom. xii. 11. IT Taught diligently. De- 
 fended with zeal and earnestness his 
 views of the Messiah. % The things of 
 the Lord. The doctrines pertaining to the 
 Messiah as far as he understood them. 
 ^ Knowing only the baptism of John. 
 Whether he had heard John, and been 
 baptized by him, has been made a ques- 
 tion, and cannot now be decided. It is 
 not necessary, however, to suppose t|i ^s. 
 as it seems that the knowledge of John's 
 preaching and baptism had been propa- 
 gated extensively into other nations be- 
 sides Judea. ch. xix. 1 — 3. The Messiah 
 was expected about that time. The fo- 
 reign Jews v'ould be waiting for him ; 
 and the news of John's ministry, doctrine, 
 and success would be rapidly propagated 
 from synagogue to synagogue into the sur- 
 rounding nations. John preached repent- 
 ance, and baptized with reference to him 
 that was to com ) after him. (ch. xix. 4), 
 
 more * perfectly. 
 
 27 And when he was disposed 
 to pass into Achaia, the brethren 
 wrote, exhorting the disciples to 
 receive him : who, when he was 
 come, helped '^ them much which 
 had believed "^ through grace : 
 
 28 For he mightily convinced 
 
 6 Heb.6.1. 2Pef.3.18. c lCor.3.6. d Eph.2.8. 
 
 and this doctrine Apollos seems tt havo 
 embraced. 
 
 26. And expounded. Explained. IT The 
 way of God. Gave him full and ample 
 instructions respecting the Messiah as 
 having already come, and respecting the 
 nature of his work. 
 
 27. Into Achaia. Note, ch. xviii. 12. 
 IT The brethren wrote. The brethren at 
 Ephesus. Why he went, the historian 
 does not inform us. But he had heard 
 of the success of Paul there; of the 
 church which he had established ; of the 
 opposition of the Jews ; arid it w'ils doubt- 
 less with a desire to establish that church, 
 and with a wish to*1^vince his unb.v 
 lieving countrymen that their views of th » 
 Messiah v/ere erroneous, and that Jesuj 
 of Nazareth corresponded with the prt^ 
 dictions of the prophets. Many of th«j 
 Greeks at Corinth were greatly captivat- 
 ed with his winning eloquence (1 Cor. t 
 12 ; iii. 4, 5), and his going there was the 
 occasion of some unhappy divisions that 
 spruijg up in the church. But in all thia. 
 he retained the confidence and love of 
 Paul. 1 Cor. i. iii. It was thus shown tha(. 
 Paul was superior to envy, and that great 
 success by one minister need not excite 
 the envy, or alienate the confidence and 
 good will of another. ^ Helped them 
 much. Strengthened them, and aided 
 them in their controversies with the un- 
 believing Jews. IT Which had believed 
 through grace. The Avords " through 
 grace" may either refer to Apollos, or to 
 the Christians who had believed. If to 
 him, it means that he was enabled by 
 grace to strengthen the brethren there , 
 if to them, it means that they had been 
 led to believe by the grace or favour of 
 God. Either interpretation makes good 
 sense. Our translation has adopted that 
 which is most natural and obvious. 
 
 28. For he mightily convinced the Jews 
 He did it by strong arguments ; he bore 
 down all opposition, and effectually si- 
 lenced them, "n" And that publicly. In 
 his public preaching in the synagogue and 
 elsewhere. H Showing by the Scriptures. 
 Proving from the Old Testament Show- 
 
260 
 
 THE ACTS. 
 
 [A. D. 56. 
 
 i 
 
 u^ 
 
 the Jews, and that publicly, show- 
 ing by " the Scriptures that Jesus 
 * was Christ. 
 
 CHAPTER XIX. 
 
 A ND it came to pass, that while 
 -^ *- Apollos * was at Corinth, Paul 
 having passed through the upper 
 coasts, came to Ephesus; and find- 
 ing certain disciples, 
 
 2 He said unto them, have ye 
 
 r, is the Christ, ver.5. 
 
 ICor. 
 
 V 
 
 A 
 
 ing that Jesus of Na::areth corresponded 
 with the account of the Messiah given by 
 the prophets. See Note, John v. 39. 
 IT I'hat Jesus was Christ. See the mar- 
 gin. That Jesus of Nazareth was the 
 Messiah. 
 
 CHAPTER XIX. 
 ' 1. While Apollos was at Corinth. It is 
 probable that he remained there a con- 
 siderable time. IT Paul having passed 
 through the upper coasts. The upper, or 
 more elevated regions of Asia Minor. 
 The writer refers here particularly to the 
 provinces of Phrygia and Galatia. ch. 
 xviii. 23. These regions were called 
 upper, because they were situated on the 
 high table-land in the interior of Asia 
 Minor, while Ephesus was in the low 
 maritime regions, and called the low coun- 
 try. IT Came to Ephesus. Agreeably to 
 his promise, ch. xviii. 21. ^ Andjincling 
 certain disciples. Certain persons who 
 had been baptized into John's baptism, 
 and who had embraced John's doctrine, 
 that the Messiah was soon to appear, ver. 
 3, 4. It is very clear that they had not yet 
 heard that he had come, or that the Holy 
 Ghost was given. They were evidently 
 in the same situation as Apollos. Notes, 
 ch. xviii. 25. 
 
 2. Have ye received the Holy Ghost 7 
 Have ye received the extraordinary effu- 
 sions and miraculous influences of the 
 Holy Ghost ? Paul would not doubt 
 that, if they had " believed," they had 
 received the ordinary converting influ- 
 ences of the Holy Spirit — for it was one 
 of his favourite doctrines, that the Holy 
 Spirit renews the heart. But, besides this, 
 the miraculous influences of the Spirit 
 were conferred on most societies of be- 
 lievers. The power of speaking with 
 tongues, or of working miracles, was im- 
 parted as an evidence of the presence of 
 God, and of their acceptance with hini. 
 ch. X. 45, 46. 1 Cor. xiv. It was natural 
 for Paul to ask whether this evidence 
 of the divine favour had been granted to | 
 
 I received the Holy Ghost since ye 
 believed 1 And they said unto him, 
 We have not " so much as hoard 
 whether there be any Holy Ghost. 
 
 3 And he said unto them. Unto 
 what then were ye baptized ? And 
 they said. Unto '^ John's baptism. 
 
 4 Then said Paul, John ^- verily 
 baptized Avith tlae baptism of re- 
 pentance, f saying unto the people, 
 
 cc.8.16. lSam.3.7. 
 /Jno.l. 15,27,30. 
 
 dc.18.25. 
 
 Matt.3.11. 
 
 them. ^ Since ye believed. Since you 
 embraced the doctrine of John, that the 
 Messiah was soon to come. ^ ire have 
 not so much as heard, &c. This seems to 
 be a very remarkable and strange an- 
 swer. Yet we are to remember, (1.) That 
 these were mere disciples of John's doc- 
 trine, and that his preaching related par- 
 ticularly to the Messiah, and not to the 
 Holy Ghost. (2.) It does not even appear 
 that they had heard that the Messiah had 
 come, or had heard of Jesus of Nazareth 
 ver. 4, 5. (3.) It is not remarkable, there 
 fore, that they had no clear conceptions 
 of the character and operations of the 
 Holy Ghost. Yet, (4.) They were just in 
 that state of mmd, that they were willing 
 to embrace the doctrme when it was 
 proclaimed to them ; thus showing that 
 they were really under the influence of 
 the Holy Spirit. God may often produce 
 important changes in the hearts and lives 
 of sinners, even where they have no clear 
 and systematic views of religious doc- 
 trines. In all such cases, however, as in 
 this, there will be a readiness of heart to 
 embrace the truth where it is made 
 known. 
 
 3. Unto v)hat. Unto what faith, or doc 
 trine. What did you profess to believe 
 when you were baptized. IT Vnlo John's 
 baptism. Note, ch. xviii. 25. 
 
 4. Joh?i verily baptized. John did in- 
 deed baptize. ^ With the baptism of re- 
 pentance. Having special relation to re 
 pentance, or as a profession that thej^ did 
 repent of their sins. Note, Matt. lii. 6 
 IT Saying nnto the people. The design of 
 his coming was, to turn the people from 
 their sins, and to prepare them for the 
 coming of the Messiah. He therefore di- 
 rected their attention principally to him 
 that was to come. John i. 15. 22 — 27. 
 IT That is on Christ Jesus. These are the 
 words of Paul, explaining what John 
 taught. He taught ("hem to beheve in the 
 Messiah, and that the Messiah was Jesus 
 of Nazareth. The argument of Paul itj. 
 
A. D. 56.] 
 
 CHAPTER XIX. 
 
 261 
 
 that they should believe on him 
 which should come after hmi, that 
 is, on Christ Jesus. 
 
 5 When they heard this, they 
 were baptized in the name '^ of the 
 Lord Jesus. 
 
 6 And when Paul had laid ^ his 
 hands upon them, the Holy Ghost 
 came on them ; '^ and they spake 
 with tongues, "^ and prophesied. 
 
 ac.S.lG. lCor.l.l3. fc c.8.17. c c.2.4 jlO.46. 
 
 dlCor.l4.1,&c. 
 
 that it was highly proper for them now to 
 profess publicly that Saviour to whom 
 John had borne such explicit testimony. 
 'Jesus is the Messiah for whom John 
 came to prepare the way ; and as y.ou have 
 embraced John's doctrine, you ought now 
 publicly to acknowledge that Redeemer 
 by baptism in his name.' 
 
 5. When they heard this. When they 
 heard what Paul had said respecting the 
 nature of John's baptism. IT They were 
 baptized, &c. As there is no other in- 
 stance in the New Testament of any 
 persons having been rebaptized, it has 
 been made a question by some critics, 
 whether it was done here ; and they have 
 supposed that all this is the narrative of 
 > ~ Luke respecting what tweit'ipkice under 
 ^ The ministry of John, to wit : that he told 
 them to believe on Christ Jesus, and then 
 baptized them in his name. But this is a 
 most forced construction ; and it is evi- 
 dent that these persons were rebaptized 
 by the direction of Paul. For, (1.) This 
 is the obvious interpretation of the pas- 
 sage — that which would strike all persons 
 as correct, unless there were some pre- 
 vious theory to support. (2.) It was not 
 a matter of fact that John baptized in the 
 name of Christ Jesus. His was the bap- 
 tism of repentance ; and there is not the 
 slightest evidence that he ever used the 
 name of Jesus in the form of baptism. 
 (3.) If this be the sense of the passage, 
 that John baptized them in the name of 
 Jesus, then this verse is a mere repetition 
 of ver. 4 ; a tautology of which the sa- 
 cred writers would not be guilty. (4.) It 
 is evident, that the persons on whom Paul 
 laid his hands (ver. 6), and those who 
 were baptized, were the same- But these 
 were the persons who heard (ver. 5) what 
 was said. The narrative is continuous, 
 all barts of it cohering together as relat- 
 ing to a transaction that occurred at the 
 same time. If the obvious interpretation 
 of the passage be the true one, it follows, 
 that the baptism of John was not strictly 
 
 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 per- 
 suading f the things concerning the 
 kingdom of God. 
 
 9 But when divers were harden- 
 ed, s and believed not, but spake 
 evil ^ of that * way before the mul- 
 
 ec.18.19. /c.28.23. g Rota. 11.7. Heb.3 13. 
 
 A2Tim.l.l5. 2Pet.2.2. Jude 10. t ver.23. 
 
 Christian baptism. It was the baptism 
 of repentance ; a baptism designed to 
 prepare the way for the introduction of 
 the kingdom of the Messiah. It will not 
 follow, however, from this that Christian 
 baptism is now ever to be repeated. For 
 this, there is no warrant, no example in 
 the New Testament. There is no com- 
 mand to repeat it, as in the case of the 
 Lord's supper; and the nature and de- 
 sign of the ordinance evidently supposes 
 that it is to be performed but once. The 
 disciples of John were rebaptized, rwt be- 
 cause baptism is designed to be repeated, 
 but because they never had been, in fact, 
 baptized in the manner prescribed by the 
 Lord Jesus. IT In the name of the Lord 
 Jesus. Note, ch. ii. 38. 
 
 6. And when Paid laid his hands, &o. 
 Note, ch. viii. 17. IT And they spake with 
 to7igues. N( tes, ch. ii. 4 ; x. 46. T And 
 prophesied. Notes, ch. ii. 17; xi. 27. 
 
 7. And all the men. The whole num- 
 ber. 
 
 8. Persuading the things. Endeavour- 
 ing to persuade them of the truth of 
 what was affirmed respecting the king- 
 dom of God 
 
 9. But when divers. When some were 
 hardened. IT Were hardened. When their 
 hearts were hardened, and they became 
 violently opposed to the gospel. When 
 the truth made no impression on them. 
 The word harden, as applied to the heart, 
 is often used to denote insensibility, and 
 opposition to the gospel. ^ But spake evil 
 of that way. Of the gospel — the way, 
 path, or manner in which God saves men. 
 See Acts xvi. 17; xviii. 26. Matt. vii. 13. 
 14. IT Separated the disciplen. Removed 
 them from the influence and society of 
 those who were seeking to draw them 
 away from the faith. This is often the 
 best way to prevent the evil influence of 
 others. " Christians, if they wish to pre- 
 serve their minds calm and peaceful ; if 
 they wish to avoid the agitations of con- 
 flict, and the temptations of those who 
 
iiH2 
 
 titude, he departed " from them, 
 and separated the disciples, dis- 
 puting daily in the school of one 
 Tyrannus. 
 
 10 And this continued by the 
 
 space ^ of two years ; so 
 
 that all 
 they which dwelt in Asia ' heard 
 the word of the Lord Jesus, both 
 
 THE ACTS. [A.D. 58. 
 
 Jews and Greeks. 
 
 11 And God wrought special*^ 
 miracles by the hands of Paul : 
 
 12 So that from his body were 
 brought unto the sick handkerchiefs 
 * or aprons, and the diseases de- 
 parted from them, and the evil spi 
 rits went out of them. 
 
 a lTim.6.5. 
 
 b c.20.31. 
 
 would lead them astray, may often find it 
 necessary to withdraw from their society, 
 and should seek the fellowship of their 
 Christian brethren. \\ Disputing daily. 
 This is not a Jiappy translation. The 
 word used here {SVuKiyi.uivog) does not 
 of necessity denote disputation or conten- 
 tion, but is often used in a good sense of 
 reasoning (Acts xvii. 2 ; xviii. 4. 19 ; xxiv. 
 25), or of public preaching. Acts xx. 7. 9. 
 Jt is used in this sense here, and denotes 
 that Paul taught publicly, or reasoned on 
 the subject of religion in this place. IT In 
 the school of one Tyrannus. Who this 
 Tyrannus was, is not known. It is proba- 
 ble that he was a Jew, who was engaged 
 in this employment, and who might not 
 be unfavourable to Christians. In his 
 school, or in the room which he occu- 
 
 ple when he was driven from the syna 
 gogue. Christians at that time had no 
 churches, and they were obliged to assem- 
 ble in any place w here it might be con- 
 venient to conduct public worship. 
 
 10. This continued. This public instruc- 
 tion. If By the space, &c. For two w hole 
 years. H So that all. That is, the great 
 mass of the people. IT That dwelt in Asia. 
 In that province of Asia Minor of which 
 Ephesus was the principal city. The 
 name Asia was used sometimes to denote 
 that single province. See Note, Acts ii. 
 9. Ephesus was the capital ; and there 
 was, of ccui-se, a constant and large in- 
 flux of people there for the purposes of 
 commerce and worship. IT Heard the word 
 of the Lord Jesus. Heard the doctrine 
 respecting the Lord Jesus. 
 
 1 1 . Special miracles. Miracles that were 
 remarkable ; that were not common, or 
 that were very unusual {dv rlx; tux='^'3-^?)- 
 This expression is classic Greek. Thus 
 Longinus says of Moses, that he was no 
 common man. 'OvyJ o rv/ycv uvy.g. 
 
 12. So that from his body. That is, 
 those handkerchiefs which had been ap- 
 plied to his body, which he had used, or 
 which he had touched. An instance 
 somewhat similar to this occurs in the 
 case of the woman who was healed by 
 
 touching the hem of the Saviour's gar- 
 ment. Matt. ix. 20—22. IF Unto the sick. 
 The sick who were at a distance, and who 
 were unable to go where he was. If it 
 be asked why this was done, it may be 
 observed, (1.) That the working of mira- 
 cles in that region would greatly contri- 
 bute to the spread of the gospel. (2.) 
 We are not to suppose that there was any 
 efficacy in the aprons thus brought, or in 
 the mere fact that they had touched the 
 body of Paul, any more than there was 
 in the hem of the Saviour's garment 
 which the woman touched, or in the clay 
 which he made use of to open the eyes 
 of the blind man. John viii. 6. (3.) In 
 this instance, the fact, that the miraclea 
 were wrought in this manner by garments 
 which had touched his body, was a mere 
 pied for teaching, Paul instructed the peo-L-sign, or an evidence to the persons con- 
 
 cerned, that it was done by the instrumen- 
 tality of Paul, as the fact that the Saviour 
 put his fingers into the ears of a deaf man, 
 and spit and touched his tongue (Mark 
 vii. 33), was an evidence to those who 
 saw it, that the power of healing came 
 from him. The bearing of these aprons 
 to the sick was, therefore, a mere sign, or 
 evidence to all concerned, that miraculou 
 power was given to Paul. ^ Handker- 
 chiefs. The word used here (s-cuJafia) 
 is of Latin origin, and properly denotes a 
 piece of linen with which sv)eat was wiped 
 from the face ; and then any piece of 
 linen used for tying up, or containing any 
 thing. In Luke xix. 20, it denotes tho 
 " napkin" in which the talent of the un- 
 profitable servant was concealed ; in John 
 xi. 44 ; XX. 7, the " napkin" which was 
 used to bind up the face of the dead, ap- 
 plied to Lazarus and to our Saviour. "fF Or 
 aprons. Xi/x.x.(v5i». This is also a Latin 
 word, and means literally a half-girdle — a 
 piece of cloth which was girded round 
 the waist to preserve the clothes of those 
 who were engaged in any kind of work. 
 The word aprons expresses the idea. 
 H And the diseases departed. The sick 
 were healed. ^ And the evil spirits. See 
 Notes, Matt. iv. 24. It is evident that 
 this power of working miraclea w^ould 
 
A.D. 58.] 
 
 CHAPTER XIX. 
 
 263 
 
 13 Then certain of the vagabond 
 Jews, exorcists, took upon them 
 " to call over them which had evil 
 spirits the name of the Lord Jesus, 
 saying-, We adjure * you by Jesus, 
 whom Paul preacheth. 
 
 14 And there were seven sons of 
 one Sceva, a Jew, and chief of the 
 priests, which did so. 
 
 15 And the evil spirit answered 
 
 a Mark 9.38. Luke 9.49. b Josh.6.2G. 
 
 contribute greatly to Paul's success among 
 the people. 
 
 13. Tke vagabond Jews. Gr. Jews going 
 about. nte<£e%o/*ii'a.v. The word vaga- 
 bond with us is now commonly used in a 
 bad sense, to denote a vagrant; a man 
 who has no home ; an idle, worthless fel- 
 low. The word, however, properly means 
 one wandering from place to place, with- 
 out any settled habitation, from whatever 
 cause it may be. Here it denotes those 
 Jews who wandered from place to place, 
 practising exorcism. H Exorcists. ^1°?- 
 xKTTii/. This word properly denotes those 
 who went about pretending to be able to 
 expel evil spirits, oT-^te-xnire diseases by 
 charms, incantations, &c. The word is de- 
 rived from ofi'-of, orkos, an oath, and from 
 opy-'i^, to bind with an oath. It was ap- 
 plied in this sense, because those who 
 pretended to be able to expel demons 
 used the formula of an oatli, or adjured 
 them, to compel them to leave the pos- 
 sessed persons. Comp. Matt. xii. 27. They 
 commonly used the name of God, or called 
 on the demons in the name of God to 
 leave the person. Here they used the 
 name Jesus to command them to come 
 out. IT To call over them. To name, or 
 to use his name as sufficient to expel the 
 evil spirit. IF The name of the Lord Jesus. 
 The reasons why they attempted this 
 were, (1.) That Jesus had expelled many 
 evil spirits ; and, (2.) That it was in his 
 name that Paul had wrought his mira- 
 cles. Perhaps they supposed there was 
 some charm in this name to expel them. 
 IT We adjure you. We bind j'ou by an 
 sath; we command you as under the so- 
 lemn ty of an oath. Mark v. 7. 1 Thess. 
 \ 27. It is a form of putting one under 
 oatli. 1 Kings ii. 43. Gen. xxiv. 37. 2 
 Kings xi. i. Neh. xiii. 25. (Septuagint.) 
 That this art was practised then, or at- 
 tempted, js abundantly proved from Ikb- 
 neus, Origen, and Josephus. (Antrb. viii. 
 ch. 2. § 5.) See Doddridge. The common 
 naaie which was used, was the incora- 
 
 and said, Jesus I know, and Paul 1 
 know ; but who are ye 1 
 
 16 And the man in whom the 
 evil spirit was, leapt ■= on them, 
 and overcame them, and prevailed 
 against them, so that they fled out 
 of that house naked and wounded. 
 
 17 And this was known to all 
 the Jews and Greeks also dwelling 
 at Ephesus ; and fear '^ fell on them 
 
 cLuke 8.29. d Luke 1.65. c.2. 43; 5.5,11. 
 
 municable name of God, Jehovah, by 
 pronouncing which, in a peculiar way, 
 it was pretended they had the power of 
 expelling demons. 
 
 14. One Sceva. Sceva is a Greek name, I 
 but nothing more'~T9*-knovvn of him. | 
 H Chiepdf'tfie priests. 'A^x'^^^i- This 
 cannot mean that he was high-priest 
 among the Jews, as it is wholly improba- 
 ble that his sons would be wandering 
 exorcists. But it denotes that he was of 
 the sacerdotal order. He was a Jewish 
 chief priest ; a priest of distinction, and 
 that had held the ofhce of a ruler. The 
 word chief priest, in the New Testament, 
 usually refers to men of the sacerdotal ;*^ 
 order who were also rulers in the san- ' ' 
 hedrim. ' 
 
 15. Jesus I know. His power to cast 
 out devils I know. Comp. Matt. viii. 29 
 IT Paul I know. Paul's power to cast oul 
 devils, ver. 12. IT But who are yei 
 What power have you over evil spirits ? 
 By what right do you attempt to expel 
 them? The meaning is, 'you belong 
 neither to Jesus nor Paul ; you are not 
 of their party ; and you have no right or 
 authority to attempt to work miracles in 
 the name of eithbr.' 
 
 16. Ijeapt on them. Several such in- 
 stances are recorded of the extraordinary 
 power and rage of those who were pos- 
 sessed with evil spirits. Mark v. 3; ix 
 29. Luke ix. 42. 
 
 17. The name of the f^ord Jesus was 
 magnified. Acquired increasing honour. 
 The transaction showed that the mira- 
 cles performed in the name of the Lord 
 Jesus, by Paul, were real, and were 
 wrought in attestation of the truth of the 
 doctrine which he taught. Impostors 
 could not work such miracles ; and they 
 who pretended to be able to do it only 
 exposed themselves to the rage of the 
 evil spirits. It was thus shown that 
 there was a real, vital dii?erence be- 
 tween Paul and these impostors; and 
 their failure only served to e.'itend bis 
 
864 
 
 THE ACTS. 
 
 TA. D. 58 
 
 ail, and the name of the Lord Jesus 
 was magnified. 
 
 18 And many that believed, came, 
 
 reputation and the power of the gos- 
 pel. 
 
 18 Their deeds. Their actions ; their 
 evil course of lifie. Their deeds of ini- 
 quity in their former state. The direct 
 reference here is to the magical arts 
 which had been used, but the word may 
 also be designed to denote iniquity in 
 general. They who make a profession 
 of religion will be willing to confess 
 their transgressions; And no man can 
 have evidence that he is truly renewed 
 who is not willing to confess as well as 
 to forsake his sins. Rom. x. 10. Pro v. 
 xxviii. 13. " He that covereth his 
 sins shall not prosper ; but whoso con- 
 fesseth and forsaketh them shall find 
 mercy/' 
 
 19. Curious arts. Arts or practices 
 requiring skill, address, cunning. The 
 r>^ word used here {-'.(.iiey^) denotes pro- 
 ' ■ perly those things that require care, or 
 skill \ and was thus applied to the arts 
 of magic, and jugglery, and sleight of 
 hand, that were practised so extensively 
 in eastern countries. That such arts 
 were practised at Ephesus is well ioiovvn. 
 The Ephesian letters, by which incanta- 
 tions and charms were supjwsed to be 
 produced, were much celebrated. They 
 seem to have consisted of certain combi- 
 nations of letters or words, which, by be- 
 ing pronounced with certam intonations 
 of voice, were believed to be effectual 
 m expelling diseases, or evil spirits ; or 
 which, by being written on parchment 
 and worn, were supposed to operate as 
 amulets, or charms, to guard from evil 
 spirits, or from danger. Thus Plutarch 
 (Sympos. 7) says, " the magicians compel 
 those w)io are possessed with a demon to 
 j recile and pronounce the Ephesian letters, 
 i in a certain order, by themselves.'' Thus 
 Clemens Alex. (Strsm. ii.) says, "Andro- 
 cydes, a Pythagorean, says that the let- 
 ters which are called Ephesian, and 
 which are so celebrated, are symbols," 
 &c. Erasmus says (Adagg. Cent. 2), that 
 there were certain marks and magical 
 words among the Ephesians, by using 
 which they succeeded in every under- 
 taking. Eustha. ad Homer Odys. t says, 
 " that those letters were incantations 
 which Croesus used when on the funeral 
 pile, and which greatly befriended him." 
 He adds, that in the war between the 
 Milesians and Ephesians, the latter were 
 
 and confessed, * and shewed their 
 deeds. 
 
 19 Many also of them which 
 
 o Matt.3.6. Bom.10.10. 
 
 thirteen times saved from ruin by the 
 use of these letters. See Grotius and 
 Kuinoel in loco. If Brought their books. 
 Books which explained the arts ; or 
 which contained the magical forms and 
 incantations — perhaps pieces of parch- 
 ment, on which were written the letters 
 which were to be used in the incanta- 
 tions and charms. IF And burned them 
 before all mf*.. Publicly. Their arta 
 and offences had been public, and they 
 sought now to undo the evil, as much aa 
 lay in their power, as extensively as they 
 had done it. ^ And, they counted I'he 
 price was estimated. By whom this wasi 
 done does not appear. Probably it waa 
 not done by those who had been engaged 
 in this business, and who had suffered 
 the loss, but by the people, who were 
 amazed at the sacrifice, and who were 
 astonished at their folly in thus destroy- 
 ing their own property. II Fifty thou- 
 sand pieces of silver. What coin the 
 word (ueyveiov) here translated silver de- 
 notes, it is impossible to tell ; and conse- 
 quently the precise value of this sacrifice 
 cannot be ascertained. If it refers to the 
 Jewish shekel, the sura would be $25,000, 
 as the shekel was worth about half a 
 dollar. If it refers to Grecian or Roman 
 coin — which is much more probable, as 
 this was a heathen country, where the 
 Jewish coin would not probably be much 
 used — the value would be much less. 
 Probabl3% however, it refers to the Attic 
 drachm,\vh\ch. was a silver coin worth 
 about 9d. sterling, or not far from 17 
 cents ; and then the value would be about 
 $8,500. The precise value is not mate- 
 rial. It was a large sum; and it is re- 
 corded to show that Christianity had 
 power to induce men to forsake arts that 
 were most lucrative, and to destroy ihe 
 means of extending and perpetuating 
 those arts, hov^^-ever valuable in a pecu- 
 niary point of view they might be. We _ 
 are to remember, however, that this was 
 not the intrinsic value of these books, 
 but only their value as books of incanta- 
 tion. In themselves they might have 
 been of very little worth. The universal 
 prevalence of Christianity would make 
 much that is now esteemed valuable pro- 
 perty utterly worthless— as, e. g. all that 
 is used in gambling; in fraud ; in coun- 
 terfeiting ; in distilUng ardent spirits for 
 drink ; in the slave-trade ; and in at» 
 
A. D. 59.] 
 
 CHAPTER XIX. 
 
 265 
 
 used curious arts, brought their 
 books together, anc burned them 
 before all men: and they counted 
 the price of them, and found it fifty 
 thousand pieces of silver. 
 
 "20 So mightily grew " the word 
 ct God, and prevailed. 
 
 tempts to impose on and defraud man- 
 kind. 
 
 20. So mightily. So powerfully. It 
 had such efficacy and power in this 
 wicked city. The power must have 
 Deen mighty that would thus make them 
 willing, not only to cease to practise im- 
 position, but to give up all hopes of 
 future gains, and to destroy their proper- 
 ly. On this instructive narrative, we 
 may remark, (1.) That religion has power 
 to break the hold of sinners on unjust 
 and dishonest means of living. (2.) That 
 those who have been engaged in an un- 
 christian and dishonourable practice, will 
 abandon it when they become Chris- 
 tians. (3.) That their abhorrence of 
 their former course will be, and ought to 
 be, expressed as publicly as was the 
 offence. (4.) That the evil practice will 
 be abandoned at any sacrifice, however 
 great. The only question will be, what 
 is right ; not, lohat will it cost. Property, 
 III the view of a converted man, is no- 
 thing when compared with a good con- 
 science. (5.) This conduct of those who 
 had used curious- arts shows us what 
 ought to be done by those who have 
 been engaged in any evil course of life, 
 and who are then converted. If their 
 conduct was right — and who can doubt 
 it ? — it settles a great principle on which 
 young converts should act. If a man has 
 been engaged in the slave-trade, he will 
 abandon it ; and his duty will not be to 
 sell his ship to one who he knows will 
 continue the traffic. His property should 
 be withdrawn from the business publicly, 
 either by being destroyed, or by being 
 converted to a useful purpose. If a man 
 has been a distiller of ardent spirits as a 
 drink, his duty will be to forsake his evil 
 course. Nor will it be his duty to sell 
 his distillery to one who will continue 
 ttie business ; but to withdraw his pro- 
 perty frcim it publicly, either by destroy- 
 ing it, or converting it to some useful 
 purpose. If a man has been engaged in 
 the traffic in ardent spirits, his duty is not 
 to sell his stock to those who will con- 
 tinue the sale of the poison, but to with- 
 draw it from public use ; con veiling it to 
 
 21 After ^ these things were end- 
 ed, Paul purposed in the spirit, 
 when he had passed through Ma- 
 cedonia and Achaia, to go to Jeru- 
 salem, saying. After I have been 
 there, I must also see Rome. * 
 
 22 So he sent into Macedonia 
 
 I Gal. 2.1. c Rom.l5.;:3-28. 
 
 some useful purpose, if he can ; if not, by 
 destroying it. All that has ever been 
 said by money-loving distillers, or vend- 
 ers of ardent spirits, about the loss which 
 they would sustain by abandoning the 
 business, might have been said by these 
 practitioners of curious arts in Ephesus. 
 And if the excuses of rum-selling men 
 are valid, their conduct was folly ; and 
 they should either have continued the 
 business of practising " curious arts" after 
 they were converted, or have sold their 
 " books" to those who would have con 
 tinned it. For assuredly it was not worse 
 to practise jugglery and fortune-telling 
 than it is to destroy the bodies and souls 
 of men by the traffic in ardent spirits. 
 And yet, how few men there are in 
 Christian lands who practise on the prin- 
 ciple of these honest, but comparatively 
 unenlightened men at Ephesus ! 
 
 21. After these things were ended. Af- 
 ter the gospel was firmly established at 
 Ephesus, so that bis presence was no 
 longer necessary. IT Purposed in the 
 spirit. Resolved in his mind. IT When 
 he had passed through Macedonia and 
 Achaia. In these places he had founded 
 flourishing churches. It is probable that 
 his main object in this visit was to lake 
 up a collection for the poor saints at Je- 
 rusalem. See Note, Rom. xv. 25, 26. 
 1^ To go to Jerusalem. To bear the con- 
 tribution of the Gentile churches to the 
 poor and oppressed Christians in Judea. 
 IT I must also see Rome. See Note, Rom 
 XV. 24. He did go to Rome, but he went 
 in chains, as a prisoner. 
 
 22. Timotheus. Timothy. He was a 
 proper person to send there to visit the 
 churches, as he had been there before 
 with Paul, when they were established, 
 ch. xvi. 3 ; xvii. 14. '^ And Eraslus. 
 Erastus was chamberlain of Corinth 
 (Rom. xvi. 23), or more properly the trea- 
 surer of the city (see Note on that place) ; 
 and he was, therefore, a very proper per- 
 son to be sent with Timothy, for the pur- 
 pose of making the collection for the poor 
 at Jerusalem. Paul had wisdom enough 
 to employ a man accustomed to moneyed 
 transactions in mailing a collection. On 
 
266 
 
 ¥ 
 
 two ot them that ministered unto 
 hinn, Timotheus and Erastus ; " but 
 he himself stayed in Asia for a 
 season. 
 
 23 And the sanie time there arose 
 no small stir '' about that way. 
 
 21 For a certain 7nan named De- 
 metrius, a silversmith, which made 
 
 a Rom. 16.23. 2Tim.4.20. i 2Cor.l.S: 6.9 
 
 THE ACTS. [A. D. 59 
 
 silver shrines for Diana, brought no 
 small '^ gain unto the craftsmen ; 
 
 25 Whom he called "^ together 
 wiih the workmen of like occupa- 
 tion, and said, Sirs, ye know that 
 by this craft we have our wealth. 
 
 2G IMoreover, ye see and hear, 
 that not alone at Ephesus, but al- 
 
 cc.16.16.19. dRev.lS.n. 
 
 this collection his heart was intent, and 
 he afterwards went up with it to Jerusa- 
 lem. See 2 Cor. viii. ix., and Notes, Rom. 
 XV. 25, 2o. ^ Stayed in Asia. At Ephe- 
 sus. ^ For a season. How long is un- 
 certain. He wailed for a convenient op- 
 portunity to follow them ; probahly in- 
 tending to do it as soon as they had fully 
 prepared the w'ay for the collection. See 
 Pajejf's Horae Paulhioav-p. i-Gh-ii.— -'- - 
 "23. No small stir. No little excitement, 
 disturbance, or tumult (Vif ^tzo,-). Comp. 
 ch. xvii. 4, 5. !i About that way. Re- 
 Bpecting the doctrines of Christianity 
 which Paul preached. Note, ch. ix. 2 ; 
 xviii. 26: xix. 9 
 
 24. A silversmith. The word used here 
 denotes one who works in silver in any 
 way, either in making monev, in stamping 
 silver, or in forming utensils of it. it is 
 probable that the employment of this man 
 was confined to the business here speci- 
 fied, that of making shrines ; as his com- 
 plaint (ver. 26, 27) implied, that destroying 
 this would be sufficient to throw them 
 all out of employment. IT Silver shrines. 
 K:e:u,-. Tcmples. The word shrine pro- 
 perly means a case, small chest, or box ; 
 particularly applied to a box in which sa- 
 cred things ore deposited. Hence we 
 hear of the shrines for relics. ( Webster.) 
 The word shrines here denotes small 
 portable temples, or edifices, made of sil- 
 ver, so as to re.'^emble the temple of Dia- 
 na, and probably containing a silver 
 image of the goddess. Such shrines 
 Tyould be purchased by devotees and by 
 worsRTppers of ihe goddess, and by stran- 
 gers, who woidd be desirous of possessing 
 a representaTfOfttProne of the seven won- 
 ders of the world. See Note on ver. 27. 
 The great number of persons that came 
 to EpliesiiS fiir her worship would con- 
 stitute an ample sale for productions of 
 this kind, and make the manufacture a 
 profitable employment. It is well known 
 that pagans every wh.ete are accusiomed 
 to carry with^TRglrr'sman images, or re- 
 presentations of their gods, as an amidet, 
 or charm. The Romars had such images 
 in all their houses, called Penates, or 
 household gods. A similar thing is men- 
 
 tioned as early as the time of Laban (Gen. 
 xxxi. 19), whose images Rachel had stolen 
 and taken with her. Comp. .Judg. xvii. 
 5. " The man Micah had an house of 
 gods." 1 Sam. xix. 13. Hos. iii. 4. These 
 images were iisually enclosed m a box, 
 case, or chest, *made of wood, iron, or sil- 
 ver; and probably, as here, uj;ually made 
 to resemble the temple whe?5*the idol 
 was \^orshipped. "fT Diana. This was a 
 cp'^brated goddess of the heathen, and 
 one of the twelve superior deities. In 
 the heavens she was Luna, or Meni (the 
 moon) ; on earth Diana ; and in hell He- 
 cate. She was sometimes represented 
 v\ith a crescent on her head, a bow in 
 her hand, and dressed m a hunting-habit, 
 at other times with a triple face, and with 
 instruments of torture. She was com- 
 monly regarded as the goddess of hunt- 
 ing. She was also worshipped under the 
 various names of Lucina, Proserpine, 
 Trivia, <fcc. She was also represented 
 with a great number of breasts, to denote 
 her being the fountain of blessings, or as 
 distributing her benefits to each in their 
 proper station. She was worshipped in 
 Egypt, Athens, Cilicia, and among hea- 
 then nations generally; but the most 
 celebrated place of her worship was 
 Ephesus — a city peculiarly dedicated to 
 her. TT To Ihe craftsmen. To the labour- 
 ers employed under Demetrius in the 
 manufacture of shrines. 
 
 25. With the worhmen of like occupation. 
 Those who were in his employ, and all 
 others engnged in the same business. As 
 they would be all affecied in the samo 
 way, it was easy to produce an excite- 
 ment among them all. IF Sirs. Gr. Men. 
 IT By this craft. By this business, of oc- 
 cupation. This is our trade. IF Our 
 wealth. Gr. Our acquisition ; ourjgfoper 
 ty- We are dependent on it for n living. 
 It does not mean that they were rich, but 
 that they relied on this for a subsdstence. 
 Tliat it was a lucrative business is appa- 
 rent; but it is not affirmed that they were 
 iajbct rich. 
 
 Sfi. Ye see and hear. You see at Ephe- 
 sus ; and you hear the same of other 
 places. IF Throughout all Asia. All Asia 
 
A. D. 59.] 
 
 CHAPTER XIX. 
 
 26/ 
 
 most throughout all Asia, this Paul 
 hath persuaded and turned away- 
 much people, saying that ** they be 
 no gods which are made with 
 hands ; 
 
 P8.115.4. I3a.44.10-20. 
 
 Minor; or perhaps the province of which 
 Ephesus was the capital. Note, ch. ii. 9. 
 II This Paul hath persuaded. We have 
 here the nohje testimony of a heathen to 
 the zeal aricT success of the ministry of 
 Paul. It is an acknowledgment that his 
 labours had been most strilangly success- 
 ful in turning the people from idolatry. 
 IT Saying that they be no gods, &c. Kote, 
 ch. xiv. 14, 15. 
 
 27. So that not only, &c. The grounds 
 of the charge which Demetrius made 
 against Paul were two; — first, that the 
 business of the craftsmen would be de- 
 stroyed — usually the first thing that 
 Btrikes the mind of a sinner who is in- 
 fluenced by self-interest alone ; and 
 second, that the worship of Diana would 
 cease if Paul and his fellow-labourers 
 vere suflTered to continue their efforts. 
 \ This our craft. This business in which 
 we are engaged, and on which we are 
 dependent. Gr. This part(rd p-ie'^-O which 
 pertains to ns. IT To be set at nought. To 
 be brought into contempt. It will become 
 80 much an object of ridicule and con- 
 tempt that we shall have no further em- 
 ployment. Gr. ' Is in danger of coming 
 into refutation.' Ej; 'c^.Trtktyfjdv. As that 
 which is^^^ed by argument is deemed 
 useless, so the word comes also to signify 
 tMrtvliich is useless, or which is an ob- 
 ject of contempt or ridicule. We may 
 here remark, (1.) That the extensive pre- 
 valence of the Christian religion would 
 destroy many kinds of business in which 
 men now engage. It would pu*^ an end 
 to all that now ministers to the pride, va- 
 nity, luxury, vice, and ambition of men. 
 Let religion prevail, and wars would 
 cease, and all the preparations for war 
 which now employ so many hearts and 
 hands would be useless. Let religion 
 prevail, and temperance would prevail 
 also ; and consequently all the capital and 
 labour now employed in di:?ti]ling and 
 vending ardent spirits would be with- 
 drawn, and the business be broken up. 
 Let religion prevail, and luxury ceases, 
 and the arts which minister to licentious- 
 ness would be useless. Let Christianity 
 nrevail, and all that goes now to minister 
 TO idolatry, and the corrupt passions of 
 men, would be destroyed. No small part 
 oi the talent, also, that is now vyorse than 
 
 27 So that not only this our craft 
 is in danger to be set at nought ; 
 but also that the temple of the great 
 goddess Diana should be despised, * 
 and her magnificence should be de- 
 
 iZeph.2.Il. 
 
 wasted in corrupting others by ballads 
 and songs, by fiction and licentious tales, 
 would be withdrawn. A vast amount 
 of capital and talent would thus be at 
 once set at liberty, to be employed in no- 
 bler and better purpose^. (2.) The eflect 
 of religion is often to bring the employ- 
 ments of men into shame and contempt 
 A revival of religion often makes the 
 business of distilling an object of abhor- 
 rence. It pours shame on those who are 
 engaged in ministering to the vices and 
 luxuries of the world. Religion reveals 
 the evil of such a course of life, and 
 those vices are banished by the mero 
 prevalence of better principles. Yet, (3.) 
 The talent and capital thus disengaged is 
 not rendered useless. It may be directed 
 to other channels and other employments 
 Religion does not make men idle. It de- 
 votes talents to useful employments, and 
 opens fields in which all may toil use- 
 fully to themselves and to their fellow- 
 men. If all the capital, and genius, and 
 learning which are now wasted, and 
 worse than wasted, were to be at once 
 withdrawn from their present pursuits, 
 they might be profitably employed. There 
 is not now a useless man who might not 
 be useful ; there is not iLSSHi wasted 
 which might not be employed to advan- 
 tage in the great work of making the 
 world better and happier. IT But also 
 that the temple of the great goddess Diana 
 should be despised. This temple, so cele- 
 brated, was regarded as one of the seven 
 wonders of the world. It was two hun- 
 dred and twenty years in building, be- 
 fore it was brought to perfection. It was 
 built at the expense of all Asia Minor. 
 The original object of worship among the 
 Ephesians was a small statue of Diana, 
 of elm, or ebony, made by one Canitias, 
 though commonly believed in those days 
 to have been sent down from heaven by 
 Jupiter. It was merely an Egyptian hie- 
 roglyphic, with many breasts, represent- 
 ing the goddess of Nature — under which 
 idea Diana was probably worshipped at 
 Ephesus. As the original figure became 
 decayed by age, it was propped up by 
 two rods of iron like spits, which were 
 carefully copied m the image which was 
 afterwards made in imitation of the first. 
 A temple, most magnificent in structure. 
 
203 
 
 TKE ACTS. 
 
 [A. i). 59. 
 
 etroyed, whom 'all Asia and the 1 
 world " worshippeth. 
 
 28 And when they heard these 
 sayings, they were full of wrath, ^ 
 and cried out, saying, Great /^ Dia- 
 na of the Ephesians ! 
 
 29 And the whole city was fdled 
 with confusion : and having caught 
 
 olJno.5.19. Rev.13.8. fc Jer.50.38. 
 
 was built to contain ;he image of Diarn, 
 w hk-h appears to have been several times 
 built and rebuilt. The first is said to 
 have been completed in the reign of Ser- 
 vius Tullius, at least 570^years before 
 Christ. Another temple is mentKi^ied as 
 having been designed by Ctesiphon, 540 
 years before the Christian era, and 
 which was completed by Daphnis of Mi- 
 letus, and a citizen of Ephesus. This 
 temple was partially destroyed by fire on 
 the very day on which Socrates was poi- 
 soned, 400 years B. C, and again 356 
 years B. C, by the philosopher Herostra- 
 tus, on the day on uhich Alexander the 
 Great was born. He confessed, on be- 
 ing put to the torture, that the only mo- 
 tive which he had was to immortalize his 
 name. The four walls, and a few 
 columns only, escaped the flames. The 
 temple was repaired, and restored to more 
 than its fonner magnificence, in which, 
 says Pliny (Lib. xxxvi. c. 14], 220 years 
 were required to bring it to completion. 
 It was four hundred and twenty-five feet 
 in length, two hundred and twenty in 
 breadth, and was supported by one hun- 
 dred and twenty-seven pillars of Parian 
 marble, each of which was sixty feet 
 high. These pillars were furnished by 
 as many princes, and thirty-six of them 
 were curiously carved, and the rest were 
 finely polishetl. Each pillar, it is sup- 
 posed, with its base, contained one hun- 
 dred and fifty tons of marble. The doors 
 and panneling were made of cypress 
 wood, the roof of cedar, and the interior 
 was rendered splendid by decorations of 
 gold, and by the finest productions of an- 
 cient artists. This celebrated edifice, 
 after suffering various partial demolitions, 
 was finally burnt by the Goths, in their 
 third naval invasion, in A. D. 260. Tra- 
 vellrrs are now left to conjecture where 
 Its site was. Amidst the confused ruins 
 of ancient Ephesus, it is now imjxKssible 
 to tell w here was this celebrated temple, 
 once one of the wonders of the world. 
 " So passes away the glory of this world." 
 See Edinburgh Ency. art. Ephesus ; also 
 .^.nacharsis' Travels, vol. vi. 188. Ancient 
 
 Gaius ' and A.ristarchus, '' men of 
 Macedonia, PauTs companions in 
 travel, they rushed with one accord 
 into the theatre. 
 
 30 And when Paul would have 
 entered in unto the people, the dis- 
 ciples suffered him not. 
 
 31 And certain of the chief of 
 
 c Rom. 16.23. lCor.1.14. d c.4.10. 
 
 Universal History, vol. vii. 416 ; and Po- 
 cocke's Travels. ^ And her mognijicence. 
 Her majesty and glory ; i. e. the splendour 
 of her temple and her worship. IT Whom 
 all Asia. All Asia Minor. IT And the 
 •world. Other parts of the world. The 
 temple had been built by contributions 
 from a great number of princes ; and 
 doubtless multitudes from all parts of the 
 earth came to Ephesus to pay their 
 homage to Diana. 
 
 28. Werefidl of wrath. Were greatly 
 enraged — probably at the prospec~ of los- 
 ing tlieir gains. IF Great is Diana, &c. 
 Tlie term great was often applied by the 
 Greeks to Diana. Thus in Xenophon -i 
 (Ephes. i.) he says, " I adjure you by your y 
 own goddess, the great {ty,* y.tyd)^y.i) Diana \/ 
 of the Ephesians.' The^s^cs/g^n of this ' 
 clamour was doubtless to produce a per- 
 secution against Paul ; and thus to secure 
 a continuance of their employment. 
 Often, when men have no arguments, 
 they raise a clamour ; when their employ- 
 ments are in danger of being ruined, they 
 are filled with rage. We may learn, 
 also, that w hen men's pecuniary interests 
 are affected, they often show great zeal 
 for religion, and expect by claiiiour in 
 behalf of some doctrine, to maintain their 
 own interest, and to secure their own 
 gains. 
 
 29. Concision. Tumult; disorder. 
 IT Gaius. He had lived at Corinth, and 
 had kindly entertained Paul at his house 
 1 Cor. i. 14. Rom. xvi. 23. IT Arisfarchus 
 He attended Paul to Rome, and was there 
 a prisoner with him. Col. iv. 10. IT With 
 one accord. Tumultuously ; or with one 
 mind, or purpose. IT Into the theatre. 
 The theatres of the Greeks were not only 
 places for public exhibitions, but also for 
 holding assemblies, and often for courts 
 elections, &c. The people, therefore, 
 naturally rushed there, as being a suita- 
 ble place to decide this matter. 
 
 30. 'Would have entered in unto the 
 people. Probably to have addressed them, 
 and to defend his own cause. 
 
 31. Certain of the chief of Asm. 
 Tii/'A5-<;i5%£v, Oi iXie Asiarchs. These 
 
k. D. 59.] 
 
 CHAPTER XIX. 
 
 2U 
 
 Asia, which were his friends, sent 
 unio him, desiring " him that he 
 would not adventure himself into 
 the theatre. 
 
 32 Some * therefore cried one 
 thing', and some another; for the 
 assembly was confused : and the 
 more part knew not wherefore they 
 were come together. 
 
 33 And they drew Alexander out 
 
 ac.21.12 6c.2I.34. 
 
 were persons who presided over sacred 
 things, and over the public games. It 
 was their busine^:s to see that the proper 
 services of religion were observed, and 
 that proper honour was rendered to the 
 Roman emperor in the public fiestivals, at 
 the games, &c. They were annually 
 elected, and their election was confirmed 
 at Rome before it was valid. They held 
 a common council at the principal city 
 within their province, as at Ephesus, 
 Smyrna, Sardis, &c., to consult and delibe- 
 rate about the interests committed to their 
 charge in their various provinces. {Kui- 
 noel and Schleusnr.r .) Probably they were 
 assembled on such an occasion row ; and 
 during their remaining there they liad 
 heard Paul preach, and were friendly to 
 his views and doctrines. IF. Which were 
 his friends. It does not appear from this 
 that they were Christian converts ; but 
 they probably had feelings of respect to- 
 wards him, and were disposed to defend 
 him and his cause. Perhaps, also there 
 might have existed sT presejt LTacq uaint- 
 ance and attachment. iT Would not ad- 
 venture. Would not risk his life in the 
 tumult, and under the excited feelings of 
 the multitude. • 
 
 32. Some therefore cried one thing, &c. 
 This is an admirable description of a 
 mob, assembled for what purpose they 
 knew not; but agitated by passions, and 
 strifes, and tumults, f And the most part 
 knew not,&c. The greater part did not 
 know. They had been drawn together 
 by the noise and excitement ; but a small 
 part would know the real cause of the 
 commotion. This is usually the case in 
 tumultuous meetings. 
 
 33. And tkey drevj Alexander. Who 
 this Alexander was, is not known. Gro- 
 tius supposes that it was " Alexander the 
 coppersmith," who had in some way done 
 Paul much harm (2 Tim. iv. 14); and 
 whom, with Philetus, Paul had excommu- 
 nicated. He supposes that it was a de- 
 vice of the Jews to put forward one who 
 Uad been of the Christian party, in order 
 
 z 2 
 
 of the multitude, the Jews putting 
 him forward. And Alexander ■-' 
 beckoned with the hand, and 
 would have made his defence unto 
 the people. 
 
 34 But when they knew that he 
 was a Jew, all \fith one voice, 
 about the space of two hours, cried 
 out, Great is Diana of the Ephe- 
 sians ! 
 
 c lTit.1.20. 2Tit.4.14. 
 
 to accuse Paul, and to attempt to cast the 
 odium of the tumult on him. But it ia 
 not clear that the Alexander whom Paul 
 had eicommunicated was the person con 
 cerned in this transaction. All that ap 
 pears in this narrative is, that Alexandei 
 was one who was known to be a Jew ; 
 and who wished to defend the Jews from 
 being regarded as the authors of this tu- 
 mult. It ^a^QilJd^be supposed by the hea- 
 then that the Christians were only a sect 
 of the Jews, and the Jews wished doubt- 
 less to show that they had not been con- 
 cerned in giving occasion to this tumult, 
 but that it was to be traced wholly to 
 Paul and his friends. IT The Jews putting 
 him forward. That he might have a con- 
 venient opportunity to speak to the peo- 
 ple. % Would have made his defence. 
 Our translation, by the phrase "his de- 
 fence," would seem to imply that he was 
 personally accused. But it was not so.^s 
 The Greek is simply, ' was about to apo- -' 
 logize to the people ;' that is, to make a . 
 defence, not of himself particularly, but 
 of the Jews in general. The translation 
 should have been ' a defence.' 
 
 34. But when they knew. When they 
 perceived or ascertained. IT That he was 
 a Jew. There was a general prejudice 
 against the Jews. They were disposed 
 to charge the whole difficulty on Jews — 
 esteemuig Christians to be but a sect of 
 the Jews. They were, therefore, indig- 
 nant and excited, and indiscriminate in 
 their wrath, and unwilling to listen to any 
 defence. IF With one voice. Unitedly, 
 in one continued shout and clamour. 
 IF About the space of two hours. The day, 
 from sunrise to sunset, among the Greeks 
 and Romans, was divided into twelve 
 equal parts. John xi. 9. An hour, there- 
 fore, did not differ materially from an 
 hour with us. It is not at all improbable 
 that the tumult i«miiti--«onlinue for so 
 long a time, before it vxDuld.bb possible 
 to allay the excitement. TTCrie^? out, &&. 
 This they at first did to silence Alexan- 
 der. The excitement, however, was con- 
 
70 
 
 THE ACTS. 
 
 [A. 1). 5l> 
 
 35 Anil when the town-clerk had j ' worshipper of the great goddess 
 he said, Ye \ Diana, and of the 
 
 appeased the people 
 men " of Ephesus, what 
 there that knoweth not how that 
 the city of the Ephesians is a 
 
 oEph.2.12. 
 
 man is down from Jupiter ? 
 
 36 Seeing then that these things 
 cannot be spoken against, ye ought 
 
 > The temple-keeper. 
 
 linued in order lo evince their attach- 
 ment to Diana, as would be natural in an 
 excited and tuniulluous mob of debased 
 lieathen worshippers. 
 
 35. And when the lown-clerk. "O y^-j.y.ujL- 
 r£j,-. The scribe; the secretary. Tlie 
 tvord is often used in the JNew Te-sta- 
 P k "nent, and is commonly translated scribe, 
 * ■■ md is applied lo public notaries in the 
 synagogues; to cleftsr, andlo those who 
 transcribed books, and hence to men 
 E'killed in the law or in any kind of learn- 
 ing. Comp. 2 Sam. viii. 17. 2 Kings xii. 
 11. Ezra vii. 6. 11, 12. Matt. v. 20; xii. 
 38 ; xiii. 52 ; xv. 1 ; xxiii. 34. 1 Cor. i. 20. 
 It is, however, novyherafilse applied lo a 
 heathen magistrate. It probably denoted 
 a recorder; or a transcriber of the laws; 
 or a chancellor. (Kuindel, DodcTriSge.) 
 This officer had a seal in their deliberative 
 assemblies; and on him it seems to have 
 devolved to keep the peace. The Syriac, 
 ' Prince of the city.' The Vulgate and 
 Arabic, 'Scribe.' ^ Had appeased the 
 ■people. KxrxtTTUKx;. Having restrained, 
 quieted, tranquillized, so as to be able to 
 address them, "ir What man is there. 
 Who is there that can deny this ? It is 
 universally known and admitted. This 
 is the language of strong confidence, of 
 reproof, and of indignation. It implied, 
 that the worship of Diana was so well 
 established, that there was no danger that 
 It could be destroyed by a few Jews ; and 
 he therefore reproved them for what he 
 deemed their unreasonable alarms. Bui 
 he li"ie,,^jew the power of that religion 
 whi'c^ b'a'd! been the innocent cause of 
 all this tumult; nor that, at no very dis- 
 tant period, lhis"=rtT6n despised religion 
 would overturn, not only the worship of 
 Diana at Ephesus, but the splendid idola- 
 try of the mighty Roman empire. ^\ Js a 
 worshipper. Ki-jx-ie-v. Margin. Temple- 
 keeper The word here used does not 
 occur elsewhere in the New Testament. 
 It is derived from v^o,? for vao,- a temple, 
 and z'ft^, to sweep, to cleanse. But 
 among the ancients, the office of keeping 
 their temples was by no means as humble 
 as that of sexton is with us. It was 
 esteemed to be an c ffice of honour and 
 dignity to have charjje of the temples of 
 the gods, and to keep ihe.nn in order. The 
 name was also given \i the cities that 
 
 were regarded as the peculiar patrons or 
 worshippers of certain gods and goddess- 
 es. 'I'hey esteemed it an honour to be re- 
 garded as ihe peculiar keepers of flieir 
 temples and images ; and as having adopt- 
 ed them as their tutelar divinities. Such 
 was Ephesus in regard to Diana. It was 
 esteemed a high honour that the city was 
 known, and every where regarded as be- 
 ing intrusted with the worship of Diana, 
 or with keeping the temple regarded by 
 the whole world as peculiarly her ow;i. 
 See Schleiisner on this word. IT A?td of 
 the image. A special guardian of the 
 image, or statue of Diana. ^ Which fell 
 down, &c. Which was feigned or be- 
 lieved lo have been sent down from 
 heaven. Of what this image was made 
 is not known. Pliny says (Hist. Nat. xvi. 
 79) that it was made of a vine. Mucian 
 (on Pliny) says, that the image was never 
 changed, though the temple had been 
 seven times rebuilt. It is probable that 
 the image was so ancient that the maker 
 of it was unknown, and it was therefore 
 feigned to have fallen from heaven. It 
 was for the interest of the priests to keep 
 up this impression. Many cities pretend- 
 ed to have been favoured in a similar 
 manner with images or statues of the 
 gods, sent directly from heaven. The 
 safety of Troy was supposed to depend 
 on the Palladium, or image of Pallas Mi- 
 nerva, which was believed to have fallen 
 from heaven. NiJma pretended that the 
 ancilia, or sacred shields, had descended 
 from heaven. Thus Ilerodian expressly 
 affirms, that " the Phenicians had no statue 
 of the sun polished by the hand, but only 
 a certain large stone, circular below, and 
 terminated acutely above in the figure of 
 a cone, of a black colour, and that they 
 believe it to have fallen from heaven." 
 It has been supposed that this image at 
 Ephesus was merely a conical or pyra- 
 midal stone which fell from the clouds — 
 a meteorite — and that it was regarded 
 wiiTTluperstitious reverence, as having 
 been sent from heaven. See the Edin 
 burgh Ency. art. Meteorites. TT From Ju- 
 piter. See Note, ch. xiv. 12. 
 
 36. Seeing then, &c. Since this is es- 
 tablished and admitted. Since no one 
 can call in question the zeal of the Ephe- 
 sians on this subject, or doubt the sin- 
 
A.. D. 59.] 
 
 to be quiet, and to do 
 rashly. 
 
 37 For ye have brought hither 
 these men, which are neither *T^- 
 bers of churches, nor yet blasphe- 
 mers of your goddess. 
 
 38 Wherefore if Demetrius, and 
 
 oProv.U.29. 6C.25.8. 
 
 CHAPTER XIX 
 
 nothing 
 
 271 
 
 cerity of their belief. And since there 
 can be no dang^ that this well-estabhshed 
 worship is to be destroyed by tiie efforts 
 of" a few evil-disposed Jews, there is no 
 occasion for this tumult. ^\ Be quiet. Be 
 appeased. The same Greek word which 
 is used in ver. 35, " had appeased the peo- 
 ple." IT To do nothing raMy. To do no- 
 thing in a heated, inconsiderate manner. 
 There is no occasion for tumult and riot. 
 The whole difficulty can be settled in 
 perfect consistency with the maintenance 
 of order. 
 
 37. For ye, &c. Demetrius and his 
 friends. The blame was to be traced to 
 them. IT WHich are neither robbers of 
 churches. The word churches we now 
 apply to edifices reared for purposes of 
 Christian worship. As no such churches 
 had then been built, this translation is 
 Hfthftppy, and is not at all demanded by 
 the original. The Greek word (i'-=e=<^"'>-°"0 
 is applied properly to those who commit 
 sacrilege, who plunder temples of their 
 Bacred things. The meaning here is, that 
 Paul and his companions had not been 
 guilty of robbing the temple of Diana, 
 or any other temple. The charge of 
 sacrilege could not be brought against 
 them. Tliough they had preached against 
 idols and idol worship, yet they had of- 
 fered no violence to the temples of idola- 
 ters, nor had they attempted to strip them 
 of the sacred utensils employed in their 
 service. What they had done, they had 
 done peaceably. ^ Nor yet blasphemers 
 of your goddess. They had not used 
 harsh or reproachful language of Diana. 
 This had not been charged on them, nor 
 IS there the least evidence that they had 
 done it. They had opposed idolatry ,• had 
 reasoned against it ; and had endeavour- 
 ed to turn the people from it. But there 
 is not the least evidence that they had 
 ever done it in harsh or reproachful lan- 
 guage. And it shows that men should 
 employ reason, and not harsh or reproach- 
 ful language against any' perA^dirig evil; 
 and that the way to remove it, is, to en- 
 lishlen the minds of men, and to convince 
 them of the error of their ways. Men 
 gain nothing by bitter and reviling words ; 
 
 the craftsmen which are w^ith him, 
 have a matter against any man, 
 ' the law is open, and there are 
 deputies : let them implead one 
 another. 
 
 39 But if ye inquire any thing 
 concerning other matters, it shall 
 
 1 or, the court-days are 'key.t. 
 
 and it is much to obtain the testimony of 
 even the enemies of religion — as Paul 
 did of the chancellor of Ephesus — that 
 no such words had been used in describ- 
 ing their crimes and follies. 
 
 38. Have a matter against any man. 
 Have a complaint of injury; if injusnce 
 has been done them by any one. IF The 
 law is open. See the margin. 'A^^o^^Toi 
 'i.yovtj.t/\,e. hfh^*. There are court days i 
 days which are open, or appointed for 
 judicial trials, where such matters can 
 be determined in a proper manner. Per- 
 haps the courts were then held, and the 
 matter might be immediately determined. 
 *^ And there are deputies. Roman pro- 
 consuls. Note, ch. xiii. 7. The cause 
 might be brought before them with the 
 certainty that it might be heard and de- 
 cided. The Syriac reads this in the sin- 
 gular number — ' Lo, the proconsul is in 
 the city.' ^ Let them implead one another. 
 Let them accuse each other in the court ; 
 i. e. let them defend their own cause, 
 and arraign one another. The laws 
 are equal, and impartial justice will be 
 done. 
 
 39. But if ye inquire. If you seek to 
 determine any other matters than that 
 pertaining to the alleged wrong which 
 Demetrius has suffered in his business. 
 •iT Other matters. Any thing respecting 
 public affairs; any thing pertaining to the 
 government and the worship of Diana. 
 IF In a lawful assembly. In an assembly 
 convened, not by tumult and riot, but in 
 conformity to law. This was a tumultu- 
 ous asseniblage, and it was proper in the 
 public officer to demand that they should 
 disperse ; and that, if there were any 
 public grievances to be remedied, it 
 should l^ done in an assembly properly 
 convened. It may be remarked here 
 that the original v^ord rendered assembly, 
 is that which is usually in the New Tes- 
 tament rendered church. 'Ey.A\v,Tlx.. It 
 is properly rendered by the word assem- 
 bly — not denoting here a mixed or tumul- 
 tuous assemblage, but one convened in 
 the legal manner. The proper meaning 
 of the word is, that which is called out. 
 The chttrch, the Christian assembly of thA 
 
i>72 
 
 THE ACTS. 
 
 [A. D. 60. 
 
 be determined in a lawful assem- 
 bly, 
 
 40 For we are in danger to be 
 called in question for this day's 
 uproar, there beinjr no cause where- 
 by we may give an account of this 
 concourse. 
 
 41 And when he had thus spoken, 
 he dismissed the assembly. °- 
 
 CHAPTER XX. 
 
 A ND after the uproar ' was ceas- 
 
 -^^ ed, Paul called unto him the 
 
 disciples, and embraced them^ and 
 
 i OT, ordinary. o2Cor.l.S-10. ic.19.40. 
 
 faithful, is made up of those who are 
 called out from the world. 
 
 40. 7b he called in question. By the 
 government,- by the Roman authority. 
 Such a tumult, continued for so long a 
 time, would be likely to attract the atten- 
 tion of the magistrates, and expose them 
 to their displeasure. Popular commotions 
 were justly dreaded by the Roman go- 
 vernment ; and .«uch an assembly as this, 
 convened without any good cause, ^wdeW 
 not escape their liOtice. There was a 
 Roman law uhich made it capital for 
 any oi^e to be engaged in promoting a 
 riot, ^ui coetum, et concur sum fecerit, ca- 
 mte pUniatur : ' He who raises a mob, let 
 nun be punished with death.' ^ 
 
 41 Distnissed (he assemol?/. rAi/.y.xy.c-iuv. 
 The word usually translated thlrcn. Here 
 it is applied to the irregular ana tumultu- 
 ous assemblage which had convened in a 
 
 riotous manner. ..., „_ __ 
 
 ^--' - CHAPTER XX. 
 
 1. The vproar. The tumult excited 
 by Demetrius and the workmen. After 
 It had been quieted by the town-clerk 
 ch. xix. 40, 41. 'ii Emhruced them, ^:a 
 luted them; gave them parting expres- 
 sions of kindness. Comp. ^y.o, i.uko 
 vii. 45. Rom. xvi. 16. 1 Cor. xvi. '^0. 2 Cur. 
 xiii. 12. 1 Thess. v. 26. 1 Peler v. A. The 
 Syriac translates this, 'Paul caked the 
 disciples, and consoled them, and kiss<id 
 them.' IT To go to Macedonia. On his 
 way to Jerusalem, agreeably to his pur 
 pose, recorded ch. xix. 21. 
 
 2. Over those parts. The parts of cour 
 try in and near Macedonia. He probably 
 went to Tvlacedonia by Troas. where h<-> 
 expected to find Titus (2 Cor. ii. 12); br.t 
 not findmg him there, he went by him- 
 self to Philippi, Theesalonica, &c., and 
 then returned to Greece proper. ^ hUo 
 (rreece. Into Greece proper, of which 
 
 departed, for to go ' into Macedo- 
 nia. 
 
 2 And when he had gone over 
 those parts, and had given them 
 much '^ exhortation, he came into 
 Greece,' 
 
 3 And there abode three m.onths. 
 And when the Jews laid wait * for 
 him, as he was about to sail into 
 Syria, he purposed to return through 
 Macedonia. 
 
 4 And there accompanied him 
 into Asia, Sopater of Berea ; and 
 
 c lCor.16.5. lTim.1.3. d lThess.2.3,U. e c.23. 
 12:25.3. 2Cor.ll.26. 
 
 Athens was the capital. While in Mace- 
 donia, he had great anxiety and trouble, 
 but was at length comforted by the com- 
 ing of Titus, who brought him intelli 
 gence of the liberal disposition of the 
 churches of Greece in regard to the col- 
 lection for the poor saints at Jerusalem. 
 2 Cor. -vii. 5 — 7. It is probable that the 
 second epistle to the Corinthians was 
 written during this time in Macedonia, 
 and sent to them by Titus. See Note of 
 Doddridge. 
 
 3. And there abode. Why he remained 
 here is unknown. It is probabie, that 
 while in Greece, he wrote the epistle to 
 the Romans. Comp. Rom. xv. 25—27. 
 IT /Mid wait. There was a design formed 
 against him by the Jev»'s, which they 
 sought to execute. Why they formed 
 this purpose, the historian has not in- 
 formed us. IF As he was about to sail. It 
 would seem from this, that the design of 
 the Jews was to attack the ship in which 
 ne was about to sail, or to arrest him on 
 ship-board. This fact determined him to 
 take a much more circuitous route by 
 land, so that the churches of Macedonia 
 were favoured with another visit from 
 him. IT Into S'/ria. On his way to Jeru- 
 salem. ^ He purposed, &c. He resolved 
 to avoid the snare which they had laid 
 for him, and to return by the same way 
 in which he had come into Greece. 
 
 4. And there accompanied him. It was 
 usual for some of the disciples to attend 
 the apostles in their journeys. ^ Into Asia. 
 It is not meant that they attended him 
 from Greece through Macedonia ; but 
 that they went with him to Asia, having 
 gone before him, and joined him at Troas. 
 ii Sopater of 'Berea. Perhaps the same 
 pei-son who, in Rom. xvi. 21, is called 
 Sosipater, and who is there said to have 
 been a kinsman of Paul. ^ Aristarchus, 
 
■ A. D. 60.J CHAPTER XX. 
 
 of the Thessalonians, Aristarohus ° 
 and Socundus; and Gains of Der- 
 he, and ^ Timotheus ; and of Asia, 
 Tychicus '^ and '^ Tropiiimns. 
 
 5 Tiiese going before, tarried for 
 us at Troas. 
 
 6 And we sailed away from Phi- 
 lippi after the days of * unleavened 
 bread, and came unto them at Troas 
 •^ in five days ; where we abode 
 seven days. 
 
 a C.19.2&. b c.16.1. c Eph.6.2I. Col.4.7. 2Tim. 
 4.12. Tit.3.12. dc.2\.29. 2Tim.4.20. e Ex.23. 15, 
 /2Tim. 4.13. 
 
 ch. xix. 29. ^ Gains of Derbe. Note, ch. 
 xi.\. 29. ^ Tychicus This man was high 
 in the confidence anu affection of Paul. 
 In Eph. vi. 21, 22, he hiyles him '' a be- 
 loved brother, and faithful minister in the 
 Lord." 1^ AjiJ Trophimus. Trophimus 
 was from Ephesus. ch. xx. 29. When 
 Paul wrote his second epistle to Timo- 
 thy, he was at Miletum, sick. 2Tira. 
 iv. 20. 
 
 5. These going before. Going before 
 Paul and Luke. Dr. Doddridge supposes 
 that only Tychicus and Tropliimus went 
 before the others. Perhaps the Greek 
 most naturally demands this interpreta- 
 tion. H Tarried for us. Tiieword"us" 
 here, shows that Luke had again joined 
 Paul as his companion. In ch. xvi. 12, it 
 appears that Luke w-as in Philippi, in the 
 house of Lydia. Why he remained there, 
 or why he did not attend Paul in his jour- 
 ney to Athens, Corinth, Ephesus, &c. is 
 not known. It is evident, however, that 
 he here joined him again- IF At Troas. 
 Note, ch. xvi. 8. 
 
 6. After the days of unleavened bread. 
 After the seven days of the pa.s.sover. 
 during which they ate only unleavened 
 bread. See Ex. xii. IT In five days. 
 They crossed the ^Egean sea. Paul, 
 when he crossed it on a former occasion, 
 did it in two days (oh. xvi. 11, 12); but 
 the navigation of the sea is uncertain, 
 and they were now probably hindered by 
 contrary winds. 
 
 7. And xipon the first day of the week. 
 Showing thus, that this day was then ob- 
 served by Christians as holy time. Comp. 
 1 Cor. xvi. 2. Rev. i. 10. IT To break 
 bread. Evidently to celebrate the Lord's 
 supper Comp. ch. ii. 46. So the Syriac 
 Tinderstands it, by translating it, ' to break 
 the eucharist,' i. e. the eucharistic bread. 
 It is probable that the apostles and ea/ly 
 Christians celebrated the Lord's supper 
 on every Lord's-day. IT And continued 
 
 273 
 
 7 And upon the first ■' day of the 
 week, when the disciples came to- 
 g-ether to break '' bread, Paul 
 preached unto them, ready to de- 
 part on the morrow ; and continued 
 his speech until midnight. 
 
 8 And there were many lights ia 
 the upper ' chamber, where they 
 were gathered together. 
 
 9 And there sat in a window a 
 certain young man named Euty- 
 
 g- lCor.16.2. Rev.1.10. h c.2.42.46. lCor.l0.1& 
 5 1.20-34. i C.1.I3. 
 
 his speech until midnight. The discourse 
 of Paul continued until the breaking of 
 day. ver. 1 1. But it was interrupted 
 about midnight by die accident that oc- 
 curred to Eutychus. The fact that Paul 
 was about to leave them on the next day, 
 probably to see them no more, was the 
 principal reason why his discourse was 
 so long continued. We are not to sup- 
 pose, however, that it was one continued 
 or set discourse. No small part of the 
 time might have been passed in hearing 
 and answering questions, though Paul 
 was the chief speaker. The case proves 
 that such seasons of extraordinary devo- 
 tion may, in peculiar circumstances, be 
 proper. Occasions may arise where it 
 will be proper for Christians to spend a 
 much longer time than usual in public 
 worship. It is evident, however, that 
 such seasons do not often occur. 
 
 8. Ajid there loere many lights. Why 
 this circumstance is mentioned is not ap 
 parent. It, however, meets one of the 
 slanders of the early enemies of Chris- 
 tianity, that Christians in their assemblies 
 were accustomed to exdnguish all the 
 lights, and to commit every kind of abo- 
 mination. Perhaps the mention of many 
 lights here is designed to intimate that it 
 was a place of public worship, as not 
 only the Jews, but the Gentiles were ac- 
 customed to have many liglit-s burning in 
 such places. IT In the upper chamber. 
 Note, ch. i. 13. 
 
 9. And there sat rn a window. The 
 window was left open, probably to avoid 
 the malice of their enemies, who might 
 be disposed otherwise to charge them 
 with holding their assemblies in darkness 
 for purposes of iniquity. The \vind(uv 
 was a mere opening in the wall to let in 
 light, as there was no glass known at that 
 time; and as the shutters of the window 
 were not closed, there was nothing to pro 
 vent Eutychus from falling down. H T,it 
 
IHE ACTS. 
 
 chus, being fallen into a deep 
 sleep : and as Paul was long 
 preaching-, he sunk down with 
 sleep, and fell down from the third 
 loft, and was taken up dead. 
 
 iO And Paul went down, and 
 fell " on him, and embracing Jdm^ 
 said, * Trouble not 5'^ourselves ; 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 j-oung 
 
 a IKings 17.21. 2Kiiigs 4.34. b MaU.9.24. j 
 
 third loft. The third story. IT And was I 
 taken up dead. Some have suppo.sed that \ 
 he was merely stunned with the fall, and 
 that he was still alive. But the obvious, 
 and therefore the safest interpretation is, 
 that he was actually killed by the fall, 
 and was niiraculcusiy restored to life. 
 This is an instance of sleeping in public 
 worship that has some apology. The late 
 hour of the night, and the length of the 
 services, were the excuse. But, though 
 vhe thing is often done now, yet how sel- 
 dom is a sleeper in a church furnished 
 with an excuse for it. Ko practice is | 
 more shameful, disrespectful, and abomi- i 
 aiable, than that so common of sleeping 
 in the house of God. | 
 
 10. A7id ftll on him, Sec. Probably | 
 stretching himself on him as Elisha did j 
 on the Shunammite's son. 2 Kings iv. j 
 33 — 35. It was an act of tenderness and i 
 compassion, evincing a strong desire to | 
 restore him to life. ^ Trouble not your- 1 
 lelves. They would doubtless be thrown i 
 into great consternation by such an ' 
 event. Paul therefore endeavoured to ; 
 compose their minds by the assurance that i 
 he would live. IT For his life is in him. j 
 He is restored to life. This has aUthe ■ 
 agpearance of having been, a ^tSfacteT j 
 Life was restdfed to him as Paul spoke, i 
 
 11. Come up a^ain. To the upper 
 fuom. ver. 8. 11 A?id had broken bread, 
 •and eaten. Had taken refreshment. As 
 this is spoken of Paul only, it is evidently 
 distinguished fi'om the celebration of the [ 
 Lord's supper. 
 
 12. Not a little comforted. By the fact 
 that he was alive ; perhaps also strength- 
 ened by the evidence that a miracle had 
 been wrought. 
 
 13. Sailed unto Assos. There were 
 several cities of this name. One was 
 in Lycia: one in the lerritoiy of Eolis ; 
 
 [A. D. 60. 
 
 little 
 
 man alive, and were not 
 comforted. 
 
 13 And he went before to ship, 
 and sailed unto Assos, there intend- 
 ing to take in Paul : for so had ho 
 appointed, minding himself to go 
 afoot. 
 
 14 And when he met with us at 
 Assos, we took him in, and came to 
 Mit3dene. 
 
 15 And we sailed thence, and 
 came the next day over against 
 Chios ; and the next day we arrived 
 at Samos, and tarried at Trogyl- 
 
 cne in Mysia ; one in Lydia ; and 
 another in Epirus. The latter is the 
 one intended here. It was between 
 Troas and Mitylene. The distance to it 
 from Troa-s by sea was much greater than 
 by land, and accordingly Paul chose to go 
 to it on foot. IT Minding himself Choos- 
 ing or preferring to go on foot. Most of 
 his journeys were probably performed in 
 this way. 
 
 14. Came to Mitylene. This was the 
 capital of the island of Lesbos. It was 
 distinguished by the beauty of its situa- 
 tion, and the splendour and magnificence 
 of its edifices. The island on which it 
 stood, Lesbos, was one of the largest in 
 the ^gean sea, and the seventh in the 
 Mediterranean. It is a few miles distant 
 from the coast of Aeolia, and is about one 
 hundred and sixty-eight miles in circum- 
 ference. The name of the city now is 
 Castro. 
 
 15. Over-ngains!. Opposite to. Into 
 the neighbourhood of; or near to it. 
 11 Chios, called also Coos, an island in the 
 Archipelago, between Lesbos and Samos. 
 It is on the coast of Asia Minor, and is 
 now called Scio. It will long be remem 
 bered as th e seat^of a dreadful massacre 
 of almost airiWflfl'iabitants by the Turks 
 in 1823. IT At Samos. This\vas also an 
 island of the Archipelago, lying off the 
 coast of Lydia, from which it is separated 
 by a narrow strait. These islands were 
 celebrated among the ancients for their 
 ^'ifi^fltti^nff'^' wines. IT Trogyllium. 
 This W-as the name of a town and pro- 
 montory of Ionia in Asia Minor, between 
 Ephesus and the mouth of the river Me- 
 ander, opposite to Samos. The promon- 
 tory is a spur of mount Mycale. IT Mile- 
 tus. Called also Miletum^ It was a city 
 and seaport, and the ancient capital of 
 Ionia. It was originally composed of a 
 
A.D. CO.] 
 
 CHAPTER XX. 
 
 275 
 
 liuin; and the next day we came to ) 
 Miletus. 
 
 16 For Paul had determined to 
 Bail by Ephesiis, because he would 
 not spend the time in Asia ; for he 
 hasted, if it were possible for him, 
 to be '^ at Jerusalem the day of 
 * Pentecost. 
 
 17 And from Miletus he sent to 
 
 o C.1S.2I: 24.17 
 
 b c.2.1. lCor.16.8. 
 
 colony of Cretans. It became extremely 
 powerful, and sent out colonies to a great 
 number of cities on the Euxiiie sea. It 
 was distinguished for a magnificent tem- 
 ple dedicated to Apollo. It is now called 
 by the Turks Mtlas. It was the birth- 
 place of Thales, one of the seven wise 
 men of Greece. It was about forty or 
 fifty miles from Ephesus. 
 
 15. To sail by Ephesus. The word by 
 in our translation is ambiguous. We say 
 to go by a place, meaning either to take 
 it in our way, to go to it. or to go past it. 
 Here it means the latter. He intended to 
 sail past Ephesus without going to it. 
 IT For he hasted, &e. Had he gone to 
 Ephesus, he would probably have been 
 BO delayed in his journey that he could 
 not reach Jerusalem at the time of Pen- 
 tecost. IT J'he day of Pentecost. Note, 
 fh. ii. I. 
 
 17. He sent to Ephesus. Perhaps a dis- 
 tance of forty miles. IT The elders of the 
 t:huTch. Who had been appointed while 
 he was there to take charge of the 
 church. Note, ch. xv. 2. 
 
 18. A7id when they were come unto him. 
 The discourse which follows is one of the 
 most tender, affectionate, and eloquent 
 which is any where to be found. It is 
 strikingly descriptive of the apostle's 
 manner of life while with them; evinces 
 his deep concern for their welfare ; is full 
 of tender and kind admonition ; expresses 
 the firm purpose of his soul to live to 
 the glory of God, and his expectation to 
 be persecuted still ; and is a most affection- 
 ate and solemn farewell. No man can 
 read it without being convinced that it 
 came from a heart full of love and kind- 
 ness; and that it evinces a great and 
 noble purpose to be entirely employed in 
 one great aim and object — the promotion 
 of the glory of God, in the face of danger 
 and of death. IT Ye know. From your 
 own observation. He had been with 
 them three years, and could make this 
 solemn appeal to themselves, that he had 
 led a faithful and devoted life. How 
 happy is it, when a minister can thus ao- 
 
 Ephesus, and called the elders of 
 the church. 
 
 IS And when they were come to 
 him, he said unto them, Ye know, 
 from the first day " tha«- I came into 
 Asia, after what manner I have been 
 with you at all seasons, 
 
 19 Serving the Lord with all 
 ^ humility of mind, and with many 
 
 c c.19.1,10. 
 
 d lCor.15.9,10. 
 
 peal to those with whom he has iabo<irod, 
 in proof of his own sincerity and fidelity .' 
 How comforting to himself, and how lull 
 of demonstration to a surrounding world, 
 of the truth and power of the gospel 
 which is preached. We may further re- 
 mark, tiiai this appeal furnishes strong 
 proof of the purity and holiness of Paul's 
 life. The elders at Ephesus must have 
 had abundant opportunity to know him. 
 They had seen him, and heard him pub- 
 licly, and in their private dwellings. A 
 man does not make such an appeal unless 
 he has a consciousness of integrity, nor 
 unless there is conclusive /jroo/" of his in- 
 tegrity. It is strong evidence of the holi- 
 ness of the character of the apostles, and 
 proof that they were not impostors, that 
 they could thus appeal with the utmost 
 assurance to those who had every oppor- 
 tunity of knowing them. IF From the fir si 
 day. He was with Mem three years, ver. 
 31. f Into Asia. Asia Minor. They 
 would probably know not only how he 
 had demeaned himself while with them, 
 but also ho\v he had conducted in other 
 places near them. ^ ^TfTefWfiSf manner 
 I have been with you. How I have lived 
 and acted. What has been my manner 
 of life. What had been his mode of life, 
 he specifies in the following verses. 
 ^ At all seasons. At all times. 
 
 19. Serving the Lord. In the discharge 
 of the appropriate duties of his apostolic 
 office, and in private life. To discharge 
 aright our duties in any vocation, is serv- 
 ing the Lord. Religion is often repre 
 sented in the Bible a.s a service rendered 
 to the Lord. ^ With all humility. With- 
 out arrogance, pride, or a spirit of dicta- 
 tion; without a desire to "lord it over 
 God's heritage," without being elated 
 with the authority of the apostolic office, 
 thevarietyx)f the miracles which he was 
 enabled to perform, or the success which 
 attended his labours. What an admira- 
 ble model for all who are in the ministry, 
 for all who are endowed with talents and 
 learning, and for all who meet with re- 
 markable fiuccess in their \^'ork. The 
 
ST 6 
 
 THE ACTS. 
 
 [X.D. GO. 
 
 tears, " and temptations, * which 
 
 befell ine by 
 the Jev/s : 
 
 the lying in wait of 
 
 proper effect of such success, and of such 
 talent, will be to produce true humiUty. 
 Eminent success in the work of the mi- 
 nistry tends to produce lowhness and 
 humbleness of mind; and the greatest 
 endowments are usually connected v.ith 
 the most simple and childlike humility. 
 ^ And vnfh many tears. Paul, not unfre- 
 quently, gives evidence of the tender- 
 ness of his heart, and his regard for the 
 souls of men, and his deep solicitude for 
 the salvation of sinners, ver. 31. Phil, 
 lii. 18. 2 Cor. ii. 4. The particular thing, 
 however, here specified as producing 
 weeping, was the opposition of the Jews. 
 But it cannot be supjX)sed that those tears 
 were shed fi-om an apprehension of per- 
 sonal danger. It was rather because the 
 opposition of the Jews impeded his work, 
 and retarded his progress in winnmg 
 souls to Christ. A minister of the gospel 
 will, (1.) Feel, and deeply feel for the 
 s^WSTfofTfJPlfrs people. fTe^-^^ffn^ep 
 ,iver their condition when he sees them 
 gviing astray, and in danger of perishing. 
 He will, (2.) Be especially affected with 
 opposition, because it will retard his 
 work, and prevent the progress and the 
 triumph of the gospel. It is not because 
 It is a personal concern, but because it is 
 the cause of his Master. "H And tempta- 
 tions. Trials, arising from their opposi- 
 tion. We tise the word temptation in a 
 more limited sense, to denote inducements 
 offered to one to lead him into sin. The 
 word in the Scriptures most, commonly 
 denotes trials oLa^&r^iutT ^ WJdclile- 
 fell me. Whichhappeiied to me ; which 
 1 encountered. H By the lying in wait, 
 &c. By their snares and plots against my 
 hfe. Comp. ver. 3. Those snares and 
 plans were designed to blast his reputa- 
 tion, and to destroy his usefulness. 
 
 20. / kept back nothing, &c. No doc- 
 trine, no admonition, no labour. What- 
 ever he judged would promote their sal- 
 vation, he had faithfully and fearlessly 
 delivered. A minister of the gospel must 
 bo the judge of what will be profitable 
 to the people of his charge. Plis aim 
 ehoiild be to promote their real welfare — 
 to preach that which will he profitable. 
 His object will not be to please their 
 fancy; to gratify their taste; to flatter 
 their pride; or to promote his own popu- 
 larity. "All Scripture is profiiahle" (2 
 ''"js. M" 0): and it will be his aim to 
 
 20 ^ind how ^ I kept back no- 
 thing that was profitable imto yuu, 
 but have shewed you, and have 
 
 d ver.27. 
 
 declare that only which will tend to pro- 
 mole their real welfare. Even if it be 
 unpalatable ; if it be the language of re- 
 proof and admonition; if it be doctrine 
 to which the neart is by nature opposed ; 
 if it run counter to the native prejudices 
 and passions of men ; yet, by the grace 
 of God, it should be, and will be deli 
 vered. No doctrine that w^ill be profita- 
 ble should be kept back; no plan, no la- 
 bour, that m.ay promote the welfare of 
 the flock, should be withheld. Ti Bui 
 have shewed you. Have announced or 
 declared to you. The word here used 
 (^kvxyyt\K-j.t) is jTi ost_common ly applied 
 to preaching in p&bTT^'k'Ss'liWhl i es , or in a 
 public manner. '^ Have taught you pub- 
 licly. In the public assembly ; by public 
 preaching. H And from house to house. 
 Though Paul preached in public, and 
 though his time was much occupied in 
 manual labour for his own support (ver. 
 34), yet he did not esteem \\\spubHc preach- 
 ing to be all that was required of hira ', 
 nor his daily occupation to be an excuse 
 for not visiting from house to house. We 
 may observe here, (1.) That Paul's exam- 
 ple is a warrant and an implied injunc- 
 tion for family visitation by a pastor. If 
 proper in Ephesus, it is proper still. If 
 practicable in that city, it is in other cities. 
 If it was useful there, it will be else- 
 where. If it furnished to him consola- 
 tion in the retrospect when he came to 
 look over his ministry, and if it was one 
 of the things which enabled him to say, 
 "I am pure from the blood of all men," 
 it will be so in other cases. (2.) The 
 design for which ministers should visit 
 should be a religious design. Paul did 
 not visit for mere ceremony, nor for idle 
 gossip, or chit-chat ; nor to converse on 
 the merenewsor politics of the day. His 
 aim was'"lo 'sKow the way of salvation, 
 and to teach in private what he taught in 
 public. (3.) How much of this is to be 
 done is, of course, to be left to the dis- 
 cretion of every minister. Paul, in pri- 
 vate visiting, did not neglect public in 
 struction. The latter he evidently con 
 sidered to be his main or chief business. 
 His high views of the ministry are 
 evinced in his life, and in his letters to 
 Timothy and Titus. Yet, while public 
 preaching is the main, the prime, the 
 U-ading business of a minister, and while 
 his fi-rst efforts should Ikj dbecte^ to pre 
 
A. D. GO.] 
 
 CHAPT.^R XX 
 
 and " from 
 
 277 
 
 taught ycu publicly, 
 house to house, 
 
 ■21 Testifying both to the Jews 
 and also to the Greeks, repentance 
 * toward God, and faith toward our 
 Lord Jesus Christ. 
 
 a 2Tim.4.2. b Mark 1.15. Luke 24.47. 
 
 paration for that, he may and should find 
 time to enforce his public inotructions by 
 going from house to house ; and often he 
 will find that his most immediate and ap- 
 varent success will result from such fami- 
 ly instructions. (4.) If it is his duty to 
 visit, it is the duty of his people to receive 
 him as becomes an ambassador of Christ. 
 They should be willing to listen to his 
 instructions ; to treat him with kindness, 
 and to aid his endeavours in bringing 
 a family under the influence of reli- 
 gion. 
 
 21. Testifying. Bearing witness to the 
 necessity of repentance towards God. Or 
 teaching them the nature of repentance, 
 &c., and exhorting them to repent and 
 believe. Perhaps the word testifying in- 
 cludes both ideas of giving evidence, and 
 of urging with great earnestness and af- 
 fection that repentance and faith were 
 necessary. See I Tim. v. 21. 2 Tim. ii. 
 14; where the word here used, and here 
 translated testify, is there translated, cor- 
 rectly, charge, in the sense of strongly 
 urging, or entreating with great earnest- 
 ness. IF And to the Greeks. To all who 
 were not Jews. The Greeks properly 
 denoted those who lived in Greece, and 
 who spoke the Greek language. But the 
 phrase, ' Jews and Greeks,' among the 
 Hebrews, denoted the whole human race. 
 He urged the necessity of repentance 
 and faith in all. Religion makes no dis- 
 tinction, but regards all as sinners, and as 
 needing salvation by the blood of the 
 Redeemer, 'i Repentance toward God. 
 Note, Matt. iii. 2. Repentance is to be 
 exercised "toward God," because, (1.) 
 Sin has been committed against him, and 
 it is proper that we express our sorrow to 
 the Being whom we have offended ; and, 
 (2.) Because God only can pardon. Sin- 
 cere repentance exists only where there 
 is a willingness to make acknowledgment 
 to the very Being whom we have offend- 
 ed, or injured. "^ And faith. Note, Mark 
 xvi. 16. IF Toward, ^i;. In regard to ; 
 in ; confidence in the work and merits 
 
 'i^'the Lord Jesus. This is required, be- 
 cause there is no other one who can save 
 'from sin. Note, ch. iv. 12. 
 
 22. Bound in the s^pirit. Strongly 
 
 2 A 
 
 22 And now, behold, I go " bound 
 in the spirit unto Jerusalem, not 
 knowing '^ the things that shall be- 
 fall me there : 
 
 23 Save that the Holy Ghost 
 witnesseth in every city, say 
 
 cc.19.21. dJiim.4.14. 
 
 urged or constrained by the influences 
 of the Holy Spirit on my mind. Nof by 
 any desire to see the place where ray 
 fathers worshipped, and not urged merely 
 by reason, but by the convictions and 
 mighty promptings of the Holy Spirit to 
 do my duty in this case. The expression 
 "bound inthespirif '(ii'jf^no; t^. ii.'£-j,t.»Tj; 
 is one of great strength and emphasis. 
 The word Aio, to bind, is usually applied 
 to confinement by cords, fetters, or bands 
 (Matt. xiii. 30 ; xiv. 3 ; xxi. 2) ; and then 
 denotes any strong obligation (Rom. vii. 
 2), or any thing that strongly urges, or 
 impels. Matt. xxi. 2. When we are 
 strongly urged by the convictions of duty, 
 by the influences of the Holy Spirit, we 
 should not shrink from danger or from 
 death. Duty is to be done at all hazards. It 
 is ours to follow the directions of God ; re- 
 sults we may safely and confidently leave 
 with him. "FT Not knowing the thi7igs 
 that shall befall me there. He knew that 
 calamities and trials of some kind await- 
 ed him (ver. 23), but he did not know, (1.) 
 Of what particular kind they would be; 
 nor, (2.) Their issue, whether it should be 
 life or death. We should commit our 
 way unto God, not knowing what trials 
 may be before us in Fife ; but know- 
 ing that, if we are found faithful at the 
 post of duty, we have nothing to fear in 
 the issue. 
 
 23. Save that. Except that. This was 
 all that he knew, that bonds and afflictions 
 were to be his portion. IF The Holy Gkosi 
 witnesseth. Either by direct revelation to 
 him, or by the predictions of inspired men 
 whom Paul might meet. An instance 
 of the latter mode occurs in ch. xxi. 11. 
 It is probable that the meaning here is, 
 that the Holy Ghost had deeply impress- 
 ed the mind of Paul by his direct in- 
 fluences, and by his experience in every 
 city, that bonds and trials were to be his 
 portion. Such had been his experience 
 in every city where he had preached the 
 gospel by the direction of the Holy Ghost, 
 that he regarded it as his certain portion 
 that he was thus to be afflicted. IF In 
 every city. In almost every city where 
 Paul had been, he had been subjected to 
 tiese trials. lie had been persecutfld. 
 
278 
 
 THE ACTS. 
 
 [A. D. 60. 
 
 ing « that bonds and afflictions ' 
 abide nie. 
 
 24 But none '' of these things 
 
 a c. 9.16: 21.11. i OT v:ait for mt. ic,21.13. 
 
 Bo:n.8.35,37. 2Cor.4.16. 
 
 ptnried, and scourged. So uniform was 
 this, so constant had been his experience 
 in this way, that he regarded it as his 
 certain portion to be thus afflicted ; and 
 he approached Jer'isalem, and every 
 other city, with a confident expectation 
 that such trials awaited him there. 
 *i Saying. In his experience; by direct 
 revelation ; and by the mouth of prophets, 
 eh. xxi. il. Vv'hen Paul was called to 
 the apostleship, it was predicted that he 
 would suffer much. ch. ix. 16. IT Bonds. 
 Chains. That I would be bound, as 
 pVisoner.s are who are confined. "iF Ahide 
 vie. See the margin. They remain or 
 wait for me ; i. e. 1 must expect to sutler 
 them. 
 
 24. Move me. Alarm me ; or deter me 
 from my purpose. Gr. ' I make an account 
 of none of them.' I do not regard them 
 as of any moment, or as worth considera- 
 tion, in the great purpose to which I have 
 devoted my life, "ii Neither count 1 my 
 Hfe. I do not consider my life as so valu- 
 able as to be retained by turning away 
 from bonds and persecutions. I am cer- 
 tain of bonds and afflictions ; I am willing 
 also, if it be necessary, to lay down my 
 life in the prosecution of the same pur- 
 pose. IT Dear unto myself. So precious 
 or valuable as to be re'tairied at the sacri- 
 fice of duty. I am willing to sacrifice it 
 if it be necessary. This was the spirit 
 of the Saviour, and of all the early 
 Christians. Duty is of more importance 
 than life ; and when either duty or life is 
 to he sacrificed, life is to be cheerfully 
 surrendered, "ir So that. This is my 
 main object, to finish my course with joy. 
 It is implied here, (1.) That this was the 
 great purpose which Paul had in view. 
 (2.) That if he should even lay down his 
 life in this cause, it loould be a finishing 
 his course with joy. In the faithful dis- 
 charge of duty, he had nothing lo foar. 
 Life would be ended willi peace when- 
 ever God should require him to finish his 
 course. IT Finish my course. Close my 
 career as an apostle and a Christiari 
 Lifa is thus represented as a course, or 
 race that is to be run. 2 Tim. iv. 7. Heb. 
 xii. 1. 1 Cor. ix. 21. Acts xiii. 25. ITTWA 
 joy. With the approbation of conscience 
 and of God ; with peace in the recollec- 
 tion of the past. Man should strive so to 
 live that he vvijl have nothing to regret 
 
 move me, neither count I my life 
 dear unto myself, so that I might * 
 finish my course with joy, and the 
 
 c 2Tim.4.7. 
 
 v.hen he lies on a bed of death. It is a 
 glorious privilege to finish life with joy. 
 It is most sad and awful when the last 
 hours are imbitlered with the reflection 
 that life has been wasted, or that the 
 course has been evil. Tlie only way in 
 which the course of life may be finished 
 with joy, is by meeting faithfully every 
 duty, and encountering, as Paul did. 
 every trial with a constant desire to glo- 
 rify God. IF And the ministry. That I 
 may fully discharge the duty of the apos- 
 tolic office, the preaching of the gospel. 
 In 2 Tim. iv. 5, he charges Timothy to 
 make full proof cf his ministry. He here 
 shows that this was the ruling principle 
 of his own life. H ^yhich I have received 
 of the Lord Jesus. Which the Lord Je 
 sus has committed to me. Acts ix. 15 — 17. 
 Paul regarded his ministry as an office 
 intrusted to him by the Lord Jesus him- 
 [ self On this account he deemed it to be 
 I peculiarly sacred, and of high authority. 
 I Gal. i. 12. F.very minister has been in- 
 j trusted with an office by the Lord Jesus. 
 ' He is not his own; and his great aim 
 i should be, to discharge fully and entirely 
 i the duties of that office. ^ To testify the 
 \ gospel. To bear witness to the good 
 I news of the favour of God. This is the 
 great design of the ministry. It is to beai 
 I witness to a dying world of the pood 
 I news that God is merciful, and that his 
 ' favour may be made manifest to sinners. 
 j From this verse we may learn, (1.) That 
 j we all have a course to run ; a duty to 
 ' perform. Ministers have an allotted 
 I duty ; and so have men in all ranks and 
 professions. (2.) We should not be de- 
 terred by danger, or the fear of death, 
 from, the discharge of that duty. We are 
 safe only when we are doing" the will of 
 God. We are really m danger only 
 when we neglect our duty, and make 
 the great God our enemy. (3.) We 
 should so live as that the end of our 
 course may be joy. It is, at best, a 
 solemn thing to die ; but death may be a 
 scene of triumph and ot" joy. (4.) It mat- 
 ters little when, or where, or how we 
 die, if we die in the discharge of oiv: 
 duty to God. He will order the circum- 
 stances of our departure ; and he can 
 sustain us in the last conflict. Happy is 
 that life which is spent in doing the will 
 of God, and peaceful that death which 
 
A. D. CO.] 
 
 CHAPTER XX. 
 
 279 
 
 ministry * which I have received * 
 of the Lord Jesus, to testify the 
 gospel of the grace of God. 
 
 25 And now, behold, I know 
 that ye all among whom 1 have 
 gone preaching the kingdom of 
 
 a20or.4.1. i Gal. 1.1. 
 
 closes a life of toil and trial in the ser- 
 vice of the Lord Jesus. 
 
 25. I know (hat ye all. Perhaps this 
 means simply, ' I have no expectation of 
 seeing you again ; I have every reason to 
 suppose that this is my final interview 
 with you.' He expected to visit Ephesus 
 no more. The journey to Jerusalem was 
 dangerous. Trials and persecutions he 
 knew awaited him. Besides, it is evi- 
 dent that he designed to turn his atten- 
 tion to other countries, and to visit Rome ; 
 and probably had already formed the 
 purpose of going into Spain. See Acts 
 xix. 21. Comp. Rom. xv. 23—28. From 
 all these considerations it is evident that 
 he had no expectation of being again at 
 Ephesus ; it is probable, however, that 
 he did again return to that city. See 
 Note, ch xxviii. 31. IF Among v)hom I 
 have gone preaching. Among whom I 
 tiave preached. The parting of a minis- 
 ter and people is among the most tender 
 and affecting of the separations that occur 
 on earth. *il The kingdom of God. 
 Making known lht« nature of the reign 
 of God on earth by the Messiah. See 
 Note, Matt. iii. 2 
 
 26. Wherefore. Ato. In view of the 
 past, of my ministr^and labours among 
 you, I appeal to your own selves to testify 
 Ihat I have been faithful. ^ I take you to 
 record. Gr. I call you to witness ; I ap- 
 peal to you to testify. If any of you are 
 lost, if you prove unfaithful to God, I ap- 
 peal to yourselves that the fault is not 
 mine. It is well when a minister can 
 make this appeal, and call his hearers to 
 bear testimony to his own faithfulness. 
 Ministers who preach the gospel Vt^ith 
 fidelity may thus appeal to their hearers ; 
 and in the day of judgment may call on 
 them to witness that the fault of the ruin 
 of the soul is not to be charged to them. 
 IT That I am mire. I am not to be charged 
 with the guilt of your condemnaMon, as 
 owing to my unfaithfulness. This does 
 not mean that he set up a claim to abso- 
 lute perfection ; but that, in the matter 
 under consideration, he had a conscience 
 void of offence. T The blood of all men. 
 The word blood is used often in the sense 
 o{ death, of blood shed ; and hence of 
 
 God, shall see my face no more. 
 
 26 Wherefore 1 take you to re- 
 cord this day that I am pure '^ from 
 the blood of all men. 
 
 27 For i have not shunned to de- 
 clare untoyou all thecounsel'^of God. 
 
 c2Cor.7.2. d Eph.l.U. 
 
 the guilt or crime of putting one to death, 
 or condemnation for it. Matt, xxiii. 35 ; 
 xxvii. 25. Acts v. 28 ; xviii. 6. It here 
 means, that if they should die the second 
 death, if they should be lost for ever, he 
 would not be to blame. He had dis- 
 charged hi.s duty, in faithfully warning 
 and teaching them ; and now if they were 
 lost, the fault would be their own, not his. 
 ^ All men. All classes of men — Jewa 
 and Gentiles. He had warned and in- 
 structed all alike. Ministers may have 
 many fears that their hearers will be 
 lost. Their aim, however, should be, (!.->- 
 To save them, if possible ; and,-^) If 
 they are lost, that it should be by no 
 neglect or fault of theirs. 
 
 27. For. This verse contains a reason 
 for what had been said in the previous 
 verse. It shows tvhy Paul regarded him- 
 self as innocent if ihey should be lost. 
 IT / ?inve not shunned. I have not kept 
 back ; I have not been deterred by fear, 
 by the desire of popularity, by the fact 
 that I'he doctrines of the gospel are un- 
 palatable to men, from declaring them 
 fully. The proper meaning of the word 
 translated here, " I have not shunned" 
 (U5r£3-Tjixa;«?,t), is to disguise any impor- 
 tant truth ; to withdraw it from public 
 view; to decline publishing it from fear, 
 or an apprehension of the consequences. 
 Paul means that he had not disguised any 
 truth ; he had not vjithdrawn or kept it 
 from open view, by any apprehension of 
 the effect which it might have on their 
 minds. Truth may be disguised or kept 
 back, (1.) By avoiding the subject altoge- 
 ther from timidity, or an apprehension of 
 giving offence if it is openly proclaimed ; 
 or, (2.) By giving it too little prominency, 
 so that it shall he lost in the multitude 
 of other truths; or, (3.) By presenting it 
 amidst a web of metaphysical specula- 
 tions, bv entangling it with other subjects ; 
 or, (4.) By making use of other terms than 
 the Bible does, for the purpose of involv- 
 ing it in a mist, so that it cannot be un- 
 derstood. Men may resort to this course, 
 (1.) Because the truth itself will be un- 
 palatable ; (2.) Because they may appre- 
 hend the loss of reputation or support ; 
 (3.) Because they may not love the" truth 
 
2c0 
 
 28 Take heed *^ therefore unto 
 yourselves, and to all the flock, 
 
 oCol.4.17. lTim.4.I6. 
 
 THE ACTS. [A. D. GO, 
 
 over the which the Holy Ghost 
 hath made you ^ overseers, to feed 
 
 h Heb.13.17. 
 
 themselves, and choose to conceal its pro- 
 minent and otiensive points ; (4.) Because 
 they may be afraid of the rich, the great, 
 and the gay, and ai)prehend that they 
 shall excite iheir indignation; and, (5.) 
 By a love of metaphysical philosophy, 
 and a constant effort to bring every tiling 
 to the test of their own reason. Men 
 often preach a philosophical explanation 
 of a doctrine instead of the doctrine itself . 
 They deserve the credit of ingenuity, but 
 not that of being open and bold proclaim- 
 ers of the truth of God. H The whole conn- 
 stl. i\':'.a-uv TJiv k,o-jK))v. The word couuscl 
 /'"^ (.^iVAYi) denotes properly con^^iultation, de- 
 liberation ; and then v.ill or purpose. 
 Luke xxiii. 51. Acts ii. 23. It means here 
 the will or purpose of God, as revealed 
 in regard to the salvation of men. Paul 
 had made a full statement of that plan — 
 of the guilt of men, of the claims of the 
 law, of the need of a Saviour, of the 
 provisions of mercy, and of the state of 
 future rewards and punishments. Minis- 
 ters ought to declare all that counsel, be- 
 cause God commands it ; because it is 
 needful for the salvation of men ; and, 
 because the message is not theirs, but 
 God's, and they have no right to change, 
 to disguise, or to withhold it. And if it 
 is the duty of ministers to declare that 
 counsel, it is the duty of a people to lis- 
 ten to it with respect and candour, and 
 with a desire to know the truth, and to 
 be saved by it. Declaring the counsel of 
 God will do no good, unless it is received 
 into honest and humble hearts, and with 
 a disposition to know what God has re- 
 vealed for salvation. 
 
 28. Take heed therefore. Attend to ; be 
 on your guard against the dangers which 
 beset you, and seek to discharge your 
 duty with fidelity. 11" To yourselves. To 
 your own piety, opinions, and mode of 
 life. This is the first duty of a minister ; 
 for, without this, all his preaching will be 
 vain. Comp. Col. iv. 17. 1 Tim. iv. 14. 
 Ministers are beset with peculiar dan- 
 gers and temptations, and against them 
 they should be on their guard. In addi- 
 tion to the temptations which they have 
 in common with other men, they are 
 exposed to those peculiar to their of- 
 fice — arising from flattery, and ambition, 
 and despondency, and worldly-minded- 
 ness. And just in proportion to the im- 
 f)ortance of their oflico, is the importance , 
 of the injunction of Paul, to take heed to j 
 
 themselves. % And to all theJlocL The 
 church ; the charge intrusted to them. 
 The church of Christ is often cotnpared 
 to ajlcck. See JNotes on John x 1—20; 
 also John xxi. 15 — 17. The word Jlock 
 here refers particularly to the church, and 
 not to the congregation in general, for it is 
 represented to be that which was purchas- 
 ed with the blood of the atonement. The 
 command here is, (1.) To take heed to the 
 church: i. e. to instruct, teach, and guide 
 jt; to guard it from enemies (ver. 29), 
 and to make it their special object to pro- 
 mote its welfare. (2.) To take heed to 
 ALL the flock — the rich and the poor, the 
 bond and the free, the old and the young. 
 It is the duty of ministers to seek to 
 promote the welfare of each individual 
 of their charge — not to pass by the poor 
 because they are poor ; and not to be 
 afraid of the rich because they are rich. 
 A shepherd regards the interest of the 
 tenderest of the fold as much as the 
 strongest ; and a faithful minister will 
 seek to advance the interest of all. To 
 do this, he should know all his people ; 
 should be acquainted, as far as possible, 
 with their peculiar wants, character, and 
 dangers, and should devote himself to 
 their welfare as his first and main em- 
 ployment. If Over the Schick the Holy 
 Ghost. Though they had been appointed, 
 doubtless, by the church, or by the apos- 
 tles, yet it IS here represented as having 
 been done by the Holy Ghost. It was 
 by him, (I.) Because he had called and 
 qualified them for their work ; and, (2.) 
 Because they had been set apart in ac- 
 cordance with his direction and will. 
 ^\ Overseers. 'E-to-xc^rcu^-. Bishops. The 
 word properly denotes those who are ap- 
 pointed to oversee, or inspect any thing. 
 This passage proves that the name was 
 applicable to eiders ; and that in the time 
 of the apostles, the name bishop andjsres- 
 hyler, or elder, was given to the same 
 class of officers, and, of course, that there 
 was no distinction between them. One 
 term was originally used to denote office, 
 the other age, and both were applied to 
 the same persons in the church. The 
 same thing occurs in Titus i. 5 — 7, where 
 those who in ver. 5 are called elders, 
 are in ver. 7 called bishops. See also 
 1 Tim. iii. I— 10. Phil. i. 1. If To feed. 
 UoiiJ.o.iveiv. This word is properly applied 
 to the care which a shepherd exercises 
 over his flock. See Notes Johi? xxi. 15 
 
A D. 60 ] 
 
 CHAPTER XX. 
 
 281 
 
 « the church of God, which he hath 
 
 purchased * with his own blood. 
 
 29 For I know this, that after my 
 
 o Prnv.I0.2l. Jer.3.15. Jno.21. 15-17. lPet.5.2,3. 
 iEph.1.14. Col.1.14. Heb.9.12,14. IPet.l. 18,19. Rev. 
 6.9. 
 
 16. It applies not only to the act oi feed- 
 ing a flock, but also to that of protecting, 
 guiding, and guarding it. It here denotes 
 not rnerel}'' the duty of properly instruct- 
 ing the church, but also of governing it ; 
 of securing it from enemies (ver. 29), and 
 of directing its affairs so as to promote its 
 edification and peace. IF The church of 
 God. This is one of the three passages 
 in the New Testament in regard to which 
 there has been a long controversy among 
 critics, which is not yet determined. 
 The controversy is, whether this is the 
 correct and genuine reading. The other 
 two passages are, ] Tim. hi. 16; and 
 ] John V. 7. The MSS. and versions 
 exhibit three readings : the church of God 
 (toD 0io3); the church OF THE Lord (toS 
 Kuf i'ou) ; and the church of the Lord and 
 God (Kyfiou y.xi Qscv). The Latin vulgate 
 reads it God. The Syriac, the Lord. The 
 Arabic, the Lord God. The Ethiopic, the 
 Christian family of God. The reading 
 which now occurs in our text is found 
 in no ancient MSS., except the Vatican 
 codex ; and occurs nowhere among the 
 writings of the fathers, except in Atha- 
 nasius, in regard to whom also there is a 
 various"Teadrn^.^"frrs retained, however, 
 l»y Beza, Mill, and Whitby, as the genu- 
 ine reading. The most ancient MS.S- 
 and the best, read the church of the 
 Lord, and this probably was the genuine 
 text. It has been adopted by Griesbach 
 and Wetstein ; and many important rea- 
 sons may be given why it should be re- 
 tained. See those reasons stated at length 
 in Kuinoel in loco ; see also Griesbach 
 and Wetstein. It may be remarked, that a 
 change from Lord to God might easily 
 ^-^be made in the transcribing, for in ari- 
 cient MSS. the words are not written at 
 length, but are abbreviated. Thus, the 
 name Christ {yi?^Troi) is written XOS; the 
 name God (^^i:,) is written sos ; the name 
 Lo'-d (K-jo.oi) is written kos ; and a mis- 
 take, therefore, of a single letter v^puld 
 lead to the variations observable m the 
 manuscripts. Comp. in this place the 
 Note of Mill in his Greek Testament, 
 who thinks that the name God should be 
 retained. The authority however is so 
 doubtful, that it should not be used as a 
 proof text on the divinity of Christ ,• and 
 ts not necessary, as there are so many 
 
 departing shall grievous wolves " 
 enter in among you, not sparing 
 <^ the flock. 
 
 c Matt.7.l5. 2Pet,2.1. d Jer.l3.20;23.1. Ezek.3-1. 
 
 2,3. Zech.11.17. 
 
 undisputed passages on that subject. 
 IF Which he hath purchased. The word 
 here used (-sf .^a-oiiitraro) occurs but in 
 one other place in the New Testament. 
 1 Tim. ill. 13, " For they that have used 
 the office of deacon we\\,purchase lo them- 
 selves a good degree and great boldness in 
 the faith." The word properly means to 
 acquire or gain any thing ; or to make it 
 ours. This may be done by a price, or by 
 labour, &c. The noun (-£§i-o;>i(r<i) de- 
 rived from this verb is several times used 
 in the New Testament, and denotes acqui- 
 siiio7i. 1 Thess. v. 9, " God hath appoint- 
 ed us to obtain [unto the obtaining or 
 acquisition of] salvation." 2 Thess. ii. 14, 
 " Whereunto he called you by our gos- 
 pel, to the oUaining of the glorv of our 
 Lord Jesus Christ." 1 Pet. ii. 9. Tit. ii. 14. 
 Eph. i. 14. In this place, it means that 
 Christ had acquired, gained, or procured 
 the church for himself by paying his own 
 life as the price. The church is often 
 represented as having thus been bought 
 with diprice. 1 Cor. vi. 20; vii. 23. 2 Pet. 
 ii. 1. ^ With his own Mood. With the 
 sacrifice of his own life ; for blood is 
 often put for life, and to shed the blood 
 is equivalent to taking the life. See 
 Note, Rom. iii. 25. The doctrines taught 
 here are, (1.) That the death of Christ 
 was an atoning sacrifice ; that he offered 
 himself to purchase a people to his own 
 service. (2.) That the church is, there- 
 fore, of peculiar value — a value to be 
 estimated by the worth of the price paid 
 for it. Comp. 1 Pet. i. 18, 19. (3.) That 
 this fact should make the purity and sal- 
 vation of the church an object of special 
 solicitude with the ministers of the gos- 
 pel. They should be deeply affected in 
 view of that blood which ha^ been shed 
 for the church ; and they should guard 
 and defend it as having been bought with 
 the highest price in the universe. The 
 chief consideration that will make minis, 
 ters faithful and self-denying is, that the 
 church has been bought with a price. 
 If the Lord Jesus so loved it ; if he gave 
 himself for it, they should be willing to 
 deny themselves, to watch, and toil, and 
 pray, that the great object of his death— 
 the parity and the salvation of thai 
 church — may be obtained. 
 29. For I know this. By what he had 
 
 %-^ 
 
 /^W 
 
282 
 
 TiIE ACTS. 
 
 [A. 
 
 D. 60 
 
 30 Also of * your own selves ; membej that by the space of three 
 shall men arise, speaking perverse years i ceased not to warn ' every 
 things, to draw away disciples one night and day with tears. 
 
 jfter them. 
 31 Therefore watch, ^ and re- 
 
 o 1 Jno.2. 19. Jude 4,&c. i 2Tim.4.5. 
 
 seen in other places ; by his knowledge 
 of human nature, and of the dangers to 
 which they were exposed ; and by the 
 my^j[ance of inspiration. ^ After my de- 
 parture^ flis presence had been the 
 means of guarding the church, and pre- 
 serving it liom these dangers. Now that 
 the founder and guide of the church was 
 to be removed, they would be exposed to 
 dissensions and dangers. ?i Grievous 
 tcolves. Heavy (caf.'i,-), strong, mighty, 
 dangerous wolves — sO strong that the 
 feeble flock would not be able to resist 
 them. The term wolves is used to denote 
 the enemies of the flock — false, and hypo- 
 critical, and dangerous teachers. Comp. 
 Matt. X. 16. INote, vii. 15. "iT Enter in 
 among you. From abroad ,• doubtless re- 
 ferring particularly to the Jeu:s, who 
 might be expected to distract and divide 
 them. IT Not sparivg the flock. Seeking 
 to destroy the church. The Jews would 
 regard it with peculiar hostility, and 
 would seek to destroy it in every way. 
 Probably they would approach them with 
 great professed friendship for them, end 
 expressing a desire only to defend the 
 laws of Closes. 
 
 30. Also of your own selves. From 
 your own church ; from those who pro- 
 fess to be Christians. ^ Speakhig per- 
 verse things. Crooked, perverted, dis- 
 tracting doctrines (Jiso-Tf .-juyLa). Comp. 
 Note, Acts xiii. 10. They would pro- 
 claim doctrines tending to distract and 
 divide the church. The most dangerous 
 enemies which the church has had, have 
 been nurtjred in its own bosom, and 
 have consisted of those who have per- 
 verted the true doctrines of the gospel. 
 Among the Ephesians, as among the 
 Corinthians (Cor. i. 11 — 13), there might 
 be parties formed ; there might be men 
 mfluenced by ambition, like Diotrephes 
 (3 John 9), or like Phygellus or Her- 
 niogenes (2 Tim. i. 15), or like Hyme- 
 nens and Alexander. 1 Tim. i. 20. Men 
 under the influence of ambition, or from 
 the love of power or popularity, form 
 parties in the church, produce divisions 
 and distractions, and greatly retard its in- 
 ternal prosperity, and mar its peace. I'lie 
 church of Christ would have little to fear 
 from external enemies if it nurtured no 
 foes in its own bosom ; and ail the power 
 
 32 And now, brethren, i com- 
 mend 5"ou to God, and to the word 
 
 of persecutors is not so much to be dreaded 
 as thecounsels and plans, theparties, strifes, 
 heart-burnings, and contentions which are 
 produced by those who have power, 
 among the professed friends of Christ. 
 
 31. Therefore watch. Matt. xxiv. 42. 
 n view of the dangers which beset your- 
 selves (ver. 28), the danger from men not 
 connected with the church (ver. 29), and 
 the danger that shall arise from the lovers 
 of power among yourselves (ver. 30), be 
 on your guard. Observe the approach 
 of danger, and set yourselves against it 
 IT Remember. Recall my counsels and 
 admonitions in reference to these dan- 
 gers. IT By the space of three years. In 
 ch. xix. 10, we are told that Paul spent 
 tuo years in the school of Tyrannus. 
 In ch. xix. 8, it is said that he was teacb 
 ing in the synagogue at Ephesus thre^* 
 months. In addition to this, it is not im- 
 probable that he spent some months more 
 in Ephesus in instructing the church in 
 other places. Perhaps, however, by the 
 phrase three years, he meant to use 
 merely a round number, denoting about 
 three years ; or, in accordance with the 
 Jewish customs, paj-t of each of the three 
 years — one whole year, and a cSHSlSCTS"* 
 "W^ portion of the two others. Comp. 
 Note, Matt. xii. 4G. ^\ I ceased not. I 
 continued to do it. ^ To warn. To 
 admonish; to place before the mind 
 (vcjc-£Tiv) ; setting the danger and duty 
 of each individual before him. IT Every 
 one. He had thus set them an example 
 of what ho had enjoined, ver. 28. He 
 had admonished each individual, what- 
 ever was his rank or standing. It is well 
 when a minister can refer to his own ex- 
 ample as an illustration of what he 
 meant by his precepts. IT Night and 
 day. Continually ; by every opportunity. 
 ^ With tears. Expressive of his deep 
 feeling and his deep interest in their wel- 
 fare. Note on ver. 19. 
 
 32. And now, brethren. About to leave 
 them, probably to see them no more, he 
 committed them to the faithful care and 
 keeping of God. Amidst all the dangers 
 of the church, when human strength 
 fails or is withdrawn, we may commit 
 that church to the safe keeping and ten 
 der care of God. IF I commend you. 1 
 commit you; I place you {^ctf»T:iifi»') iv 
 
A. D. 60.] 
 
 CHAPTER XX. 
 
 5283 
 
 of his grace, which " is able tc 
 build you up, and to give you an 
 inheritance '' among ail them which 
 are sanctified. 
 
 o Jno.n.n. b c.26.18. Col.1.12. Heb.S.15. lFet.1.4. 
 
 his hands, and under his protection. 
 Note, Acts xiv. 23. ^ And to the word 
 of his grace. That is, to his gracious 
 word ; to his merciful promise. To his 
 doctrine of salvation by Jesus Christ, 
 which has been conferred on us by grace. 
 Paul refers, doubtless, to the gospel — in- 
 cluding its promises of support, its consol- 
 ing truths, and its directions to seek all 
 needful help and comfort in God. IT Which 
 is able. Which has power. Ti '^^uva/^^i-cy. 
 Which word, or gospel, has power to 
 build you up. Heb. iv. 12, " For the 
 word of God is quick [living, life-giving, 
 t^av], and powerful, and sharper than any 
 two-edged sword," &c. Comp. Isa. xlix. 
 2. Jer. xxiii. 29. " Is not my word like as 
 a fire ? saith the Lord : and like a ham- 
 mer that breaketh the rock in pieces ?" 
 It is implied here, that the gospel is not 
 a dead letter ; that it has power to ac- 
 complish a great work ; and that it is 
 adapted to the end in view, the conver- 
 sion and sanctification of the soul. There 
 is no danger in representing the gospel as 
 mighty, and as fitted by infinite wisdom 
 to secure the renovation and salvation of 
 man. Comp. Rom. i. 16. 1 Cor. i. 18. 2 
 Cor. X. 4. IT To build you up. The word 
 used here is properly applied to a house 
 which is reared and completed by slow 
 degrees, and by toil. It here means to 
 establish, make firm, or permsncnt'; and 
 hence to instruct, to establish in doctrine, 
 and in hope. It here means that the 
 word of God was abtetijconfirm and es- 
 tablish them in the hopes of the gospel, 
 amidst the dangers to which they would 
 be exposed. T And to give yon an inheri- 
 tance. To make you heirs ; or to make 
 you joint partakers with the saints of the 
 blessings in reserve for the children of 
 God. Those blessings are often repre- 
 sented as an inheritance, or heirship, 
 which God will confer on his adopted 
 children. Matt. xix. 29; xxv. 34. Mark 
 X. 17. Heb. vi. 12. Rev. xxi. 7. Eph. i. 11 ; 
 V. 5. Col. i. 12; iii. 24. Rom. viii. 17. 
 Gal. iii. 29. ^ Among all them which are 
 sanctified With all who are holy ; with 
 all the saints. Note, John x. 36. Those 
 who shall be saved are made holy. Thej- 
 who receive a part in the inheritance be- 
 yond the grave, shall have it only among 
 the sanctified and the pure. They rauat. 
 
 33 I <= have coveted no man's sil- 
 ver, or gold, or apparel. 
 
 34 Yea, ye yourselves •* know, 
 that these hands have ministered 
 
 c lSani.12.3. lCor.9.12. 2Cor.7.2. d c.lS.S.lCor. 
 
 4.12. lThess.2.9. 2Thess. 3.8 
 
 therefore, be pure themselves, or they 
 can have no part in t!^ kingdom of 
 Christ and of God. 
 
 33. / have coveted. I have not desired. 
 I have not made it an object of my living 
 among you to obtain your property. Thus 
 (2 Car. xii. 14) he says, " I seek not yours, 
 but you." Paul had power to demand 
 support in the ministry as the reward of 
 his labour. 1 Cor. ix. 13, 14. Yet he did 
 not choose to exercise it, lest it should 
 bring the charge of avarice against the 
 ministry. 1 Cor. ix. 12r~T'5r^'Paul also had 
 power in another respect. He had a vast 
 influence over the people. The early 
 Christians were disposed to commit their 
 property to the disposal of the apostles. 
 See Acts iv. 34, 35. 37. The heathen had 
 been accustomed to devote their property 
 to the support of religion. Of this pro- 
 pensity, if the object of Paul had been to 
 make money, he might have availed him- 
 seTfr and bave become enriched. De- 
 ceivers often thus impose on people for 
 the purpose of amassing wealth ; and one 
 of the incidental but striking proofs of the 
 Christian religion, is here furnished in the 
 appeal which the apostle Paul made to 
 his hearers, that this had not been his mo- 
 tive for action. If it had been, how easy 
 would it have been for them to have con- 
 tradicted him ! and who, in such circum- 
 stances, would have dared to make such 
 an appeal ? The circumstances of the 
 case, therefore, prove that the object of 
 the apostle was not to aniass wealth. And 
 this fact is an important proof of the truth 
 of the religion which he defended. 
 What shouldiiaye induced him to labour 
 and toilTn this manner, but a conviction 
 of the truth of Christianity ? And if he 
 really believed it was true, it is, in his 
 circumstances, a strong proof that this re- 
 ligion is from heaven. See this proof 
 stated in Faber's " Difficulties of Infidel- 
 ity," and in Lord Lyttleton's " Letter on 
 the conversion of St. Paul." IT Or ap- 
 parel. Raiment. Changes of raiment 
 among the ancients, as at present among 
 the orientals, constituted an important 
 part of their property. See Note, on 
 Matt. vi. 19. 
 
 34. Yea, ye ymirselves know. By your 
 own acquaintance with my manner of 
 life. In Corinth he had lived and labour- 
 
284 
 
 THE ACTS, 
 nd to them 
 
 unto my necessities 
 Ihat were with me. 
 
 35 I have showed you all things, 
 
 ed with Apollos (Note, ch. xviii. 3); and 
 he refers elsewhere to the fact, that he 
 had supported himself, in part at least.by 
 his own labour. 1 Cor. iv. 12. 1 Thess. 
 ii. 9. 2 Thess. iii, 8. We may hence 
 learn that it is no discredit to a minister 
 to labour. Whatever it may be to a peo- 
 ple who put him under a necessity to toil 
 for his support, yet the example of Paul 
 shows that a man should rejoice in the 
 privilege of preaching the gospel, even 
 if it is done while he is obhged to resort 
 to labour for his daily bread. It is well 
 when a minister of the gospel can make 
 an appeal to his people like this of Paul, 
 and say, " I have coveted no man's gold, 
 or silver, or apparel." Every minister 
 should so live ihat he can make this ap- 
 peal to their own consciences of the sin- 
 cerity and disinterestedness of his labours 
 from the pulpit ; or when called to sepa- 
 rate from them as Paul did ,• or when on 
 a dying bed. Everj'^ minister of the 
 gospel, when he com.es to lie down 
 to die, will desire to be able to make 
 this appeal, and to leave a solemn tes- 
 timony there, that it was not for gold, or 
 ease, or fame, that he toiled in the min- 
 isterial office. How much more influence 
 can such a man have, than he who has 
 been worldly-minded ; who has sought 
 to become rich ; and the only memorials 
 of whose life is, that he has sought " the 
 fleece, not the flock," and that he has 
 gained the property, not the souls of men. 
 And every Christian, when he dies, 
 should and will desire to leave a testi- 
 mon.K,^§i^n-e, that he has been disinter- 
 e.^tecHself-denying, and laborious in the 
 cause of the Lord Jesus. 
 
 3.5. I have showed you. I have taught 
 you by instruction and example. I have 
 not merely disconrsiid about it, but have 
 showed you how to do it. II All things. 
 Or, in respect to all things. In every 
 thing that respects preaching and the 
 proper mode of life, I have for three 
 years set you an example, illustrating the 
 design, nature, and duties of the office by 
 my own self-denials and toil. If Hov) that. 
 Or that. "On. I have showed you that 
 ye should by so labouring support the 
 weak. IT So lohonring. Labouring as I 
 have done. Setting "this example, and 
 ministering in this way to the wants of 
 others. ^ To support \he weak. To pro- 
 vidti for the wants of the sick and feeble 
 
 [A. D. 60. 
 
 how that so labouring ye ought to 
 " support the weak ; and to re- 
 member the words of the Lord 
 
 a Rom.S.n. Ei)h.4.28. IThess.S.H. 
 
 members of the flock, who are unable to 
 labour for themselves. The weak here 
 denote the poor, the needy, the infirm. 
 ^ And to remember. To call to mind lor 
 encouragement, and with the force of a 
 command. IT The words of the Lord 
 Jesus. These words are nowhere re- 
 corded by the evangelists. But they did 
 not pretend to record all his sayings and 
 instructions. Comp. John xxi. 25. There 
 is the hi d afi^ t reason to suppose, that 
 many of'his saym^*\vhich are not re- 
 corded would be treasured up by those 
 who heanftTierif- WouMbe transmitted 
 to others; and wa^|2^3^ "^gard ed as a 
 precious part of nis instructions. Paul 
 .e^^^eg^U^addresses them as if they had 
 hearauns before, and were acquainted 
 with it. Perhaps he had himself remind- 
 ed them of it. This is one of the Re- 
 deemer's most precious sayings; and it 
 seems even to have a peculiar value, 
 from the fact that it is not recorded in the 
 regular and professed histories of his life. 
 It comes to us recovered, as it were, from • 
 the great mass of his unrecorded sayings ; ! 
 rescued from that oblivion to which it i 
 was hastening if left to mere tradition, I 
 and placed in permanent form in the sa- / 
 cred writings by the act of an apostle, ^^^^ 
 who had never seen the Saviour before^ / 
 his crucifixion. It is a precious relic — a "'/ , 
 memento of the Saviour — and the effect ' 
 of it is, to make us regret that more ; 
 of his words were not recovered from an 
 uncertain tradition, and placed in a 
 permanent form by an inspired pen- 
 man. God, however, who knows what 
 is requisite to guide us, has direct ed 
 the words which are needful for TlT^^veP 
 fare of the church, and has preserved by 
 inspiration the doctrines which are adapt- 
 ed to convert and bless man. IT It is more 
 blessed to give. It is a higher privilege ; 
 it tends more to the happiness of the indi- 
 vidual, and of the world. The giver is 
 more blessed or happy than the receiver. 
 This appears, (1.) Because it is a privilege 
 to give to the wants of othere ; it is a ^ii- 
 ditiou for which we should be thankful 
 when we are in a situation to promote 
 their felicity. (2.) Because it tends to 
 promote'the happiness of the benefactor 
 himself There is pleasure in the act of 
 giving when it is done with pure motives. 
 It promotes our own peace ; is followed 
 by happiness in the recollection of it ; 
 
A.D. CO.] 
 
 CHAPTER XX. 
 
 Jesus, how he said, It " is more 
 blessed to give than to receive. 
 
 36 And when he had thus spo- 
 ken, he kneeled '' down, and prayed 
 with them all. 
 
 37 And they all wept sore, and 
 
 Luke 14.12-14. 
 
 b c.21.5. 
 
 and will be followed by happiness for 
 ever. That is the most truly happy man, 
 who is most benevolent. He is the most 
 miserable, who has never known the hix- 
 ury of doing good, but who lives to gain 
 all he can, and to hoard ail he gains. 
 (3.) It is blessed in the reward that shall 
 result from it. Those who give from a 
 pure motive, God will bless. They shall 
 be rewarded, not only in the peace which 
 they shall experience in this life, but in 
 the higher bliss of heaven. Matt. xxv. 
 34 — 36. We may also remark, that this is 
 a sentiment truly great and noble. It is 
 worthy of the Son of God. It is that on 
 which he himself acted, when he came 
 to give pardon to the guilty ; comfort to 
 the disconsolate and the mourner; peace 
 to the anxious sinner; sight to the blind ; 
 hearing to the deaf; life to the dead ; and 
 heaven to the guilty and the lost. Acting 
 on this, he gave his own tears to weep 
 over human sorrows and human guilt ; 
 he gave his own labours and toils to in- 
 struct and save man ; he gave his own 
 life a sacrifice for sin on the cross ; and 
 he gave his Spirit to awaken and save 
 those for whom he died. Loving to give, 
 he has freely given us all things. Loving 
 to give, he delights in the same character 
 in his followers, and seeks that they who 
 have w-ealth, and strength, and influence, 
 should be willing to give all to save the 
 world. Imitating his great example, and 
 complying with his command, the church 
 shall yet learn more and more to give its 
 .wealth to bless the poor and needy ; its 
 sons and its daughters to bear the gospel 
 to the benighted heathen ; and its undi- 
 vided and constant efforts to save a lost 
 world. — Here closes this speech of Paul ; 
 an address of inimitable tenderness and 
 beauty. Happy would it be if every 
 minister could bid such an adieu to his 
 people, when called to part from them ; 
 and happy if, at the close of life, every 
 Christian could leave the world with a 
 like consciousness that he had been faith- 
 ful in the discharge of his duty. Thus 
 dying, it will be blessed to leave the 
 world ; and thus would the example of 
 the saints hve in. jhe memory of survi- 
 
 n 
 
 2S5 
 Paul's neck, and kissed 
 
 <= fell on 
 him; 
 
 38 Sorrowing- most of all for the 
 ^ words which he spake, that they 
 should see his face no more. And 
 they accompanied him unto the ship 
 
 e Gen.46.29. d ver.25. 
 
 vors long after they themselves have as 
 cended to their rest. 
 
 36. He kneeled down. The usual atti- 
 tude of prayer. It is the proper posture 
 of a suppliant. It indicates reverence 
 and humility ; and is represented in the 
 Scriptures as the common attitude of de- 
 votion. 2 Chron. vi. 13. Dan. vi. 10. 
 Lukexxii. 41. Acts vii. 60; ix. 40; xxi. 
 5. Rom. xi. 4. Phil. ii. 10. £ph. iii. 14. 
 Mark i. 40. 
 
 37. ^Yept sore. Wept much. Greek, 
 "There was a great weeping of all." 
 IT And fell on Paul's neck. Embraced 
 him, as a token of tender affection. The 
 same thing Joseph did when he met his 
 aged father Jacob. Gen. xlvi. 29. IT And 
 kissed him. This was the common token 
 of affection. Note, Matt. xxvi. 48. Luke 
 XV. 20. Rom. xvi. 16. 1 Cor. xvi. 20. 
 
 38. Sorrowing most of all., &c. This 
 was a most tender and affectionate part- 
 ing-scene. It can be more easily imagin- 
 ed than described. We may learn from 
 it, (1.) That the parting of niinisters and 
 people is a most solemn event, and should 
 be one of much tenderness and affection. 
 (2.) The effect of true religion is to make 
 the heart more tender; to make friend- 
 ship more affectionate and sacred ; and 
 to unite more closely the bonds of love 
 (3.) Ministers of the gospel should be 
 prepared to leave their people with the 
 same consciousness of fidelity, and the 
 same kindness and love, which Paul 
 evinced. They should live such Uvea as 
 to be able to look back upon their whole 
 ministry as pure and disinterested ; and 
 as having been employed in guarding the 
 flock, and in making known to them the 
 whole counsel of God. So parting, they 
 may part in peace. And so living, and 
 acting, they will be prepared to give up 
 their account with joy, and not w:tn grief. 
 May God grant to every mmister the 
 spirit which Paul evinced at Ephesus, 
 and enable each one, when called to leave 
 his people by death or otherwise, to do it 
 with the same consciousness of fidelity 
 which Paul evinced, when he left hia 
 neople to see their face no mora ! 
 
 vN/ii' 1/4 .. i - 
 
 rr'^ 
 
THE ACTS. 
 
 [A.. D. CO. 
 
 CHAPTER XXL 
 
 AND it came to pass, that after 
 we were gotten from them, and 
 had launched, we came with a 
 
 unto Phenicia, we went aboard, and 
 set forth. 
 
 3 Now when we had discovered 
 Cyprus, we left it on the left hand. 
 
 straight course unto Coos, and the and sailed into Syria, and landed 
 day following unto Rhodes, and at Tyre : for there the ship was to 
 from thence unto Patara : ' unlade her burden. 
 
 2 And finding a ship sailing over , 4 And finding disciples, we tar- 
 
 CHAPTER XXL 
 
 1. Aflcr roe were gotten from them. 
 After we had left the elders at Miletus, 
 ch. XX. 38. They were on their way to 
 Jerusalem. ^ Unto Coos. This was a 
 small island in the Grecian Archipelago, 
 a short distance from the south-western 
 point of Asia Minor. It is now called 
 Sfanco. It was celebrated for its fertility, 
 and for the wine and silk-worms which 
 it produced- H Utilo Rhodes. This was 
 an island in the Levant. On the island 
 was a city of the same name, which was 
 principally distinguished for its brazen 
 Colossus, which was built by Chares of 
 Lyndus. It stood across the mouth of the 
 harbour,and was so high that vessels could 
 pass between its legs. It stood fifty-six 
 years, and was then thrown down by an 
 earthquake. It was reckoned as one of 
 the seven wonders of the world. When 
 the Saracens took possession of this island, 
 they sold thia' prostrate image to a Jew, 
 v/ho loaded 900 camels with the brass of 
 it. This was A. D. 600, about 900 years 
 after it had been thrown down. The an- 
 cient name of the island was Asteria. Its 
 name Rhodes was given from the great 
 quantity of roses which it produced. 
 M Unto Patara. This was a maritime 
 city of Lycia, in Asia Minor, over-against 
 Rhodes. 
 
 2. Into Phenicia. See Note, ch. xi, 19. 
 Phenicia was on their way to Jerusalem. 
 IT Set forth. Sailed. 
 
 3. Had discovered Cyprus. Note, ch. 
 
 iv. 36. IT Into S 
 
 yria. 
 
 Note, Matt. 
 
 24. ^ And landed at Tyre. Note, Matt. 
 xi. 21. IT To unlude her burden. Her 
 cargo. Tyre was formerly one of the 
 most commercial cities of the world ; and 
 it is probable, that in the time of Paul its 
 commercial importance had not entirely 
 ceased. 
 
 4. And finding disciples. Christians. 
 This is the first mention of there being 
 Christians at Tyre, but there is no impro- 
 bability in supposing that the gospel had 
 been preached there, though it is not ex- 
 pressly recorded by Luke. IT Who said 
 to Paid. Comp. ver. 12. Their deep in- 
 terest in his welfare, and t'leir apprehen- 
 
 j sion of his danger, was the reason 
 why they admonished him not to go. 
 IT Through the spirit. There is some dif- 
 ficulty in understanding this. In solving 
 this difficulty, we may remark, (1.) That 
 \ it is evident that the Holy Spirit is meant, 
 ' and that Luke means to say that this was 
 spoken by his inspiration. The Holy 
 Spirit was bestowed on Christians at that 
 time in large measures, and many appear 
 to have been under his inspiring guid- 
 ■ ance. (2.) It was not understood by Paul 
 as a positive command that he should not 
 ': go up to Jerusalem — for had it been, it 
 I would not have been disobeyed. Paul 
 evidently understood it as expressive of 
 [ their earnest wish that he should not go, 
 as apprizing him of danger, and as a kind 
 i expression in regard to his own welfare 
 i and safety. Comp. ver. 13. Paul w-as in 
 ' better circumstances to understand this 
 ' than we are, and his interpretation was 
 doubtless correct. (3.) It is to be under- 
 stood, therefore, simply as an inspired 
 'prophetic warning, that if he went, he 
 i went at the risk of his life ; a prophetic 
 I warning joined with their individual per- 
 sonal wishes, that he would not expose 
 himself to this danger. The meaning 
 evidendy is, that they said by inspiration 
 ! of the Spirit, that he should not go unless 
 he was willing to encounter danger, and 
 the hazard of life as a consequence, for 
 they foresaw that the journey would be 
 attended with this hazard. Grotius ren- 
 ders it, " that he should not go, unless he 
 was willing to be bound." Michaelis and 
 Stolzius, "They gave him prophetic 
 warning, that he should not go to Jerusa- 
 I lem." Doddridge, " If he tendered his own 
 liberty and safety, not to go up to Jerusa- 
 j lem, since it would certainly expose him 
 to very great hazard." The inspiration 
 I in the case was that of admonition and 
 i warning, not of positive command. Paul 
 j was simply apprized of the danger; and 
 then left to the free determination of his 
 I own will. He chose to encounter tho 
 danger of which he w'as thus apprized. 
 I He did not despise the intimations of the 
 [Spirit; but he judged that his duty to 
 1 God called him thus to encounter tha 
 
A. D. GO.] 
 
 CHAPTER XXI. 
 
 387 
 
 ried there seven days* who said! 
 • to Paul through the Spirit, that I 
 he should not go up to Jerusalem. 
 
 5 And when we had accomplish- 
 ed those days, we departed and 
 went our way : and they all brought 
 us on our way with wives and chil- 
 dren, till we ivere out of the city: 
 and we kneeled ^ down on the shore, 
 and prayed. 
 
 hazards of the journey. We may be ap- 
 prized of danger in a certain course, either 
 by our friends or by the word of God, 
 and still it may be our duty to meet it. 
 Our duty is not to be measured by the 
 fact that we shall experience dangers, 
 in whatever way that may be made 
 known to us. It is in following the will 
 of God ; and encountering whatever trials 
 may be in our way. 
 
 5. Had accomplished those days. When 
 those days were passed. IT They all 
 brought us o?i our xuay. They attended 
 us. Note, ch. XV. 3. Rom. xv. 24. 1 Cor. 
 xvi. 6. 11. 3 John 6. This was an ex- 
 pression of tender attachment, and of a 
 deep interest in the welfare of Paul and 
 his fellow-travellers. IT We kneeled down. 
 Note, ch. XX. 3G. ^ On the shore. Any 
 place may be proper for prayer. Note, 
 John iv. 21 — 24. God is every v%'here, 
 and can as easily hear the prayer of the 
 humble on the sea-shore as in the most 
 magnificent temple. This is an instance, 
 as well as that in ch. xx. 36, where the 
 apostle evidently prayed with the church 
 without a form of prayer. No man can 
 believe that he thus poured forth the de- 
 sires of his heart at parting, and com- 
 mended them to God, in a prescribed 
 form of loords. Besides that there is not 
 the least evidence that such a form was 
 then used in the Christian church, scenes 
 like this show more clearly than abstract 
 arguments could do, that such a form 
 was not needed, and would not be used. 
 Paul and his fellow Christians, on the 
 Band of the sea-shore, would pour forth 
 the gushing emotions of their souls in 
 language such as their circumstances 
 would suggest, and such as such a scene 
 would demand. And it is presumed to 
 be impossible that any man can read this 
 narraUve in a dispassionate manner with- 
 out believing that they offered an extem- 
 pore prayer. 
 
 7. We came to Ptolemais. This vv/as a 
 city situated on the coast of the Mediter- 
 anean, on the north angle of a bay 
 
 6 And when we had taken out 
 leave one of another, we took ship y 
 and they returned home again. 
 
 7 And when we had finished out 
 course from Tyre, we came to 
 Ptolemais, and saluted the brethren, 
 and abode with them one day. 
 
 8 And the next day^ we that were 
 of Paul's company departed, and 
 came unto Cesarea : and we enter- 
 
 which extends, in a semi-circle of three 
 leagues, as far as the point of Mount 
 Carmel. At the south and west sides the 
 city was washed by the sea ; and was 
 surrounded by triple walls. It was in 
 the tribe of Asher (Judg. i. 31), and was 
 originally called Accuo ; but was called 
 Ptolemais in honour of one of the Ptole- 
 mies, who beautified and adorned it. 
 The Christian crusaders gave it the name 
 of Acre, or Si. John of Acre, from a 
 magnificent church which was built in 
 it. and which was dedicated to the a]x>s- 
 tle John. It is still called Akka by the 
 Turks. The Syriac and Arabic render it 
 Accho in this place. It sustained several 
 sieges during the crusades, and was the 
 last fortified place wrested from the 
 Christians by the Turks. It sustained a 
 memorable siege under Bonaparte, and 
 since then it has been much increased 
 and strengthened. Its present popula- 
 tion is estimated at from 18,000 to 20,000. 
 H And saluted the brethren. Embraced 
 them ; gave them expressions of affection 
 and regard. 
 
 8. We that were of Paul's company. 4 
 From this it would appear that they had | 
 been attended thus far by some persons » 
 who were going only to Ptolemais. This | 
 clause, however, is wanting in many ] 
 MSS., and has been omitted by Bengel, 
 Griesbacii, Knapp, and others, as spurious. 
 It is also wanting in the Syriac and the 
 Vulgate. IT Unto Cesarea. See Note, 
 ch. viii. 40. IF Into the house of Philip. 
 One of the seven deacons, ch. vi. 5. 
 After his conversation with the eunuch 
 of Ethiopia, he went to Cesarea, and pro 
 bably there abode. H The evangelist. 
 This word properly means one who an 
 nounces good news. In the New Testa- 
 ment it is applied to a preacher of the 
 gospel, or one who declares the glad 
 tidings of salvation. It occurs only in 
 two other places. Eph. iv. 11. 2 Tim. iv 
 5. What was the precise rank of those 
 who bore this title in the early Christian 
 church, cannot perhaps be determined 
 
THE ACTS. 
 
 [A. D. 60 
 
 ed into the house of Philip " the 
 evang-elist, '' which was one of the 
 seven ; '^ and abode v/ith him. 
 
 9 And the same man had four 
 daughters, virgins, which '^ did 
 prophesy. 
 
 10 And as we tarried there many 
 days, there came down from Judea 
 a certain prophet, named Agabus. * 
 
 11 And when he was come unto 
 us, he took Paul's girdle, and 
 bound his own hands and feet, and 
 
 ac.S.25,40. i Eph.4.n. 2Tim.4.5. cc.6.5. 
 
 d Joel 2.28. c.2.n. ec.11.28. 
 
 ft is evident, however, that it is used to 
 denote the office of preaching the gos- 
 pel ; and as this tide is applied to Philip, 
 and not to any other of the seven dea- 
 cons, it would seem probable that he had 
 been intrusted with a special commission 
 to preach, and that preaching did not per- 
 tain to him an a deacon, and does not pro- 
 perly belong to that office. The business 
 of a deacon was, to lake care of the poor 
 members ot the church, ch. vi. 1 — G. 
 The office of preaching was distinct from 
 this, though, as in this case, it might be 
 conferred on the same individual. 
 
 9. Which did prophesy. See Note, ch. 
 ii. 17; xi. 27. That females sometimes 
 partook of the prophedc influence, and 
 foretold future events is evident from 
 various places in the New Testament. 
 See No'e, ch. ii. 17. 
 
 10. There came down. Note, ch. xv. 1. 
 IT Named. Agabus. See Note, ch. xi. 28. 
 
 11. He took Paul's girdle. The loose, 
 flowing robes, or outer garments, which 
 were worn in eastern countries, were 
 bound by a girdle, or sash, around the 
 body, when they ran, or laboured, or 
 walked. Such a girdle was, therefore, 
 an indispensable part of dress. Ii Arid 
 hound his oion hands and Jtet. As em- 
 blematic of what would be done by the 
 Jews to Paul. It was common for the 
 prophets to perform actions wnich were 
 emblematic of the events which they 
 predicted. The design was to make the 
 
 Er^diction more forcible and impressive, 
 y representing it to the eye. Thus Jere- 
 miah was directed to bury his girdle hy 
 the Euphrates, to denote the approaching 
 captivity of the Jews. Jer, xiii. 4. Thus 
 he v/aa directed to make bands and yokes, 
 and to put them aroimd his neck, as a 
 sign to Edom and Moab, &c. Jer. xxvii. 
 2, 3. Thus the act of the potter was em- 
 blematic of the destruction that was com- 
 
 said. Thus saith the Holy Ghost, 
 So-^ shall the Jews at Jerusalem 
 bind the man that owneth this gir. 
 die, and shall deliver him into tlie 
 hands of the Gentiles. 
 
 12 And when we heard these 
 things, both we, and they o"f that 
 place, ^ besought him not to go up 
 10 Jerusalem. 
 
 13 Then Paul answered, Whal 
 mean ye to weep and to break mine 
 heart % for I am ready '' not to be 
 
 /ver.33. c.20.23. g- Matt. 16.22,23. /i 2Tim.4.6. 
 
 ing upon the nation of the Jews. Jer 
 xviii. 4. So Isaiah walked naked and 
 barefoot as a sign of the captivity of 
 Egvpt and Ethiopia. Isa. xx. 3, 4. Comp. 
 Ezek. iv., xii., &c. ^ 6'o shall the Jews, 
 <&c. This was fulfilled. See ver. 33, and 
 ch. xxiv. IT Into the hands of the Gentiles. 
 To be tried ; for the Romans then had 
 jurisdiction over Judea. 
 
 13. What mean ye. Gr. What do ye. 
 A tender and affectionate, but firm re- 
 proach. IT 2 vjeep and to break my heart 7 
 To afflict me, and distract my mind by 
 alarms, and by the expressions of tender- 
 ness. His mind was fixed on going to 
 Jerusalem ; and he fek^that he vvas pre- 
 pared for whatever awaited him. Ex- 
 pressions of tenderness among friends 
 are proper. Tears may be inevitable at 
 parting from those whom we love. But 
 such expressions of tenderness and love 
 ought not to be allowed to interfere with 
 the convictions of duty in their minds. 
 If they have made up their minds that a 
 certain course is proper, and have resolv- 
 ed to pursue it, we ought neither to at- 
 tempt to divert them from it, nor to dis- 
 tract their minds by our remonstrances or 
 our tears. We should resign them to 
 their convictions of what is demanded of 
 them, with affection and prayer, l)ut with 
 cheerfulness. We should lend them all 
 the aid in our piower, and then commend 
 them to the blessing and protection of 
 God. These remarks apply especially to 
 those who are engaged in the missionary 
 enterprise. It is trying to part with a 
 son, a daughter, or a beloved friend, in 
 order that they may go to proclaim the 
 gospel to the benighted end dying hea- 
 then. The act of parting— /or life ; and 
 the apprehension o? the perils which 
 they may encounter on the ocean, and in 
 heathen lands, maybe painful. But if 
 thev, like Paul, have looked at it calmly, 
 
A. D. 60.] 
 
 CHAPTER XXI. 
 
 L.«9 
 
 bound only, but also to die at Jeru- 
 salem for the name of the Lord 
 lesus. 
 
 14 And when he would not be 
 persuaded, we ceased, saying, The 
 will ** of the Lord be done. 
 
 15 And after those days we took 
 up our carriages, and went up to 
 Jerusalem. 
 
 a Matt.6.10; 26.42. 
 
 candidly, and with much prayer ; if they 
 have come to the deh berate conclusion 
 that it is the will of God that they should 
 devote their lives to this service, we 
 ought not to weep, and to break their 
 hearts. We should cheerfully and confi- 
 dently commit them to the protection of 
 the God whom they serve, and remem- 
 ber that they are seeking his glory, and 
 that the parting of Christians, though for 
 life, will be short. Soon, in a better 
 world, they will be united again, to part 
 no more ; and the blessedness of that 
 future meeting will be greatly heightened 
 by all the sorrows and self-denials of 
 separation here, and by all the benefits 
 which such a separation may be the 
 means of conveying to a dying world. 
 That mother will meet, with joy, in 
 heaven, the son from whom, with many 
 tears, she was sundered, when he entered 
 on a missionary life ; and surrounded 
 with many ransomed heathen, heaven 
 will be made more blessed, and all eter- 
 nity more happy. IT But also to die. 
 This was the true spirit of a martyr. 
 This spirit reigned in the hearts of all 
 \\ie early Christians. IT For the name of 
 the Lord Jesus. For his sake ; hi makmg 
 his name known. 
 
 14. Would not be persuaded. To re- 
 main. He was resolved to go. IT We 
 ceased. We ceased remonstrating with 
 him, and urging him to remain. H The 
 will of the Lord be done. They were now 
 assured that it was the will of God that 
 he should go. And they were now ready 
 to submit to that will. This is an instance 
 and an evidence of true piety. It was 
 the expression of a wish that whatever 
 God might judge to be necessary for the 
 advancement of hia cause, might take 
 place, even though it ehould be attended 
 with many trials. They commended their 
 friend to the protection of God, confident 
 that whatever ehould occur would be 
 right. Com p. Note, Matt vi. 10 ; xxvi. 42. 
 
 15. After those days. After what had 
 occurred, as related in the previous verses. 
 ^ We took up our carriages. This is a 
 
 2B 
 
 16 There went with us also cer- 
 tai?i of the disciples of Cesarea, 
 and brought with them one Mnason 
 of Cyprus, an old disciple, * with 
 w^hom we should lodge. 
 
 17 And when we were come to 
 Jerusalem, the brethren received * 
 us gladly. 
 
 18 And the daT/ following Paul 
 
 most Aift^^iipy translation. The word car- 
 riage we apply now exclusively to a 
 vehicle for conveying any thing — as a 
 coach, chariot, gig, cannon carriage, &c. 
 The original word means simply, that 
 they prepared themselves; made them- 
 selves ready ; put their baggage in order, 
 &c. 'A,-TO(rx{u:',(rss,«£voi. They prepared for 
 the journey. The English word carriage 
 I was formerly used in the sense of that 
 j which is carried, baggage, burden, ves- 
 I sels, furniture, &c. Thus it was used 
 ««4hetiniexUat our translation was made ; 
 : and in this sense it ia to b6 understood 
 j in 1 Sam. xvii. 22, " And David left his 
 carriage (baggage) in the hand of the 
 I keeper of the carriage," &c. See ver. 
 j 20, margin. Isa. x. 28, " At Michmash 
 ! he hath laid up his carriages" [his bag- 
 I gage, &c.] 
 
 I 16. One Mnason of Cyprus. The ori- 
 ginal in this place would be better trans- 
 lated, " And brought us to Mnason of 
 Cyprus, an old disciple," &c. It is e^- 
 dent that, though Mnason was originally 
 oTTTyprus, yet he was now an inhabitant 
 of Jerusalem, and was well known to 
 the disciples at Cesarea. It is possible 
 that he m.ight have been at Cesarea, and 
 accompanied Paul to Jerusalem ; but the 
 more correct interpretation of the passage 
 is, that Paul and his fellow-travellers 
 were conducted to his house in Jerusa- 
 lem, and that he was not with them in 
 the journey. IT Of Cyprus. Note, ch. iv. 
 36. ^ An old disciple. An early convert 
 to Christianity — perhaps one who was 
 converted before the crucifixion of the 
 Saviour. IT With whom we should lodge. 
 In whose house we were to take up our 
 abode. The rites of hospitality were 
 shown in a distinguished manner by the 
 jaxly -Chriatians. . 
 
 17. The brethren. Cliristians. f jRe-" 
 ceived us gladly. They had been long 
 absent. They had been into distant re- 
 gions, and had encountered many dan- 
 gers. It was a matter of joy that they had 
 now returned in safety. 
 
 18. Unto James James the Less. Note 
 
290 
 
 went in with us unto James; " and 
 dil the elders were present. 
 
 19 And when he hud saluted 
 them, he declared particularly what 
 * things Gcd had wrought among 
 the Gentiles hy " his ministry. 
 
 ac.l5.13,&c. Gal.1.19. i Rom. 15. 18, 19. c c.20. 
 24. 2Cor.12.li:. 
 
 ch. XV. 13. He resided at Jerusalem. 
 Comp. Gai. i. 19. It lo not improbable 
 that he was the only one of the apostles 
 llien at Jerusalem; and there is reason 
 to believe that the church at Jeru.salem 
 was left under his particular care. It 
 was natural, therefore, that Paul and his 
 travelling companions should take an 
 early opportunity to see him. James was 
 the cousin of our Lord, and in Gal. i. 19, 
 he is called the Lord's brother. On all 
 accounts, therefore, he was entitled to, 
 and would receive particular respect from 
 the eirly disciples. 
 
 19. Had saluted them. With the usual 
 tokens of respect and atiection. ^ He 
 declared particularlif, &c. As an evidence 
 that God had been with him. It is not 
 improbable that there might have been 
 eome suspicion in regard to Paul among 
 the disciples at Jerusalem, and he might 
 have heard that they were prejudiced 
 against him. This prejudice would be 
 removed by his stating what had actually 
 occurred under his ministry. 
 
 20. They glorified the Lord. They gave 
 praise to the Lord for what he had done. 
 They saw new proofs of his goodness 
 and mercy, and they rendered him thanks 
 for all that had been accomplished. There 
 was no jealousy that it had been done by 
 the instrumentality of Paul. True piety 
 will rejoice in the spread of the gospel, 
 and in the conversion of sinners, by 
 whatever instrumentality it may be ef- 
 fected. IT Thou seest, brother. The lan- 
 guage of tenderness in this address, re- 
 cognising Paul as a fellovv-Iahourer and 
 fellow Christian, implies a wish that Paul 
 would do all that could be done to avoid 
 giving offence, and to conciliate the fa- 
 vour of his countrymen. IT How many 
 thousands. The number of converts at 
 this time must have been very great. 
 Twenty-five years before this, three thou- 
 sand had been converted at one time 
 (ch. ii.), and afterwards the number had 
 swelled to some more thousands, ch. iv, 
 4. The assertion, that there were, then, 
 " many thousands," implies that the work 
 so signally begun on the day of Pentecost 
 in Jerusalem, had not ceased, and that 
 many more had been converted to the 
 
 THE ACTS [A. D. 60. 
 
 20 And when they h(!ard //, they 
 glorified the Lord ; and said unto 
 him, Thou seest, brother, how many 
 thousands of Jews there are which 
 believe ; and they are all zealous 
 '^ of the law : 
 
 d c 32.3. Rom.10.2. 
 
 Christian faiih. IF Which believe- Who 
 are Christians. They are spoken of as 
 believers, or as having faith in Christ, in 
 contradistinction from those who rejected 
 him, and whose characteristic trait it was 
 that they were unbelievers. IT A7id they 
 are all s^alo%s_ of the law. They still 
 ajpserve the law of Moses. The refer- 
 ence here is, to the law respecting cir- 
 cumcision, sacrifices, distinctions of meats 
 and days, festivals, <tc. It may seem re- 
 markable that they should still continue 
 to observe those rites, since it was the 
 manifest design of Christianity to abolish 
 them. But we are to remember, (1.) 
 That those riles had been appointed by 
 God, and that they were trained to their 
 observance. (2.) That the apostles con- 
 formed to them while ihey remained in 
 Jerusalem, and did not deem it best to 
 set themselves violently against them, 
 ch. ill. 1. Luke xxiv. 53. (3.) That the 
 question about their observance had 
 never been agitated at Jerusalem. It 
 was only among the Gentile converts 
 that the question had risen, and there it 
 jnusi arise, for if they were to be observ- 
 ed, they must have been imposed upon 
 them by authority. (4.) The decision of 
 the council (ch. xv.) related only to the 
 Gentile converts. It did not touch the 
 question, whether those rites were to be 
 obsei'ved by the Jewish converts. (5.) It 
 was to be presumed, that as the Christian 
 religion became better understood — that 
 as its large, free, and catholic nature 
 became more and more developed, the 
 peculiar institutions of Moses would be 
 laid aside of course, without agitation, 
 and without tumult. Had the question 
 been agitated at Jerusalem, it would 
 have e.xcited tenfold opposition to Cluis- 
 tianity, and would have rent the Chris- 
 tian church into factions, and greatly re- 
 tarded the advance of the C^hristian doc- 
 trine. We are to remember also, (6.) 
 That, in the arrangement of Divine Pro- 
 vidence, the time was drawing near 
 which was to destroy the temple, the 
 city, and the nation; which was to put 
 an' end to sacrifices, and effectually to 
 close for ever the observam e of the 
 Mosaic rites. As this destruction was sc 
 
A. D. GO.] 
 
 CHAPTER XXI. 
 
 2'Jl 
 
 21 And they are informed of 
 thee, that thou teachest all the Jews 
 which are among the Gentiles to 
 forsake Moses, saying that they 
 ought not to circumcise ** their 
 •children, neither to walk after their 
 customs. 
 
 a Gal. 5. 3. 
 
 near, and as it would be so effectual an 
 argument against the observance of the 
 Mosaic rites, the Great Head of the church 
 did not suffer the question of their obli- 
 gation to be needlessly agitated among 
 the disciples at Jerusalem. 
 
 21. And they are informed of thee. Re- 
 ports respectmg the conduct of Paul 
 would be likely to be in circulation 
 among all at Jerusalem. His remarka- 
 ble conversion \ his distinguished zeal ; 
 his success among the Gentiles, would 
 make his conduct a subject of special 
 interest. Evil-minded men among the 
 Jews, who came up to Jerusalem from 
 different places where he had been, 
 would be likely to represent him as the 
 decided enemy of the laws of Moses, 
 and these reports would be likely to 
 reach the ears of the Jewish converts. 
 The repqrts, as they gained ground, would 
 be greatly magnified, until suspicion 
 might be excited among the Christians 
 at Jerusalem, that he was, as he was 
 reputed to be, the settled foe of the 
 Jewish rites and customs. IF That thou 
 teachest all the Jews, &c. From all the 
 evidence which we have of his conduct, 
 this report was incorrect and slanderous. 
 The truth appears to have been, that he 
 did not enjoin the observance of those 
 If.ws on the Gentile converts; that the 
 effect of his ministry on them was, to lead 
 them to suppose that their observance 
 was not necessary — contrary to the doc- 
 trines of the Judaizing teachers (see ch. 
 XV.); and that he argued with the Jews 
 themselves, where it could be done.against 
 the obligation of those laws and customs, 
 since the Messiah had come. They de- 
 pended on that observance for justifica- 
 tion and salvation. This Paul strenu- 
 ously opposed , and this he defended at 
 length in the epistles which he wrote. 
 See the epistles to the Romans, the Gala- 
 tians, and the Hebrews. Yet these facts 
 might be easily misunderstood and per- 
 verted, so as to give rise to the slanderous 
 report, that he was every where the 
 enemy of Moses and the law. H Wliich 
 are among the Gentiles. Who live in 
 heathen countries. The Jews were ex- 
 
 •22 What is it therefore? The 
 multitude must needs come '' to- 
 gether : for they will hear that thou 
 art come. 
 
 23 Do therefore this that we say 
 to thee : We have four men which 
 have a vow on them ; 
 
 b c.19.32. 
 
 tensively scattered, and settled in all the 
 large towns and cities of the Roman 
 empire. IT To forsake Moses. The law 
 and authority of Moses. That is, to re- 
 gard his laws as no longer binding. IT To 
 walk after the customs. To observe the 
 institutions of the Mosaic ritual. Note, 
 ch. vi. 14. The word cuslcSiUS denotes 
 the rites of the Mosaic economy — the 
 offering of sacrifices, incense, the obla- 
 tions, anointings, festivals, &c. which the 
 law of Moses prescribed. 
 
 22. What is it therefore ? What is to 
 be done ? What is it proper to do, to 
 avoid the effects of the evil report which 
 has been circulated ? What they deemed 
 it proper to do, is suggested in the follow- 
 ing verses. IT The multitude. The mul- 
 titude of Jews. IT Must needs come to- 
 gelher. There will be inevitably a tumult 
 uous assemblage. It will be impossible 
 to prevent that. The reasons were, be- 
 cause their minds were exceedingly agi- 
 tated that one of their own countrymen 
 had, as they understood, been advising 
 apostasy from the religion of their fathers; 
 because it had been extensively done in 
 many parts of the world, and with great 
 success ; and because Paul, having, as 
 they believed, himself apostatized from 
 the national religion, had become very 
 conspicuous, and his very presence in 
 Jerusalem, as in other places, would be 
 likely to excite a tumult. It was, there- 
 fore, the part of friendship to him, and to 
 the cause, to devise some proper plaofe to 
 prevent, if possible, the anticipated ex- 
 citement. 
 
 23. We have four men. There are 
 with us four men. It is evident that 
 James and the elders meant to say, that 
 these men were connected with them in 
 the Christian church ; and the fact sho\vs 
 that the Christians at Jerusalem did not 
 disregard the institutions of Moses, and 
 had not been so far enlightened in the 
 doctrines of Christianity as to forsake 
 yet the ceremonial rites of the Jews. 
 tT Which have a vow on them. Which 
 have made a vow. See Notes, ch. xviii. 
 18. From the mention of shaving tho 
 
 1 head (in ver. 21), it is evident that the vow 
 
 Q 
 
292 
 
 THE ACTS. 
 
 [A.J). oO. 
 
 24 Them take, and purify thy- 
 seli with them, and be at charges 
 witn them, that they may shave 
 * their heads : and all may know, 
 that those things, whereof they 
 were informed concerning thee, are 
 nothing, but that tliou thyself also 
 walkest orderly, and keepestthe law. 
 
 a Num. 6.2,13,18. c. 18.18. 
 
 which they had taken was that of the 
 Nazarite ; and that as the time of their 
 vow was about expiring, they were about 
 to be shaven, in accordance with the cus- 
 tom usual on such occasions. See Note, 
 ch. xviii. 18. These persons Paul could 
 join, and thus show decisively that he 
 did not intend to undervalue or dispa- 
 rage the laws of 3Ioses, when those laws 
 were understood as mere ceremonial ob- 
 servances. 
 
 24. Them take. Take with you. Join 
 yourself with them. II And purify thy- 
 self with them. Join them in observing 
 the forms of purification prescribed by 
 the law of Moses in the observance of 
 the vow of the Nazarite. The purifying 
 here refers to the vows of sanctity which 
 the IVazarites were to observe. They 
 were to abstain from wine and strong 
 drink ; they were to eat no grapes, moist 
 or dried ,• they were to come near no 
 dead body, nor to make themselves "un- 
 clean" for their father, mother, brother, 
 or sister, when they died (Num. vi. 3 — 7) ; 
 and they were to present an offering 
 when the days of the vow were complet- 
 ed. Num. vi. 8. ^ And be at charges 
 with them. Share with them the expense 
 of the sacrifices and offerings required 
 when the vow is completed. Those offer- 
 ings were a ram of a year old (or a burnt- 
 offering, a sheep of the same age for a 
 sin-offering, a rain for a thank-offering, a 
 basket of unleavened cakes, and a liba- 
 tion of wine. See Num. vi. 13 — 20. 
 ^ That they may shave I'heir heads. The 
 shaving of the head, or the cutting off the 
 hair which had been suffered to grow 
 during the continuance of the vow 
 ("Num. vi. 5;, was an observance indicat- 
 ing that the vow had been performed. 
 Paul was requested to join with them in 
 the expense of the sacrifices and offer- 
 ings, that thus the whole of the ceremo- 
 nies having been observed, their heads 
 might be shaved as an indication that 
 every part of the vow had been com- 
 plied with. IT A?id all may know. By 
 tlie fact of your observance of one of the 
 rites of the Mosaic religion, all may have | 
 
 25 As touching the Gentiles 
 which believe, we * have written, 
 and concluded that they observe no 
 such thing, save only that they 
 keep themselves from tilings ofter- 
 ed to idols, and from blood, and 
 from strangled, and from fornica- 
 tion. 
 
 b c.15.20,29. 
 
 evidence that it is not your purpose or 
 practice to speak contemptuously of those 
 rites, or to undervalue the authority of 
 Moses. If Are nothing. Are untrue, or 
 without any foundation. H Waltsest or- 
 derly. That you live in accordance 
 with the real requirements of the law of 
 Moses. To walk in the Scriptures often 
 denotes to live, to act, to conduct, in a cer- 
 tain manner. All, probably, that they 
 wished Paul to show by this was, that ho 
 was not an enemy of Moses. They who 
 gave this counsel were Christian'^, and 
 they could not wish him to do any thing 
 which would imply that tie waj not a 
 Christian. 
 
 25. As touching the Gentiles. In re- 
 gard to the Gentile converts. It might 
 be expedient for Paul to do what could 
 not be eyijoincd on the Gentiles They 
 could uot command the Gentile cctnverls 
 to observe those ceremonies, v^hile yet it 
 might be proper, lor the sake of peace, 
 that the converts to Christianity from 
 among the Jews shouid regard tliCm. 
 The conduct of the Chnst'ans at Jerusa- 
 lem in giving this advice, ond of Paul in 
 following it, may be easily vindicated. 
 If it be objected, as it has been by infi- 
 dels, that it looks like double-dealing; 
 that it was designed to deceive the Jews 
 in Jerusalem, and to rnuke them believe 
 that Paul actually conffirmed to the cere- 
 monial law, when his c jnduct among the 
 Gentiles showed that he did not; we 
 may reply, (1.) That the observance ot 
 that law" was not necessary in order to 
 justification ; (2.) Tiiat it vyould have 
 been improper to have enjoined its ob- 
 servance on the Gentile converts as ne- 
 cessary, and therefore it was never done ; 
 (3.) That when the Jews urged its ob- 
 servance as necessary to justification and 
 salvation, Paul strenuously opposed this 
 view of it every where ; (4.) Yet, that 
 as a matter of expediency, he did not op- 
 pose its being observed' either by the 
 Jews, or by the converts made among the 
 Jews. In fact, there is other evidence 
 besides the case before us, that Paul him- 
 self contintied to observe some at least 
 
A. D. GO.] 
 
 CHAPTER XXI. 
 
 293 
 
 26 Then Paul took " the men ; 
 and the next day purifying himself 
 with theru, entered * into the tem- 
 ple, to signify the accomplish- 
 ment " of the days of purification, 
 
 a lCor.9.20. b C.24.1S. c Num.6.13. 
 
 of the Jewish rites, and his conduct in 
 pubhc at Jerusalem, was in strict accord- 
 ance with his conduct in other places. 
 See ch. xviii. 18. The sum of the whole 
 matter is this, that when the observance 
 of the Jewish ceremonial law was urged 
 as necessary to justification and accept- 
 ance with God, Paul resisted it,- when it 
 was dernanded that its observance should 
 be enjoined on the Gentiles, he opposed 
 it: in all other cases he made no opposi- 
 tion to it, and was ready himself to com- 
 ply with it, and wilHng that others should 
 also. IT We have loritten. ch. xv. 20. 29. 
 26. Tkeji Paid took the men. Took 
 them to himself; united with ihem in ob- 
 serving the ceremonies connected with 
 their vow. To transactions like this he 
 refers in ] Cor. ix. 20, " And unto the 
 Jews 1 became as a Jew, that I might 
 gain the Jews; to them that are under the 
 law, as under the law, that I might gain 
 them that are under the law." Thus, it 
 j has always been found necessary in pro- 
 pagating the gospel among the heathen, 
 not to otfend them needlessly ; but to con- 
 form to their innocent customs in regard 
 to dress, language, modes of travelling, 
 sitting, eating, &c. Paul did nothing 
 more than this. He violated none of the 
 dictates of honesty and truth. IT Purify- 
 ing himself with' them. Observing the 
 ceremonies connected with the rite cf 
 purification. Note, ver. 24. This means 
 evidently that he entered on the ceremo- 
 nies of the separation according to the 
 law of the Nazarite. TT To signify. 
 Greek, Signifying or making known. 
 That is, he announced to the priests in 
 the temple his purpose of observing this 
 vow with the four men, according to the 
 law respecting the Nazarite. It was 
 proper that such an announcement should 
 be made beforehand, in order that the 
 priests might know that all the ceremo- 
 nies required had been observed. ^ 27ie 
 accomplishment, &c. The fulfilling, the 
 completion. That is, he announced to 
 them his purpose to observe all the days, 
 and all the rites of purification required ir' 
 the law, in order that an offering might 
 be properly made. It does not mean 
 that the days had been accomplished, but 
 [\ that it vvds his intention to observe them, 
 \ so that it would be proper to offer the 1 
 2 b3 
 
 until that an offering- should be of- 
 fered for every one of them. 
 
 27 And w^hen the seven days 
 were almost ended, the Jews " 
 which were of Asia, when they 
 
 d cb.24.18. 
 
 usual sacrifice. Paul had not, indeed, 
 engaged with them in the beginning of 
 their vow of separation ; but he might 
 come in with hearty intention to share 
 with them. It cannot be objected that 
 he meant to impose on t^jjriests. and to 
 make them believe that he had observed 
 the whole vow with them ; for it appears 
 from their own writings {Bereshith Rabba 
 90, and Koheleth Rabba 7), that in those . 
 instances where the Nazarites had not 
 sufficient property to enable them to meet 
 the whole expense of the offerings, other 
 persons, who possessed more, might be- 
 come sharers of it, and thus be made 
 parties to the vow. See Jahn's Archae- 
 o|og>', $ 395. This circumstance will vin- 
 dicate Paul from any intention to take 
 an improper advantage, or to impose on 
 the priests or the Jews. All that he an- 
 nounced was, his intention to share with 
 the four men in the offering which they 
 were required to make ; to divide the 
 expenses with them ; and thus to show 
 his approval of the thing, and his accord 
 ance with the law which made such a 
 vow proper, as he had before done in a 
 voluntary manner, when it could not be pre* 
 tended that it was for double-dealinsr, or 
 imposition, ch. xviii. 18. IT Until that an 
 offering, &c. The sacrifices required of 
 all those who had observed this vow 
 Note ver. 24. Num. vi. 13. It is a complete 
 vindication of Paul in this case, that he 
 did no more here than he had done in a 
 voluntary manner (ch. xviii. 18.), aw^.as 
 a^^arsjhen^ m a s^cr et.j^^^^ 
 thaf he"vvas still in the practice of ob- 
 serving this rite of the Mosaic institution. 
 Nor can it be proved that Paul ever, in 
 any way, or at any fime, spoke against the 
 vow of the Nazarite, or that a vow of a 
 similar kind in spirit would be improper 
 fi)r a Christian in any circumstances. 
 ^S /."Jtmtwflsnifti'teiJen (Toys %ere atmost " 
 ended. Gr. As the seven days were about 
 
 to be fulfilled. "^.uiKK-.v' crvvziKs\crixt. 
 
 The seven days which were to complete 
 the observance of the vow. ver. 26. 
 Perhaps the whole observance in this 
 case was intended to be but seven days, 
 as the time of such a vow was voluntary. 
 The translation, " were almost ended," 
 is not quite correct. The Greek implies 
 no more than that the period of the seven 
 
294 
 
 THK ACTS. 
 
 [A. D. 60, 
 
 saw him in the temple, stirred up 
 all the people, and laid "■ hands on 
 him. 
 
 28 Crying out, Men of Israel, 
 help : this is the man that * teach- 
 eth all men every where against the 
 people, and the law, and this place ; 
 and further, brought Greeks also 
 into the temple, and halh polluted 
 this holy place. 
 
 29 (For they had seen before 
 
 b c.6.13,14; 24.5,6, 
 
 days was^^mdjo be accomplished, without 
 ira£lyin^Jt.vvas near the close onTTem 
 whenlie was seized. By comparing the 
 following places, eh. xxi. 18. 26 ; xxii. 30 ; 
 xxiii. 12.32; xxiv. 1. 11, it appears that 
 the time of his seizure must have been 
 near the beginning of those days. (Dod- 
 dridge.) ^ The Jews which were of Asia. 
 Who resided in Asia Minor, but who had 
 come up to Jerusalem for purposes of 
 worship. Conip. Notes on cli. ii. 
 
 28. Men of Israel. Jews. All who are 
 the friends of the law of Moses. ^ This 
 is the man, &c. This implies that they 
 had before, given information to the JevCS 
 at'Jeru's'alem that there was such a man ; 
 and they now exulted in the fact, that 
 they had found him. They, therefore, 
 called on all these to aid in securing 
 and punishing him. IT That teacheth, &c. 
 See Notes, ch. vi. 13, 14. 'A Agai?tst (he 
 people. The people of the Jews. That 
 is, they pretended that he taught, that 
 the customs and laws of the Jewish na- 
 tion were not binding, and endeavoured 
 to prejudice all men against them. H And 
 the law. The law of Moses. ^ And 
 this place. The temple. Every thing 
 against the law would be interpreted 
 also as being against the temple, as most 
 of the _cornmandrnents of the law were 
 celebrated there. It Is possible also that 
 F^rrMfTit have declared that the tem- 
 ple was to be destroyed. Comp. ch. vi. 
 13, 14. IF And further, brought Greeks, &c. 
 Tiie temple was surrounded by various 
 areas called courts. Notes, Matt. xxi. 12. 
 The outermost of these courts was called 
 the court of the Gentiles, and into that 
 it was law^ful for the Gentiles to enter. 
 But the word "temple" here refers, doubt- 
 less, to the parts of the area appropriated 
 especially to the Israelites, and which it 
 w^as unlawful for a Gentile to enter. See 
 the area marked G.G.G.G. in the plan 
 of the temple. Matt. xxi. 12. U And hath 
 polluted, &c. He defiled the temple by 
 
 with him^ in the city, Trophimus 
 " an Ephesian, whom they sup 
 po&ed that Paul had brought into 
 the temple.) 
 
 30 And all the city was moved, 
 and the people ran together; and 
 they took Paul, and drew him out of 
 the temple : and forthwith the doors 
 were shut. 
 
 31 And as they were about to ** 
 kill him, tidings cam.e unto the 
 
 cc.20.4. rf lCor.U.23,&c. 
 
 thus introducing a Gentile. %o greater 
 defilement, in their view, couiu scarcely 
 be conceived. No more et!ective"'^)pe^ 
 could be made to the passions of the peo- 
 ple than this. 
 
 29. In the city. In Jerusalem. As he 
 was with Paul, it was irferred that he 
 would attend him every where. H Tro- 
 phimus. He had accompanied Paul on 
 his way from Ephesus. ch. xx. 4. IF Whom 
 they supposed, &c. This is a most striking 
 illustration of the manner in which accu- 
 sations are often brought against others. 
 They had seen him with Paul in the city ; 
 they inferred, therefore, that he had been 
 with him in the temple. They did not 
 even pretend that they had seen him in 
 the temple ; but the inference was enough 
 to inflame the angry and excitable pas- 
 sions of the multitude. So in the accu- 
 sations which men now often make of 
 others. They see one thing, they infer 
 another; they could testify lo one thing, 
 but they conclude that another thing will 
 also be true, and that other thing they 
 charge on them as the truth. If men 
 would state facts as they are, no small 
 part of the slanderous accusations against 
 others would cease. An end would be 
 made of most of the charges of falsehood, 
 and error, and heres}', &iid dishonesty, 
 and double-dealing, and immorality. If 
 a statement is made, it should be of the 
 thing as it was. If we attempt to state 
 what a man has done, it should not be 
 what we suppose he had done. If vve at- 
 tempt to state what he believes, it should 
 not be what vve suppose he believes. 
 
 30. The city was moved. Vv' as agitated ; 
 was thrown into commotion, "il Drew him 
 out of the temple. Under the pretence 
 that he had defiled it. The evident de- 
 sign was to put him to death, ver. 31. 
 TT The doors were shut. The doors lead- 
 ing into the courts of the temple. 
 
 31. And as they were about to kill him. 
 Gr. They seeking to kill him. This was 
 
A. D. GO.] 
 
 CHAPTER XXI. 
 
 295 
 
 chief captain of the band, that all 
 Jerusalem was in an uproar : 
 
 3-2 Who " immediately took sol- 
 diers and centurions, and ran down 
 unto them : and when they saw 
 the chief captain and the soldiers, 
 they left beating of Paul. 
 
 33 Then the chief captain came 
 near, and took him, and command- 
 ed him to be bound ^ with two 
 chains ; and demanded who he was, 
 and what he had done. 
 
 3-i And some cried one thing, 
 Bome another, among- the multi- 
 
 o c.23.27;24.7. b ver. 11. c.20.23. Eph.6.20. 
 
 evidently done in a popular tumult, as 
 had been done in the case of Stephen, 
 ch. vii. They could not pretend that they 
 had a right to do it by law. ^ Tidings 
 came. Thf' news, or rumour came ; he 
 was told of it. IT Tke chief captain of 
 the band. This band or body of Roman 
 soldiers was stationed in the tower Anto- 
 nia, on the north of the temple. This 
 tower was built by John Hyrcanus, high- 
 priest of the Jews, and was by him called 
 Baris. It was beautified, and strength- 
 ened by Herod the Great, and was called 
 Antoma, in honour of his friend, Mark 
 Antony. Josephus describes this castle 
 as consisting of four towers, one of which 
 overlooked the temple, and which he 
 eays was seventy cubits high. Jewish 
 Wars, b. v. ch. 5, $ 8. In this tower a 
 gtoa^rfi of Roman soldiers was stationed, to 
 secure the temple, and to maintain the 
 peace. The commander of this coho rt 
 is here called " the chief captain." Re- 
 ference is made to this guard several 
 times in the New Testament. Matt. 
 xxvii. 65, 66. John xviii. 12. Acts v. 26. 
 The word translated " chief captain" 
 (%<\iaf/co), denotes properly one who 
 commanded a thousand men. The band 
 (^a-TTsi^x) was the tenth part of a legion, 
 and consisted sometimes of four hundred 
 and twenty-five soldiers, at others of five 
 hundred, and at others of six hundred, 
 according to the size of the legion. The 
 name of this captain was Claudius Ly- 
 sias. ch. xxiii. 26. "ir In an uproar. That 
 the whole city was in commotion. 
 
 32. Centurions. Captains of a hundred 
 men. 
 
 33. To be bound with two chains. To 
 show to the enraged multitude that he 
 did not intend to rescue any one from 
 justice, but to keep the peace. Paul's 
 
 tude ; and when he could not know 
 the certainty for the tumult, he 
 e-ommanded him to be carried into 
 the castle. '^ 
 
 35 And when he came upon the 
 stairs, so it was, that he was borne 
 of the soldiers, for the violence ** 
 of the people. 
 
 36 For the multitude of the peo- 
 ple followed after, crying. Away 
 * with him ! 
 
 37 And as Paul was to be led 
 into the castle, he said unto the 
 chief captain. May I speak unto 
 
 c c.23.10,l6 d Pt.55.9. Hab.1.3. e Luke 2.1. 
 
 IS. Jno.19.li. c.22.22. lCor.4.13. 
 
 being thus bound would convince them 
 of his determination that justice should 
 be done in the case. Probably he wa.s 
 bound between two soldiers, his right 
 arm to the left arm of the one, and hia 
 left arm to the right arm of the other. 
 See Note, ch. xii. 6. Or, if his hands and 
 feet were bound, it is evident that it was 
 so done that he was able still to walk, 
 ver. 37, 38. This was in accordance with 
 the prediction of Agabus, ch. xxi. 11. 
 
 34. Into the castle. The caslle or 
 tower of Antonia, where the guard was 
 kept. Note on ver. 31. Comp. ch. xxiii. 
 10. 16. 
 
 35. Upon the stairs. The stairs which 
 led from the temple to the tower of An- 
 tonia. Josephus says (Jewish Wars, b. v. 
 ch. 5, $ 8), that the tower of Antonia 
 " was situated at the corner of two clois^ 
 ters of the court of the temple, of that on 
 the west, and of that on the north ; it 
 was erected on a rock of fifty cubits 
 [seventy-five feet] in height, and vv-as on 
 a great precipice. On the corner where 
 it joined to the two cloisters of the tem- 
 ple, it had passages dovm to them both, 
 through which the guards went several 
 ways among the cloisters with their arms, 
 on the Jewish festivals," &c. It was on 
 these stairs, as the soldiers were return- 
 ing, that the tumult was so great, or the 
 crowd so dense, that they were obliged 
 to bear him along to rescue him from 
 their vio.^nce. IT The violence of the peo- 
 ple. The rush of the multitude. 
 
 35. Auxiy with him.' That is, to death 
 Comp. Luke xxiii. 18. 
 
 37. May I speak unto thee ? May I have 
 the privilege of making my defence be- 
 fore; thee ; or of stating the case truly, 
 the cause of my accusation, of this tu- 
 mult, (fcc. "ir Canst thou gpeak Greek f 
 
296 
 
 thee? Who said, Canst thou speak 
 Greek ? 
 
 THE ACTS. [A. D. GO 
 
 38 Art not thou that ' Egyptian,, 
 which before these days rnadest an 
 
 1 This E^ptian rose A.D. 55. c.5.36. 
 
 Implying that if he could, he might be 
 permitted to speak to him. The Greek 
 iariguage was that which was then al- 
 most universally spoken, and it is not im- 
 probable that it was the native tongue 
 of the chief captain. It is evident that 
 he was not a Roman by birth, for he says 
 (ch. xxii. 28) that he had obtained the 
 privilege of citizenship by paying a great 
 sum. The language which the Jews 
 spoke, was the -2H£;£h^l;dkic ; and as he 
 took Paul to be anC^ptlantfevv (ver. 38.), 
 he supposed frorinffSrCr?5uftistance also, 
 that he was not able to speak the Greek 
 language. 
 
 38. Arl 7iot thou that Egyptian. That 
 Egyptian was p robabl y a Jew, who re- 
 sided in Egj'ptr Josephus has given an 
 account of this Eg\'ptian, which striking- 
 ly accords with the statement here re- 
 corded by Luke. See Josephus' Antiq. 
 b. XX. ch. viii. § 6, and Jewish War, b. ii. 
 ch. xiii. § 5. The account which he 
 gives is, that this Egyptian, whose name 
 he does not mention, came from Egypt to 
 Jerusalem, and said that he was a pro- 
 phet, and advised the multitude of the 
 common people to go with him to the 
 Mount of Olives. He said further, that 
 he would show them from thence how 
 the walls of Jerusalem would fall down ; 
 and he promised them that he would pro- 
 cure for them an entrance through those 
 walls when they were fallen down. 
 Josephus adds (Jewish War), that he got 
 together thirty thousand men that were 
 deluded by him, " these he led round 
 about fro77i the wilderness to the mount, 
 which was called the Mount of Olives, 
 and was ready to break into Jerusalem 
 by force from that place." But Felix, 
 who was apprized of his movements, 
 marched against him with the Roman 
 soldiers, and discomfited him, and slew 
 four hundred of them, and took two hun- 
 dred alive. " But the Egyptian escaped 
 himself out of the fight, isut did not ap- 
 
 Eear any more." It was natural that the 
 loman tribune should suppose that Paul 
 was this Eg^'ptian, and that his return 
 had produced this commotion and ex- 
 citement among the people. IT Madcst 
 an uproar. Producing a sedition, or a 
 rm/jg- among the people. Greek, "That 
 Egyptian, who before these days having 
 risen up." IT Into the ivildervess. This 
 corresponds remarkably with the account 
 of Josephus. He indeed mentions that 
 
 he led them to the Mount of Olives, but 
 he expressly says that " he led them round 
 about from the wilderness." This wil- 
 derness was the wild and uncultivated 
 mountainous tract of countr}', lying to the 
 east of Jerusalem, and between it and 
 the river Jordan. See Note, Matt. iii. 1. 
 It is also another striking coincidence 
 showing the truth of the narrative, that 
 neither Josephus nor Luke meniioii, the V 
 name of this Egj'ptian, though he was so 
 prominent and acted so dislmguished a 
 part. IT Four thousand men. There is 
 here a remarkable discrepancy between 
 the chief captain and Josephus. The 
 latter says that there were thirty thousand 
 men. In regard to this, the Ibl lowing re- 
 marks may be made. (1.) This cannot 
 be alleged to convict Luke of a false 
 statement, for his record is, that flie chief 
 captain made this statement, and it can- 
 not be proved that Luke has put into his 
 mouth words which he did not utter. AH 
 that he is responsible for is, a correct 
 report of what the Roman tribune said, 
 not for t<he truth or falsehood of his state- 
 ment. It is certainly possible that that 
 might have been the common estimate of 
 the number then, and that the account 
 given by Josephus might have been 
 made from more correct information. Or 
 it is possible, certainly, that the statem.ent 
 by Josephus is incorrect. (2.) If Luke 
 ivere to be held responsible for the state- 
 ment of the nurnber, yet it remains to be 
 shown that he is not as correct a histo- 
 rian as Josephus. Why shou^* 1 Josephus 
 be esteemed infallible, and Lij^e false ? 
 Why should the accuracy ol Luke bo 
 tested by Josephus, rather than the accu- 
 racy of Josephus by Luke ? Infidels 
 usually assume that Josephus and other 
 profane historians are infallible, and theji 
 endeavour to convict the sacred writers 
 of falsehood. (3.) The narrative of 
 Luke is the more probable of the two. 
 It is more probable that the number was 
 only four thousand, than that it was thirty 
 thousand. For Josephus says, that foui 
 hundred were killed, and two hundred 
 taken prisoners; and that thus they were 
 dispersed. Now, it is scarcely credible, 
 that an army of thirty thousand despera 
 does and cut-throats would be dispersed 
 by so small a slaughter and captivity 
 But if the number was originally but four 
 thousand, it is entirely credible that the 
 loss of six hundred would discourage and 
 
A D. GO.] 
 
 CHA1»TER XXII. 
 
 297 
 
 uproar, and leddest out into the 
 wilderness four thousand men that 
 were murderers 1 
 
 39 But Paul said, * I am a man 
 which am a Jew of Tarsus, a city 
 in Cilieia, a * citizen of no mean 
 city : and I beseech thee, suffer me 
 to speak unto the people. 
 
 40 And when he had given him 
 license, Paul stood on the stairs, 
 and beckoned *= with the hand unto 
 
 dissipate the remainder. (4.) It is possi- 
 ble that ftie chief captain refers only to 
 the organized Sicarii, or murderers that 
 the Egyptian led with him, and Josephus 
 to the mullitude that afterwards joined 
 them, the rabble of the discontented and 
 disorderly that joined them on their 
 march. Or, (5.) There may have been 
 nn error in transcribing Josephus. It has 
 been supposed that he originally wrote 
 four thousand, but that aricient copyists, 
 mistaking the A delta, /oMr, for a lambda, 
 thirty, wrote thirty thousand, instead of 
 four thousand. Whichever of these solu- 
 tions be adopted is not material. IF Which 
 were murderers. Xi-axsIm^v. Sicarii. This 
 is originally a Latin word, and is derived 
 from Sica, a short sword, or sabre, or 
 crooked knife, which could be easily con- 
 cealed under the garment. Hence it 
 came to denote assassins, and to be ap- 
 plied to banditti, or robbers. It does not 
 mean that they had actually committed 
 murder, but that they were desperadoes 
 and janditti, and were drawn together 
 fof purp)oses of plunder and of blood. 
 This class of people was exceedingly 
 numerous in Judea. See Notes, Luke 
 X. 30. 
 
 39. A Jeiv of Tarsus. A Jew by birth. 
 See Note, ch. ix. 11. II Of no mean city. 
 Not obscure, or undistinguished. He 
 could claim an honourable birth, so far 
 as the place of his nativity was concern- 
 ed. See Note, ch. ix. 11. Tarsus was 
 much celebrated for its learning, and was 
 at one time the rival of Alexandria and 
 
 ■•^.^ Athens. Xenophon calls it a great and 
 
 ""-^ jlourishing city. Anabasis. Josephus 
 (Antiq. b. i. ch. vi. $ 6) says, that it was 
 the metropolis, and most renovmed city 
 — among them [the Cilicians]. 
 
 JC ^°^(K"^'t:fcense. Liberty ; permission. 
 
 R T On the stairs. Note, ver. 35. IT Beck- 
 oned with the hand. Waving the hand 
 as a sign that he was about to address 
 them, and to produce silence, and atten- 
 
 the people : and when there was 
 made a g-reat silence, he spake unto 
 them in the Hebrew tongue, saying, 
 
 CHAPTER XXH. 
 IVrEN, '^ brethren, and fathers, 
 ■^^•^ hear ye my defence, ^ which x 
 make now unto you. 
 
 2 (And when they heard that he 
 spake in the Hebrew tongue to 
 them, they kept the more silence : 
 and he saith,) 
 
 tion. See ch. xii. 17. IT In the Hebrew 
 tongue. The language which was spoken 
 by the Jews, which was then a mixture *) 
 of the Chaldee and Syriac, call eTTSj/ro- j.; 
 chaldaic. This language he doubtless 
 used on this occasion in preference to tlie 
 Greek, because it was understood better 
 by the multitude, and would tend to con- \^^ 
 ciliate them if they heard him address ^'' 
 them in their own language. The fol- 
 lowing chapter should have been con- 
 nected with this. The division here is 
 unnatural. 
 
 CHAPTER XXII. 
 
 1. Men, brethren, and fathers. This de 
 fence was addressed to the Jews ; and 
 Paul commenced it with an expression of 
 sincere respect for them. Stephen began 
 his defence with the same form of ad- 
 dress. Note, ch. v'i. 2. "^T My defence. 
 Against the charges brought against me. 
 Those charges were, that he had endea- 
 voured to prejudice men every where 
 against the Jews, and the law, and the 
 temple, ch. xxi. 28. In order to meet 
 this charge, Paul stated (1.) That he had 
 been born a Jew, and had enjoyed all the 
 advantages of a Jewish education (ver. 
 3.) ; (2.) He recounted the circumstances 
 of his conversion, and the reason w-hy he 
 believed that he was called to preach the 
 gospel (ver. 4 — 16); (3.) He proceeded 
 to state the reasons why he went among 
 the Gentiles, and evidently designed to 
 vindicate his conduct there (ver. 17 — 21) ; 
 but at this point, at the name Gentiles, his 
 defence was interrupted by the enraged 
 multitude, and he was not permitted to 
 proceed. What would have been his de- 
 fence, therefore, had he been suffered to 
 finish it, it is impossible to know with 
 certainty. On another occasion, how- 
 ever, he was permitted to make a similar 
 defence, and perhaps to complete the 
 train of thought which he had purposed 
 to pursue here. See ch. xxvi. 
 
 2. The Hebrew tongue. Note, ch. xxi, 40. 
 
298 
 
 THE ACTS. 
 
 [A. D. 6i). 
 
 3 I am " verily a man luhlcJi am 
 a Jew, born in Tarsus, « ciit/ in 
 Cilicia, yet brought up in this city, 
 at the feet of ^ Gamaliel, and taught 
 according - to the perfect manner 
 of the law of the fathers, and was 
 ^ zealous towards God, as ye * all 
 arc this day. 
 
 4 And 1 persecuted ■'' this way 
 unto the death, binding and deliver- 
 ing into prisons both men and wo- 
 men. 
 
 5 As also the high-priest doth 
 bear me witness, and all the estate 
 of the elders : from whom also I 
 received letters unto the brethren, 
 and went to Damascus, '- to bring 
 them which were there, bound, unto 
 Jerusalem, for to be punished. 
 
 6 And it came to pass, that as I 
 made my journey, and was come 
 
 oc.21.39. 2Cor.ll.22. Phil.3.5. bc.o.3-1. cc.26.5. 
 d Gal. 1.14. e c.21.20. Rom. 10.2. 
 
 3. Born in Tarsus. JNote, ch xxi. 39. 
 IT Brought tip m this cily. In Jerusalem, 
 sent there for the advantage of more per- 
 fect instruction in tiie law. H At the fsel 
 of Gamaliel. As a scholar, or disciple of 
 Gamaliel. The phrase to sit at the feet of 
 one, is expressive cf the condition of a 
 disciple or learner. Comp. Deut. xxxiii. 3. 
 Luke X. 39. It is prcbable that the expres- 
 sion arose from the fact that the learners 
 jccupied a lower place or seat than the 
 leacher. The phrase is expressive of hu- 
 nility and a lower condition. On the cha 
 •acter and rank of Gamaliel, see Note on 
 ch. V. 34. Paul mentions his having been 
 nstructed in this manner, in order lo show 
 .hat he was entitled to the full privilege of 
 Jip Jew, and that he had had every oppor- 
 .unity to become fully acquainted w'ilh the 
 jature of the law. ^.According lo the perfect 
 manner. k»t« ;.>cfi5.w:«i'. 13^ strict dili- 
 gence, or exact care; or in the utmost 
 •igour and severity of that instruction. 
 No pains were spared to make him un- 
 derstand and practise the law of Moses. 
 ^ The law of the fathers. The law of our 
 fathers; i.e. the law which they received, 
 and handed down to us. Paul was a 
 Pharisee ; and the law in which he had 
 been taught was not on'y the written law 
 oi' Moses, but the traditional law which 
 had been handed down from former times. 
 Note, Matt. iii. 6. ^ And was zealous to- 
 wards God. Gal. i. 14. lie had a constant 
 burning zeal for God and his law, which 
 
 nigh unto Damascus about noon, 
 suddenly there shone from heaven 
 a great light round about me. 
 
 7 And 1 fell unto the ground, 
 and heard a voice saying unto me, 
 Saul, Saul, why perseeutest thou 
 me ■? 
 
 8 And I answered, Who art thou, 
 Lord ? And he said unto me, I am 
 Jesus of Nazareth, whom thou per- 
 seeutest. 
 
 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 1 And the Lord said unto 
 me, Arise, and go into Damascus ; 
 and there it shall be told thee of all 
 things which are appointed for thee 
 to do. 
 
 /c.8.3;26.9-13. Phil.3.6. ITim.l.IS. g c.'J.2,&c. 
 
 h Dan. 10.7. 
 
 was expressed not only by scrupulous ad- 
 herence to its forms, but by persecuting 
 all who opposed it. ver. 4, 5. 
 
 4. Ajid I persecuted, ch. viii. 3. " Thi 
 way. Those who were of this mode of 
 worshipping God ; that is, Christians 
 Note, Acts ix. 2. IT Unto the death. In 
 tending to put them to death. He did 
 not probably put any to death himself, 
 but he committed them to prison, he 
 sought their lives, he was the agent em- 
 ployed in arresting them; and when the^/ 
 were put to death, he tells us that he 
 gave his voice against them (Acts xxvi. 
 10); that is, he joined in, and approved oi 
 their condemnation. ^ Delivering into 
 prisons, &c. ch. viii. 3. 
 
 D. As also the high-priest, &c. Note, 
 ch. ix. 2. "U All the estate of the elders 
 Greek. All the presbytery ; that is, the 
 whole body of the sanhedrim, or great 
 council of the nation. IT Unto the brethren. 
 The Jewish brethren, who were at Da- 
 mascus. Paul here speaks as a Jew, and 
 regards his countrymen as his brethren. 
 
 6. As I made my journey. As I was on 
 my journey. ^ About noon. ch. xxvi. 13. 
 " At mid-day." This circumstance ia 
 omitted by Luke in his account in ch. ix. 
 Paul mentions it, as being the more re- 
 markable since it occurred at mid-day, to 
 show that he was not deluded by any me- 
 teoric or natural appearances, which usu- 
 ally occur at nig-ht. 
 
 6—11. See Notes, ch. ix. 3—7 
 
A. D 60.] 
 
 CHAPTER XXII. 
 
 299 
 
 11 And when I could not see for 
 the glory of that light, being- led 
 by the hand of them that were with 
 me, I came into Damascus. 
 
 12 And one Ananias, ° a devout 
 man according to the law, having a 
 good ^ report of all the Jews which 
 dwelt there, 
 
 13 Came unto me, and stood, and 
 said unto me, Brother Saul, receive 
 thy sight. And the same hour I 
 looked up upon him. 
 
 14 And he said. The « God of 
 our fathers hath chosen ^ thee, that 
 
 o c.9.17. i c.10.22. lTim.3.7. Heb.UJZ. cc.3. 
 i3;5.30. dch.c^.15. Gal. 1.15, e ver.18. iCor.9. 
 
 JjlS.S. 
 
 your future life. *^ And see that Just 0?ie. 
 The Messiah. Note, ch. iii. 14. As Paul 
 was to be an apostle, and as it was the 
 peculiar office of an apostle to bear wit- 
 ness to the person and deeds of the Lord 
 Jesus (Note, ch. i. 21, 22.) it was necessa- 
 ry that he should see him, that thus he 
 might be a competent witness of his re- 
 surrection. IT Shouldest hear the voice of 
 his mouth. Shouldst hear and obey his 
 commands. 
 
 15. For thou shalt be his witness, &c. As 
 an apostle to testify to all men that the 
 Messiah has come ; that he has died ,• that 
 he has risen ; and that he is the Saviour 
 of the world. ^ Of what thou hast seen 
 and heard. Of the remarkable proof 
 which has been furnished you of the di- 
 vine mission and character of the Lord 
 Jesus. 
 
 16. And now why tarriest thou ? Why 
 dost thou delay, or wait any longer? These 
 words are not recorded by Luke in ch. ix., 
 
 . where he has given an ac(;ount of the 
 conversion of Paul; but there is nothing 
 here contradictory to his statement. 
 ^ And wash away thy sins. Receive 
 baptism, as an act expressive of the wash- 
 ing away of sins. It cannot be intended 
 that the external rite of baptism was suf- 
 ficient to make the soul pure, but that it 
 was an ordinance divinely appointed as 
 expressive of the washing away of sins, 
 or ofpurifying the heart. Comp. Heb. x. 
 
 thou shouldest know his will, and 
 see « that Just -/"One, and shouldest 
 hear the voice ^ of his mouth. 
 
 15 For thou ^ shalt be his wit- 
 ness unto all men, of what thou 
 hast seen and heard. 
 
 16 And now% why tarriest thou "* 
 arise, and he baptized, and wash 
 away thy sins, calling-' on the name 
 of the Lord, 
 
 17 And it came to pass, that 
 when I was come again to Jerusa- 
 lem, even while T prayed in the 
 temple, I was in a trance ;* 
 
 /c.3.14;7.51. /;■ lCor.H.23. Gal.1.12. Ac.23.Il, 
 j Rom. 10.13. 
 
 26.l6,&c 
 lCor.1.2, 
 
 t Heb. 10.22. lPet3.21. 
 ft2Cor.l2.2. 
 
 1 1 . The glory of that light. The splen- 
 dour, the intense brilliancy of the light. 
 See this and its effects explained in the 
 Note on ch. ix. 8. 
 
 12, 13. See Notes, ch. ix. 17. 18 
 14. Shouldest know his will. His will in 
 
 ihe plan of s,ilvation, and in regard TO [ the name of the Lord shall be saved." It 
 
 wash away the sins, denotes the purifying 
 of the soul from this polluted influence. 
 I Cor. vi. 11. Rev. i. 5; vii. 14. Isa. i. 16. 
 Ps. li. 2. 7. ^ Calling on the name of the 
 Lord. For pardon and sanctification. 
 Rom. x. 13, " Whosoever shall call upon 
 
 was proper that this calling on the name 
 of the Lord should be connected with the 
 ordinance of baptism. That ordinance 
 was expressive of^ a purifying which the 
 Lord only could produce. It is proper 
 that the rite of baptism should be attend- 
 ed with extraord i nary. . prayer ; and that 
 he who is to be baptized should make it 
 the occasion of peculiar and very solemn 
 religious exercises. The external rite 
 will avail nothing without the pardoning 
 
 niprpyinf God. 
 
 17. When I tvas come again to Jerusa- 
 lem. That is, three years after his con- 
 version. See Gal. i. 17, 18. IT While I 
 prayed in the temple. Paul, like the othe" 
 converts to Christianity from among me 
 Jews, would naturally continue to offer 
 his devotions in the temple. We meet 
 with repeated instances of their continu- 
 ing to comply with the customs of the 
 Jewish people. IT / was in a trance. 
 Greek, Ecstasy. Note, ch. x. 10. Per- 
 haps he here relers to what he elsewhere 
 mentions (2Cor. xii. 1 — 5,) which he calls 
 " visions and revelations of the Lord." 
 In that place he mentions his benig 
 " caught up to the third heaven" (ver. 2,) 
 and " into paradise," where he heard 
 words which it was " not* possible for a 
 man to utter." ver. 4. It is not certain, 
 however, that he refers in this place to 
 that remarkable occurrence. The narra- 
 tive would rather imply that the Lord 
 
 22 Sinners are represented in the Scrip- Jesus appeared to him in the temple in a 
 tures as defied or polluted by sin To ' remarkable manner, in a vision, and gave 
 
300 
 
 THE ACTS. 
 
 [A. D. 60. 
 
 18 And saw ° him sa3'ing unto 
 me, Make haste, and get thee quick- 
 ly out of Jerusalem : for they will 
 not receive thy testimony concern- 
 ing me. 
 
 19 And I said, Lord, they *know 
 that I imprisoned and beat in every 
 synagogue them that believed on 
 thee : 
 
 20 And when the blood of thy 
 martyr Stephen was shed, I " also 
 
 him a direct command to go to the Gen- 
 tiles. Paul had now stated the evidence 
 of his conversion, which appears to have 
 been satisfactory to them : at least they 
 made no objection to his statement; he 
 had shown by his being in the temple 
 his respect for their institutions ; and he 
 now proceeds to show that in his olher 
 conduct he had been directed by the same 
 high authority by which he had' been call- 
 ed into the ministry, and that the com- 
 mand had been given to him in their own 
 temple and in their own city. 
 
 18. And saw hiyn. Evidently the Lord 
 Jesus, ver. 14. He had received his 
 commission from him, and he now receiv- 
 ed a distinct command to go to the Gen- 
 tiles. IT For Ihey will not receive. The 
 mhabitants of Jerusalem, probably includ- 
 ing both Jews and Christians. The Jews 
 would not listen to him, because he had 
 become, in their view, an apostate, and 
 they would hate and persecute him The 
 Christians would not be likely to receive 
 him, for they would remember his former 
 
 Eerseeutions, and would be suspieiou.s of 
 im, because he had been so long in 
 Arabia, and had not sooner connected 
 lumself with them. See Note on ch. ix. 
 26. '•■ And when Saul was come to Jeru- 
 salem, he assayed to join himself to the 
 disciples; but they were all afraid of 
 him, and believed not that he was a dis- 
 ciple." 
 
 19. Ajid 1 said, Lord. This shows that 
 it was the Lord Jesus, whom Paul saw in 
 a trance in the temple. The term Lord 
 is usually applied to him in the Acts. 
 Note, ch. i. 24. IT They know. Chris- 
 tians know * and they will therefore be 
 not likely to receive to their fellowship 
 their former enemy and persecutor. 
 ^ Beat in every syna^ogiLe. Beatmg, or 
 scourging, vk'as often^done in the syna- 
 gogue. See Note, Matt. x. 17. Comp. 
 \c\9 xxvi. )1. It was customarv for those 
 
 was standing by, and consenting 
 '' unto his death, and kept the rai^ 
 ment of them that slew him. 
 
 21 And he said unto me. Depart : 
 for " I vv-ill send thee far hence, unto 
 the Gentiles. 
 
 22 And they gave him audience 
 unto this word, and theii lift up 
 their voices, and said, Away with 
 BViGYva. fellow from the earth : for ^ it 
 is not fit that he should live. 
 
 dc.8.1. e c.I3.2,47. Rom.l.Sj 12.13; 15.16. Gal.2 
 7,8. Eph.3.7,8. lTim.2.7. /c.25.24. 
 
 who were converted to Christianity, still 
 to meet with the Jews in their syna- 
 gogues, and to join with them in ihe-Ir 
 worship. 
 
 20. The blood of thy martyr Stephen 
 was shed. See ch. vii. 58; viii. 1. IT i 
 was standing by. ch. vii. 58. T And con- 
 senting unto his death, ch. viii. I. IT And 
 kept the raiment. The outer robes or 
 garments which were usually laid aside, 
 when they engaged in running or labour. 
 See ch. vii. 58. All this showed, that 
 though Paul was not engaged in stoning 
 Stephen, yet he was with them in spirit, 
 and fully accorded vvith what they did. 
 These circumstances are mentioned here 
 by him, as reasons why he knew that he 
 would not bo received by Christians as 
 one of their number, and why it was ne- 
 cessary, therefore, for him to turn to the 
 gentile world. 
 
 21. And he said unto me, Depart. Be- 
 cause the Christians at Jerusalem would 
 not receive him. ^ Far hence. Paul 
 travelled far in the heathen nations. A 
 large part of his time in the ministry was 
 spent in remote countries, and in the 
 most distant regions then known. See 
 Rom. XV. 19. 
 
 22. And they gave him audience. They 
 heard him patiently, li" Unto this word. 
 The word Gentiles. IT Away with such a 
 fellow. Greek, Take such a man from 
 the earth; i. e. put him to death- It is 
 language of strong indignation and ab- 
 horrence. The reasons of their indigna- 
 tion were, not that they supposed that the 
 Gentiles could not be brought into cove- 
 nant with God, for they would them- 
 selves compass sea and land to make one 
 proselyte ; but they were, (1.) That they 
 believed tliat Paul taught that they might 
 be saved without conlbrming to the law 
 of Moses ; and, (2.) His speech implied 
 that the Jews were more hardened than 
 the Gentiles, and that ho had a greater 
 
A.D. GO.] 
 
 CHAPTER XXII. 
 
 301 
 
 23 And as they cried out, and 
 cast otf iheir clothes, and threw 
 dust into the air, 
 
 24 The chief captain command- 
 ed him to be brought into the cas- 
 tle, and bade that he should be 
 examined by scourg-ing ; that he 
 might know wherefore they cried 
 so against him. 
 
 25 And as they bound him with 
 thongs, Paul said unto the centu- 
 rion that stood by, Is it lawful for 
 
 prospect of success in bringing them to 
 God than he had in regard to the Jews. 
 
 23. Cast of their clothes. Their outer 
 garments. Probably they did it now in- 
 tending to stone him. ch. vii. 58. IF And 
 threw dust into the air. As expressive of 
 their abhorrence and indignation. This 
 was a striking exhibition of rage and 
 vindictive malice. Paul was guarded by 
 Roman soldiers, so that they could not 
 injure him ; and their only way of ex- 
 pressing their wrath was by menaces and 
 threats, and by these tokens of furious in- 
 dignation. Thus Shimei expressed his 
 indignation against David by cursing him, 
 and throwing stones at him, and casting 
 dust. 2 Sam. xvi. 13. 
 
 24. The castle. The tower of Antonia. 
 He would be there removed entirely 
 from the wrath of the Jews. H Should 
 he examined. 'Avsr-l^iTd-xi. The word 
 examine with us commonly means to in- 
 quire, to question, to searcn for, or to look 
 carefully into a subject. The word here 
 used is commonly applied to metals whose 
 nature is tested, or examined by fire; and 
 then it means to subject to torture or tor- 
 ments, in order to extort a confession, 
 w'here persons were accused of crime. 
 It was often resorted to among the an- 
 cients. The usual mode has been by the 
 rack, but various kinds of torments have 
 been invented in order to extort confes- 
 sions of guilt from those who were accus- 
 ed. The whole practice has been one of 
 the most flagrant violations of justice, and 
 one of the fjulest blots on human nature. 
 In this case, the tribune saw tuat Paul 
 was accused violently by the Jews ; he 
 was ignorant of the Hebrew language, 
 and had not probably understood the ad- 
 dress of Paul ; he supposed from the ex- 
 traordinary excitement that Paul must 
 have been guilty of some flagrant offence, 
 and he therefore resolved to subject him 
 to torture, to extort from him a confession. 
 
 2 C 
 
 you to scourge a man ttiat is a Ro- 
 man, " and uncondemned ? 
 
 26 When the centurion lieard 
 fhaf, he went and told the chief 
 captain, saying, Take heed what 
 thou doest: for this man is a Ro- 
 man. 
 
 27 Then the chief captain came, 
 and said unto him, Tell me, art 
 thou a Roman 1 He said. Yea. 
 
 28 And the chief captain an- 
 swered, With a great sum obtained 
 
 o C.I6.37; 15.16. 
 
 T By scourging. By the scourge or whijx 
 Comp. Heb. xi. 36. This was one mode 
 of torture, in order to extort a secret from 
 those who were accused. 
 
 25. Bound him with thongs. With 
 cords, preparatory to scourging. IT Is it 
 lawful, &c. It was directly contrary to 
 the Roman law, to bind and scourge a 
 Roman citizen. See Note, on ch. xvi. 
 36, 37. 
 
 28. With a great sum obtained J this 
 freedom. This freedom, or privilege oJ 
 Roman citizenship. From this it would 
 seem, that the privilege of being a Ro- 
 man citizen might be purchased. Per- 
 haps he refers, however, to the expenses 
 which were necessarily attendant in pass- 
 ing through the proper forms of becom- 
 ing a Roman citizen. The argument of 
 the tribune in this case is this: — '/ob- 
 tained this privilege at a great price. 
 Whence did you Paul, thus poor and per- 
 secuted, obtain the means of becoming a 
 Roman citizen ?' Paul had informed 
 him that he was a native of Tarsus (ch. 
 xxi. 39) ; and the chief captain supposed 
 thai that was not a free city, and that 
 Paul could not kave derived the privilege 
 of citizenship from his birth. IT Bu* I 
 was free-born. I was born a Roman i-iti- 
 zen, or I am such in virtue of my birth 
 Various opinions have been formed on 
 the question, in what way or for what 
 reasons Paul was entitled to the privilege 
 of a Roman citizen. Some have sup- 
 posed that Tarsus was a Roman colony, 
 and that he thus became a Roman citi- 
 zen. But of this there does not appear 
 to be suflicient proof PHny says (5 27) 
 that it was a free city. The city of Tar- 
 sus was endowed with the privileges of a 
 free city by Augustus Cesar, after it had 
 been greatly afflicted and oppressed by 
 wars. (Appian.) Dio Chrysost. says to 
 the people of Tarsus, " ho (Augustus) has 
 conferred on you every thing which any 
 
302 
 
 THE ACTS 
 
 [A. I). GQ 
 
 1 this freedom And Paul said, 
 But I was free horn. 
 
 29 Then straig-htway they de- 
 parted from him which should 
 have ' examined him : and the 
 chief captain also was afraid, after 
 he knew that he was a Roman, and 
 because he had bound him. 
 
 30 On the morrow, because * he 
 would have known the certainty 
 
 1 or, tortured him. a c.13.18. 
 
 one could bestow on his friends and com- 
 panions, a countn; (i. e. a free country), 
 laws, honour, authority over the river 
 (Cydranus), and the neighbouring sea." 
 Free cities were permitted in the Roman 
 empire to use their own laws and cus- 
 toms, to have their own magistrates, and 
 they were free from being subject to Ro- 
 man guards. They were required only 
 to acknowledge the supremacy and au- 
 thority of the Roman people, and to aid 
 them in their wars. Such a city was 
 Tarsus, and having been born there, Paul 
 was entitled to these privileges of a free 
 man. Many critics have supposed that 
 this privilege of Roman citizenship had 
 been conferred on some of the ancestors 
 of Paul, in consequence of some distin- 
 guished military service. Such a con- 
 ferring of the rights of citizenship was 
 not unusual, and possibly might have oc- 
 curred in this case. Biit there is no di- 
 rect historical proof of it ; and the for- 
 mer fact, that he was born in a free city, 
 will arayJjL^a^cpount for his affirmation 
 that he was free-horn. 
 
 29. Then straig/Uimy. Immediately. 
 They saw that by scourging him they 
 would have violated the Roman law, 
 and exposed themselves to its penalty. 
 % Which should have examined him. Who 
 were about to torture him by scourging 
 him. ver. 24. ^ Because he had bound 
 him. Preparatory to scourging him. The 
 act oi binding a Roman citizen, with such 
 an intent, untried and uncondemned, was 
 unlawful Prisoners who were to be 
 scourged were usually bound by the 
 Romans to a pillar or post ; and a similar 
 custom prevailed nmong the Jews. That 
 it was unlawful lo bind a man, with this 
 intent, who was uncondemned, appears 
 ti-om an express declaration in Cicero 
 (against Verres). " It is a heinous sin to 
 hind a Roman chizen ; it is wickedness to 
 heat him ; it is next to parricide to kill him, 
 and what shall I .'lay to crucify him ?" 
 
 30. On the morrow After he had ar- 
 rested Paul. Paul was still a prisoner ; 
 
 wherefore he was accused of the 
 Jews, he loosed him from his bands, 
 and commanded the chief priests 
 and all their council to appear, and 
 brought Paul down, and set him 
 before them. 
 
 CHAPTER XXni. 
 
 A ND Paul, earnestly beholding 
 
 -^ the council, said. Men and 
 
 brethren, I * have lived in all good 
 
 fcc.24.16. 2Cor.l.l2. Heb.13.lS. 
 
 and if suffered to go at liberty among the 
 Jews, his life would have been in dan- 
 ger. IF And commanded the chief priests, 
 &c. Summoned a meeting of the sanhe- 
 drim, or great council of the nation. He 
 did this, as he was prevented from scourg- 
 ing Paul, in order to know what he had 
 done, and that he might learn from the 
 Jews themselves the nature of the charge 
 against him. This was necessary for ihe 
 safety of Paul, and for the ends of jus- 
 tice. This should have been done with- 
 out any attempt to torture him in order to 
 extort a confession. IT And brought Paul 
 down. From the elevated castle or tower 
 of Antonia. The council assembled com- 
 monly in the house of the high-priesL 
 H And set him before them. He brouglit 
 the prisoner to their bar, that they might 
 have an opportunity to accuse him, and 
 that thus the chief captain might learn 
 the real nature of the charge against 
 him. 
 
 CHAPTER XXIII. "- - 
 1. And Paul, earnestly beholding. Are- 
 vio-ojj. Fixing his eyes intently on the 
 council The word denotes a fixed and 
 earnest gazing ; a close observation. See 
 Luke iv. 20. Note, Acts iii. 4. Paul 
 would naturally look with a keen and 
 attentive"~75TTSieT\*ation on the council. 
 He was arraigned before them, and he 
 would na turally observe the appearance, 
 antl'eVldesiV^r to ascertain the character 
 of his judges. Besides, it was by this 
 council that he had been formerly com- 
 missioned to persecute the Christians, ch. 
 ix. 1,2. He .had not seen them since that 
 commission was given. He wouJiL n&tu- 
 j^ally, therefore, regard them with an at- 
 tentive eye. The result shows, ulso, that 
 Paul looked at them to see what was the 
 character of the men there assembled, 
 and what wns the proportion of Pharisees 
 and Sadducees. ver. 6. IT The council. 
 Gr. The sanhedrim cli. xxii. 30. It was 
 the great council comjxised of seventy 
 elders, to whom was intrusted the aflairs 
 of the nation. See Note, Ma:;t. i. 4. 
 
A. D\ 60.1 
 
 CHAPTER XXIII. 
 
 303 
 
 conscience before God until this 
 day. 
 
 2 And the high-priest Anani- 
 
 ir Men and brethren. Gr. * Men, breth- 
 ren ;' the usual form of beginning an 
 address among the Jews. See ch. ii. 29. 
 He addressed them still as his brethren. 
 IT / have lived in all good conscience. I 
 have conducted myself so as to maintain 
 a good conscience. I have done what I 
 believed to be right. This was a bold 
 declaration, after the tumult, and charges, 
 and accusations of the previous day (ch. 
 xxii.) ; and yet it was strictly true. His 
 persecutions of the Christians had been 
 conducted conscientiously. Acts xxvi. 9, 
 " I verily thought with myself," saj's he, 
 " that I ought to do many things contrary 
 . to the name of Jesus of Nazareth." Of 
 i his conscientiousness and fidelity in their 
 ■j service, they could bear witness. Of his 
 I conscientiousness since, he could make a 
 >» / similar declaration. And he, doubtless, 
 ^ meant to say, that as he had been consci- 
 entious in persecution, so he had been in 
 his conversion, and in his subsequent 
 course. And as they knew that his for- 
 mer life had been with a good conscience, 
 they ought to presume that he had main- 
 tained the same character still. This was 
 a remarkably bold appeal to be made by 
 an accused man, and it shows the strong 
 consciousness which Paul had of his in- 
 nocence. What would have been the 
 drift of Paul's discourse in proving this, 
 we can only conjecture. He was inter- 
 rupted (ver. 2); but there can be no doubt 
 that he would have pursued such a course 
 of argument as should tend to establish 
 his innocence. ^ Before God. Gr. To 
 God. Ti @iii. He had lived to God, or 
 with reference to his e^^ramands, so as to 
 keep a conscience pure in his sight. The 
 Bame principle of conduct he states more 
 at length in ch. xxiv. 16 : " And herein 
 do I excuse myself to have always a con- 
 science void of offence toward God and 
 toward men. ^ Until this day. Tnclud- 
 mg the time before his conversion to 
 Christianity, and after. In both condi- 
 tions he was conscientious ; in one, con- 
 scientious in persecution and error, though 
 he deemed it to be right ; in the other, 
 conscientious in the truth. The mere 
 fact, that a man is conscientious, does not 
 prove that he is right, or innocent See 
 Note on John xvi. 2. 
 
 2. And the high-priest Ananias. This 
 Ananias was, doubtless, the son of Nebe- 
 dinus (Jos. Ant. xs. ch. v. $ 3), ^vho was 
 
 as commanded them that stood 
 by him to smite him " on the 
 mouth. 
 
 a Jqo.18.22. 
 
 high-priest when Quadratus, who pre- 
 ceded Felix, was president of Syria. He 
 was ^n^^houad to Rome by Quadratus, at 
 the same time with Ananias, the prefect 
 of the temple, that they might give an 
 account of their conduct to Claudius Ce- 
 sar. Josephus, Ant. b. xx. ch. vi. $ 2. But 
 in consequence of the intercession of 
 Agrippa the Younger, they were dismiss- 
 ed, and returned to Jerusalem. Ananias, 
 however, was not restored to the office 
 of high-priest. For, when Felix was go- 
 vernor of Judea, this office was filled by 
 Jonathan, who succeeded Ananias. Jo- 
 sephus, Ant. b. XX. ch. x. Jonathan was 
 slain in the temple itself by the instiga- 
 tion of Felix, by assassins who had been 
 hired for the pyrpose. This murder is 
 thus described by Josephus (Ant. b. xx. 
 ch. viii. $ 5) : " Felix bore an ill-will to 
 Jonathan, the high-priest, because he fre- 
 quently gave him admonitions about go- 
 verning the Jewish affairs better than 
 he did, lest complaints should be made 
 against him, since he had procured of Ce- 
 sar the appointment of Felix as procurator 
 of Judea. Accordingly, Felix contrived 
 a method by which he might get rid of 
 Jonathan, whose admonitions had become 
 troublesome to him. Felix persuaded one 
 of Jonathan's most faithful friends, of the 
 name Doras, to bring the robbers upon 
 him, and to put him to death." This 
 was done in Jerusalem. The robbers 
 came into the city as if to worship God, 
 and with daggers, which they had con- 
 cealed under their garments, they put 
 him to death. After the death of Jona 
 than the office of high-priest remained 
 vacant, until king Agrippa appointed Is- 
 mael, the son of Fabi, to the office. Jo- 
 sephus, Ant. b. XX. ch. viii. $ 8. It was 
 during this interval, while the office of 
 high-priest was vacant, that the events 
 which are here recorded took place. 
 Ananias w^as then at Jerusalem ; and as 
 the office of high-priest w as vacant, and 
 as he was the last person who had Iwrne 
 the office, it was natural that he should 
 discharge, probably by common consent^ 
 its duties, so far at least as to preside in 
 the sanhedrim. Of these facts, Paul 
 would be doubtless apprized ; and hence 
 what he said (ver. 5) was strictly true, 
 and is one of the evidences that Luke's 
 history accords precisely with the pecu- 
 liar circumstances which then existed. 
 
304 THE ALTS. 
 
 3 Then said Paul unto him, God 
 
 [A. D. GO 
 
 shall smite thee, tJiou whited wall : 
 for sittest thou to judge me after 
 the law, and commandest m.e to 
 be smitten °- contrary to the law ? 
 
 o Lev. 19.35. Deut.25.1,2. Jno,7.51. 
 
 When Luke here calls Ananias "the 
 high-priest," he evidently intends not to 
 aflirm that he was actually such ; but to 
 use the word as the Jews did, as applica- 
 ble to one who had been in that office, 
 and who, on that occasion, when the 
 office was vacant, performed its duties. 
 ^ To smite him on the mouth. To stop 
 him from speaking ; to express their in- 
 dignation at what he had said. The 
 anger of Ananias was excited, because 
 Paul affirmed, that all that he had done 
 had been w ith a good conscience. Their 
 feelings had been excited to the utmost ; 
 they regarded him as certainly guilty ; 
 they deemed him to be an apostate: 
 and they could not bear it that he, with 
 such coolness and firmness, declared 
 that all his conduct had been under the 
 direction of a good conscience. The 
 injustice of the command of Ananias 
 is apparent to all. A similar instance of 
 violence occurred on the trial of the Sa- 
 viour. John xviii. 22. 
 
 3. God shall smite thee. God shall pun- 
 ish thee. God is just; and he will not 
 suffer such a manifest violation of all the 
 laws of a fair trial to pass unavenged. 
 This was a remarkably bold and fearless 
 declaration. Paul was surrounded by 
 enemies. They were see-king his life. 
 And he must have known that such de- 
 clarations would have only excited their 
 wrath, and made them more thirsty for 
 his blood. That he could thus address 
 the president of the council, was not only 
 strongly characteristic of the man, but 
 was also a strong proof that he was con- 
 scious of innocence, and that justice was 
 on his side. This expression of Paul, 
 " God shall smite thee," is not to be re- 
 garded in the light of an imprecation, or 
 as an expression of angry feeling, but of 
 Q. prediction, or of a strong conviction on 
 the mind of Paul, that a man so hypo- 
 critical and unjust as Ananias was, could 
 not escape the vengeance of God. Ana- 
 nias was slain, with Hezekiah his brother, 
 during the agitation that occurred in Je- 
 rusalem when the robbers, or Sicarii, 
 under their leader, Manahem, had taken 
 possession of the city. He attempted to 
 conceal himself in an aqueduct, but was 
 drawn forth and killed. See Josephus, 
 
 4 And they that stDod by said, 
 Revilest Ihou God's high-priest'? 
 
 5 Then said Paul, I wist not, 
 brethren, that he was the high- 
 priest: for it is written, * 'Ihou 
 
 b Ex.22.28. Eccl.10.20. 2Pet.2.10. Jude 8. 
 
 Jewish Wars, b. ii. eh. xvii. § 8. Thup 
 Paul's prediction was fulfilled. T Thoi 
 whited wall. This is evidently a prove/ 
 bial expression, meaning inuu hypocrite. 
 His hypocrisy consisted in his pretending 
 to sit there to do justice; and yet, in 
 commanding the accused to be smitten 
 in direct violation of the law, he thua 
 showed that his character was not what, 
 by his sitting there, he professed it to be, 
 but that of one determined to carry the 
 purposes of his party, and of his own 
 feelings. Our Saviour used a similar 
 expression, to describe the hypocritical 
 character of the Pharisees (Matt, xxiii. 
 27), when he compares them to whited j 
 sepulchres. A whited wall is a wall or j 
 enclosure that is covered with lime or ! 
 ^3^p sum, and that thus appears lo~Be"ffif- 
 Tei'Fm- from what it is, and thus aptly ^ 
 describes the hypocrite. Seneca (de Pro- 
 videntia, ch. G) uses a simdar figure to 
 describe hypocrites: "They are sordid, 
 base, and hke their walls adorned only 
 cxiernally." See also Seneca, Epis. 115 
 IF For sittest thou, &c. The law required 
 that justice should be done, and in order 
 to that, it gave every man an opportunity 
 of defending himself See Note, John 
 vii. 51. Prov. xviii. 13. Lev. xix. 15, 16. 
 Ex. xxiii. 1, 2. Deut. xix. 15. 18. 1l Tc 
 judge me after the lav;. As a judge to 
 hear and decide the case according to 
 the rules of the law of Moses. IT Cori- 
 trary to the lata. In violation of the law 
 of Moses (Lev. xix. 35), " Ye shall do no 
 unrighteousness in judgment." 
 
 4. Revilest thou, &c. Dost thou re- 
 proach or abuse the high-priest of God ? 
 It is remarkable that they who knevv* 
 that he was not the high-priest, should 
 have offered this language. He wasi, 
 however, in the place of the high-priest, 
 and they might have pretended that re- 
 spect was dne tathe office: _^ 
 
 5. Then .mid Paid, I wist not. I know 
 not ; I was ignorant of the fact, that he 
 was high-priest. Interpreters have been 
 greatly divided on the meaning of this 
 expression. Some have supposed that 
 Paul said it in inony ; as if he had said. 
 ' Pardon me, brethren, I did nOt considei 
 that this was the high-priest. It did not 
 occur to me, that a man who could con 
 
A. D. 60.] 
 
 CHAPTER XXm. 
 
 SOS 
 
 shalt not speak evil of the ruler of 
 thy people. 
 
 duct thus, could be God's high-priest.' 
 "DtRSrs have thought (as Grotius) that 
 Paul used these words for the purpose 
 of mitigating their wrath, and as an ac- 
 knowledgment that he had spoken hasti- 
 ly, and that it was contrary to his usual 
 Habit, which was not to speak evil of the 
 ruler of the people. As if he had said, 
 ' I acknowledge my error and my haste. 
 I did not consider that I was addressing 
 him whom God had commanded me to 
 respect.' But this interpretation is not 
 probable, for Paul evidently did not in- 
 tend to retract what he had said. Dr. 
 Doddridge renders it, "I was not aware, 
 brethren, that it was the high-priest," and 
 regards it as an apology for having spoken 
 in haste. But the obvious reply to this 
 interpretation is, that if Ananias was the 
 high-priest, Paul could not but be aware 
 of it. Of so material a point, it is hardly 
 possible that he could be ignorant. Others 
 suppose, that as Paul had been long ab- 
 sent from Jerusalem, and had not known 
 the changes which had occurred there, 
 he was a stranger to the person of the 
 high-priest. Others suppose that Ananias 
 did not occupy the usual seat which was 
 appropriated to the high-priest, and that 
 he was not clothed in the usual robes of 
 office, and that Paul did not recognise 
 him the high-priest. But these interpre- 
 tations are not probable. It is wholly im- 
 p'-obable that, on such an occasion, the 
 high-priest, who was the presiding officer 
 ■n the sanhedrim, should not be known 
 to the accused. The true interpretation, 
 therefore, I suppose is, that which i"? de- 
 rived from the fact that Ananias Vvas not 
 then properly the high-priest ; that there 
 was a vacancy in the office, and that he 
 presided by courtesy, or in virtue of his 
 having been formerly invested with that 
 office. The meaning then will be, 'I did 
 not regard or acknowledge him as the 
 high-priest. I did not address him as 
 suck, since that is not his true character. 
 Had he been truly the high-priest, even 
 if he had thus been guilty of manifest 
 injustice, I would not have used the lan- 
 guage which I did. The office, if not the 
 man, would have claimed respect. But 
 as he is not truly and properly clothed 
 with that office, and as he was guilty of 
 manifest injustice, I did not believe that 
 he was to be shielded in his injustice by 
 the law which commands me to show 
 respect to the proper ruler of the people.' 
 If this be the true interpretation, it shows 
 2n3 
 
 6 But when Paul perceived that 
 the one part were Sadducees, 
 
 that Luke, in this account, accords en 
 tirely with the truth of history. The 
 character of Ananias, as given by Jose- 
 phus ; the facts v/hich he has stated in 
 regard to him, all accord with the account 
 here given, and show that the writer of 
 the " Acts of the Apostles" was ac- 
 quainted with the history of that time, 
 and has correctly stated it. IF For it ts 
 wr'tlen. Ex. xxii. 28. Paul adduces this 
 to show that it was his purpose to observe 
 the law ; that he would not intentionally 
 violate it; and that, if he had known 
 Ananias to be high-priest, he would 
 have been restrained by his regard for 
 the law from using the language which 
 he did. TT Of the ruler of thy people. 
 This passage had not any peculiar re 
 ference to the high-priest, but it incul- 
 cated the general spirit of respect for 
 those in office, whatever that office was. 
 As the office of high-priest was one of 
 importance and authority, Paul declares 
 here that he would not be guilty of show- 
 ing disrespect for it, or of using reproach- 
 ful language towards it. 
 
 6. But when Paul perceived. Probably 
 by his former acquaintance with the men 
 who composed the council. As he had 
 been brought up in Jerusalem, and had 
 been before acquainted with the sanhe- 
 drim (ch. ix. 2), he would have an ac- 
 quaintance, doubtless, with the character 
 of most of those present, though he had 
 been absent from them for fourteen years. 
 Gal. ii. 1. 11 The one part, &c. That the 
 council was divided into two parties 
 Pharisees and Sadducees. This was 
 commonly the case, though it is uncer 
 tain which had the majority. In regard 
 to the opinions of these two sects, see 
 Notes on Matt. iii. 7. IF He cried out, &c. 
 The reasons why Paul resolved to take 
 advantage of rheir difference of opinion 
 were, probably, (1.) That he saw that it 
 was impossible to e'spect justice at their 
 hands ; and he, therefore, regarded it as 
 prudent and proper to consult his safety. 
 He saw, from the conduct of Ananias, 
 and from the spirit manifested (ver. 4), 
 that they, like the other Jews, had pre- 
 judged ihe case, and were driven on by 
 blind rage and fury. (2.) His object vvas 
 to show his innocence to the chief cap- 
 tain. To ascertain that, was t'ne purpose 
 for which he had been arraigned. Yet 
 that, perhaps, could be most directly and 
 satisfactorily shown by bringing out, as 
 he knew he could do, the real spirii 
 
306 
 
 and the ether Pharisees, he cried 
 out in the council, Men and breth- 
 ren, "I am a Pharisee, the son of 
 
 ac.26.5. Phil.3.5. 
 
 THE ACTS.^ [A. D. GO. 
 
 a Pharisee : of * the hope and re- 
 surrection of the dead I am called 
 in question. 
 
 ir.24.15,2);26.6;2?.20. 
 
 which actuated the whole council, as 
 a spirit of party-strife, contention, and 
 persecution. Knowing, therefore, how 
 sensitive they wore on the subject of the 
 resurreclioi), he seems to have resolved 
 to do what he would not have done had 
 they been disposed to hear him accord- 
 ing to the rules of justice, to abandon the 
 direct argument for his defence, and to 
 enlist a large part, perhaps a majority of 
 the council, in his favour. Whatever 
 may be thought of the propriety of this 
 course, it cannot be denied that it was a 
 master-stroke of policy, and that it evinc- 
 ed a profound knowledge of human na- 
 ture. 'H I am a Pharisee. That is, I was 
 of that sect among the Jews. I was born 
 a Pharisee, and I ever continued while a 
 Jew to be of that sect. In the main he 
 agreed with them still. He did not mean 
 to deny that he wss a Christian, but that 
 BO far as the Pharisees diffe'-ed from the 
 Sadducees, he was in the main with the 
 former. He agreed with them., not with 
 the Sadducees, in regard to the doctrine 
 of the resurrection, and the existence of 
 angels and spirits. ^ The son nf a Phari- 
 see. What was the name of his father is 
 not known. But the meaning is, simply, 
 that he was entitled to all the immuni- 
 ties and privileges of a Pharisee. He 
 had, from his birth, belonged to that sect, 
 nor had he ever departed from the great 
 cardinal doctrines which distinguished 
 that sect — the doctrine of the resurrec- 
 tion of the dead. Comp. Phil. lii. 5. IT Of 
 the hope and resurrection of the dead. 
 That is, of the hope that the dead will 
 he rai.sed. This is the real point of the 
 persecution and opposition to me. "^ 1 
 am called in question. Gr. I am judged ; 
 that is, I am persecuted, or brought to 
 trial. Orobio charges this upon Paul as 
 an artful manner of declining persecu- 
 tion, unworthy the character of an upright 
 and honest man. Chubb, a British Deist 
 of the seventeenth century, charges it 
 upon Paul as an act of gross "dissimula- 
 tion, as designed to conceal the true 
 ground of all the troubles that he had 
 brought upon himself; and as designed 
 to deceive and imoose upon the Jews." 
 He affirms also, that " Sr. Paul probably 
 invented this pretended charge against 
 himself to draw over a party of the un- 
 believing Jews unto him." Sen Chubb's 
 posthumous Works, vol. ii p. SiiS. Now, 
 
 in reply to this, we may observe, (1.) 
 That there is not the least evidence that 
 Paul denied ihat he had been, or was 
 then, a Christian. An attempt to deny 
 this, after all that they knew of him, 
 would have been vain ; and there is not 
 the slightest hint that he attempted it. 
 (2.) The doctrine of the resurrection of 
 the dead was the maiji and leading doc- 
 trine which he had insisted on, and which 
 had been to him the cause of much of 
 his persecution. See ch. xvii. 31. 32. 
 1 Cor. XV. Acts xiii. 34 ; xxvi. 6, 7. 23. 
 25. (3.) Paul defended this by an argu- 
 ment which he deemed invincible, and 
 which constituted, in fact, the principal 
 evidence of its truth — the fact that the 
 Lord Jesus had been raised. That fact 
 had given demonstration to the doctrine 
 of the Pharisees, that the dead would 
 rise. As Paul had every where pro- 
 claim.ed the fact that Jesus had been 
 raised up, and as this had been the occa- 
 sion of his being opposed, it was true 
 that he had been persecuted on account 
 of that doctrine. (4.) The real ground 
 of the opposition which the Sadducees 
 made to him, and of their opjiosition to 
 his doctrine was, the additional zeal v\ith 
 which he urged this doctrine, and the 
 additional argument which he brought 
 for the resurrection o^* the dead. Per- 
 haps the cause of the opposition of this 
 great party among the Jews — the Saddu- 
 cees — to Christianity, was the strong con. 
 firma.'ion which the resurrection of Christ 
 gave to the doctrine which they so much 
 hated — the doctrine of the resurrection 
 of the dead. It thus gave a triumph to 
 their opponents among the Pharisees , 
 and Paul, as a leading and zealor.s advo- 
 cate of that doctrine, would excite their 
 special hatred. (5.) All that Paul said, 
 therefore, was strictly true. It was be- 
 cause he advocated this doctrine that he 
 was opposed. That there were other 
 causes of opposition to him might be 
 true also ; but still this was the main and 
 prominent cause of the hostility. (G.'' 
 With great propriety, therefore, he might 
 address the Pharisees, and say. ' Brethren, 
 the great doctrine which has distinguish- 
 ed you from tl.ie Sadducees, is at stake. 
 The great doctrine which is at the foun- 
 dation of all our hopes — the resurrection 
 of the dead, the doctrine of our fathers, 
 of the Scriptures, of our sect, is in danger 
 
^. D. 60.] 
 
 CHAPTER XXIII. 
 
 307 
 
 7 And when he had so said, there | 
 arose a dissension between the Pha- : 
 risees and the Sadducees : and the 
 multitude was divided. 
 
 8 For the Sadducees " say that 
 there is no resurrection, neither an- 
 gel nor spirit : but the Pharisees 
 confess both. 
 
 o Matt.22.23. Mark 12.18. Luke 20.27. 
 
 Of that doctrine I have been the ad- 
 vocate. I have never denied it. I have 
 endeavoured to establish it, and have 
 every where defended it, and have de- 
 voted myself to the work of putting it on 
 an imperishable basis among the Jews 
 and the Gentiles. For my zeal in that, I 
 have been opposed. I have excited the 
 ridicule of the Gentile, and the hatred of 
 the Sadducee. I have thus been perse- 
 cuted and arraigned ; and for ray zeal in 
 this, in urging the argument in defence 
 of it, which I have deemed most irrefra- 
 gable — the resurrection of the Messiah, I 
 have been persecuted and arraigned, and 
 now cast myself on your protection against 
 the mad zeal of the enemies of the doc- 
 trine of our fathers. Not only, therefore, 
 was this an act of policy and prudence in 
 Paul, but what he affirmed was strictly 
 true, and the effect was as he had antici- 
 pated. 
 
 7. A dissension. A dispute, or differ- 
 ence. IT And the multitude. The coun- 
 cil. Comp. ch. xiv. 4. The Pharisees 
 embraced, as he desired and expected, his 
 side of the question, and became his ad- 
 vocates, in opposition to the Sadducees, 
 who were arrayed against him. 
 
 8. For the Sadducees say. They believe. 
 If No resurrection. Of the dead. By this 
 doctrine they also understood that there 
 was no future state, and that the soul did 
 not exist after death. See Note, Matt, 
 xxii. 23. IT Neither angel. That there 
 are no angels. They deny the existence 
 of good or bad angels. See Note, Matt 
 iii. 7. IF Nor spirit. Nor soul. That 
 there was nothing but matter. Thev 
 were materialists, and supposed that all 
 the operations which we ascribe to mind, 
 could be traced to some modification of 
 matter. The Sadducees, says Josephus 
 (Jewish War, b. ii. ch. viii. § 14), "take 
 away the belief of the immortal duration 
 of the soul, and the punishments and re- 
 wards in Hades." " The doctrine of the 
 Sadducees is this," says he (Ant. b. xviii. 
 ch. i. $ 4), " that souls die with the bo- 
 dies." The opinion that the so«I is ma- 
 terial, and that there is nothinc but matter 
 
 9 And there arose a great cry: 
 and the scribes that were of the 
 Pharisees' part arose, and strove, 
 saying, We find * no evil in this 
 man : but if a spirit " or an angel 
 hath spoken to him, let us not ''fight, 
 against God. 
 
 in the universe, has been held by many 
 philosophers, anoient and modem, as well 
 as by the Sadducees. ^ Confess both. 
 Acknowledge, or receive both as true; 
 i. e. that there is a future state, and that 
 there are spirits distinct from matter, as 
 angels, and the disembodied souls of men. 
 The two points in dispute w^ere, (1.) Whe- 
 ther the dead would be raised and exist in 
 a future state; and, (2.) Whether mind was 
 distinct from matter. The Sadducees 
 denied both, and the Pharisees believed 
 both. Their belief of the latter point was, 
 that spirits existed in two form.s — that of 
 angels, and that of souls of men distinct 
 from the body. 
 
 9. A great cry. A great clamour, and 
 tumult." IT The scribes- The learned 
 men. They would naturally be the chief 
 speakers. IT V^fl^e^Pl^ri'sees' part. Who 
 were Pharisees ; or who belonged to that 
 part}'. The scribes were not a distinct 
 sect, but might be either Pharisees or 
 Sadducees. IT We find no evil in this 
 man. No opinion which is contrary to 
 the law of Moses ; and no conduct in 
 spreading the doctrine of the resurrection 
 which we do not approve. The import- 
 ance of this doctrine, in their view, was 
 so great as to th«rovv into the back ground 
 all the other doctrines that Paul might 
 hold ; and provided this were propagated, 
 they were willing to vindicate and sus- 
 tain him. A similar testimony was offered 
 to the innocence of the Saviour by Pi- 
 late. John xix. 6. IF But if a spirit or an 
 angel, &c. They here referred, doubtless, 
 to vvhat Paul had said in ch. xxii. 17, 18. 
 He had declared that he had gone among 
 the Gentiles in obedience to a command 
 which he received in a vision in the 
 temple. As the Pharisees held to the 
 belief of spirits and angels, and to the 
 doctrine that the will of God was often 
 delivered to men by their agency, they 
 were ready now to admit that he had re- 
 ceived such a communication, and that 
 he had gone among the Gentiles in obe- 
 dience to it, to defend their great doctrine 
 of the resurrection of the dead. We are 
 not to suppose that the Pharisees had he* 
 
308 
 
 10 And when there arose a great 
 dissension, the chief captain, fear- 
 ing- lest Paul should have been 
 pulled in pieces of them, command- 
 ed the soldiers to go down, and to 
 take him by force from among 
 them, and to bring him into the 
 castle. 
 
 11 And the night following, the 
 
 a PS.46J..V". C.1S.9; 27.23,24. b c.2S.30,3I.Rom.l. 
 16. c yer.21.30. c.25.3. 
 
 THE ACTS. [A.D. GO. 
 
 Lord stood " by him, and said, Be 
 of good cheer, Paul : for as thou 
 hast testified of me in Jerusalem, 
 so m.ust thou bear witness also al 
 Rome.* 
 
 12 And when it was day, cer- 
 tain " of the Jews banded together, 
 and bound themselves ' under a 
 curse, saying, that they would 
 
 I or, with an oath cf execration. 
 
 come the friends of Paul, or of Christi- 
 anity. The true solution of their conduct 
 doubtless is, that they were so inflamed 
 with hatred against the Sadducees, that 
 they were willing to make use oi' any 
 argument against their doctrine. As the 
 testimony of Paul might be turned to 
 their account, they were willing lo vindi- 
 cate him. It is remarkable too, that they 
 perverted the statement of Paul in order 
 to oppose the Sadducees. Paul had stated 
 distinctly (ch. xxii. 17, 18.) that he had 
 been commanded to go by the Lord, 
 meaning the Lord Jesus. lie had said 
 nothing of " a spulf, or an angel." Yet 
 they would unite with the Sadducees so 
 far as to maintain that he had received 
 no such command from the Lord Jesus. 
 But they might easily vary his statements, 
 and suppose that an " angel or a spirit" 
 had spoken to him, and thus made use of 
 his conduct as an argument against the 
 Sadducees. Men are not always very 
 careful about the exact correctness of 
 their statements, when they w ish to hum- 
 ble a r'val. H Let us not fght against 
 God. See Note, ch. v. 39. These words 
 are wanting in many MSS. and in some 
 of the ancient versions. The Syriac reads 
 it, " if a spirit or an angel have spoken to 
 him, what is there in this ?" i. e. what is 
 there unusual or wrong. 
 
 10. A great dissension. A great tu- 
 mult, excitement, or controversy. ^ Ltlo 
 the castle. Note, ch. xxi. 34. 
 
 11. T/ie Lord stood by him. Evidently 
 the Lord Jesus. See' Note, ch. i. 24. 
 Comp. ch. xxii. 18. The appearance of 
 the Lord in this case was a proof that lie 
 approved the course which Paul had 
 taken before the sanhedrim. ^ Be of 
 good cheer. It would not be remarkable 
 if Paul, by these constant persecutions, 
 should be somewhat dejected in mind. 
 The issue of the whole matter was as yet 
 doubtful. In these circumstances, it must 
 have been peculiarly consoling to him to 
 hear these words of encouragement from 
 the Lord Jesus, and this assurance that 
 
 the object of his desires should be grant- 
 ed, and that he would be permitted to 
 bear the same witness of him in Rome. 
 Nothing else can comfort and sustain the 
 soul in trials, and persecutions, but evi- 
 dence of the approbation of God, and the 
 promises of his gracious aid. IT Bear wit- 
 ness also at Rome. This had been the ob- 
 ject of his earnest wish (Rom. i. 10 ; xv. 
 23, 24), and this promise of the Lord 
 Jesus was fulfilled, ch. xxviii. 30, 31. 
 The promise which was here made to 
 Paul was not directly one of deliverance 
 from the present persecution, but it im- 
 plied that, and made it certain. 
 
 1 2. Certain of the Jews. Some of the 
 Jews. They were more than forty m 
 number, ver. 13. IT Banded together. 
 Made an agreement, or compact. They 
 conspired to kill him. ^ And hound 
 themselves under a curse. See the mnrgin. 
 The Greek is, " they anathematized them 
 selves;" that is, they bound themselves 
 by a solemn oath. They invoked a curse 
 on themselves, or devoted themselves to 
 destruction, if they did not do it. Light- 
 foot remarks, however, that they could 
 be absolved from this vow by the Rab 
 bins, if they were unable to execute it 
 Under various pretences ihey could easily 
 be freed from such oaths, and it was com- 
 mon to take them. ; and if there was any 
 difficulty in fulfilling them, they could 
 easily apply to their religious teachers 
 and be absolved. IF That they would 
 neither eat nor drink. That is, that they 
 would do it as soon as possible. This 
 was a common form of an oath, or curse, 
 among the Jews. Sometimes they only 
 vowed abstinence from particular things, 
 as from meat, or wine. But in this case, 
 to make the oath more certain, and bind- 
 ing, they vowed abstinence from al) 
 kinds of food and drink till they had 
 killed him. Who these wM;re — whether 
 they were Sadducees or not — is not men 
 tion?d by ^re sacred writer. It is evi 
 dent, ho\jB|prar, that the minds of the 
 Jews wef^'greatly inflamed against Paul ; 
 
A.D. 60.] 
 
 CHAPTER XXIII. 
 
 30a 
 
 neither eat nor drink * till they had 
 killed Paul. 
 
 13 And they were more than 
 forty which had made this con- 
 spiracy. 
 
 14 And they came to the chief 
 * priests and elders, and said, We 
 have bound ourselves under a great 
 curse, that we will eat nothing until 
 we have slain Paul. 
 
 15 Now therefore ye, with the 
 
 and as they saw him in the custody of the 
 Roman tribune, and as there was no 
 prospect that he would punish him, they 
 resolved to tai\e the matter into their own 
 hands. Michaelis conjectures that they 
 were of the number of the Sicarii, or 
 cut-throats, with which Judea then 
 abounded. See Note on ch. xxi. 38. It 
 is needless to reraafk that this was a most 
 wicked oatii»-^t was a deUberate^iutpoefe 
 to commif murder; and it shows the des- 
 perate state of morals among the Jews at 
 that time, and the infuriated malice of the 
 people against the apostle. 
 
 13. Which had made this conspiracy. 
 This oath ((7-jv-«,«o(n'av), this agreement, or 
 compact. This large number of despe- 
 rate men, bound by so solemn an oath, 
 would be likely to be successful ; and the 
 life of Paul was therefore in peculiar 
 danger. The manner in which they pur- 
 posed to accomphsh their design is stated 
 in ver. 15. 
 
 14. And they came, &c. Probably by 
 a deputation. IT To the chief priests and 
 elders. The members of the great coun- 
 cil, or sanhedrim. It is probable that the 
 application was made to the party of the 
 Sadducees, as the Pharisees had shown 
 their determination to defend Paul. 
 They would have had no prospect of suc- 
 cess had they attacked the castle, and 
 they, therefore, devised this ingenious 
 mode of obtaining access to Paul, where 
 they might easily despatch him. "ir Under 
 a great curse. Greek, " We have anathe- 
 matized ourselves with an anathema." 
 We have made the vow as solemn as pos- 
 sible. 
 
 15. Ye, with the council. With the con- 
 currence or request of the sanhedrim. 
 It was only by such a request that tliey 
 had any hope that the chief captain would 
 remove Paul from the castle. IT Signify 
 to the chief captain. Send a message or 
 request to him. IT That he bring him 
 down unto you. That he bring him from 
 the castle to the usual place of the meet- 
 
 council, signify to the chief captain 
 that he bring him down unto you 
 to-morrow, as though ye would in- 
 quire 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. 
 
 Ps.ai.U; 37.32,33. 
 
 d 2Sam.l7.17. 
 
 ing of the sanhedrim. As this was at 
 some distance from the castle, or tower of 
 Antonia, where Paul was, they supposed 
 it would be easy to waylay him, and take 
 his life. ^ To-morrow. This is wanting 
 in the Syriac, Vulgate, and Ethiopic ver- 
 sions. It is, however, probably the cor- 
 rect reading of the text, as it would be 
 necessary to convene the council, and 
 make the request of the tribune, which 
 might require the whole of one day. 
 IF As though ye would inquire, &c. This 
 request appeared so reasonable that they 
 did not doubt that the tribune would 
 grant it to the council. And though it 
 wis obviously a false and wicked pre- 
 tence, yet these conspirators knew the 
 character of the persons to whom they 
 addressed themselves so well, that they 
 did not doubt that they would prevail on 
 the council to make the request. Public 
 justice must have been deeply fallen, 
 when it was kno^\•n that such an iniqui- 
 tous request could be made with the cer- 
 tain prospect of success. ^ Or ever he 
 come near. Before he comes near to the 
 sanhedrim. The great council will thus 
 not be suspected of being privy to the 
 deed. We will waylay him, and murder 
 him in the way. The plan was well laid j 
 and nothing but the interposition of Pro- 
 vidence could have prevented its execu- 
 tion. 
 
 16. Paid's sister's son. This is all we 
 know of the family of Paul. Nor do we 
 know for what purpose he was at Jerusa- 
 lem. It is possible that Paul might have 
 a sister residing there ; though, as Paul 
 had been sent there formerly for his edu- 
 cation, it seems more probable that this 
 youiig man was sent there for the same 
 purpose. IF Entered into the castle. Paul 
 had the privileges of a Roman citizen, 
 and as no well-foundect charge had been 
 laid againsT°lrtnT7"iT"!s probable that he 
 was not very closely confined, and that 
 his friends might have free access to 
 him. 
 
310 
 
 THE ACTS. 
 
 [A. D. 60. 
 
 17 Then " Paul called one of the 
 centurions unto him^ and said, 
 Bring- this young man unto the 
 chief captain ; for he hath a certain 
 thing to tell him. 
 
 18 So he took him, and brought 
 him to the chief captain, and said, 
 Paul the prisoner * called me unto 
 hlm^ and prayed me to bring this 
 young man unto thee, who hath 
 something to say unto thee. 
 
 19 Then the chief captain took 
 him by the hand, and went with 
 him aside privately, and asked hini^ 
 What is that thou hast to tell me ? 
 
 20 And he said, The Jews have " 
 agreed to desire thee that thou 
 wouldest bring down Paul to-mor- 
 row into the council, as though 
 
 o Prov.22.3. Matt.10.16. ic.28.17. Epb.3.1; 4.1. 
 
 Phil.9. c ver.l2. 
 
 17. Called one of the centurions. Who 
 «j[^ght at that time have had special 
 
 cnarge of the castle, or been on guard. 
 Paul had the most positive assurance that 
 his life would be spared, and that he 
 would yet see Rome ; but he always un- 
 derstood the divine promises and pur- 
 poses as being consistent with his own ef- 
 forts, and with all proper measures of 
 prudence and diligence in securing his 
 own safety. He did not rest merely on 
 the divine promise without any effort of 
 his own ; but he took encouragement 
 from those promises to put forth his own 
 exertions for security and for salvation. 
 
 18. And prayed me. And asked me. 
 
 19. Took him hy the hand. As an ex- 
 pression of kindness and civility. He did 
 it to draw him aside from the multitude, 
 that he might communicate his message 
 privately. 
 
 20. And he said, &c. In what way 
 this young man had received intelligence 
 of this, we can only conjecture. It is not 
 improbable that he was a student under 
 some one of the Jewish teachers, and that 
 he might have learned it of him. It is 
 not at all probable that the purpose of the 
 forty men would be very closely kept. 
 Indeed it is evident that they we:e not 
 themselves very anxious about conceal- 
 ing their oath, as they mentioned it Jhlly 
 to the chief priests and elders, ver. HT*" 
 
 21. Waiting for a promise from thee. 
 Waiting for your consent to "brhig him 
 down to them. 
 
 23. And he called unto him two centw i- 
 
 they would inquiie somewhat of 
 him more perfectly. 
 
 21 But do not thou yield ^ unte 
 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 ea{ 
 nor drink till they have killed lum. 
 and now are they ready, looking foi 
 a promise from thee. 
 
 22 So the chief captain then let 
 the young man depart, and charged 
 hi7n, See thou tell no man that 
 thou hast showed these things to 
 me. 
 
 23 And he called unto him two 
 centurions, saying, Make ready two 
 hundred soldiers to go to Cesarea, 
 and horsemen threescore and ten, 
 
 ons. Sic. Each centurion had under him 
 one hundred men. The chief captain 
 resolved to place Paul beyond the power 
 of the Jews, and to protect him as became 
 a Roman citizen. H Two hundred sol- 
 diers. These foot-soldiers were designed 
 
 only to guard Paul till he was safely out 
 of Jerusalem. The horsemen^onl^were 
 intended to accompany him toT^sarea. 
 See ver. 32. IF A7id horsemen. These 
 were commonly attached to foot-soldiers. 
 In this case, however, they were designed 
 to attend Paul to Cesarea. IT Atid spear- 
 men. AiitoKx&o-jg. This word is found 
 nowhere else in the iSew Testament, 
 and occurs in no classic writer. It pro- 
 perly means those who take, or apprehend 
 by the right hand ; and might be applied 
 to those who apprehend prisoners, or to 
 those who hold a spear or dart in the 
 right hand for the purpose of throwing it. 
 Some have conjectured that it should be 
 read b.'J<o,Si>.ou,- — those who cast or throw 
 [a spear] with the right hand. So the 
 Vulgate, the Syriac, and the Arabic un- 
 derstand it. They were probably those 
 who were armed with spears or darts, 
 and who attended on the tribune as a 
 guard. IF At the third hour of the night. 
 At nine o'clock. This was m order that 
 it might be done with secrecy, and to 
 elude the band of desperadoes that had 
 resolved to murder Paul. If it should 
 seem that this guard was very numerous 
 for one man, it should be remembered, 
 (1.) That the number of those who had 
 conspired against him waa also large, and 
 
A. D. 60.] 
 
 CHAPTER XXllI. 
 
 311 
 
 and spearmen two handred, at the 
 third hour of the night ; 
 
 24 And provide them beasts, 
 that they may set Paul on, and 
 bring him safe unto Felix the 
 governor. 
 
 25 And he wrote a letter after 
 this manner: 
 
 26 Claudius Lysias unto the 
 most excellent governor Felix send- 
 eth greeting. 
 
 27 This man " was taken of the 
 Jews, and should have been killed 
 of them : then came I with an 
 army, and rescued him, having un- 
 derstood that he was a Roman. 
 
 28 And * when I would have 
 known the cause wherefore they 
 accused him, I brought him forth 
 into their council : 
 
 29 Whom I perceived to be ac- 
 
 o c.21.33: 24. 
 
 (2.) That they were men accustomed to 
 scenes of blood, of desperate characters, 
 and who had solemnly sworn that they 
 would take his life. In order, therefore, 
 to deter them effectually from attacking 
 the guard, it was made very numerous and 
 strong, and nearly five hundred men 
 were appointed to guard Paul as he left 
 Jerusalem. 
 
 24. And provide them beasts. One for 
 Paul, and one for each of his attendants. 
 The word translated beasts (ztmh) is of a 
 general character, and may be applied 
 either to horses, to camels, or to asses. 
 The latter were most commonly employ- 
 ed in Judea. IT Unto Felix the governor. 
 The governor of Judea. His place of 
 residence was Cesarea, about -sixty miles 
 from Jerusaleipr' See Note, ch. viii. 40. 
 His nam&j ygs Antonius Felix, andwa§;a 
 freed man^of Antonia, the mother or the 
 emperor Claudius. He was high in the 
 favour of Claudius, and was made by 
 him governor of Judea. Josephus calls 
 him Claudius Felix. He had married 
 three -wives in succession that were of 
 royal families, one of whom was Dru- 
 silla, afterwards mentioned in ch. xxiv. 
 24. who was sister to king Agrippa. Ta- 
 citus (Hist. V. 9) says, that he governed 
 with all the authority of a king, and the 
 baseness and insolence of a slave. " He 
 was an unrighteous governor, a base, 
 mercenary, and bad man." (.Clarke.) S-'e 
 
 cused of questions *= of their law, 
 but to have nothing ** laid to his 
 charge worthy of death or of bonds. 
 
 30 And when ' it was told me, 
 how that the Jews laid wait for the 
 iTian, I sent straightway to thee, 
 and gave ^ commandment to his ac- 
 cusers also, to say before thee what 
 they had against him. Farewell. 
 
 31 Then the soldiers, as it was 
 commanded them, took Paul, and 
 brought him by night to Antipatris. 
 
 32 On the morrow they left the 
 horsemen to go with him, and re- 
 turned to the castle : 
 
 33 Who, when they came to Ce- 
 sarea, and delivered the epistle s to 
 the governor, presented Paul also 
 before him. 
 
 34 And when the governor had 
 read the letter, he asked of what 
 
 c CIS. 15; 25.1 
 i; 25.6. e VI 
 
 . dc.26.31. 
 .25-30. 
 
 /24. 
 
 his character further described in the 
 Note on ch. xxiv. 25. 
 
 20. Unto the most excellent governor Fe- 
 lix. The most honoured, &c. This was 
 a mere title of office '^\ Greeting. A term 
 of salutation in an epistle wishing health, 
 joy, and prosperity. 
 
 27. Should have been killed of them. 
 Was about to be killed by them. The 
 life of Paul had been twice endangered 
 in this manner, ch. xxi. 30 ; xxiii. 10. 
 ^ ^^'ith an army. With a band of sol 
 diers. ver. 10. 
 
 29. Questions of their law. So he un- 
 derstood the whole controversy to be. 
 IF Worth}/ of death. By the Roman law. 
 He had been guilty of no crime againsc 
 the Roman people. *i Or of bonds. Of 
 chains, or of confinement. 
 
 31. To Antipatris. This town was an- 
 ciently called Cafar-Saba. Josephus says 
 (Antiq. xiii. 23.), that it was about seven- 
 teen miles from Joppa. It was aboul 
 twenty-six miles from Cesarea, and ^ 
 course about thirty-five from Jerusalem 
 T^oH the Great changed its name to An 
 tipatris, in honour of his father Antipater. 
 It was situated in a fine plain, and water 
 ed with many springs and fountains. 
 
 3^^'hey left the horsemen. As they 
 were then beyond the danger of tlie 
 conspirators, the soldiers who had gnara 
 ed them thus far returned to JerusaJetp 
 
 3't Of what province he was. Greek. 
 
312 
 
 province he was. And when he 
 understood that he was ef Cilicia ; " 
 35 I will hear thee, said he, when 
 thine accusers * are also come. And 
 he commanded him to be kept in " 
 Herod's judgment-hall. 
 
 CHAPTER XXIV. 
 
 AND after five days, Ananias '^ 
 the high-priest descended with 
 the elders, and with a certain orator 
 
 a c.21.39. b c.24.1,S:c. 25.16. c Matt.27.27. 
 
 a c.23.2;25.2. 
 
 Of what eparchy (t^r^^X'*;) he was. 
 He knew from the letter of Lysias that 
 he was a Roman, but he was not inform- 
 ed of what place or province he was. 
 This he doubtless did in order to ascer- 
 tain whether he properly belonged to his 
 jurisdiction. Roman, provinces ^ygi^ dis- 
 tricts of country wh"i^-^*ere intrusted 
 '^1RS"5Wl§mctlon of procurators. How 
 far the jurisdiction of Felix extended is 
 not certainly known. It appears, how- 
 ever, that it included Cilicia. IT Was of 
 Cilicia. Tarsus, the birth-place of Paul, 
 was in this province, ch. xxi. 39. 
 
 35. In Herod's Judament-hall. Greek, 
 In tlK? pretorium of Herod. The word 
 here used denoted formerly the tent of the 
 Roman prastor; and as that was the place 
 where justice was administered, it came 
 to be applied to halls, or courts of justice. 
 This had been reared probably by Herod 
 the Great as his palace, or as a place for 
 administering justice. It is proba-ble also, 
 that prisons, or places of security, would 
 De attached to such places. 
 
 *— CHAPTilRXXIV. ^ 
 
 ^A. And after five days. This time was 
 occupied, doubtless, intheir receiving the 
 command to go to Cesarea, and in making 
 the necessary arrangements. This was 
 the twelfth day after his arrival at Jeru- 
 salem. See ver. 11. H Ananias, the high- 
 priest. See Note, ch. xxiii. 2. II Descend- 
 ed. Came down from Jerusalem. This 
 was the usual language when a departure 
 from Jerusalem was spoken of See 
 Note, ch. XV. 1. •![ With a certain orator 
 named TertuUus. Appointed to accuse 
 Paul. This is a Roman name, and this 
 man waSv4eiuMfiSS a Roman. As the 
 Jews were, Vo a great extent, ignorant of 
 the Roman customs and laws, and of their 
 mode of administering justice, it is not 
 improbable that they were in the habit of 
 employing Roman lawyers to plead their 
 causes. V Who informed the governor 
 mgainsi Paul. Who "acted as the'accuser, 
 
 THE ACTS 
 
 [A, D. 60. 
 
 named TertuUus, who informed 
 the governor against Paul. 
 
 2 And when he was called forth, 
 Tertullus began to accuse A«m, say- 
 ing. Seeing that by thee we enjoy 
 great quietness, and that very worthy 
 deeds •''are done unto this nation by 
 thy providence, 
 
 3 We accept it always, and in all 
 places, most noble Felix, with all 
 thankfulness. 
 
 ePs.11.2. 
 
 /Fs.12.2. 
 
 or who managed their cause before the 
 governor. 
 
 2. And when he was called forth. When 
 Paul was called foriia from prison. See ch 
 xxiii. 35. H We enjoy great quietness. This 
 was said in the customary style of ilatterers 
 and orators, to conciliate his favour, and ia 
 strikingly in contrast with the more honest, 
 and straightforward introduction in the 
 reply of Paul. ver. 10. Though it was 
 said for flattery, and though Felix was in 
 many respects an unprincipled man, yet 
 it was true that his administration had 
 been the means of producing much peace 
 and order in Judea, and that he had 
 done many things that tended to pro- 
 mote their welfare. In particular, he 
 had arrested a band of robbers, with Ele- 
 azar at their head, whom he had sent 
 to Rome to be punished (Jos. Ant. b. xx 
 ch. viii.) ; he had arrested the Egyptian 
 false prophet, who had led out four thou- 
 sand men into the wilderness, and who 
 threatened the peace of Judea (see 
 Note, ch. xxi. 38) ; and he had repressed 
 a sedition which arose b-etween the in- 
 habitants of Cesarea and of Syria. Jos. 
 Jewish Wars, b. ii. ch. xiii. § 2. IF Very 
 worthy deexls. Acts that tended mucn to 
 promote the peace and security of the 
 people. He referred to those which have 
 just been mentioned as having been ac; 
 complished by Felix, particularly his suc- 
 cess in suppressing riots and sedidons- 
 and as, in the view of the Jews, the case 
 of Paul was another instance of a similar 
 kind, he appealed to him with the more 
 confidence that he would suppress that 
 also. T By thy providence. By ih)'^ fore- 
 sight, skill, vigilance, prudence. 
 
 3. We accept it always. We adtnil that 
 11 is owing to your vigilance, and we ac- 
 cept your interposition to promote peace, 
 with gratitude. ^ Always, and in ah 
 places. Not merely in your presence, but 
 we always acknowledge that it is owing 
 to your vigilance that the land is secure, 
 
A. D. GO. 1 
 
 CHAPTER XXIV. 
 
 313 
 
 4 Notwithstanding, that I be not 
 further tedious unto thee, I pray 
 thee that thou wouldest hear us of 
 thy clemency a few words. 
 
 5 For we have found this man a 
 pestilent fellow, «• and a mover of 
 sedition among all the Jews through- 
 out the world, and a ringleader of 
 the sect of the Nazarenes. 
 
 6 Who also hath gone about to 
 profane * the temple : whom we 
 
 a Luke 23.2. c.6.13j 16.20; 17.6; 21.28. lPet.2.12.19. 
 ^ c.19.37; 21.28. 
 
 " What we now do in your presence, we 
 do also in your absence ; we do not com- 
 mend you merely when you are present." 
 ( Wetstein.) ^ Most noble Felix. This was 
 the^lg-^jgffige^ IT Willi tJiankfulness. 
 InTBls^nerl^vas' probably sincerity, for 
 there was no doubt that the peace of 
 Judea was owing to Felix. But at the 
 same time that he was an energetic and 
 vigilant governor, it was also true that he 
 was proud, and avaricious, and cruel. 
 Josephus charges him with injustice and 
 cruelty in the case of Jonathan, the high- 
 priest (Ant. b. IX. ch. viii. $ 5) ; and Taci- 
 tus CHist. b. V. ch. 9), and Suetonius 
 (Life of Claudius, ch. 28), concur in the 
 charge. 
 
 4. Be not further tedious unto thee. By 
 taking up your time with an introduction, 
 and with commendation. 
 
 5. We have found this man a pestilent 
 fellow. Aoi^ov. This word is commonly 
 applied to a plague, or pestilence, and 
 then to a m.an who corrupts the morals of 
 others, or who is turbulent, and an exciter 
 of sedition. Our translation somewhat 
 weakens the force of the original expres- 
 sion. Tertullus did not say that he was a 
 pestilent fellow, but that he was the very 
 pestilence itself. In this he referred to their 
 belief that he had been the cause of exten- 
 sive disturbances every where among the 
 Jews. IT And a mover of sedition. An 
 exciter of tumult. This they pretended 
 he did by preaching doctrines contrary to 
 the laws and customs of Moses, and ex- 
 citing the Jews to tumult and disorder. 
 IT Throughout the world. Throughout the 
 Roman empire, and thus leading the 
 Jews to violate the laws, and to produce 
 tumults, riots, and disorder. IF And a 
 ringleader, ns'^roa-rv.rv^v. This word oc- 
 curs nowhere else in the New Testa- 
 ment. It is properly a military word, and 
 denotes one who stands first in an army, 
 a standard-bearer, a leader, or command- 
 er. The meaning is, that Paul had been 
 
 2 D 
 
 took, and would have judged <= ac- 
 cording to our law ; 
 
 7 But the chief ^ captain Lysias 
 came upon us, and with great vio- 
 lence took him away out of our 
 hands, 
 
 8 Commanding his accusers * to 
 come unto thee : by examining of 
 whom, thyself may est take -know- 
 ledge of all these things whereof 
 we accuse him. 
 
 so active, and so prominent in preaching 
 the gospel, that he had been a leader or 
 the principal person in extending the sect 
 of the Nazarenes. ^ Of the sect. The 
 original word here(^»'6E(r£u.s) is the word 
 from which we have derived the term 
 heresy. It is, however, properly translated 
 sect, or party, and should have been so 
 translated in ver. 14. See Note, ch. v. 17. 
 IT Of the Nazarenes. This was the name 
 usually given to Christians by way of 
 contempt. They were so called because 
 Jesus was of Nazareth. 
 
 6. Who also hath gone about. Who has 
 endeavoured. IT To profane the temple. 
 This was a serious, but unfounded charge. 
 It arose from the gross calumny of the 
 apostle, when they pretended that he had 
 introduced Greeks into that sacred place, 
 ch. xxi. 28. To this charge the apostle 
 replies in ver. 18. IF And would have 
 judged. That is, would have condemned 
 and punished. IT According to our law. 
 Their law, which forbade the introduc- 
 tion of strangers into the temple. 
 
 7. But the chief captain, &c. Tertullua 
 pretends that they would have judged. 
 Paul righteously, if Lysias had not inter- 
 posed ; but the truth was, that without 
 regard to law or justice, they would have 
 murdered him on the spot. 
 
 8. Cominanding his accusers, &c ch. 
 xxiii. 30. T By examining of whom. That 
 is, the Jews who were then present. Ter- 
 tullus presented them as his witnesses of 
 
 the truth of what he had said. It is evp ■'^ 
 denit that we have here only the summa- 
 ry or outline of the speech which Ter- ' 
 tullusmade. It is incredible that a Roman 
 rhetorician would have, on such an oc- 
 casiwi, -rfglTvered an address so brief, so 
 meagre, and so destitute of display as this. 
 But it is doubtless a coiTect summary of 
 his address, and contains the leading 
 points of the accusation. It is customary 
 for the sacred writers, as for other writ- 
 ers, to give only the outline of discourses 
 
314 
 
 THE ACTS. 
 
 [A. D. 60 
 
 9 And the Jews also assented, 
 saying that these things were so. 
 
 10 Then Paul, after that the ^ 
 governor had beckoned unto him to 
 speak, answered. Forasmuch as I 
 
 i FeliX, made Procurator over Judea, A. D. 53. 
 
 and arguments. Such a course was in- 
 evitable, unless the iN'ew Testament had 
 been swelled to wholly undue propor- 
 tions. 
 
 9. A7id the Jews also aasenied. The 
 Jews who had accompanied Tertidlus to 
 Cesarea. They had gone as the accusers 
 of Paul, and they bore testimony, when 
 called upon, to the truth of all that the 
 orator had said. Whether they were 
 examined individually or not, is' not de- 
 clared, la whatever way their testimony 
 was arrived at, they confirmed unani- 
 mously the accusation which he had 
 brought against Paul. 
 
 10. Had beckoned unto him to speak. 
 Either by a nod or by the hand. ^ Haxt 
 been of many years. Felix and Cumanus 
 had been joint-governors of Judea; but 
 after Cumanus had been condemned for 
 his bad administration of the affairs, the 
 government fell entirely into the hands 
 of Fehx. This was about seven years 
 before Paul was arraigned before him, 
 and might be called many years, as he 
 had been long enough there to be- 
 come acquainted with the customs and 
 habits of the Jews; and it might also be 
 called Zo7icr in comparison with the short 
 time which any of his immediate prede- 
 cessors had held the office. See Jose- 
 phus. Ant. b. xx. ch. vi, vii. ^ A judge. 
 This word is evidently used here in the 
 sense of magistrate, or one appointed to 
 administer the affairs of government. To 
 determine litigated matters was, ho-wever, 
 
 yp^ one part of his office. It is remarkable 
 ^ ■ that Paul did not begin his speech as 
 Tertullus had done, by any flattering 
 ^ address, or by any of the arts of rhetoric. 
 He founded his plea on the justice of his 
 cause, and on the fact, that Felix had 
 had so much experience in the affairs of 
 Judea that he was well qualified to un- 
 derstand the merits of the case, and to 
 judge imparUally. Paul was well ac- 
 quainted with his character (see Note, 
 ch. xxiv 25), and would not by flattering 
 •words declare that wh'/-^ "i'* ' ot strictly 
 true. ^\ I do the more cneerjuily, &c. 
 Since you are so well acquainted with 
 the customs and habits of the Jews, I 
 the more readily submit tlie case to your 
 disposal. This address indicated great 
 confidence in the justice of his cause; 
 
 know that thou hast been of many 
 years a judge unto this nation, 1 
 do the more cheerfully answer ° for 
 myself: 
 
 1- Because that thou mayest 
 
 and was the language of a man, bold, 
 fearless, and conscious of his innocence. 
 11. Because that thou mayest under- 
 stand. Gr. 'Thou being able to know' 
 That is, he could understand or know-, by 
 taking the proper evidence. Paul does 
 not mean to say that Felix could under- 
 stand the case, because he had been many 
 years a judge of that nation. That fact 
 would qualify him to judge correctly, or 
 to understand the customs of the Jews. 
 But the fact, that he had been but twelve 
 days in Jerusalem, and had been orderly 
 and peaceable there, Felix could ascer- 
 tain only by the proper testimony. The 
 first part of Paul's defence (ver. 11 — 13) 
 consists in an express denial of what they 
 alleged against him. ^ Are yet but txvelve 
 days. Beza reckons these twelve days 
 in this manner: The first was that on 
 which he came to Jerusalem, ch. xxi. 15. 
 The second he spent with James and 
 the apostles, ch. xxi. 18. Six days were 
 spent in fulfilling his vow*, ch. xxi. 21. 26. 
 On the ninth day the tumult arose, being 
 the seventh day of his vow, and on this 
 day he was rescued by Lysias. ch. xxi 
 27 ; xxii. 29. The tenth day he was be- 
 fore the sanhedrim, ch. xxii. 30 ; xxiii. 10. 
 On the eleventh the plot was laid to take 
 his life, and on the same day, at evening, 
 he was removed to Cesarea. The days 
 on which he was confined at Cesarea are 
 not enumerated, since his design in men- 
 tioning the number of days was, to show 
 the improbability that, in that time, he 
 had been engaged in producing a tumult ; 
 and it would not be pretended that he 
 had been so engaged while confined in 
 a prison at Cesarea. The defence of Paul 
 here is, that but twelve days occurred 
 from the time that he went to Jerusalem 
 till he was put under the custody of 
 Felix; and that during so short a time 
 it was wholly improbable that he would 
 have been able to excite sedition. ^ Fo^ 
 to li-orship. This larther shows that ihe 
 design uf Paul was not to produce sedi- 
 tion.^ He had gone up for the peaceful pur- 
 pose of devotion, and not to produce riot 
 and disorder. That this was his design 
 in goiiiiL^ to Jertlsalem, or at leasf a part 
 of his" purpose, ie indicated by the pae- 
 soge in Acts xx. 16. It shculd be observ- 
 ed, however, that our translation con- 
 
A. D. 60.] 
 
 CHAPTER XXIV. 
 
 313 
 
 understand that there are yet but 
 twelve days since I went up to " 
 Jerusalem for to worship. 
 
 12 And they neither * found me 
 in the temple disputing with any 
 man, neither raising up the people, 
 neither in the synagogues, nor in 
 the city. 
 
 ac.21.15. i C.25.8J 28.17, 
 
 veys an idea which is not necessarily in 
 the Greek — t hat this was thj ^^ ^^^)"^^^^ ^ fif 
 
 *-SllWl9' ' f WefTT "up to Jerusalem worship- 
 ping'' (^reoo-Kui-tic-auv); 1. e. he was actually 
 engaged in devotion when the tumult 
 arose. But his main design in going to 
 Jerusalem was, to convey to his suffering 
 countrymen there the benefactions of the 
 Gentile churches. See ver. 17. Rom. xv. 
 25, 26. 
 
 12. And they neither found me, &c. 
 The first charge of TertuUus against 
 Paul was (ver. 5), that he was " a pesti- 
 lent fellow, and a mover of sedition." 
 The charge of his being a pesl was so 
 general, that Paul did not think it neces- 
 sary to attempt to refute it. To the spe- 
 cification, that he was a mover of sedi- 
 tion, he replies by a firm denial, and by 
 a solemn declaration that they had not 
 found him in any synagogue, or in the 
 city, or in the temple, either disputing or 
 exciting a tumult. His conduct there 
 had been entirely peaceable ; and they 
 had no right to suppose that it had been 
 otherwise any where. 
 
 13. Neither can they prove the things, 
 &c. That is, that I am a mover of sedi- 
 tion, or a disturber of the peace of the 
 people. This appeal he boldly makes; 
 he challenges investigation ; and as they 
 did not offer to specify any acts of disor- 
 der or tumult excited by him, this charge 
 falls of course. 
 
 14. But this I confess, &c. The next 
 specification in the charge of TertuUus 
 was (ver. 5), that he was " a ringleader 
 of the sect of the Nazarenes." To this, 
 Paul replies in this, and the two follow- 
 ing verses. Of this reply we may ob- 
 serve, (1.) That he does not stoop to notice 
 the contempt implied in the use of the 
 word Nazarenes. He was engaged in a 
 more important business than to contend 
 ab<jut the name which they chose to give 
 lo Christians. (2.) He admits that he be- 
 longed to that sect or class of people. 
 That he was a Christian, he neither de- 
 nied, nor was disposed to deny. (3.) He 
 
 13 Neither can they provis " the 
 things whereof they now accuse me. 
 
 14 But this I confess unto thee, 
 that after the way which they call 
 heresy, so '^ worship I the God of 
 * my fathers, believing all things 
 which are ^ written in the law and 
 « the prophets ; 
 
 clPet.3.16. rfMic.4.5. e2Tim.l.3. /Luke 
 24.27. c.26.22; 2S.23. g Matt.22 40. Luke 16.16 
 
 Jno.1.45. c. 13.15. Rom.3.21. 
 
 maintains that in this way he is still wor- 
 shipping the God of his fathers. Of this, 
 the fact that he was engaged in worship 
 in the temple, was sufficient proof (4.) He 
 shows them that he believed only what 
 was written in the law and the prophets ; 
 that this involved the main doctrine of 
 their religion — the hope of the resurrec- 
 tion of the dead (ver. 15),- and that it 
 was his constant and earnest desire to 
 keep a pure conscience in all things, ver. 
 16. These are the points of his defence 
 to this second charge, and we shall see 
 that they fully meet and dispose of the 
 accusation. IT After the vxiy. After the 
 manner or mode of worship. IT Which 
 they call heresy. This translation doea 
 not express to us the force of the original. 
 We have attached to the word heresy an 
 idea which is not conveyed by the Greek 
 word, and now commonly understand by 
 it, error of doctrine. In Paul's answer 
 here, there is an explicit reference to 
 their charge, which does not appear in 
 our version. The charge of TertuUus 
 was, that he was the ringleader of the 
 sect fjrji «.>lcr£«;) of the Nazareues. ver. 
 5. To this, Paul replies, ' After the way 
 which they call sect (itf-'o-.i/, not errot 
 of doctrine, but after a way which they 
 maintain is producing division or schism) 
 so worship I the God of my fathers.' 
 Paul was not ashamed to be called a fol- 
 lower of that sect or party among the 
 Jewish people. Nor should we be asham- 
 ed to worship God in a mode that is called 
 heresy or schism, if we do it in obedience 
 to conscience and to God. IT So worship 
 I. I continue to worship. I have not de- 
 parted from the characteristic of the Jew- 
 ish people, the proper and public acknow 
 ledgment of the God of the Jews. IF 7% 
 God of my fathers. MxJtalhersl, God , 
 Jehovah ; the God w^hom my JewisTTaK 
 cestors adored. There is something very 
 touching in this, and fitted to find its way 
 to the heart of a Jew^ He had introduced 
 no new object of worship (comp. DeuL 
 xiii. 1 — 5) ; he had not become a follower 
 of a false or foreign God ; and this fact 
 
316 
 
 THE ACTS. 
 
 [A. D 60. 
 
 15 And have hope " toward God, 
 which they themselves also allow, 
 that there shall be a resurrection 
 ' of the dead, both of the just and 
 unjust. 
 
 16 And herein do I exercise my- 
 
 o c.23.6,&c. 26.6,7; 28.20,&c. 
 8,29. lCor.15.12-27. Roni.20.6,13. 
 
 b Dan.12.2. Jno.5. 
 
 W'Eis really a reply to their charge, that 
 he was setting up a new sect in rehgion. 
 The same thing Paul afllrms of himself 
 in 2 Tim. i. 3 : "I thank God, whom I 
 serve from my forefatliers with a pure 
 conscience." '^ Believing all things, &c. 
 Particularly respecting the Messiah. So 
 he more fully explains his meaning in 
 his speech betbre king Agrippa. ch. xxvi. 
 23. i In the law and in the prophets. Com- 
 manded in the law of Moses, and fore- 
 told by the proj)hets. Tnat Paul had 
 ever disbelieved any of these things, they 
 could not prove,- and his whole course 
 had shown that he fully credited the 
 sacred records. Most of his arguments 
 m defending Christianity had been drawn 
 from the Jewish writings. 
 
 15. And have hope toward God. Hav- 
 ing a hope of the resurrection of the 
 dead, which arises from the promises of 
 God. '^ Which they themselves, &c. That 
 is, the Pharisees. Perhaps he designated 
 in this remark the Pharisees who were 
 present. He held nothing in this great 
 cardinal point, which they did not also 
 hold. For the reasons why Paul intro- 
 duced this jxjint so prominently, and the 
 success of thus introducing it, see Note 
 on ch. xxiii. 1 — 9. IT Both of the just, and 
 cf the unjust. Of the righteous and the 
 wicked ; that is, of all the race. As they 
 neld this they could not arraign him for 
 holding it also. 
 
 16. A7id herein. In this, or lor this pur- 
 pose. ^ Do I exercise myself. 'Ao-y.i. 1 
 accustom or employ myself; I make it 
 my constant aim and endeavour. It is 
 the purpose of my constant study. Paul 
 often appeate to his conscientiousness as 
 the leading habit of his life. Even before 
 his conversion he endeavoured to act ac- 
 cording to the dictates of conscience. 
 See Acts xxvi. 9. Comp. Phil. iii. 5, 6. 
 IF To have always a conscience, &c. To 
 do that which is right, so that my con- 
 Bcience shall approve of it, and never 
 reproach me. H Void of offence. 'A^rfo- 
 a-y-'^TTov. That which is inoffensive, or 
 which does not cause one to stumble or 
 fall. He means, that he endeavoured to 
 keep his conscience so enlightened and 
 pure in regard to duty, and that he acted 
 
 I self, to have ' always a conscience 
 void of offence toward God and 
 toward men. 
 
 17 Now after many years, I 
 came ^ to bring alms to my nation, 
 and offerings. 
 
 according to its dictates in such a way 
 that his conduct should not be displeasing 
 to God, or injurious to man- To have 
 such a conscience implies two things : 
 (1.) That it be enlightened or properly 
 informed in regard to truth and duty ; 
 and, (2.) That that which is made known 
 to be right should be honestly and faith- 
 fully performed. Without these two 
 things, no man can have a conscience 
 that shall be inoffensive and harmless. 
 TF Toward God. In an honest endeavour 
 to discharge all the duties of public and 
 private worship, and to do constantly 
 what he requires. In believing all that 
 he has spoken ; doing all that he requires ; 
 and offering to him the service which 
 he approves. IT Toward men. In endea- 
 vouring to meet all the demands of jus- 
 tice and mercy ; to advance their know- 
 ledge, happiness, and salvation ; so that 
 1 may look back on my life with the 
 reflection that I have done all that 1 
 ought to have done, and all that 1 could 
 do, to promote the welfare of the whole 
 human family. What a noble principle 
 of conduct was this ! How devoted, and 
 how pure ! How unlike the conduct of 
 those who live to gratify debasing sen- 
 sual appetites, or for gold or honour ; and 
 who pass their lives in such a manner 
 as to offer the grossest offence to God, 
 and to do the most injury to man! The 
 great and noble aim of Paul was to be 
 pure ; and no slander of his enemies, no 
 trials, persecutions, or perils, and no pains 
 of dying could take away the approving 
 voice of conscience, ^j ^^n his travels, 
 and in his persecutions ; among friends 
 and foes ; when preaching in the syna- 
 gogue, the city, or the desert ; or w hen 
 defending himself before governors and 
 kings, he had this testimony of a self- 
 npproving mind. Happy they who thus 
 frame their lives. And happy will be 
 the end of a hfe where this has been the 
 grand object of the journey through this 
 world. 
 
 17. Now after many years. After man^* 
 years absence. Paul here commences a 
 reply to the charges of Tertullus, ihat he 
 had endeavoured to profane the temple, 
 ver. 6. He begins, by saying that his 
 
A. D, CO.] 
 
 CHAPTER XXIV. 
 
 317 
 
 18 Whereupon certain Jews from 
 Asia found me purified in the tem- 
 ple, neither with multitude, nor 
 with tumult : 
 
 19 WKo ought to have been here 
 " before thee, and object, if they 
 had aught against me. 
 
 20 Or else let these same here 
 say, if they have found any evil- 
 
 design in coming up to Jerusalem was, 
 to bring to them needed aid in a time of 
 distress. It would be absurd to suppose, 
 ^^% therefore, that his objeT^f in coming was 
 to violate the customs of the temple, and 
 1 to defile it. ^ I came to b^ing. Seech, 
 xi. 29, 30. Note, Rom. xv. 25, 26. ^Alms. 
 Charities ; the gift of the churches. IT To 
 my nation. JNot to all the nation ; but to 
 the poor saints or Christians who were 
 m Judea, and who were suffering much 
 by persecutions and trials. II And offer- 
 ings. The word used here properly de- 
 notes an offering or gift of any kind ; but 
 it is usually applied to an oblation, or 
 offering made to God in the temple — a 
 thank-offering, a sai.'rifice. This is proba- 
 bly its meaning here. He came to bring 
 aid to his needy countrymen, and an offer- 
 ing to God ; and it was, therefore, no part 
 of his purpose to interfere with, or to pro- 
 fane the worship of the temple. 
 
 18. Certain Jews from Asia. ch. xxi. 27. 
 IT Found m,e -purified in the temple, ch. xxi. 
 26, 27. They found me engaged in the 
 sacred service of completing the observ- 
 ance of my vow. IT Neither vnlh multi- 
 tude. Not having introduced a multitude 
 with me — in a quiet and peaceful man- 
 ner. 
 
 19. Who ought to have been here, &c. 
 They were the proper witnesses ; as they 
 had stayed away, it showed that they 
 were not prepared to undergo a strict 
 examination. Paul, therefore, justly com- 
 plains that the very persons who alone 
 could testify against him were absent, 
 and showed that there was really no 
 well-founded charge against him. They 
 alone could testify as to any thing that 
 occurred in the temple ; and as they 
 were not present, that charge ought to 
 be dismissed. 
 
 20. Or else. Since they are lot here 
 to witness against me in regard to what 
 occurred in the temple., let these here 
 present bear witness agiinst me, if they 
 can, in regard to any other part of my 
 gonduct. This was a bold appeal, and 
 < showed his full consciousness of inno- 
 
 2i) 2 
 
 doing in me, while I stood before 
 the council ; 
 
 21 Except it be for this one voice, 
 that I cri'ed standing among them, 
 Touching the resurrection of the 
 dead, I and called in question by 
 you this day. 
 
 22 And when Felix heard these 
 things, having more perfect know- 
 
 cence. IT Let these same here say. The 
 Jews who are here present. ^ Any evil- 
 doing. Any improper conduct, or any 
 violation of the law. T While I stood 
 before the councd. The sanhedrim, ch. 
 xxiii. 1 — 10. As they were present there 
 Paul admits that they were competent 
 to bear witness to his conduct on that 
 occasion ; and calls upon them to testify, 
 if they could, to any impropriety in hia 
 conduct. 
 
 21. Except it be for this one voice. For 
 this one expression, or declaration. This 
 was what Paul had said before the coun- 
 cil — the main thing on which he had 
 insisted, and he calls on them to testify 
 to this, and to show, if they could, that in 
 this declaration he had been wrong, 
 Chubb, and other infidels have supposed 
 that Paul here acknowledges that he was 
 wrong in the declaration which he made, 
 when he said, that he was called in 
 question for the doctrine of the resurrec- 
 tion of the dead (ch. xxiii. 6), and his con- 
 science reproached him for appearing to 
 be time-serving, and for concealing the 
 true cause of offence against him; and 
 for attempting to take advantage of their 
 divisions of sentiment, and endeavouring 
 to produce discord in the council. But 
 against this interpretation we may urge 
 the following considerations : (1.) Paul 
 wished to fix their attention on the main. 
 thing which he had said before the coun- 
 cil. (2.) It was true, as has been shown 
 on the passage (xxiii. 1 — 10), that this 
 was the principal doctnne which Paul 
 had been defending. (3.) If they were 
 prepared to witness against him for hold- 
 ing and teaching the resurrection of the 
 dead as a false or evil doctrine, he called 
 on them to do it. As this had been the 
 only thing which they had witnessed be- 
 fore die council, he calls on them to ter- 
 tify to what they knew only, and to show, 
 if they could, that this was wrong. 
 IT Touching the resurrection, &c. Re- 
 specting the resurrection, ch. xxiii. 6. 
 
 22. Having more perfect hnoidedge of 
 that tuay. Our translation of this vers© 
 
318 
 
 ledge of that way, he deferred 
 them, and said. When Lysias ° the 
 chief captain shall come down, I 
 will know the uttermost of your 
 matter. 
 
 23 And he commanded a centu- 
 
 THE ACTS. [A.D. 60 
 
 mn to keep Paul, and to let him 
 have liberty, * and that he should 
 forbid none of his acquaintance to 
 minister or to come unto him. 
 
 24 And after certain days, when 
 Felix came with his wife Drusilla, 
 
 IS very obscure, and critics are divided 
 about the proper interpretation of the 
 original. Many \,Erasmus, Luther, Mi- 
 chaebs, Morus, &c.) render it, ' although 
 he had a more perfect knowledge of the 
 Christian doctrine than Paul's accusers 
 had, yej; he deferred the hearing of the 
 cause li^l Lvsias had come down.' They 
 observe that he might have obtained this 
 knowledge, not only from the letter of 
 Lysias, but from public rumour, as there 
 were doubtless Christians at Cesarea. 
 They suppose that he deferred the cause, 
 either with the hope of receiving a bribe 
 from Paul (comp. ver. 26), or to gratify 
 the Jews with his being longer detained 
 as a prisoner. Others, among whom are 
 Beza, Grotius, Rosenmuller, and Dod- 
 dridge, suppose that it should be ren- 
 dered, ' he deferred them, and said, after 
 I have been more accurately informed 
 concerning this way, when Lysias has 
 come down, I will hear the cau.se.' This 
 is 4fti|lMI'''ff the true interpretation of the 
 pas-sage, and it is rendered more probable 
 by the fact that Felix sent for Paul, and 
 heard him concerning the faith of Christ 
 (ver. 24), evidently with a design to make 
 himself better acquainted with the 
 charges against him, and the nature of 
 his belief IT Of that way. Of the 
 Christian religion. This expression is 
 repeatedly used by Luke to denote the 
 Christian doctrine. Note, ch. ix. 2. IF He 
 deferred them. He put them off"; he 
 postponed the decision of the case ; he 
 adjourned the trial. IT When Lysias, &c. 
 Lysias had been acquainted with the ex- 
 citement and its causes, and Felix regard- 
 ed him as an important witness in regard 
 to the true nature of the charges against 
 Paul. IT / will know the uttermost, Sic. 
 I shall be fully informed and prepared to 
 decide the cause. 
 
 23. A7>d he commanded, &c. It is evi- 
 dent from this verse, that Felix was dis- 
 posed to show Paul all the favours that 
 were consistent with his safe keeping. 
 He esteemed him to be a persecuted 
 man, and doubtless regarded the charges 
 against him as entirely malicious. What 
 was Felix's motive in this cannot be cer- 
 tainly known. It is not improbable, how- 
 
 ever, that he detained him, (1 .) To gratify 
 the Jews by keeping him in custody aa 
 if he were guilty; and, (2 ) That he hoped 
 the friends of Paul would give him 
 money to release him. Perhaps it was 
 for this purpose that he gave orders that 
 his friends should have free access to 
 him, that thus Paul might be furnished 
 with the means of purchasing his free- 
 dom. 
 
 24. Felix came, with his wife Drusilla, 
 Drusilla was the daughter of Herod 
 Agrippa the elder, and was engaged to 
 be married to Epiphanes, the son of king 
 Antiochus, on condition that he would 
 embrace the Jewish religion ; but as he 
 afterwards refused to do mat, the con- 
 tract was broken off Afterwards she 
 was given in marriage, by her brother 
 Agrippa the younger, to Azizus king of 
 Emesa, upon his consent to be circum- 
 cised. When Felix was governor of Ju- 
 dea, he saw Drusilla, and fell in love 
 with her, and sent to her Simon, one of 
 his friends, a Jew, by birth a Cyprian, 
 who pretended to be a magician, to en- 
 deavour to persuade her to forsake her 
 husband, ami to rnarry Felix. According- 
 ly, in order to avoid the envv of her sis- 
 ter Bernice, who treated her ill on ac- 
 count of her beauty, " she was prevailed 
 on," says Josephus, " to transgress the 
 laws of her forefathers, and to marry 
 Felix." Josephus, Antiq. b. xx. ch. vii. 
 $ 1, 2. She was, therefore, living in 
 adultery with him, and this was probably 
 the reason why Paul dwelt in his dis- 
 course before Felix particularly on " tem- 
 perance," or chastity. Note, ver. 25. 
 IT He sent for Paul, and heard him. Per- 
 haps he did this, in order to be more fully 
 acquainted with the case which was sub- 
 mitted to him. It is possible also that it 
 might have been to gratify his wife, who 
 was a Jewess, and who doubtless had a 
 desire to be acquainted with the princi- 
 ples of this new sect. It is certain 
 also that one object which Felix had 
 in this, was to let Paul see how de- 
 pendent he was on him, and to induce 
 him to purchase his liberty. IT Concern- 
 ing the faith in Christ. Concerning the 
 Christian religion. Faith in Christ ia 
 
A. D. 60 J 
 
 CHAPTER XXIV 
 
 319 
 
 which was a Jewess, he sent for 
 Paul, and heard him concerning the 
 faith in Christ. 
 
 o Prov.I6.12. Jer.22.15-17. DaD.4.27. Jno.16.8. 
 b Prov.3l.4,5. Dan.5.I-4. Hos.7.5. lPet.4.4. 
 
 n 
 
 often used to denote the whole of Chris- 
 tianity, as it is the leading and character- 
 istic feature of the religion of the gospel. 
 25. And as he reasoned. Greek, " And 
 he discoursing." tli^KiyouAv^M 6i aiirov. 
 No argument should be drawn from the 
 word that is used here, to prove that Paul 
 particularly appealed to reason, or that 
 his discourse was argnmenlative. That it 
 ivas so is, indeed, notimprobable, from all 
 that we know of the man, and from the 
 topics on which he discoursed. But the 
 word used here means simply, as he dis- 
 S coursed, and is applied usually to making 
 a public address, to preaching, &c. in 
 whatever way it is done. Acts xvii. 2 ; 
 xviii. 4. 19; xix. 8, 9; xxiv. 12. Felix 
 and Drusilla intended this as a matter 
 of entertainment or amusement. Paul 
 readily obeyed their summons, as it gave 
 him an opportunity to preach the gospel 
 to them ; and as they desired his senti- 
 ments in regard to the faith in Christ, he 
 selected those topics which were adapted 
 to their condition, and stated those princi- 
 ples of the Christian religion which were 
 fitted to arrest their attention, and lead 
 them to repentance. Paul seized every 
 opportunity of making known the gospel; 
 and whether a prisoner or at liberty ; 
 whether before princes, governors, kings, 
 or common people, was equally prepared 
 to defend the pure and holy doctrines of 
 the cross. His boldness in this instance 
 IS the mor« remarkable as he was de- 
 pendent on Felix for his pardon. A time- 
 server or an impostor would have chosen 
 Ruch topics as would have conciliated the 
 lavour of the judge, and procured his par- 
 uon. He would have flattered his vanity 
 or palliated his v-ces. But such an idea 
 never seems to have occurred to Paid. 
 His aim was to defend the truth ; and to 
 save, if possible, the souls of Drusilla 
 and of Felix. IT Of righteousness, niet 
 Si^xiza-vvii. Of justice. Not of the justice 
 of God particularly, but of the nature 
 and requirements of justice in the rela- 
 tions of life, the relations which we sustain 
 to God and to man. This was a proper 
 topic with W'hich to introduce his dis- 
 course, as it was the office of Felix to 
 dispense justice between man and man ; 
 and as his administration was not remark- 
 able for the exercise of that virtue. It is . 
 evident that he could be influenced by a ' 
 
 25 And as he reasoned of " right- 
 eousness, temperance, '' and judg- 
 ment " to come, Felix trembled, •* 
 
 c Ps.50.! 
 20.12. 
 
 1. Dan.12.2. Matt.25.31-46. 2Cor.5.10. Rev. 
 dPs.99.1. IS.&2.U. Hab.3.16. Heb.4.1,l8. 
 
 bribe (ver. 26), and it was proper for Paul 
 to dwell on this aa designed to show him 
 the guilt of his life, and his danger of 
 meeting the justice of a Being who can- 
 not be bribed, but who will dispense 
 equal justice alike to the great and the 
 mean. That Paul dwelt also on the jus- 
 tice of God, as the m.oral governor of the 
 world, may also bs presumed. The ap- 
 prehension of that justice, and the re- 
 membrance of his own guilty life, tended 
 to produce the alarm of Felix, and to 
 make him tremble. *I Temperance. ly/.^»- 
 tei'k?. The word teinperance we now use 
 commonly to denote moderation, or re- 
 straint in regard to eating and drinking, 
 particularly to abstinence from the use of 
 ardent spirits. But this is not its meaning 
 here. There is no reason to suppose that 
 Fells' was intemperate in the use of intoxi- 
 cating liquors. The original word here de- 
 notes a restraint of all the passions and evil 
 inclinations ; and may be applied to pru- 
 dence, chastit}\ and moderation in gene* 
 ral. The particular thing in the life of 
 Felix which Paul had probably in view, 
 was the indulgence of licentious desires, 
 or incontinence. He was living in adul- 
 tery with Drusilla; and for this, Paul 
 wished doubtless to bring him to repent- 
 ance. IT And judgment to come. The 
 universal judgment; the judgment that 
 was to come on all transgressors. On 
 this topic Paul also dwelt when he 
 preached before the Areopagus at Athens. 
 Acts xvii. 31. These topics were admi- 
 rably adapted to excite the alarm of both 
 Felix and Drusilla. It evinced great bold- 
 ness and faithfulness in Paul to select 
 them ; and the result showed that he cor- 
 rectly judged of the kind of truth which 
 was adapted to alarm the fears of his 
 guilty auditor. IT Felix trembled. In view 
 of his past sins, and in the apprehension 
 of the judgment to come. The Greek 
 (t>po35;) does not denote that his body 
 was agitated or shaken, but only that he 
 was alarmed, or terrified. That such fear 
 usually shakes the frame, we know ; but 
 it is not certain that the body of Felix 
 was thus agitated. He was alarmed and 
 terrified ; and looked with deep apprehen- 
 sion to the coming judgment. This was 
 a remarkable instance of the effect of 
 truth on the mind of a man unaccustomed 
 to such alarms, and unused to hear such 
 
S20 
 
 • THE ACTS. 
 
 [A. D. 60. 
 
 and answered, Go " thy way for 
 this time ; when I have a con- 
 
 o Prov.1.24-32. MaU.22.5; 25.1-10. 
 
 truth. It shows the power of conscience 
 when thus under the preaching of a pri 
 soner, the judge should be thrown into 
 violent alarm. IT And answered, U-o thy 
 tvay, &c. How ditierent is this answer 
 from that of the jailor of Philippi when 
 alarmed in a similar manner. He asked, 
 " what must I do to be saved ?" and was 
 directed to him in whom he found peace 
 from a troubled conscience. Acts xvi. 
 30, 31. Felix was troubled ; but instead 
 of asking what he should do, he sent the 
 messenger of God away- He was evi- 
 dently not prepared to break off his sins, 
 and turn to God. He sought peace by 
 sending away his reprover : and mani- 
 festly intended then to banish the subject 
 from his mind. Yet, like others, he did 
 not intend to banish it altogether. He 
 looked forward to a time when he should 
 be more at leisure ; when the cares of 
 office should press less heavily on his at- 
 tention; or when he should be more dis- 
 posed to attend to it. Thus multitudes, 
 when they are alarmed, and see their 
 guilt and danger, resolve to defer it to a 
 more convenient time. One man is en- 
 gaged in a career of pleasure, and it is 
 not noio a convenient time to attend to 
 his soul's salvation. Another is pressed 
 with business; with the cares of life ; 
 with a plan of gain ; with the labours of 
 office, or of a profession, and it is not now 
 a convenient time for him to attend to re- 
 ligion. Another supposes that his time 
 of life is not the most convenient. His 
 youth he desires to spend in pleasure, and 
 waits for a more convenient time in mid- 
 dle age. His middle life he spends in 
 business, and the toils of the world, and 
 this is not a convenient time. Such a 
 period he expects then to find in old age. 
 But as age advances, he finds an increas- 
 ing disposition to defer it ; he is still indis- 
 posed to attend to it; still ia love with 
 the world. Even old age is seldom found 
 to be a convenient time to prepare for 
 heaven ; and it is deferred from one pe- 
 riod of life to another, till death closes 
 the scene. — It has been commonly sup- 
 fxjsed and said that Felix never found 
 that more convenient time to call for 
 Paul. That he did not embrace the 
 Christian religion, and forsake his sins, is 
 probable, nay, almost certain. But it is 
 not true that he did not take an opportu- 
 nity of hearing Paul further on the sub- 
 ject; for it is said that he sent for him 
 
 venient season, 1 wiL call for thee. 
 -26 He hoped also that money 
 
 b Ex.23.8. 
 
 often, and communed with him. But 
 though Felix found this opportunity, yet 
 (1.) We have no reason to suppose that 
 the 7nain thing — the salvation of his soul 
 ever again occupied his attention. There 
 is no evidence that he was again alarmed 
 or awakened, or that he had any further 
 solicitude on the subject of his sins. He 
 had pa.ssed for ever the favourable time ; 
 the golden moments when he might have 
 secured the salvation of his soul. (2.) 
 Others have no right to supj)Ose that their 
 lives will be lengthened out that they 
 may have any further opportunity to at- 
 tend to the subject of religion. (3.) When 
 a sinner is awakened, and sees his past 
 sins, if he rejects the appeal to his con- 
 science then, and defers it to a more con- 
 venient opportunity, he has no reason to 
 expect that his attention will ever be 
 again called with deep interest to the 
 subject. He may live ; but he may live 
 without the strivings of the Holy Spirit. 
 When a man has once deliberately reject- 
 ed the offers of mercy; when he has 
 trifled with the influences of the Spirit of 
 God, he has no right or reason to expect 
 that that Spirit will ever strive with him 
 again. Such, we have too much reason 
 to fear, was the case with Felix. Though 
 he often saw Paul again, and " communed 
 with him," yet there is no account thai 
 he was again alarmed or awakened 
 And thus sinners often attend on the 
 means of grace after they have grieved 
 the Holy Spirit ; they listen to the doc- 
 trines of the gospel, they hea^^^its appeals, 
 and its warnings, but tliey have no feel- 
 ing, no interest; and die in their sins. 
 IF A more convenient time. Greek, ♦ Taking 
 time.' I will take a time for this. IT / itnlL 
 call for thee. To hear thee further on this 
 subject. This he did. ver. 26. It is re- 
 markable that Drusilla was not ala rmed. 
 She was as much involved llfgWlPail 
 Felix ; but she, being a Jewess, had been 
 accustomed to hear of a future judgment, 
 until it caused in her mind no alarm. 
 Perhaps also she depended on the rites 
 and ceremonies of her religion as a suffi- 
 cient expiation for her sins. She might 
 have been resting on those false depen 
 dencies which go to free the conscience 
 from a sense of guilt, and which thus be 
 guile and destroy the soul. 
 
 26. He hoped also. He thought that by 
 giving him access to his friends, and by 
 often meeting him himself, and showin)* 
 
A.D. 62.] 
 
 CHAPTER XXV. 
 
 321 
 
 should have been given him of 
 Paul, that he might loose him : 
 wherefore he sent for him the 
 oftener, and communed with 
 him. 
 2/ But after two years, Porcius 
 
 kindness, Paul might be induced to at- 
 tempt to purchase his freedom with a 
 bribe. IT 21iat money should have been 
 given him of Paul. That Paul would 
 give him money to procure a release. 
 This shows the character of Felix. He 
 was desirous of procuring a bribe. Paul 
 had proved his innocence, and should 
 have been at once released. But Felix 
 was influenced by avarice ; and he there- 
 fore detained Paul in custody.withthehope 
 that, wearied with confinement, he would 
 seek his release by a bribe. But Paul 
 offered no bribe. He knew wjhatjft^s 
 justice ; and he would not be guilty, 
 therefore, of attempting to purchase what 
 was his due, or of gratifying a man who 
 prostituted his high office for the purpose 
 of gain. The Roman governors in the 
 provinces were commonly rapacious and 
 avaricious, like Felix. They usually took 
 the office for the purpose of its pecuniary 
 advantage, and they consequently usually 
 disregarded justice, and made the pro- 
 curing of money their leading object. 
 IT He sent for him the oftener. It may seem 
 remarkable that he did not fear again be- 
 ing alarmed. But the hope of money 
 overcame all this. And having once re- 
 sisted the reasoning of Paul, and the striv- 
 ings of the Spirit of God, he seems to have 
 had no further alarm or anxiety. He 
 could again hear the same man, and the 
 same truth, unaffected. When sinners 
 have once grieved God's Spirit, they often 
 sit with unconcern under the same truth 
 which once alarmed them, and become 
 entirely hardened and unconcerned. IT 
 And communed with him. And conversed 
 with him. 
 
 •27. But after two years. Paul was un- 
 justly detained during all this time. The 
 hope of Felix seems to have been to 
 weary his patience, and induce him to 
 purchase his freedom. IT Came into Fe- 
 lix's room. As governor. IT And Felix 
 willing to show the Jews a pleasure. De- 
 sirous of pleasing them, even at the ex- 
 pense of justice. This shows the princi- 
 ple on which he acted. ^ Left Paul 
 bound. lieft him in custody to the charge 
 of his successor. His object in this was 
 .o conciliate the Jews ; that is, to secure 
 t^ieir favour, and to prevent them, if pos- 
 
 Festus came into Felix's room: 
 and Felix, willing to shew " the 
 Jews a pleasure, left Paul bound. 
 
 CHAPTER XXV. 
 IVTOW when Festus was ccme 
 -'-^ into the province, after three 
 
 o Mark 15.15. c.25.9. 
 
 sible, from accusing him for the evils of 
 his administration before the emperor. 
 The account which Luke gives here 
 coincides remarkably with that whicn 
 Josephus has given. He says, that Por- 
 cius Festus was sent as successor to Fe- 
 lix by Nero. He does not indeed men- 
 tion Paul, or say that Felix sought to con- 
 ciliate the favour of the Jews. But he 
 gives such an account as to make the 
 statement by Luke perfectly consistent 
 with his character while in office. He 
 informs us that Felix was unpopular, and 
 that there was reason to apprehend that 
 the Jews would accuse him before the ,. ^». 
 emperor; and, <Aere/bre, the statement m f^ 
 the Acts, that he would be willing to show | 
 the Jews a favour, is in perfect keeping '^^ 
 with his character and circumstances, ;. 
 and is one of those undesigned coinci- C^^ 
 dences, which show that the author of the 
 Acts was fully acquainted with the cir- ■*«?-— 
 cumstances of the time, and that his his- 
 tory is true. The account in Josephus is, 
 that " when Porcius Festus was sent as 
 successor to Felix by Nero, the principal 
 inhabitants of Cesarea went up to Rome /"^ 
 to accuse Felix; and he had been cer- 
 tainly brought to punishment, unless 
 Nero had yielded to the importunate soli- 
 citations of his brother Palias, who was 
 at that time had in the greatest honour 
 by him." Antiq. b. xx. ch. viii. $ 9. The 'via.j 
 plan of Felix, therefore, in suppressing 
 the enmity of the Jews, and conciliating 
 their favour by injustice to Paul, did not 
 succeed ; and is one of those instances, so j^i 
 numerous in the world, where a man % 
 gains nothing by wickedness. He sought 
 money from Paul by iniquity, and faded ; 
 he sought by injustice to obtain the 
 favour of the Jews, and failed in that--, ~ 
 also. And the inference from the whole 
 transaction is, that " honesty is the best 
 policy," and that man in any office should 
 pursue a course of firm, and consti^Bl^^u;ir>.-«"*^'^ 
 
 usdwiathig^ftrefrfty. ' -^ ' ^ ' """ " 
 CHAPTER XXV. 
 L Now when Festus was come. Note, 
 ch. xxiv 27. IT Into the province. The 
 province of Judea; for Judea at that 
 time was a Roman province. If After 
 three days. Having remained three days 
 at Cesarea. IT He ascended. This was 
 
322 
 
 THE ACTS. 
 
 [A. D. e-z. 
 
 days he ascended from Cesarea to 
 Jerusalem. 
 
 2 Then the high-priest and the 
 chief of the Jews informed him 
 ag-ainst Paul, and besought him, 
 
 3 And desired favour against 
 him, that he would send for him 
 to Jerusalem, laying " wait in the 
 way to kill him. 
 
 a C.23.U 15. 
 
 the usual language which described a 
 journey to Jerusalem. Thus the Eng- 
 lish people speak of goin£ up to London, 
 because it is the capita See Note, eh. 
 XV. 1. ^ To Jerusalem. Tiie governors 
 of Judea at this time usually resided at 
 Cesarea ; but as Jerusalem had been the 
 former capital ; as it was still the seat of 
 the religious solemnities i as the sanhe- 
 drim held its meetings there i and as the 
 great, and rich, and learned men, and the 
 priests resided there, it is evident that a 
 full knowledge of the state of the pro- 
 vince could be obtained only there. Fes- 
 tus therefore, having entered on the du- 
 ties of his office, early went to Jerusalem 
 to make himself acquainted with the af- 
 fairs of the nation. 
 
 2. Then the high-priest. The high- 
 priest at this time was Ismael, the son of 
 Fabi. He had been promoted to that 
 office by Agrippa. Josephus' Antiq. b. 
 XX. ch. viii. $ 8. It is probable, however, 
 that the person here intended was Ana- 
 nias, who had been high-priest, and who 
 would retain the name. Notes, ch. xxiii. 
 ~^-»»=^me MSS. read high-priests here in 
 the plural number, and this reading is ap- 
 proved by Mill and Griesbach. There 
 h, however, no improbability in suppos- 
 ing that the high-priest Ismael might 
 have been also as much enraged agamst 
 Paul as the others. IT Informed him 
 against Paul. Informed him of the accu- 
 sation against him ; and doubtless en- 
 deavoured to prejudice the mind of Fes- 
 tus against him. They thus showed their 
 unrelenting disposition. It might have 
 been supposed that after two years this 
 unjust prosecution would be abandoned 
 and forgotten. But malice does not thus 
 forget its object ; and the spirit of perse- 
 cution is not thus satisfied. It is evident 
 that there was here every probability 
 that injustice would be done to Paul, and 
 that the mind of Festus would be biassed 
 against him. He was a stranger to Paul, 
 and to the erAibitlered feelings of the 
 Jewish character. He would wish to 
 
 4 But Festus answered, that 
 Paul should be kept at Cesarea, 
 and that he himself would depart 
 shortly thither. 
 
 5 Let them therefore, said le, 
 which among you are able, go 
 down with me, and accuse this 
 man, if there he any wickedness 
 in him. 
 
 conciliate their favour on entering on the 
 duties of his office. And a strong repre- 
 sentation therefore, made by the chief 
 men of the nation, would be likely to 
 
 prejudice him violently against Paul, and 
 
 TRe'exer 
 justice. 
 
 to unfit him for TfTe^xercise of impartial 
 
 3. And desired favour against him. 
 Desired the favour of Festus, that they 
 might accomplish their wicked purpose 
 on Paul. H Would send for him to Jeru- 
 salem. Probably under a pretence that 
 he might be tried by the sanhedrim; or 
 perhaps they wished Festus to hear the 
 cause there, and to decide it while 
 he was at Jerusalem. Their real motive 
 is immediately stated. IT Lying wait in 
 the way to kill him.. That is, they would 
 lie in wait, or they would employ a band 
 of Sicarii, or assassins, to take his life on 
 the journey. See Notes, ch. xxi. 38 : 
 xxiii. 12. it is altogether probable that it 
 this request had been granted, Paul 
 would have been killed. But God had 
 promised him that he should bear witness 
 to the truth at Rome (ch. xxiii. 11), and 
 his providence was remarkable in thus 
 influencing the mind of the Roman gover- 
 nor, and defeating the plans of the Jew- 
 ish council. 
 
 4. But Festus anstvered, &c. What in- 
 duced Festus to refuse their request, is 
 not known. It is probable, however, that 
 he was apprized that Paul was a Roman 
 citizen, and that his case could not come 
 before the Jewish sanhedrim, but must 
 be heard by himself. As Cesarea was 
 also at that time the residence of the Ro- 
 man governor, and the place of holding 
 the courts, and as Paul was lodged there 
 safely, there did not appear any sufficient 
 reason for removing him to Jerusalem for 
 trial. Festus, however, granted ihem all 
 that they could reasonably ask, and as- 
 sured them that he should have a speedy 
 trial. 
 
 5. miick among you are able. Enjoy 
 all the advantages of just trial, and ex- ^ 
 hibit your accueations with all the learn- 
 
A D. G2.] 
 
 CHAPTEPw XXV 
 
 333 
 
 6 And when he had tarried 
 among them ' more than ten days, 
 he went down unto Cesarea ; and 
 the next day sitting in the judg- 
 ment-seat, commanded Paul to be 
 brought. 
 
 7 And when he was come, the 
 Jews which came down from Jeru- 
 salem stood round about, and laid 
 many and grievous complaints 
 against Paul, which * they could 
 not prove. 
 
 * or, as some copies reid, no more than eight or ten 
 dayt. 
 
 ing and talent in your power. This was 
 all that they could reasonably ask at his 
 hands. 
 
 6. More than ten days. See the margin. 
 The Syriac reads it, ' eight or ten.' The 
 Vulgate, ' not more than eight or ten,' 
 The Coptic, ' eight or ten.' Griesbach 
 Bupposes this to be the true reading, and 
 has admitted it into the text. IT Silling 
 in the judgment- seat. On the tribunal ; 
 or holding a court for the trial of Paul. 
 % Commanded Paul to he broug/it. To be 
 brought up for trial. He had been secur- 
 ed, but was placed in the care of a sol- 
 dier, who was commanded to let him 
 have all the freedom that was consistent 
 with his security. 
 
 7. Grievous complaints. Heavy accu- 
 sations. Doubtless the same with which 
 they had charged him before Felix, ch. 
 xxiv. 5, 6. Comp. ch. xxv. 19. T Which 
 they could not prove, ch. xxiv. 13. 19. 
 
 8. While he answered, &c. See this. 
 answer more at length in ch. xxiv. 
 T^i2I. As the accusations against him 
 were the same now as then, he made to 
 them the same reply. 
 
 9. But Festns, willing to do the Jews a 
 pleasure. Desirous of securing their fa- 
 vour, as he had just entered on his ad- 
 ministration. Comp. ch. xxiv. 27. In 
 this he evinced rather a desire of popu- 
 larity than an inclination to do justice. 
 Had he been disposed to do right at once, 
 he would have immediately discharged 
 Paul. Festus perceived that the case 
 was one that did not come fairly within 
 the jurisdiction of a Roman magistrate; 
 irhat it pertained solely to the customs and 
 •questions among the Jews (ver. 18 — 20) ; 
 and he therefore proposed that the case 
 should be tried before him at Jerusalem. 
 It is remarkable, however, that he had 
 8uch a sense of justice, and law, as not to 
 mffeT the case to go out of his own 
 
 8 While he answered for him- 
 self. Neither against the laws of 
 the Jews, neither against the tem- 
 ple, nor yet against Cesar, have 1 
 offended any thing at all. 
 
 9 But Festns, willing to do the 
 Jews a pleasure, answered Paul, 
 and said, Wilt thou go up to Jeru- 
 salem, and there be judged of these 
 things before me 1 
 
 10 Then said Paul, I stand at 
 Cesar's judgment-seat, where 1 
 
 oPb.35.11. Matt.5.11,12. c.24.5,13. 
 
 hands. He proposed still to hear the 
 cause, but asked Paul whether he was 
 willing that it should be tried at Jerusa- 
 lem ? As the question which he asked 
 Paul, was one on which he was at liberty 
 to take his own course, and as Paul had 
 no reason to expect that his going to Jeru- 
 salem would facilitate the cause of jus- 
 tice, it is not remarkable that he declined 
 the offer, as perhaps Festus supposed he 
 would. 
 
 10. Tlten said Paul, &c. The reasons 
 why Paul declined the proposal to be 
 tried at Jerusalem are obvious. He had 
 experienced so much violent persecution 
 from his countrymen; and their minda 
 were so full of prejudice, misconcep- 
 tions, and enmity, that he had neither 
 justice nor favour to hope at their hands. 
 He knev/ too that they had formerly 
 plotted against his life, and that he had 
 been removed to Cesarea for the purpose 
 of safety. It would be madness and 
 folly to throw himself again into their 
 hands, or to give them another opportu- 
 nity to form a plan against his life. As 
 he was, therefore, under no obligation to 
 return to Jerusalem ; and as Festus did 
 not propose it because it could be sup- 
 posed that justice would be promoted by 
 it, but to gratify the Jews, Paul prudently 
 declined the proposal, and appealed to 
 the Roman emperor. IF Island at Cesar s 
 judgment-seat. The Roman emperors 
 after Julius Cesar were all called Cesar ; 
 thus, Augustus Cesar, Claudius Cesar. 
 &c., as all the kings of Egypt were called 
 Pharaoh, though they had each his pro- 
 per name, as Pharaoh Necho, &c. "The 
 emperor at this time (a. d. 60) was Ne- 
 ro, one of the most cruei and impious 
 men that ever sat on a throne. It was 
 under him that Paul was afterwards 
 beheaded. When Pau' says, "I stand 
 at Cesar's judgment-seat,'' he means io 
 
324 
 
 THE ACTS. 
 
 [A. D. 62. 
 
 ought, to be judged: to tlie Jews 
 have I done no wrong, as thou very 
 well knowest. 
 
 11 For if I be an offender, or 
 
 say that he regarded the tribunal be- 
 fore which he then stood, and on which 
 Festus sat, as really the judgment-seat 
 of Cesar. The procurator, or governor, 
 held his commission from the Roman 
 emperor, and it was, in fact, his tribu- 
 nal. The reaso?i why Paul made this 
 declaration, may be thus expressed : ' I 
 am a Roman citizen. I have a right 
 to justice. I am under no obligation to 
 put myself again in the hands of the 
 Jews. I have a right to a fair and im- 
 partial trial ; and 1 claim the protection 
 and privileges which all Roman citizens 
 have before their tribunals ; the right of 
 a fair and just trial.' It was, therefore, 
 a severe rebuke of Festus for proposing 
 to depart from the known justice of the 
 Roman laws; and, for the sake of popu- 
 larity, proposing to him to put himsell in 
 the hands of his enemies. IT Where 1 
 ought to be judged. Where I have a right 
 to demand and expect justice. I have 
 a right to be tried where courts are 
 usually held, and according to all the 
 forms of equity which are usually ob- 
 served. H / have done no v:rong. 1 have 
 not injured their persons, propert)% cha- 
 racter, or religion. This was a bold ap- 
 peal which his consciousness of inno- 
 cence, and the whole course of proceed- 
 ings enabled him to make, without the 
 possibihty of their gainsaying it. f As 
 thou very well knowest. Festus knew, 
 probably, that Paul had been tried by 
 Felix, and that nothing was proved 
 against him. He had now seen the 
 spirit of the Jews, and the cause why 
 they arraigned him. He had given Paul 
 a trial, and had called on the Jews to 
 adduce their "able" men to accuse him, 
 and after all, nothing had been proved 
 against him. Festus knew therefore that 
 he was innocent. This abundantly ap- 
 pears also from his ov\ti confession, ver. 
 18, 19. As he knew this, and as Festus 
 was proposing to depart from the regular 
 course of justice for the sake of popu- 
 larity, it was proper for Paul to use the 
 strong language of rQJji,yktf, nnd to claim 
 what he knew Festus did not dare to 
 deny him, the protection of the Roman 
 laws. Conscious innocence may be bold ; 
 and Christians have a right to insist on 
 impartial justice, and the protection of 
 the laws. Alas, how many magistrates 
 there have been like Festus, who, when 
 
 have committed any thing worthy 
 of death, 1 refuse not to die ; but 
 if there be none of these things 
 whereof these accuse me, no man 
 
 Christians have been arraigned before 
 them, have been fully satistied of their 
 innocence, but who, for the sake of popu- 
 larity, have departed from all the rules 
 of law, and all the claims of justice 
 
 11. For if I be an o^ender. If I have 
 injured the Jews so as to deserve death. 
 If it can be proved that I have done in- 
 jury to any one. H^ I refuse not to die. I 
 iiave no wish to escape justice. I do 
 not wish to evade the laws, or to take 
 advantage of any circumstances to screen 
 me from just punishment. Paul's whole 
 course showed that this was the noble 
 spirit which actuated him. J\o true 
 Christian wishes to escape from the laws 
 He will honour them, and not seek to 
 evade them. But, like other men, he 
 has rights ; and he may and should in- 
 sist that justice should be done. IT No 
 man may deliver me unto them. No man 
 shall be allowed to do it. This bold 
 and confident declaration Paul could 
 make, because he knew what the law 
 required, and he knew that Festus would 
 not dare to deliver him up contrary to 
 the law% Boldness is not incompatible 
 with Christianity; and innocence, when 
 its rights are invaded, is always bold. 
 Jesus firmly asserted his rights when on 
 trial (John xviii. 23), and no man is under 
 obligation to submit to be trampled on 
 by an unjust tribunal in violation of the 
 laws. IT / appeal unto Cesar. I appeal 
 to the Roman emperor, and carry my 
 cause directly before him. By the Vale- 
 rian, Porcian, and Sempronian laws, it 
 had been enacted, that if any magistrate 
 should be about to beat, or to put to 
 death any Roman citizen, the accused 
 could appeal to the Roman people, and 
 this appeal carried the cause to Rome. 
 The law w-as so far changed under the 
 emperors, that the cause should be (tar- 
 ried before the emperor, instead of the 
 people. Every citizen had the right of 
 this appeal ; and when it was made, iho 
 accused was sent to Rome for trial. Thus 
 Pliny (Ep. 10. 97) says, that those Chris- 
 tians who were accused, and who, being 
 Roman citizens, appealed to Cesar, he 
 sent to Rome to be tried. The reasoii 
 why Paul made this appeal was, that he 
 saw that justice would not be done him 
 by the Roman governor. He had been 
 tried by Felix, and justice had been de- 
 nied him, and he was detained a prisonei 
 
A. D. 62.J 
 
 may deliver ire unto them, 
 peal " unto Cesar. 
 
 12 Then Festus, when he had 
 conferred with the council, answer- 
 ed, Hast thou appealed unto Ce- 
 sar? unto Cesar shalt thou go. 
 
 CHAPTER XXV. 
 1 ap- 
 
 325 
 
 13 And after certain days, king 
 Agrippa and Bernice came unta 
 Cesarea, to salute Festus. 
 
 14 And when they had been 
 there many days, Festus declared 
 Paul's cause unto the king, saying, 
 
 in violation of law, to gratify the Jews ; 
 he had now been tried by Festus, and 
 Baw that he was pursuing the same 
 course; and he resolved, therefore, to 
 assert his rights, and remove the cause 
 far from Jerusalem, and from the preju- 
 diced men in that city, at once to Home. 
 It was in this mysterious way that Paul's 
 long cherished desire to see the Roman 
 church, and to preach the gospel there, 
 was to be gratified. Comp. Note on 
 Rom. i. 9— 11. For this he had prayed 
 long (Rom. i. 10 ; xv. 23, 24), and now at 
 length this purpose was to be fulfilled. 
 God answers prayer ; but it is often ai a 
 way which we little anticipate. He so 
 orders thejrain of events ; he so places 
 us amidst a press of circumstances, that 
 the desire is granted in a way which we 
 could never have anticipated, but which 
 shows in the best manner that he is a 
 hearer of prayer. 
 
 12. When he had conferred with the 
 council. With his associate judges, or 
 with those who were his counsellors in 
 the administration of justice. They were 
 made up of the chief persons, probably 
 military as well as civil, who were about 
 him, and who were his assistants in the 
 administration of the affairs of the pro- 
 vince. IF Unto Cesar shalt thou go. He 
 was willing in this way to rid himself 
 of this trial, and of the vexation attend- 
 ing it. He did not dare to deliver him 
 to the Jews in violation of the Roman 
 laws ; and he was not willing to do jus- 
 tice to Paul, and thus make himself un- 
 popular with the Jews. He was, there- 
 fore, probably rejoiced at the opportunity 
 of thus freeing himself from all the trou- 
 ble in the case, in a manner against which 
 none could object. 
 
 13. And after certain days, king Agnp- 
 pa. This Agrippa was the son of Herod 
 Agrippa (Acts xii. 1), and great grandson 
 of Herod the Great. His mother's name 
 was Cypros. Josephus' Jewish Wars, b. 
 ii. ch. xi. § 6. When his father died, he 
 was at Rome with the emperor Claudius. 
 Josephus says that the emperor was in- 
 clined to bestow upon him all his father's 
 dominions, but was dissuaded by his min- 
 isters. The reason of this was. tfcat it 
 2 E 
 
 was thought imprudent to bestow so 
 large a kingdom on so young a man, and 
 one so inexperienced. Accordingly, 
 Claudius sent Cuspius Fadus to be Pro- 
 curator of Judea, and of the entire king- 
 dom. Josephus' Antiq. b. xix. ch. ix. '^ 2. 
 When Herod, the brother of his father 
 Agrippa the Great, died in the eighth 
 year of the reign of Claudius, his king- 
 dom—the kingdom of Chalcis, was^ be- 
 stowed by Claudius on Agrippa. Jose- 
 phus' Antiq. b. XX. ch. v. ^ 2. Afiervvards 
 he bestowed on hun the tetrarchy of 
 Philio and Batanea, and added to it Tra- 
 chonitis with Abiia. Antiq. b. xx. ch 
 vii. ^ 1. After the death of Claudius, 
 Nero his successor added to his domin- 
 ions Julias in Perea, and a part of Gali- 
 lee. Agrippa had been brought up at 
 Rome ; and was strongly attached to the 
 Romans. When the troubles commenced 
 in Judea which ended in the destruction 
 of Jerusalem, he did all that he could to 
 preserve peace and order, but in vain. 
 He afterwards joined his troops with 
 those of the Romans, and assisted them 
 at the destruction of Jerusalem. After 
 the captivity of that city, he went to 
 Rome with his sister Bernice, where he 
 ended his days. He died at the age of 
 seventy years, about A. D. 90. His man- 
 ner of "living with his sister, gave occa- 
 sion to reports respecting him very little 
 to his advantage. IT And Bernice. She 
 was sister of Agrippa. She had been 
 married to Herod, king of Chalcis, her 
 own uncle by her father's side. After 
 his death, she proposed to Polemon king 
 of Pontus Ifitf-^Srroftilicia, that if he 
 would become circumcised she would 
 marry him. "He complied, but she did 
 not continue long with him. After she 
 left him, she returned to her brother 
 Agrippa with whom she lived in a man- 
 ner such as to excite scandal. Josephus 
 directly charges ner with incest with her 
 brother Agrippa. Antiq. b. xx. ch. vii. 
 $ 3. IT To salute Festus. To show him 
 respect as the governor of Judea. 
 
 14. Festus declared FauVs cause. He 
 did this, probably, because Agrippa being 
 a Jew, would be supposed to be mterest- 
 ed in the case. It was natural that tha 
 
There is a certain man left in bonds 
 by Felix. 
 
 15 About who'u, v/hen " I was 
 at Jerusalem, the chief priests and 
 the elders of the Jews informed 
 me^ desiring io have judgment 
 against him. 
 
 16 To whom I answered, It is 
 not the manner of the Romans to 
 deliver any man to die, before that 
 he which is accused have the ac- 
 cusers face to face, and have li- 
 cense to answer for himself con- 
 
 THH ACTS. [A. D. C2. 
 
 cerning the crime laid against 
 him. 
 
 17 Therefore when * they were 
 come hither, without any delay on 
 the morrow I sat on the judgment- 
 seat, and commanded the man to be 
 brought forth. 
 
 18 Against whom, when the 
 accusers stood up, they brought 
 none accusation of such things as I 
 supposed : 
 
 19 But *= had certain questions 
 against him of their own supersti- 
 
 trial should be a topic of conversation, 
 and perhaps Festus might be disposed to 
 ask what vva^ proper to be done in such 
 eases. IT Ijejt in bonds. Greek, " a 
 prisoner." ^ec-imoi. He was left in custo- 
 dy, probably in the keeping of a soldier, 
 ch. xxiv. 23. 27. 
 
 15 About whom, &c. See ver. 1 — 5. 
 IF To have judgment against him. To 
 have him condemned. 
 
 Ifi. It is not the manner, &c. He here 
 states tiie reasons which he gave to the 
 Jews for not delivering Paul into their 
 hands. In ver. 4, 5. we have an account 
 of the fact that he would not accede to 
 the requests of the Jews^ and he here 
 states that the reason of his refusal was, 
 that it was contrary to the Roman law. 
 Appian in his Roman history says, " it is 
 not their custom to condemn men before 
 they are heard." Philo de Pragsi. Rom. 
 says the same thing. In Tacitus (Annal. 
 ii.), it is said, "a defendant is not to be 
 prohibit3d from adducmg all things, by 
 which his innocence may be estabhshed." 
 It was for this, that the equity of the 
 Roman jurisprudence was celebrated 
 throughout the world. We may remark 
 that it is a subject of sincere gratitude to 
 the God of our nation, that this privilege 
 is enjoyed in the highest perfection in 
 this land. It is the privilege of every 
 man here to be heard ; to know the 
 charges against him ; to be confronted 
 with the witnesses ; to make his defence ; 
 and to be tried by the laws, and not by 
 the passions and caprices oilmen. In this 
 respect our jurisprudence surpasses all 
 that Rome ever enjoyed ; and is not in- 
 ferior to that of the most favoured nation 
 of the earth. IF To deliver. To give 
 him up as a favour (x»(!'0<^^~')ito popu- 
 lar clamour and caprice. Yex our Sa- 
 viour, in violation of the Roman laws, was 
 Ihus given up by Pilate. Matt, xxvii 
 
 18 — 2-5. IT Have the accusers face to face 
 That he may know who they are, and 
 hear their accusations, and refute them. 
 Nothing contributes more to justice than 
 this. Tyrants suffer men to be accused 
 without knowing who the accusers are, 
 and without an opportunity of meeting 
 the charges. It is one great principle of 
 modern jurisprudence, that the accused 
 may know the accusers, and be permitted 
 to confront the witnesses, and adduce all 
 the testimony possible in his own de- , 
 fencil. ^ And have license. Greek, 'place t^ 
 of apology,' may have the liberty of de- 
 fending himself 
 
 17. Therefore when they were come 
 hither, &c. See ver. 6. 
 
 18. None accusation., &c. No charge as 
 I expected of a breach of the peace ; of 
 a violation of the Roman law ; of atro- 
 cious crime. It was natural that Festus 
 should suppose that they would accuse 
 Paul of some such offence. He had been 
 arraigned before Felix ; had been two 
 years in custody ; and the Jews were ex- 
 ceedingly violent against him. All this, 
 Festus would presume, must have arisen 
 from some flagrant and open violation of 
 the laws. 
 
 19. But had certain questions. Certam 
 inquiries, or litigated and disputed sub- 
 jects ; certain points of dispute in which 
 they differed. z>ii);^aT:< nva. ^ Of their 
 own superstition. A:'<ri5«<^ov('^<;. This I 
 word properly denotes the worship, or , 
 fear of ^enTOTis ; but was applied by the 
 Greeks'aM Komans to tfTt^vTPrship of 
 their ffods. It is the same word which is 
 used in Acts xvii. 22. where it is used in a 
 good sense. See Note on that place 
 There are two reasons for thinking that 
 Festus used the word here in a good sense, 
 and not in the sense in which vie use the 
 word superstition. (1.; It was the v\ord 
 
 by which the worship of the Greeks and 
 
A. D. 62.] 
 
 CHAPTER XXV. 
 
 327 
 
 tion, and of one Jesus, which was 
 dead, whom Paul affirmed to be 
 alive. 
 
 20 And because ' I doubted of 
 such manner of questions, I asked 
 him whether he would go to Jeru- 
 salem, and there be judged of these 
 matters. 
 
 21 But when Paul had appealed 
 to be reserved unto the ^ hearing 
 of Augustus, I commanded him to 
 \e kept till I might send him to 
 'Cesar. 
 
 I or, / was dcntbtfvX hova to uiquire hereof. » or, 
 ttdgment. 
 
 Romans, and, thereibre, of Festus him- 
 ielf, was denoted, and he would naturally 
 ase it in a similar sense in applying it to 
 the Jews. He would wish simply to de- 
 ;cribe their worship in such language as 
 le was accustomed to use when speaking 
 of religion. (2.) He knew that Agrippa 
 was a Jew. Festus would not probably 
 jpeak of the religion of his royal guest as 
 luperstitim, but would speak of it with 
 .-aspect. He meant, therefore, to say 
 ♦imply, that they had certain inquiries 
 bout their own religion ; but accused 
 lim of no crime against the Roman laws, 
 f And of one Jesus, which was dead. Gj, 
 Of one dead Jesus.' It is evident that 
 •estus had no belief that Jesus had been 
 aised up; and in this he jwould expect 
 hat Agrippa WOuW concur""With him. 
 Paul,^mladmi!!ea that Jesus |jad been 
 put to^ath ; but he maintained that he 
 had been raised from the dead. As Fes- 
 tus did not believe this, he spoke of it 
 with the utmost contempt. ' They had a 
 dispute about one dead Jesus, whom 
 Paul affirmed to be alive.' In this man- 
 ner a Roman magistrate could speak of 
 the glorious truth of the Christian reli- 
 gion ; and this shows the spirit with which 
 the great mass of philosophers and states- 
 men regarded its doctrines. 
 
 20. And because I doubted of such man- 
 y\pr of questions. See the margin. Be- 
 cause I hesitated about the right way of 
 disposing of them ; because 1 was igno- 
 rant of their nature and bearing, I pro- 
 posed to go to Jerusalem, that the matter 
 might be there more fully investigated. 
 It is obvious, that if Paul was not found 
 guilty of any violation of the laws, he 
 should have been at once discharged. 
 Some interpreters understand this as af- 
 firming that he was not satisfied about the 
 question of Paul's innocence, or certain 
 whether he ought to be set at liberty or not. 
 
 23 Then Agrippa said unto Fes- 
 tus, I v/ould also hear the man my- 
 self. To-morrow, said he. thou shalt 
 hear him. 
 
 23 And on the morrow, when 
 Agrippa was come, and Bernice, 
 wfth great "■ pomp, and was entered 
 into the place of hearing, with the 
 chief captains, and principal men 
 of the city, at Festus' command- 
 ment Paul * was brought forth. 
 
 24 And Festus said. King Agrip- 
 pa, and all men which are here 
 
 a Ezek.7.24. h c.9.15. 
 
 21. But v)hen he had appealed, ver. IJ. 
 IT To be reserved. To be kept ; not to be 
 tried at Jerusalem, but to be sent to Rome 
 for trial. IF Unto the hearing. Margin, " the 
 judgment." That AugusUis might hear 
 and decide the cause. IT Of Augustus. 
 The reigning emperor at this time was 
 Nero. The name Augustus (St^^ta-roi) 
 properly denotes that which is vener- 
 able, or worthy of honour and reverence. 
 It was first applied to Cesar Octavia- 
 nus, who was the Roman emperor in the 
 time when our Saviour was born,^ and 
 who is usually called Augustus Cesar 
 But the title continued to be used of his 
 sjccessors in office, as denoting the vene- 
 ration or reverence which was due to the 
 rank of emperor. 
 
 22. Then Agrippa said, &c. Agrippa 
 doubtless had'heard much of the fame 
 of Jesus, and of the new sect of Chris 
 tians ; and probably he was induced by 
 mere curiosity to hear what Paul could 
 say in explanation and defence of the 
 doctrine of Christianity. This wish of 
 Agrippa gave occasion to the noblest de- 
 fence which was ever made before any 
 tribunal, and to as splendid eloquence as 
 can be found any where in any language 
 Spp ch xxvi» 
 
 23. With great pomp. Gr. " With much 
 phantasy" {^xvrxTi-^;} ; with much show, 
 parade, and splendour. It was an occa- 
 sion on which he could exhibit much of 
 the splendour of royalty, and he chose to 
 do it. ^ Into the place of hearing. The 
 court-room ; or the place where the judges 
 heard and tried causes. ^ Wtth the chief 
 captains. Gr. The chi.varchs ; the com- 
 manders of a thousand men. It means 
 here, that the military officers were as- 
 sembled IT The principal men of the 
 city. The civil officers, or the men of 
 reputation and influence. 
 
 2^1. Have dealt with me. Have appeared 
 
■^53 
 
 present with us, ye see this man, 
 about whom all "■ the multitude of 
 the Jews have dealt with me, both 
 at Jerusalem, and also here, crying- 
 that * he oujrht not to live any 
 longer. 
 
 25 But when I found that he had 
 committed nothing '^ worthy of 
 death, and t'hat he himself hath 
 appealed '^ to Augustus, I have de- 
 termined to send him. 
 
 over.3,7. 6 c.22.22. c c.23.9,29; 23.31. 
 
 d ver.11,12. 
 
 THE ACTS. [A. D. 62. 
 
 26 Of whom 1 ha\e no certain 
 thing to write unto my lord. Where- 
 fore I have brought him forth before 
 you, and specially before thee, O 
 king Agrippa, that, after examina- 
 tion had, I might have somewhat to 
 write. 
 
 27 For * it seemeth to me unrea 
 sonable, to send a prisoner, and not 
 withal to signify the crimes laict 
 against him. 
 
 e Prov.18.13. Jno.7.51. 
 
 before me, desiring me to try him. They 
 have urged me to condemn him, "il Cry- 
 ing out, &c. Comp. ch. xxii. 22. They 
 liad sought that he should be put to death. 
 26. Of whom. Respecting his charac- 
 ter, opinions, manner of life ; and re- 
 specting the charges against him. IF No 
 certain thing. Nothing definite, and well 
 established. They had not accused Paul 
 of any crime against the Roman laws ; 
 and Festus professes himself too ignorant 
 of the customs of the Jews to inform the 
 emperor distinctly of the nature of the 
 charges, and the subject of trial. IT Unto 
 my lord. To the emperor; to Cesar. 
 This name Lord, the emperors Augustus 
 and Tiberius had rejected, and would 
 not suffer it to be applied to them. Sue- 
 tonius (Life of Augustus, v. 53.) says " the 
 appellation of Lord he always abhorred 
 as abominable and execrable." See also 
 Suetonius' Life of Tiberius, v. 27. The 
 emperors that succeeded ihem, however, 
 admitted the title, and suffered themselves 
 to be called by this name. Nothing would 
 be more satisfactory to Nero, the reigning 
 emoeror, than this title. IT Ijnighthave 
 somewhat to write. As Agrippa was a Jew, 
 and was acquainted with the customs and 
 doctrine of the Jews, Feslus supposed that 
 after hearing Paul, he would be able to 
 inform him of the exact nature of these 
 charges, so that he could present the case 
 intelligibly to the emperor. 
 
 27. Fur it seemeth to me unreasonable. 
 Festus felt that he was placed in an em- 
 barrassing situation. He was about to send 
 a prisoner to Rome to be tried, who had 
 been tried by himself, and who had ap- 
 pealed from his jurisdiction; and yet he 
 was Ignorant of the charges against him, 
 and of the nature of his offences, if any 
 had been committed. When prisoners 
 were thus sent to Rome to be tried before 
 the emperor, it wo uld be proper that the 
 chargesshould be all specified, and theevi- 
 dence stated by which ihe^ were support- 
 
 ed. Vet Feslus could do neither ; and it 
 IS not wonderful that he felt himself per- 
 plexed and embarrassed ; and that he 
 was glad to avail himself of the desire 
 which Agrippa had expressed to hear 
 Paul, that he might be able to specify 
 the charges against him. IT Wilhal. Also; 
 at the same time. ^ To signify. To spe- 
 cify, or make them know. In concluding 
 this chapter, we mav observe : 
 
 (1.) That in the case of Agrippa, we 
 have an instance of the reasons which 
 induce many men to hear the gospel. 
 He had no belief in it ; he had no con- 
 cern for its truth or its promises ; but he 
 was led by curiosity to desire to hear the 
 minister of the gospel of Christ. Curi 
 osity thus draws multitudes to the sane 
 tuary. In many instances, they remain 
 unaffected and unconcerned in regard to 
 its provisions of mercy. They listen, and 
 are unmoved, and die in their sins. In 
 many instances, like Agrippa, they are 
 almost persuaded to be Christians, ch. 
 xxvi. 28. But, like him, they resist the 
 appeals ; and die uninterested in the plan 
 of salvation. In some instances, they are 
 converted ; and their curiosity, like thai 
 of Zaccheus, is made the means of theii 
 embracing the Saviour. Luke xix. 1 — 9. 
 Whatever may be the motive which in 
 duces men to desire to hear, it is the duty 
 of the ministry cheerfully and thankfully 
 like Paul, to slate the truth, and to defend 
 the Christian religion. 
 
 (2.) In Festus we have a specimen of 
 the manner in which the great men, and 
 the rich, and the proud, usually regard 
 Christianity. They esteem it to be a sub- 
 ject of inquiry, in which they have no 
 interest ; a question about " one dead Je- 
 sus," whom Christians affirm to be alive. 
 Whether he be alive or not ; whether 
 Christianity be true or false, they suppose 
 is an inquiry which does not pertain to 
 them. Strange that it did not occur to 
 Festus that if he was alive, his religion 
 
A.. D. 62. j 
 
 CHAPTER XXVI. 
 
 329 
 
 CHAPTER XXVI. 
 T^HEN Agrippa said unto Paul, 
 -*- Thou art permitted to speak for 
 thyself. Then Paul stretched forth 
 the hand, and answered for him- 
 self: 
 
 4^ 
 
 i 
 
 
 was true ; and th^t it was possible that 
 It might be from God. And strange that 
 the men of this world regard Ine Chris- 
 tian religion as a subject in which they 
 nave no personal interest, but as one con- 
 cerning which Christians only should in- 
 quire, and in which they alone should feel 
 any concern. 
 
 (3.) In Paul we have the example of a 
 roan unlike both Festus and Agrippa. 
 He felt a deep interest in the subject — a 
 subject which pertained as much to them 
 as to him. He was willing not only to 
 look at it with curiosity, but to stake his 
 life, his reputation, his all, on its truth. 
 He was willing to defend it every where, 
 and before any class of men. At the 
 same time that he urged his rights as a 
 Roman citizen, yet it was mainly that he 
 might preach the gospel. At the same 
 time that he was anxious to secure justice 
 to himself, yet his chief anxiety was to 
 declare the truth of Ciod. Before any 
 tribunal ; before any class of men , in the 
 presence of princes, nobles, and kings , 
 of Romans and of Jews, he was ready to 
 pour forth irresistible eloquence and ar- 
 gument in defence of the truth. Who 
 would not rather be Paul than either 
 Festus or Agrippa ? Who would not 
 rather be a prii^oner like him, than invest- 
 ed with authority like Fest us , or clothed 
 in spleQ^t oi^ nifee A^n£pa'7 And who 
 woumnotrather be anlRnhest and cordial 
 believer of the gospel like Paul, than, like 
 them, to be cold contemners or neglecters 
 of the God that made them, and of the 
 Saviour that died, and rose aeain. 
 
 1. Then Paul stretched forth the hand. 
 See Note, ch. xxi. 40. This was the usual 
 posture of orators or public speakers. 
 The ancient statues are commonly made 
 m this way, with the right hand extended. 
 The dress of the ancients favoured this. 
 The long and loose robe, or outer gar- 
 ment, was fastened usually with a hook 
 or clasp on the right shoulder, and thus 
 left the arm at full liberty. ^ And an- 
 swered for himself. It cannot be sup- 
 posed that Paul expected that his defence 
 would be attended with a release from 
 confinement ; for he had himself appeal- 
 ed to the Roman emperor, ch. xxv. 11. 
 This design in speaking before Agrippa 
 2 K 2 
 
 2 I think myself happy, king 
 Agrippa, because I shall answer 
 for myself this day before thee, 
 touching all the things whereof I 
 am accused of the Jews : 
 
 3 Especially, because JArnow; thee 
 
 was, doubtless, (1.) To vindicate his cha- 
 racter, and obtain Agrippa's attestation to 
 his innocence, that thus he might allay 
 the anger of the Jews; (2.) To obtain a 
 correct representation of the case to the 
 emperor, as Festus had desired this in 
 order that Agrippa might enable him to 
 make a fair statement of the case (ch. 
 xxv. 26, 27; ,• and, (3.) To defend his own 
 conversion, and the truth of Christianity, 
 and to preach the gospel in the hearing 
 of Agrippa and the attendants, with a 
 hope that their minds might be improved 
 by the truth, and that they might be con- 
 verted to God. 
 
 2. / think myself happy. I esteem it 
 a favour and a privilege to be permitted 
 to make my defence before one acquaint- 
 ed with Jewish customs and opinions. 
 His defence, on former occasions, had 
 been before Roman magistrates, who had 
 little acquaintance with the opinions and 
 customs of the Jews, who were not dis- 
 posed to listen to the discussion of the 
 points of difference between him and 
 them, and who looked upon all their 
 controversies with contempt. See ch. 
 xxiv. xxv. They were, therefore, little 
 quahned to decide a question which was 
 closely connected with the Jewish cus- 
 toms and doctrines; and Paul now re- 
 joiced to know that he was before one, 
 who, from his acquaintance with the 
 Jewish customs and belief would be able 
 to appreciate his arguments and motives. 
 Paul was not now on his trial ; but ho 
 was to defend himself or state his cause, 
 so that Agrippa might be able to aid 
 Festus in transmitting a true account of 
 the case to the Roman emperor. It was 
 his interest and duty, therefore, to defend 
 himself as well as possible ; and to put 
 him in possession of all the facts in the 
 case. His defence is, consequently, made 
 up chiefly of almost eloquent statement 
 of \he facts ju'st"a3 fhey had occurred. 
 ^ I shall answer. I shall be permitted to 
 make a statement, or to defend myself 
 IT Touching, &c. Respecting. IT Where- 
 of I am accused of the Jews. By the- 
 Jews. The matters of the accusation 
 were, his being a mover of sedition, « 
 ringleader of the Christians, and a pro 
 faner of the temple, ch. xxiv. 5, 6. 
 
 3 To be expert. To be skilled, or well 
 
 J 
 
S36 
 
 to be expert " in all customs and 
 questions which are among the 
 Jews: wherefore I beseech thee to 
 hear * me patiently. 
 
 4 My manner " of life from my 
 youth, which was at the first among 
 mine own nation at Jerusalem, 
 
 aDeu!.l7.18 fc c.24.4. c2Tim.3.10. 
 
 acquainted. ^ In all customx. Rites, in- 
 stitutions, laws, &c. Every thing per- 
 taining to the Mosaic ritual, &c. ^ And 
 qicesiions. Subjects of debate, and of 
 various opinions. The mqmries which 
 had exijted between the Pliarisees, Sad- 
 ducees, scribes, &r-. Paul could say this 
 of Agrippa without falsehood or flattery. 
 Agrippa was a Jew ; and had passed 
 much of his time in the kingdom over 
 which he presided ; and though he had 
 passed the early part of his life chiefly 
 at Rome, yet it was natural that he should 
 make himself acquainted with the reli- 
 gion of his fathers. Paul did not know 
 how to flatter men ; but he was not un- 
 willing to state the simple truth, and to 
 commend men as far as truth would 
 permit. ^ Wherefore. On this account; 
 because you are acquainted with those 
 customs. The Romans, who regarded 
 those customs as superstitious, and those 
 questions as matters to be treated with 
 contempt, could not listen to their dis- 
 cussion with patience. Agrippa, who 
 knew their real importance, would be dis- 
 posed to lend to all inquiries respecting 
 Ihem a patient attention. 
 
 4. My manner of life. My opinions, 
 principles, and conduct. IT From mij 
 youth. Paul was born in Tarsus ; but at 
 an early period he had been sent to Je- 
 rusalem for the purpose of education 
 in the school of Gamaliel. ..a xxii. 3. 
 IT Which was at the first. Which was 
 from the beginning ; the early part of 
 which ; the time vvhen the opinions and 
 habits are formed. IF Know all the Jews. 
 It is not at all improbable that Paul was 
 distinguished in the school of Gamaliel 
 for zeal in the Jewish religion. The 
 fact that he was early intrusted with a 
 commission against the'Christians (ch. ix.), 
 shows that he was known. Comp. Phil, 
 ni 4 — 6. He might appeal to them, there- 
 fore, in regard to the early part of his life; 
 and, doubtless, to the very men who had 
 been his violent accusers. 
 
 5. Which knew me. Who were well 
 acquainted with me. 'if From the begin- 
 ning. "Avw^iv. Formerly ; or from the 
 very commencement of my career. Who 
 
 THE ACTS. [A. D. 62 
 
 know all the Jews ; 
 
 5 Which knew me from the bo- 
 ginning, if they would testify, that 
 after the most straitest sect of our 
 religion, I lived a Pharisee. •* 
 
 6 And now * I stand and am 
 judged for the hope of the pro- 
 
 d c.23.3. Phil.3.5. e c.23.6. 
 
 were perfectly apprized of my whole 
 course. % If tney would testify. If they 
 would bear witness to what they knew. 
 T That after the most straitest. The most 
 rigid ; the most stri^;t ; not only in regard 
 to the written law of God, but the tradi- 
 tions of the elders. Paul himself else- 
 where testifies (Phil. iii. 4 — 6), that he 
 had enjoyed all the advantages of birth 
 and training in the Jewish religion, and 
 that he had early distinguished himself 
 by his observance of its rites and cus 
 toms. IT Sect. Division, or party. IT 1 
 lived a Pharisee. I lived in accordance 
 with the rules and doctrines of the Phari- 
 sees. See Note, Matt. iii. 7. The rea- 
 sons why Paul here refers to his early 
 life are,'(l.) As he had lived during the 
 early period of his life without crime; as 
 his principles had been settled by the 
 instruction of the most able of their 
 teachers, it was to be presumed that his 
 subsequent life had been of a similar 
 character. (2.) As ho, at that period of 
 his life, evinced the utmost zeal for the 
 laws and customs of his country, it was 
 to be presumed that he would not be 
 found opposing or reviling them at any 
 subsequent period. From the strictness 
 and conscientiousness of his past life, he 
 supposed that Agrippa might argue fa- 
 vourably respecting his subsequent con- 
 duct. A virtuous and religious course 
 in early life is usually a sure pledge of 
 virtue and integrity in subsequent years. 
 6. And now I stand. I stand before the 
 tribunal, I am arraigned. '!^ And am 
 judged. Am tried with reference to be- 
 ing judged. I am undergoing a. trial on 
 the point in which all my nation are N. 
 agreed. IF For the hope. On account of /\ \ 
 the hope ; or because, in common with ^"-"^ 
 my countrymen, I had entertained this 6\ 
 hope, and now believe in its fulfilment. v 
 ^ Of the promise, &LC. See the references / 
 in the margin. It is not quite certain A, j 
 whether Paul refers here to the promise ^' 
 of the Messiah, or to the hope of the 
 resurrection of the dead. When he stood 
 before the Jewish sanhedrim (ch. xxiii. 
 6), he said that he was called in ques- 
 tion on accoimt of aolding the doctrine 
 
A.. D. C'J.] 
 
 CHAPTER XXVI. 
 
 331 
 
 mise " made of God unto our fa- 
 thers : 
 
 7 Unto which promise our twelve 
 tribes, instantly serving ' God ' day 
 
 oGen.3 15; 22.18- 49.10. Deut.l8.!5. 2Sam.7.12. Ps. 
 132.11. Isa.4.2i" 14 9 6,* Jer.23 5; 33.14-16. E2ek.34. 
 23. Dan.9.24. Mic.7.20. Zech. 13.1,7. Mal.3.1. t.13.32. 
 Gal.4.4. 
 
 of the resurrection of the dead. But it 
 may be observed, that in Paul's view, 
 the two things were closely united. He 
 hoped that the Messiah would come, and 
 he hoped therefore for the resurrection 
 of the dead. He believed that he had 
 come, and had risen; and therefore he 
 believed that the dead would rise. He 
 argued the one from the other. And as 
 he believed that Jesus was the Messiah, 
 and that he had risen from the dead, and 
 had thus furnished a demonstration that 
 the dead would rise, it was evident that 
 the subject of controversy between him 
 and ihe Jews involved every thing that 
 was vital to their opinions and their 
 hopes. See ver. 8. IT Made of God. 
 Made by God. See the marginal re- 
 ferences. The promises had been made 
 to the fathers of a Messiah to come, and 
 that embraced the promise of a future 
 state, or of the resurrection of the dead. 
 It will help us to understand the stress 
 which Paul and the other apostles laid 
 on the doctrine of the resurrection of the 
 dead, to remember that it involved tlie 
 whole doctrine of the separate existence 
 of the soul, and of a future state. The 
 Sadducees deiued all this; and v/hen the 
 Pharisees, the Saviour, and the apnistles 
 opposed them, they did it by showing that 
 there would be a future state of rewards 
 and punishments. See the argument of 
 the Saviour with the Sadducees explain- 
 ed in the Notes, Matt. xxii. 23-32.T Unto 
 our fathers. Our ancestors, the patri- 
 archs, &c. 
 
 7. Unto which promise. To the fulfil- 
 ment of which promise, they hope to 
 come : i. e. they hope and believe that 
 the promise will be fulfilled, and that 
 they will partake of its benefits. IT Our 
 twelve tribes. This was the name by 
 which the Jews were designated. The 
 ancient Jewish nation had hoped to come 
 to that promise; it had been the hope 
 and expectation of the nation. Long 
 before the coming of the Messiah, ten 
 of the twelve tribes had been carried 
 captive to Assyria, and had not returned, 
 leaving but the two tribes of Benjamin 
 and Judah. But the name, ' the twelve 
 tribes,' to designate the Jewish people 
 
 and night, hope to come. For 
 which hope's sake, king Agrippa, 
 I am accused of the Jews. 
 
 8 Why <= should it be thought a 
 
 I) Luke 2.37. lTheM.3.10. i night and rfay 
 
 e lCor.15.12,20. 
 
 would be still retained. Comp. James i 
 1. Paul bore says that the hope had 
 been that of the Jewish nation. Except 
 the comparatively small portion of the 
 Sadducees, the great mass of the nation 
 had held to the doctrine of a future state. 
 This Agrippa would well know. ^ In- 
 sianlli^. Constantly ; xoilh intensity ; with 
 an effort (jv ixT^v,;^); with zeal. This 
 was true ; for amidst all the sins of the 
 nation, they observed with punctuality 
 and zeal the outward forms of the wor- 
 ship of God. IT Serving God. In the 
 ordinances and observances of the tem- 
 ple. As a nation, they did not serve him 
 in their hearts ; but they kept up the out- 
 ward form of religious worship. ^ Day 
 and nigkt. With unwearied zeal ; with 
 constancy and ardour. Luke ii. 37. The 
 ordin^y J^'vish services and sacrifices 
 were in the morning and evening, and 
 migh;, be said i.j be performed day and 
 nig'nt Some ».l their services, as the 
 paschal supper, \vere prolonged usually 
 till late at night. The main idea is, that 
 they kept up the worship of God with 
 constant and untiring zeal and devotion. 
 IT For which hope's sake. On account of 
 my cherishing this hope in common with 
 the great mass of my countrymen. See 
 ch. xxiii. 6. If Paul could convince 
 Agrippa that the main point of his of- 
 fence was that which had been the 
 common belief of his countrymen, it 
 would show to his satisfaction that he 
 was innocent. And on this ground Paul 
 put his defence ; thai he held only that 
 which the mass of the nation had believ- 
 ed ; and that he maintained this in the 
 only consistent and defensible manner — 
 that God had, in fact, raised up the Mes- 
 siah, and had thus given assurance that 
 the dead should rise. 
 
 8. \Vhj/ should it be thought, &c. The 
 force of this question will be better seen 
 by an interrogation point after why (ti). 
 ' What ! is it to be thought a thing in- 
 credible ?' &c. It intimates surprise that 
 it should be thought incredible ; or im- 
 plies that no reason could be given why 
 such a doctrine should be unworthy of 
 belief T A thing incredible. A doctrine 
 which cannot be credited or behaved 
 
532 
 
 THE ACTS. 
 
 [A. D. 62 
 
 thing incredible with you, that God 
 should raise the dead 1 
 
 9 1" verily thought with myself, 
 that I ought to do many things 
 contrary to the name of Jesus of 
 Nazareth. 
 
 alTim.1.13. 
 
 Why should it be regarded as absurd. 
 % With you. This is in the plural num- 
 ber ; and It is evident that Paul here ad- 
 dressed not Agrippa alone, but those who 
 were with him. There is no evidence 
 Ihat Agnppa doubted that the dead could 
 ))e raised ; but F'estus, and those who 
 were with him, probably did ; and Paul, 
 in the ardour of his speech, turned and 
 addressed the entire assembly. It is very 
 evident that we have only an oulUne of 
 this argument, and there is every reason 
 to suppose that Paul would dwell on 
 each part of the subject at greater length 
 than is here recorded. IT lliat God should 
 raise the dead. Why should it be re- 
 garded as absurd that God — who has all 
 po\",er; who was the creator of all ; who 
 was the author of the human frame — 
 should again restore man to life, and con- 
 tinue his future existence. The resur- 
 rection is no more incredible than the 
 original creation of the human body, and 
 it is attended with no greater difiiculti'-s. 
 And as the perfections of God will be 
 illustrated by his raising up the dead ; as 
 the future state is necessary to the pur- 
 poses of justice in vindicating the just, 
 and punishing the unjust ; and as God is 
 a righteous moral governor, it should not 
 be regarded as an absurdity that he will 
 raise up those who have died, and bring 
 them to judgment. 
 
 9. / veriiii thought. I indeed (y'iV\ sup- 
 posed. Paul here commences the ac- 
 count of his conversion, and states the 
 evidence on which he judged that he 
 was called of God to do what he had 
 done. He begins by saying that it was 
 not because he was originally disposed 
 to be a Christian, but that he was vio- 
 lently and conscientiously opposed to Je- 
 sus of Nazareth, and had been converted 
 when in the full career of opposition to 
 him and his cause IT With myself. I 
 thought to myself; or, I myself thought. 
 He had before stated the hopes and ex- 
 pectations of his countrymen, ver. 6r— 3- 
 He now speaks of his own views and 
 purposes. ' F-^r myself I thought,' <tc. 
 .H That 1 ought to do. That I was bound, 
 or that it was a duty incumbent on me. 
 Asrv. «I thought that I owed it to my 
 country, to my religion, and to my God, 
 
 10 Which thing 1 also did in * 
 Jerusalem : and many of the saints 
 did I shut up in prison, having re- 
 ceived authority ' from the chief 
 priests ; and when they were put tc 
 death, I gave my voice against them, 
 
 1 c.S 3. Gal.1.13. cc.19.14. 
 
 to oppose in every manner the claims of 
 Jesus of IXazareth to be the Messiah.* 
 We here see that Paul was conscientious, 
 and that a man may be conscientiouB 
 even when engaged in enormous wick- 
 edness. It is no evidence that a man is 
 right because he is conscientious. j\o 
 small part of the crimes against human 
 laws, and almost all the cruel persecu- 
 tions against Christians, have been car- 
 ried on under the plea of conscience. 
 Paul here refers to his conscientiousness 
 in persecution, to show that it was no 
 slight matter which could have changed 
 his course. As he was governed in per- 
 secution by conscience, it could have 
 been only by a force of demonstration, 
 and by the urgency of conscience equally 
 clear and strong, that could ever have 
 induced him to abandon this course, and 
 become a friend of that Saviour whom he 
 had thus persecuted. IT Many things. As 
 much as possible. He was not satisfied 
 with a few things — a few words, or pur- 
 poses, or arguments; but he felt bound 
 to do as much as possible to put down 
 the new religion. IT Contrary to the name, 
 &c. In opposition to Jesus himself, or to 
 his claims to be the Messiah The name 
 is often used to denote the person him- 
 self ch. iii. 6. 
 
 10. Which thing I did, &c. ch. viii. 3. 
 And majiy of the saints, &c. Many Chris 
 tians. ch. viii. 3. IF And v-hen they wert 
 put to death. In the history of those 
 transactions there is no account of any 
 Christian being put to death, except Ste- 
 phen. Acts vii. But there is no impro- 
 bability in supposing that the same thing 
 which had happened to Stephen, had 
 occurred in other cases. Stephen was 
 the first martyr, and as he was a promi- 
 nent man, his case is particularly record- 
 ed. % I gave my voice. Paul was not a 
 member of the sanhedrim, and this does 
 hot mean that he voted, but simply that 
 he joined in the persecution ; he approv- 
 ed it; he assented to the putting of the 
 saints to death. Comp. ch. xxii. 20. The 
 Syriac renders it, "I joined with those 
 who condemned them." It is evident 
 also that Paul instigated them in this 
 persecution, and urged them on to deeds 
 of blood and cruelty. 
 
A. D. 62.] 
 
 CHAPTER XXVI. 
 
 333 
 
 11 And 1 punished them oft in " 
 every synagogue, and compelled 
 them to blaspheme ; and being ex- 
 ceedingly mad against them, 1 per- 
 secuted them even unto strange 
 cities. 
 
 12 Whereupon as I went * to 
 Damascus, with authority and 
 commission from the chief priests, 
 
 13 At mid-day, O king, I saw in 
 the way a light from heaven, above 
 the brightness of the sun, shining 
 round about me, and them which 
 journeyed with me. 
 
 11. And I punished them of t, &c. See 
 ch. xxii. 19. IT And compelled them to 
 blaspheme. To blaspheme the name of 
 Jesus, by denying that he was the Mes- 
 siah, and by admitting that he was an 
 impostor. This was the object which 
 they had in view in the persecution. It 
 was not to make them blaspheme or re- 
 proach God., but to deny that Jesus was 
 the Messiah, and to reproach him as a 
 deceiver and an impostor. It is not ne- 
 cessarily implied in the expression, " and 
 compelled them to blaspheme," that he 
 succeeded in doing it; but that he vio- 
 lently endeavoured to make them aposta- 
 tize from the Christian religion, and 
 deny the Lord Jesus. It is certainly not 
 impossible that a few might thus have 
 been induced by the authority of the san- 
 hedrim, and by the threats of Paul to do 
 it ; but it is certain that the great mass 
 of Christians adhered firmly to their be- 
 lief that Jesus was the Messiah. IT And 
 being exceedingly mad. Nothing could 
 more forcibly express his rage and vio- 
 lence against the Christians. He raged 
 like a madman \ he was so indignant that 
 he laid aside all appearance of reason ; 
 and with the fury and violence of a ma- 
 niac, he endeavoured to exterminate them 
 from the earth. None but a madman 
 will persecute men on account of their 
 religious opinions ; and all persecutions 
 have been conducted like this, with the 
 violence, and fury, and ungovernable 
 temper of maniacs. IT Unto strange cities. 
 Unto foreign cities; cities out of Judea. 
 The principal instance of this was his 
 going to Damascus ; but there is no evi- 
 dence that he did not intend also to visit 
 other cities out of Judea, and bring the 
 Christiins there, if he found any, to Jeru- 
 Balem. 
 
 14 And when we weie are all 
 fallen to the earth, 1 heard a voice 
 speaking unto me, and saying in 
 the Hebrew tongue, Saul, Saul, 
 why persecutest thou me ] it ia 
 hard for thee to kick against the 
 pricks. 
 
 15 And I said, Who art thou. 
 Lord 1 And he said, I am Jesus 
 whom thou persecutest. 
 
 16 But rise, and stand upon thy 
 feet : for I have appeared unto thee 
 for this purpose, to make thee a 
 minister *= and a witness "^ both of 
 
 c Eph,.'i.7. Col.l.23,25. d c.22.15. 
 
 12 — 15. See this passage explained m 
 the Notes on ch. ix. 5, &c. 
 
 16. But rise, &c. The particulars men- 
 tioned in this verse and the two follow- 
 ing, are not recorded in the account of 
 Paul's conversion in ch. ix. But it is not 
 improbable that many circumstances may 
 have occurred which are not recorded. 
 Paul dwells on them here at length, in 
 order particularly to show his authority 
 for doing what he had done in preaching 
 to the Gentiles. IT To make thee a minis- 
 ter. A minister of the gospel ; a preach- 
 er of the truth. IT And a witness. Note, 
 ch. xxii. 15. IT Which thou hast seen. On 
 the road to Damascus ; that is, of the Lord 
 Jesus, and of the fact that he was risen 
 from the dead. IT And of those things, 
 &c. Of those further manifestations of 
 my person, protection, and will, which 1 
 will yet make to you. It is evident from 
 this, that the Lord Jesus promised to 
 manifest himself to Paul in his ministry, 
 and to make to him still further displays 
 of his will and glory. Comp. ch. xxii 
 17, 18. This was done by his rescuing 
 him from destruction and danger ; by the 
 intimation of his will ; and by the grow- 
 ing and expanding view which Paul was 
 permitted to take of the character and 
 perfections of the Lord Jesus. In this 
 we see that it is the duty of ministers to 
 bear witness not only to the truth of reli- 
 gion in general, or of that which they 
 can demonstrate by argument ; but more 
 especially of that which they experience 
 in their own hearts, and which they un- 
 derstand by having themselves been the 
 subjects of it. No man is qualified to 
 enter the ministry who has not a personal 
 and practical and saving view of the 
 glory and perfections of the Lord Jesus, 
 and who does not go to his work as 8 
 
334 
 
 THE ACTS. 
 
 \\,l) S2. 
 
 these thing's which thou hast seen, 
 and of those things in the which I 
 will appear unto thee ; 
 
 17 Delivering thee from the 
 people, and /rom the Gentiles, unto 
 ** whom now I send thee ; 
 
 18 To open * their eyes, and to 
 turn ' the7n from darkness to light, 
 and from the power '^ of Satan unto 
 
 o c.22.21. Roin.H.13. 6 Isa.35.5; 42.7. c Luke 
 1.79. Jno.S.12. 2Cor.4.6. Eph.l.lS. d Col.1.13. IPet. 
 2.9. e Luke 1.77. Eph.1.7. Col.1.14. 
 
 witness of those things which he has felt. 
 And no man enters the ministry with 
 these feehngs, who has not, as Paul had, 
 a promise that he shall see still brigjhter 
 displays of the perfections of the Saviour, 
 and be permitted to advance in the 
 knowledge of him and of his work. The 
 liighest personal consolation in this work 
 i.slhe promise of their being admitted to 
 ever-growing and expanding views of the 
 glory of the Lord Jesus, and of experi- 
 encing his presence, guidance, and pro- 
 tection. 
 
 17. Delivering thee from the people. 
 From the Jewish people. This implied 
 that he would be persecuted by them, 
 and that the Lord Jesus would interpose 
 to rescue him. H And from the Gentiles. 
 This also implied that he would be perse- 
 cuted and opposed by them — a prospect 
 which was verified by the whole course 
 of his ministry. Yet in all he experienced, 
 according to the promise, the support and 
 the protection of the Lord Jesus. This 
 was expressed in a summary manner in 
 Luke ix. 16. IF Unto vhom now I send 
 thee. ch. xxii. 21. As the opposition of 
 the Jews arose mainly from the fact that 
 he had gone among the Gentiles, it was 
 important to bring this part of his com- 
 mission into full view before Agrippa, 
 and to show that the same Saviour who 
 had miraculously converted him, had 
 commanded him to go and preach to 
 them. 
 
 18. To open their eyes. To enlighten 
 or instruct them. Ignorance is repre- 
 sented by the eyes being closed, and the 
 instruction of the gospel by the opening 
 of the eyes. See Eph. i. 18. % And to 
 Ittrn them from darkness to light. From 
 the darkness of heathenism and sin, o 
 the light and purity of the gospel. Dark- 
 ness is an emblem of ignorance and of 
 Bin; and the heathen nations are often 
 represented as sitting in darkness ('omp. 
 N'ote, Matt. iv. 16. John i. 4. 5. ^ And 
 froni the power of Sataii. From the do- 
 
 God ; that they may receive fir- 
 giveness * of sins, and inheritance ^ 
 among them which are ^ sanctified, 
 by faith '' that is in me. 
 
 19 Whereupon, king Agrippa, 
 I was not disobedient unto the 
 heavenly vision : 
 
 20 But showed ' first ur.to them 
 of Damascus, and at Jerusalem, 
 
 / Eph. 1.11. Col.1.12. lPet.1.4. g Jno.17.17. c.20. 
 32. lCor.1.30. Rev.21.2r. h Eph.2.8. Heb.11.6. 
 
 i c.ll.26,&c. 
 
 minion of Satan. Corap. Col. i. 13. 1 
 Pet. ii. 9. Notes, John xii. 31; xvi. IL 
 Satan is thus represented as the prince 
 of this world ; the ruler of the darkness 
 of this world ; the prince of the power 
 of the air, &c. The heathen world, lying 
 in sin and superstition, is represented as 
 under his control ; and this passage teach- 
 es, doubtless, that the great mass of the 
 people of this world are the subjects of 
 the kingdom of Satan, and are led captive 
 by him at his v^ill. ^ Urito God. To 
 the obedience of the one living and true 
 God. IT That they may receive forgive- 
 ness of sins. Through the meriis of that 
 Saviour who died ; that thus the parti- 
 tion wall between the Jews and the Gen- 
 tiles might be broken down, and all 
 might be admitted to the same precious 
 privileges of the favour and mercv of 
 God. Comp. Note, Acts ii. 38. H'^nd 
 inheritance. An heirship, or lot (x\;if ov) ; 
 that they might be entitled to the privi- 
 leges and favours of the children of God. 
 See Note. Acts xx. 32. H Which are sane 
 tified. Among the saint.« ; the children 
 of God. Note, Acts xx. 32. 
 
 19. Whereupon. Whence ('cS-ev), 
 Since the proof of his being the Messiah, 
 and of his resurrection, and of his calling 
 me to this work, was so clear and plain, I 
 deemed it my duty to engage without 
 delay in the work. ^ 1 was not disobe- 
 dient. I was not incredulous, or unbe- 
 lieving; I yielded myself to the com- 
 mand, and at once obeyed. See Acts ix. 
 6. Comp. Gal. i. 16. Tl To the heavenly 
 vision. To the celestial appearance ; or 
 to the vision which appeared to me mani- 
 festly from heaven. I did not doubt that 
 this splendid appearance (ver. 13) was 
 from heaven and I did not refuse to 
 obey the command of him who thus ap- 
 peared to me. He knew it was the com- 
 mand of God his Saviour; and he gava 
 evidence of repentance by yielding obe- 
 
 dience to it at once. 
 20. See ch. ix. 20—23. 
 
 The 20tb 
 
\. D. 63.] 
 
 CHAPTER XXVI. 
 
 335 
 
 and throughout all the coasts of 
 Judea, and then to the Gentiles, that 
 they should repent and turn to God, 
 and do works "meet foi repentance. 
 
 21 For these causes the Jews '' 
 caught me in the temple, and went 
 about to kill me. 
 
 22 Having therefore obtained help 
 
 verse contains a sximmary of his labours 
 in obedience to the command of the 
 Lord Jesus. His argument is, that the 
 Lord Jesus had from heaven commanded 
 him to do this, and that he had done no 
 more than to obey his injunction. 
 
 21. Caught me in the temple, ch. xxi. 
 30. IF And went about, &c. Endeavour- 
 ed to put me to death. 
 
 22. Havmg therefore obtained help of 
 God. Paul had seen and feh his danger. 
 He had known the determined malice of 
 the Jews, and their efforts to take his 
 life. He had been rescued by Lysias, 
 and had made every effort to avoid the 
 danger, and to save his life ; and at the 
 end of all, he traced his safety entirely to 
 the help of God. It was not by any power 
 of his own that he had been preserved ; 
 but it was because God had interposed 
 and rescued him. Those who have been 
 delivered from danger, if they have just 
 views, will delight to trace it all to God. 
 They will regard his hand ; and will feel 
 that whatever wisdom they may have 
 had, or whatever may have been the 
 kindness of their friends to aid them, yet 
 that-oiZ this also is to be traced to the su- 
 perintending providence of God. IT Wit- 
 nessing. Bearing testimony to what he 
 had seen, according to the command of 
 Christ, ver. 16. IT To small. To those in 
 humble life; to the poor, the ignorant, 
 and the obscure. Like his master, he did 
 not despise them, but regarded it as his 
 duty and privilege to preach the gospel to 
 the poor. IT And great. The rich and 
 noble ; to kings, and princes, and gover- 
 nors. He had thus stood on Mars' Hill at 
 Athens ; he had borne testimony before 
 the wise men of Greece ; he had declared 
 the same gospel before Felix, Festus, and 
 now before Agrippa. He offered salva- 
 tion to all. He passed by none because 
 ihey were poor ; and he was not deterred 
 by the fear of the rich and the great from 
 making known their sins, and calling 
 them to repentance. What an admirable 
 illustration of the proper duties of a min- 
 ister of the gospel ! IT Saying none other 
 thing, &c. Delivering no new doctrine ; 
 
 of God, I continue unto this day, 
 witnessing both to small and great, 
 saying none other things than those 
 which ' the prophets and Moses did 
 say should come. 
 
 23 That Christ should suffer, and 
 that he should be the first '' that 
 should rise from the dead, and 
 
 c Luke 24.27,46. 
 
 d lCor.15.23. 
 
 but maintaining only that the prophecies 
 had been fulfdled. As he had done thia 
 only, there was no reason lor the op- 
 position, and persecution of the Jews. 
 IT Shoidd come. Should come to pass ; oi 
 shoidd take place. Paul here evidently 
 means to say, that the doctrine of the 
 atonement, and of the resurrection of 
 Christ, is taught in the Old Testament. 
 
 23. That Christ. That the Messiah 
 expected by the Jews should be a suffer- 
 ing Messiah. "^ Should suffer. Should 
 lead a painful life, and be put to death. 
 See Note, ch. xvii. 3. Comp. Dan. ix. 27. 
 Isa. liii. IT And that he should be the first, 
 &c. This declaration contains two points. 
 (1.) That it was taught in the prophets 
 that the Messiah should rise from the 
 dead. On this, see the proof alleged in 
 ch. ii. 24—32; xiii. 32—37. (2.) That he 
 should be the first that should rise. This 
 cannot mean that the Messian should be 
 the first dead person who should be re- 
 stored to life, for Elijah had raised the son 
 of the Shunammite, and Jesus himself had 
 raised Lazarus, and the widow's son at 
 Nain. It does not mean that he should 
 be the first in the order of time that should 
 rise, but first in eminence, the most dis- 
 tinguished, the chief, the head of those 
 who should rise from the dead, noa-?; 
 sj 'y.v^a-Tii,<r$'jig vszjiv. In accordance with 
 this he is called (Col. i. 18), " the begin- 
 ning, the first-born from the dead," having 
 among all the dead who should be raised 
 up, the rights and pre-eminence of the 
 primogeniture, or which pertained to the 
 first-born. In 1 Cor. xv. 20. he is called 
 " the first-fruits of them that slept." Thi.-! 
 declaration is, therefore, made of him by 
 way of eminence. (1) As being chief a 
 prince among those raised from the dead ; 
 (2.) As being raised by his own power 
 (John X. 18) ; (3.) As, by his rising, secur- 
 ing a dominion over death and the grave 
 (1 Cor. XV. 25, 26) ; and, (4.) As bringing 
 bv his rising, life and immortality to light. 
 He rose to return to death no more. And 
 I he thus secured an ascendancy over death 
 I and the grave, and was thus, by way of 
 i eminence, first among those raised from 
 
336 
 
 THE ACTS. 
 
 [A. D. G3. 
 
 should shew light unto the people, 
 and to the Gentiles. 
 
 24 And as he thus spake for 
 himself, Festus said with a loud 
 
 the dead. IT And should show light unto 
 the people. To the Jews. Should be 
 ihcir instructor and prophet. This Moses 
 had predicted. Deut. xviii. 15. IT Arid to 
 the Gentiles. This had often been foretold 
 by the prophets, and particularly by 
 [saiah. Isa. ix. 1, 2. Comp. Matt. iv. 14-^ 
 16. Isa. xi. 10 ; xlii. 1. 6 ; Uv. 3 ; Lx. 3. 5 ; 
 11; lxi.6; lxii.2; Ixvi. 12. 
 
 24. Festus said with a loud voice. Amaz- 
 ed at the zeal and ardour of Paul. Paul 
 doubtless evinced deep interest in the 
 subject^ and great earnestness in the de- 
 livery of his defence. IT ITtou art beside 
 thyself. Thou art deranged ; thou art 
 insane. The reasons why Festus thought 
 Paul mad were, probably, (1.) His great 
 earnestness and excitement on the sub- 
 ject. (2.) His laying such stress on the 
 gospel of the despised Jesus of JXazareth, 
 as if it were a matter of infinite moment. 
 Festus despised it ; and he regarded it as 
 proof of derangement that so much im- 
 portance was attached to it. (3.) Festus 
 regarded, probably, the whole story of the 
 vision that Paul said had appeared to him, 
 as the effect of an inflamed and excited 
 imagination; and as the proof of delirium. 
 This is not an uncommon charge against 
 those who are Christians, and especially 
 when they evince any unusual zeal. 
 Sinners regard them as under the influ- 
 ence of delirium and fanaticisrn; as terri- 
 fied by imagrnary and superstitious fears; 
 or as misguided by fanatical leaders. 
 Husbands often thus think their wives 
 deranged, and parents their children, and 
 wicked men the ministers of the gospel. 
 The gay think it proof of derangement 
 that others are serious, and anxious, and 
 prayerful ; the rich, that others are will- 
 ing to part with their property to do 
 good ; the ambitious and worldly, that 
 others are willing to leave their country 
 and home, to go among the Gentiles to 
 spend their lives in making known the 
 unsearchable riches of Christ. The really 
 sober, and rational part of the world — 
 they who fecr God, and keep his com- 
 mandments ; who believe that eternity is 
 before them, and who strive to live for it — 
 Rre thus charged with insanity by those 
 wno are really deluded, and who are thus 
 living lives of madness and folly. The 
 tenants of a mad-house often think all 
 others deranged but themselves; but 
 
 voice, Paul, thou art beside thy- 
 self; much learning doth make thee 
 mad. ° 
 
 25 But he said, I am not mad, 
 
 aZKings 9.11. 
 
 there is no madne-ss so great, no delirium 
 so awful, {^_to,jQ£,glec_t the eternal into 
 rest of the soul for the sake of the poor 
 pleasures and honours which this life can 
 give. H Much learning. It is probable 
 that Festus was acquainted with the fiict 
 that Paul had been well instructed, and 
 was a learned man. Paul had not while 
 before him manifested particularly his 
 learning. But Festus, acquainted in some 
 way with the fact that he was well edu- 
 cated, supposed that his brain had been 
 turned, and that the effect of it was seen 
 by devotion to a fanatical form of reli- 
 gion. The tendency of long continued 
 and intense application to produce mental 
 derangement, is every where known. 
 IT Doth make thee mad. Impels, drives, or 
 excites thee {-i^iT^i^n) to madness. 
 
 25. / am not mad. I am not deranged. 
 There are few more happy turns than 
 that which Paul gives to this accusation 
 of Festus. He might have appealed to 
 the course of his argument; he might 
 have dwelt on the importance of the 
 subject, and continued to reason ; but he 
 makes an appeal at once to Agrippa, and 
 brings him in for a witness that he was 
 not deranged. This would be far more 
 likely to make an impression on the mind 
 of Festus, than any thing that Paul could 
 say in self-defence. The same reply, ' I an i 
 not rnad,' can be made by all Christians to 
 the charge of derangement which the 
 world brings against them. They have 
 come, like the prodigal (Luke xv. 17), tc 
 their right mind ; and by beginning to act 
 as if there were a God and Saviour, as 
 if they were to die, as if there were a 
 boundless eternity before them, they are 
 conducting according to the dictates of 
 reason. And as Paul appealed to Agrippa, 
 who was not a Christian, for the reason 
 ableness and soberness of his own viewys 
 and conduct, so may all Christians appeai 
 even to sinners themselves, as witnesses 
 that they are acting as immortal beings 
 shotdd act. All men kiiow that if there is 
 an eternity, it is right to prepare for it ; 
 if there is a God, it is proper to serve 
 him ; if a Saviour died for us, we should 
 love him ; if a hell, we should avoid it ; 
 if a heaven, we should seek it. And 
 even when they charge us with folly and 
 derangement, we may turn at once upon 
 them, and appeal to their own consciences, 
 
A.D. 62.\ 
 
 CHAPTER XXVI. 
 
 337 
 
 most noble Festus, but speak forth 
 the words of truth and sober- 
 ness. 
 
 26 For the king knoweth of these 
 things, before whom also I speak 
 
 and ask them if all our anxieties, and 
 prayers, and efforts, and self-denials, are 
 rvot right ? One of the best ways of con- 
 victing sinners is, to appeal to them just 
 as Paul did to Agrippa. When so appeal- 
 ed to, they will usually acknowledge the 
 force of the appeal ; and will admit that 
 all the solicitude of Christians for their 
 salvation is according to the dictates of 
 reason. ^ Most noUe Festus. This was 
 the usual title of the Roman governor. 
 Comp. xxiv. 3. IF O/" truth. In accordance 
 with the predictions of Moses and the 
 prophets ; and the facts which have oc- 
 curred in the death and resurrection of 
 the Messiah. In proof of this he appeals 
 to Agrippa. ver. 26, 27. Truth here stands 
 opposed to delusion, imposture, and fraud 
 IT Arid soberness. Soberness ((rojif foo-uv>), 
 wisdom) stands opposed here to madness, 
 or derangement, and denotes sanity of 
 mind. The words which I speak are 
 those of a sane man, conscious of what 
 he is saying, and impressed with its truth. 
 They were the words, also, of a man who, 
 under the charge of derangement, evinc- 
 ed the most perfect self-possession, and 
 command of his feelings ; and who utter- 
 ed sentiments deep, impressive, and wor- 
 thy of the attehTiori of mankind. 
 
 26. For the king. King Agrippa. 
 IF Knoweth. He had been many years in 
 that region, and the fame of Jesus and 
 of Paul's conversion were probably well 
 known to him. IF These things. The 
 things pertaining to the early persecu- 
 tions of Christians; the spread of the 
 gospel; and the remarkable conversion 
 of Paul. Though Agrippa might not 
 have been fully informed respecting 
 these things, yet he had an acquaintance 
 with Moses and the prophets ; he knew 
 the Jewish expectation respecting the 
 Messiah ; and he could not be ignorant 
 respecting the remarkable public events 
 in the life of Jesus of Nazareth, and of 
 nis having oeen put to death by order of 
 Pontius Pilate on the cross. TF J speak 
 freely. I speak openly, boldly. I use no 
 disguise ; and I speak the more confident- 
 ly before him, because, from his situation, 
 he must be acquainted with the truth of 
 what I say. Truth is always bold and 
 free ; and it is an evidence of honesty 
 when a man is willing to declare every 
 thinrr without reserve before those who 
 2 F 
 
 freely; for I am persuaded that 
 none of these things are hidden 
 from him ; for this thing was not 
 done in a corner. 
 
 27 King Agrippa, believest thou 
 
 are qualified to detect him if he is an im 
 postor. Such evidence of truth and 
 honesty was given by Paul. IF For I am 
 persuaded. I am convinced ; I doubt not 
 that he is well acquainted with these 
 thisgs. IF Are hidden from him. That 
 he is unacquainted with them. ^ For 
 this thing. The thing to which Paul had 
 mainly referred in this delence, his own 
 conversion to the Christian religion. 
 IF Was not done in a corJier. Did not 
 occur secretly and obscurely ; but was 
 public, and was of such a character as to 
 attract attention. The conversion of a 
 leading persecutor, such as Paul had been, 
 and in the manner in which that conver- 
 sion had taken place, could not but at- 
 tract attention and remark. And al- 
 though the Jews would endeavour aa 
 much as possible to conceal it, yet Paul 
 might presume that it could not be entire- 
 ly unknown to Agrippa. 
 
 27. King Agrippa. This bland per- 
 sonal address is an instance dfTaul's 
 happy manner of appeal. He does it to 
 bring in the testimony of Agrippa to meet 
 the charge of Festus that he was derang- 
 ed. ^ Believest thou the prophets ? The 
 prophecies respecting the character, the 
 sufferings, and the death of the Messiah. 
 IF I know that thou believest. Agrippa was 
 a Jew; and, as such, he of course believ- 
 ed the prophets. Perhaps too, from what 
 Paul luiew of his personal character, he 
 might confidently affirm that he professed 
 to be a believer. Instead, therefore, of 
 waiting for his answer, Paul anticipates 
 it, and says that he knows that Agrippa 
 professes to believe all these prophecies 
 respecting the Messiah. His design is 
 evident. It is, (1.) To meet the charge of 
 derangement, and to bring in the testi- 
 mony of Agrippa, who well understood 
 the subject, to the importance and the 
 truth of what he was saying. (2.) To 
 press on the conscience of his royal 
 hearer the evidence of the Christian re- 
 ligion, and to secure if possible his con- 
 version. * Since thou believest the pro- 
 phecies, and since I have shown that they 
 are fulfilled in Jesus of Nazareth, that he 
 corresponds in person, character, and 
 work with the prophets, it follows that 
 his religion is true.' Paul lost no oppor- 
 tunity of pressing the truth on every 
 class of men. He iiad such a conviction 
 
338 
 
 the prophets'? 1 kno 
 believest. 
 
 28 Then Agrippa said unto Paul 
 
 THE ACTS. [A. D. 62. 
 
 that thou Almost thou " persuadest me to be 
 a Christian. 
 
 a James 1.23,24. 
 
 of ihe truth of Christianity, that he was 
 deterred by no rank, station, or oflice ; by 
 no fear of the rich, the great, and the 
 learned ; but every where urged the evi- 
 dence of that rehgion as indisputable. 
 In this, lay the secret of no small part of 
 his success. A man who really believes 
 the truth will be ready to defend it. A 
 man who truly loves religion will not be 
 ashamed of it any where. 
 
 28. Then Agrippa said unto Paul. He 
 could not deny that he believed the pro- 
 phets. He could not deny that the argu- 
 ment was a strong one, that they had 
 been fulfilled in Jesus of Nazareth. He 
 could not deny that the evidence of the 
 miraculous interposition of God in the 
 conversion of Paul was overwhelming. 
 And instead, therefore, of charging him 
 as Festus had done with derangement, 
 he canaidly and honestly avows the im- 
 pression which the proof had made on 
 his mind. ^ Almost. Except a very 
 little. 'Ev oKiy-v. Thou hast nearly con- 
 vinced me that Christianity is true, and 
 persuaded me to embrace it. The argu- 
 ments of Paul had been so rational ; the 
 appeal which he had made to his belief 
 of the prophets had been so irresistible, 
 that he had been nearly convinced of the 
 truth of Christianity. We are to remem- 
 ber, (1.) That Agrippa was a Jew, and 
 that he would look on this whole subject 
 in a different manner from the Roman 
 Festus. (2.) That Agrippa does not ap- 
 pear to have partaken of the violent pas- 
 sions and prejudices of the Jews who had 
 accused Paul. (3.) His character as 
 given by Josephus is that of a mild, can- 
 did, and ingenuous man. He had no par- 
 ticular hostility to Christians; he knew 
 that they were not justly charged with 
 sedition and crime ; and he saw the con- 
 clusion to which 1 belief of the prophets 
 inevitably tended. Yet, as in thousands 
 of other cases, he was not quite persuad- 
 ed to be a Christian. What was included 
 in the "almost;" what prevented his 
 being quite persuaded, we know not. It 
 may have been that the evidence was 
 not so clear to his mind as he would pro- 
 fess to desire ; or that he was not wTlIing 
 to give up his sins ; or that he was too 
 proud to rank himself with the followers 
 of Jesus of Nazareth; or that, like Felix, 
 he was willing to defer it to a more con- 
 venient sea.son. There is^iiixry. reason to 
 hiilieve that he was never quite persuaded 
 
 to embrace the Lord Jesus ; and that he 
 was never nearer the kingdom of heaven 
 than at this moment. It was the crisis, 
 the turning point hi Agrippa's life, and in 
 his eternal destiny ; and, like thousands 
 of others, he neglected or refused to allow 
 the full conviction of the truth on hia 
 mind, and died in his sins. IF Thott per- 
 suadest me. Thou dost convince me of 
 the truth of the Christian religion, and 
 persuadest me to embrace it. f To be a 
 Christian. On the name Christian, see 
 Note, ch. xi. 26. On this deeply interest- 
 ing case, we may observe, (1.) That there 
 are many in the same situation as Agrip- 
 pa — many who are almost, but not alto- 
 gether, persuaded to be Christians. They 
 are found among (a) Those who have been 
 religiously educated ; {b) Those who are 
 convinced by argument of the truth of 
 Christianity; (c) Those whose consciences 
 are awakened, and who feel their guilt, 
 and the necessity of some better portion 
 than this world can furnish. (2.) Such 
 persons are deterred from being altoge- 
 ther Christians by the following, among 
 other causes, (a) By the love of sin — 
 the love of sin in general, or some par- 
 ticular sin which they are not willing to 
 abandon. (6) The fear of shame, perse- 
 cution, or contempt, if they become Chris- 
 tians, (c) By the temptations of the 
 world — its cares, vanities, and allure- 
 ments — which are often prosecuted mos-t 
 strongly in just this stale of mind, (d) 
 The love of office, the pride of rank, and 
 power as in the case of Agrippa. (e) A 
 disposition, like Felix, to delay to a more 
 fiivourable time the work of religion, 
 until life has wasted away, and death ap- 
 proaches, and it is too late ; and the un- 
 happy man dies almost a Christian. (3.) 
 This state of mind is one of peculiar in- 
 terest, and peculiar danger. It is not one 
 of safety ; and it is not one that implies 
 any certainty that the ' almost Christian' 
 will ever be saved. There is noxeason 
 to believe that Agrippa ever became 
 fulli/ persuaded to become a Christian 
 To be almost persuaded to do a thing 
 which we ought to do, and yet not to 
 it, is the very position of guilt and dan 
 ger. And it is no wonder that many are 
 brought to this point — the turning point, 
 the crisis of life — and then lose theii 
 anxiety, and die in their sins. May the 
 God of grace keep us from resting in 
 being almost persuaded to be Christians. 
 
 in. 
 
A. D. 62.] 
 
 CHAPTER XXVI. 
 
 339 
 
 29 And Paul said, I would « to 
 God that not only thou, but also all 
 tliat hear me this day, were both 
 almost, and altogether such as I 
 am, except these bonds. 
 
 30 And when he had thus spoken, 
 the king rose up, and the governor, 
 
 And may every one who shall read this 
 account of Agrippa be admonished by his 
 convictions, and be alarmed by the fact 
 that he then paused, and that his convic- 
 tions there ended ! And may every one 
 resolve by the help of God to forsake 
 every thing that prevents his becoming 
 an entire believer, and without delay 
 embrace the Son of God as his Saviour! 
 29. I would to God. I pray to God ; I 
 earnestly desire it of God. This shows, 
 (1.) Paul's intense desire that Agrippa, and 
 all who heard him, might be saved. (2.) 
 His steady and constant belief that none 
 but God could incline them to become 
 altogether Christians. Hence he ex- 
 pressed it as the object which he ear- 
 nestly sought of God, that they might be 
 true believers. Paul knew well that 
 there was nothing that would overcome 
 the reluctance of the human heart to 
 oe an entire Christian but the grace and 
 mercy of God. He had addressed to 
 them the convincing arguments of reli- 
 gion; and he now breathed forth his 
 earnest prayer to God that these argu- 
 ments might be effectual. So prays 
 every faithful minister of the cross. IT All 
 thai hear me. Festus, and the mihtary 
 and civil officers who had been assem- 
 bled to hear his defence, ch. xxv. 23. 
 IT Were both almost, and altogether, &c. 
 Paul had no higher wish for them than 
 that they might have the faith and con- 
 solations which he had himself enjoyed. 
 He had so firm a conviction of the truth 
 of Christianity, and had experienced so 
 much of its consolations and supports 
 amidst all his persecutions and trials, 
 that his highest desire for them was, that 
 they might experience the same inex- 
 pressibly pure and holy consolations. He 
 well knew that there was neither happi- 
 ness nor safety in being almost a Chris- 
 tian ; and he desired, therefore, that they 
 would give themselves, as he had done, 
 entirely and altogether to the service of 
 the Lord Jesus Christ. IT Except these 
 bonds. These chains. This is an ex- 
 ceedingly hajipy:- .and- touching appeal. 
 Probably Paul, when he said this, lifted 
 up his arm with the chain attached to it. 
 
 and Bernice, and they that sat with 
 them. 
 
 31 And when they were gone 
 aside, they talked between them- 
 selves, saying. This man doeth no- 
 thing worthy of death or of bonds. 
 
 32 Then said Agrippa unto Fes- 
 
 His wish was, that they might be parta- 
 kers of the pure joys which religion had 
 conferred on him ; that in all other re- 
 spects they might partake of the ejects 
 of the gospel, except those chains. Those 
 he did not wish them to bear. The per- 
 secutions, and unjust trials, and confine- 
 ments which he had been called to suf- 
 fer in the cause, he did not desire them 
 to endure. True Christians wish others 
 to partake of the full blessings of reli- 
 gion. The trials which they themselves 
 experience from without in unjust perse- 
 cutions, ridicule, and slander, they do 
 not wish thorn to endure. The trials 
 which they themselves experience from 
 an evil heart, from corrupt passions, and 
 from temptations, they do not wish others 
 to expenence. But even with these, re- 
 hgion confers infinitely more pure joy 
 than the world can give ; and even 
 though others should be called to expe- 
 rience severe trials for their religion ; 
 still. Christians wish that all should par- 
 take of the pure consolations which Chris- 
 tianity alone can furnish in this world and 
 the world to come. 
 
 31. This man doeth nothing worthy of 
 death. This was the conclusion to which 
 they had come, after hearing all that the 
 Jews had to allege against him. It was 
 the result of the whole investigation ; 
 and we have, therefore, the concurring 
 testimony of Claudius Lysias (ch. xxiii. 
 29), of Felix (ch. xxiv.), of Festus (ch. 
 xxv. 26, 27), and of Agrippa to his inno- 
 cence. More honourable and satisfac- 
 tory testimony of his innocence Paul 
 could not have desired. It was a full 
 acquittal from all the charges against 
 him ; and though he was to be sent to 
 Rome, yet he went there with every fa- 
 vourable circumstance of being acquitted 
 there also. 
 
 32. Then said Agrippa unto Festus, &c. 
 This is a full declaration of the convic- 
 tion of Agrippa, that Paul was innocent. 
 It is an instance also where boldness and 
 fidelity will be attended with happy re 
 suits. PauT"hSd concealel nothing of 
 the truth. He had made a bolcf and 
 faithful appeal (ver. 27) to Agrippa him- 
 
340 
 
 THE ACTS. 
 
 [A. D. 62. 
 
 tus, This man might have been set 1 they delivered Panl * and certain 
 
 at liberty, if he had not appealed | other prisoners unto one named 
 
 unto Cesar. Ju'ius, a centurion of Augustus' 
 
 CHAPTER XXVn. band. 
 
 A 
 
 ND when it was determined 
 that we should sail into Italy, 
 
 self for the truth of what he was saying. 
 By this appeal, Agrippa had not been 
 offended. It had only served to impress 
 him more with the innocence of Paul. 
 It is an instance which shows us that 
 religion may be commended to the con- 
 sciences and reason of princes, and kings, 
 and judges, so that they will see its truth. 
 It is an instance which shows us that 
 the most bold and faithful appeals may 
 be made by the ministers of religion to 
 their hearers, for the truth of w hat they 
 are saying. And it is a full proof that 
 the most faithful appeals, if respectful, 
 may be made without offending men, 
 and with the certainty that they will 
 feel and admit their force. All preach- 
 ers should be as faithful as Paul ; and 
 whatever may be the rank and charac- 
 ter of their auditors, they should never 
 doubt that they have truth and God on 
 their side, and that their message, when 
 most bold and faithful, will commend it- 
 self to the consciences of men. 
 -— CEIAPTER XXVII. 
 
 1. And when it was determined. By 
 Festus (ch. XXV. 12), and when the time 
 was come when it was convenient to 
 send him. IT That we should sail. The 
 use of the term " we" here shows that 
 the author of this book, Luke, was with 
 Paul. He had been the companion of 
 Paul, and though he had not been ac- 
 cused, yet it was resolved that he .should 
 I still accompany him. Whether he went 
 I , at his own expense, or whether he was 
 I } Bent at the expense of the Roman govern- 
 k ' ment, does not appear. There is a dif- 
 ference of reading here in the ancient 
 versions. The Syriac reads it, " And 
 thus Festus determined that he [Paul] 
 should be sent to Cesar in Italy," &c. 
 The Latin Vulgate and the Arabic also 
 read " he" instead of " we." But the 
 Greek manuscripts are uniform ; and the 
 correct reading is, doubtless, that which 
 is in our version. D Into Italy. The 
 country still bearing the same name, of 
 which Rome was the capital. ^ And 
 certain other prisoners. Who were pro- 
 bably also sent to Rome for a trial before 
 the emperor. Dr. Lardner has proved 
 that it was common to send prisoners 
 
 2 And entering into a ship of 
 A-dramyttium, we launched, mean- 
 
 a C.25. 12,25. 
 
 from Judea and other provinces to Roraci 
 Credibility, Part 1, ch. x. § 10. pp. 248, 
 249. IT A centurion. A commander of 
 a hundred men. IT Of Augustus' band. 
 For the meaning of the word "band,'* 
 see Note, Matt, xxvii. 27. Acts x. 1. It 
 was a division in the Roman army, con- 
 sisting of from four to six hundred men. 
 It was called "Augustus' band" in ho- 
 nour of the Roman emperor Augustus 
 (Note, ch. XXV. 21), and was probably- 
 distinguished in some way for the care 
 in enlisting or selecting them. TK'e'Au- 
 gn.stine cohort or band is mentioned by 
 Suetonius in his Life of Nero, 20. 
 
 2. A ship of A'^ramyltium. A mari- * 
 time town of Mysia, in Asia Minor, oppo- 
 site to the island of Lesbos. This was a 
 ship which had been built there, or which 
 sailed from that port, but which was 
 then in the port of Cesarea. It is evi- 
 dent from ver. 6, that this ship was not 
 expected to sail to Italy, but that the 
 centurion expected to find some other 
 vessel into which he could put the pri- 
 soners to take them to Rome. IT IFe 
 launched. We loosed from our anchor- 
 age; or we set sail. See ch. xiii. 13. 
 IT By the coasts of Asia. Of Asia Minor. 
 Probably the owners of the ship designed 
 to make a coasting voyage along the 
 southern part of Asia Minor, and to en- 
 gage in traffic with the maritime towns 
 and cities. IT One Aristarchus, a Macedo- 
 dian. This man is mentioned as Paul's 
 companion in travel in ch. xix. 29. He 
 afterw-ards attended him to Macedonia, 
 and returned with him to Asia. ch. xx. 4 
 He now* appears to have attended him, 
 not as a prisoner, but as a voluntary com- 
 panion, choosing to share with him his 
 dangers, and to enjoy the benefit of his 
 society and friendship. He went with 
 him to Rome, and was a fellow-prisoner 
 with him there (Col. iv. 10),- and is men- 
 tioned (epistle to Philemon 24) as Paul's 
 fellow-labourer. It was, doubtless, a great 
 comfort to Paul to have with him two 
 such valuable friends as Luke and Aris- 
 tarchus ; and it was an instance of great 
 affection for him that they were not 
 ashamed of his bonds, but were willing 
 to share his dangers, and to expose them 
 
A. D. 62.] 
 
 CHAPTER XXVII. 
 
 341 
 
 ing to sail by the coasts of Asia ; 
 one Aristarchus, " a Macedonian of 
 Thessalonica, being with us. 
 
 3 And the next day we touched 
 at Sid on. And Julius courteously 
 ' entreated Paul, and gave him li- 
 berty to go unto his friends to re- 
 fresh himself. 
 
 4 And when we had launched 
 from thence, we sailed under Cy- 
 prus, because the winds were con- 
 trary. 
 
 ac.19.29. i C.24.23J 28.16. 
 
 Belves to oeril for the sake of accompany- 
 ing him to Rome. 
 
 3. We touched at Sidon. Note, Matt. 
 xi. 21. It was north of Cesarea. ^ A-Tid 
 Julius courteously entreated Paul. Treat- 
 ed him kindly, or humanely. IF And gave 
 him liberty, &e. The same thing had 
 been done by Felix, ch. xxiv. 23. IT Unto 
 his friends. In Sidon. Paul had frequently 
 travelled in that direction in going to, 
 and returrltng from Jeriisatem, and it is 
 not improbable, therefore, that he had 
 friends in all the principal cities. IT To 
 refresh himself. To enjoy the benefit 
 of their kind care, to make his present 
 Bituation and his voyage as comfortable 
 as possible. It is probable that they 
 would furnish him with many supplies 
 which were needful to make his long 
 and perilous voyage comfortable. 
 
 4. We sailed under Cyprus. For an 
 account of Cyprus, see Note, ch. iv. 36. 
 By sailing " mider Cyprus" is meant that 
 they sailed along its coasts; they kept 
 near to it; they thus endeavoured to 
 break off the violent winds. Instead of 
 ffteeiTfig'a direct course in the open sea, 
 which would have exposed them to vio- 
 lent opposing winds, they kept near this 
 large island, so that it was between them 
 and the westerly winds. The force of the 
 wind wSf~tWus broken, and the voyage 
 rendered less difficult and dangerous. 
 They went between Cyprus and Asia 
 Minor, leaving Cyprus to the left. Had 
 it not been ibr the strong western winds 
 they would have left it on the right. 
 IT The winds were contrary. Were from 
 the west, or southwest, which thus pre- 
 vented their pursuing a direct course. 
 See the map. 
 
 5. The sea of Cilicia and Pamphylia. 
 The sea which lies off the coast from 
 these two regions. For their situation. 
 Bee the map, and Notes, Acts vi. 9, and 
 xiii. 13. IT We came to Myra, a city of 
 Lycia. Lycia was a province in the 
 
 '2 F 2 
 
 5 And when we had sailed ovei 
 the sea of Cilicia and Pamphylia, 
 we came to Myra, a city of Lycia. 
 
 6 And there the centurion found 
 a ship of Alexandria sailing into 
 Italy ; and he put us therein. 
 
 7 And when we had sailed slowly 
 many days, and scarce were come 
 over against Cnidus, the wind not 
 suffering us, we sailed under Crete 
 ' over against Salmone ; 
 
 8 And, hardly passing it, came 
 
 i or. Candy. 
 
 southwestern part of Asia Minor, having 
 Phrygia and Pisidia on the north, the Me- 
 diterranean on the south, Pamphylia on 
 the east, and Caria on the west. 
 
 6. A ship of Alexandria. A ship be 
 longing to Alexandria. Alexandria was 
 in Egypt, and was founded by Alexander 
 the Great, It appears from ver. 38, that 
 the ship was laden with wheat. It is 
 well known that great quantities of wheat 
 were imported from Egypt to Rome ; and 
 it appears that this was one of the large 
 ships which were employed for that 
 purpose. Why the ship was on the 
 coast of Asia Minor, is not known. But 
 it is probable that it had been driven 
 out of its way by adverse winds or tem- 
 pests. 
 
 7. Had sailed slowly. By reason of the 
 prevalence of the western winds, ver. 4. 
 IF Over against Cnidus. This was a city 
 standing on a promontory of the same name i 
 in Asia Minor, in the part of the province f 
 of Cana called Doris, and a little north- 
 wesf flTThe island of Rhodes. IT The wind 
 
 not suffering us. The wind repelling us 
 in that direction ; not permitting us to hold 
 on a direct course, we were driven off 
 near to Crete. IT We sailed under Crete. 
 See ver. 4. We lay along near to Crete, 
 so as to break the violence of the wind. 
 For the situation of Crete, see Note, ch. 
 ii. 11. IT Over against Salmone. Near to 
 Salmone. This was the name of the 
 promontory which formed the eastern ex- 
 tremity of the island of Crete. 
 
 8. And, hardly passing it. ^Scarcely be- 
 ing able to pass by it wifhouf being 
 wrecked. Being almost driven on it. 
 Thev passed round the east end of the 
 island, because they had been unable to 
 sail directly forward between the island 
 and the main land, IT The fair havens. 
 This was on the southeastern part of the 
 island of Crete. It was probably not so 
 much a harbour as an open kind of road, 
 which afforded good anchorage for a time. 
 
343 
 
 THE ACTS. 
 
 [A. D. 62. 
 
 unto a place which is called the fair 
 havens ; nigh whereunto was the 
 city of Lasea. 
 
 9 Now when much time was 
 spent, and when sailing- was now 
 dangerous, because the fast ' was 
 now already past, Paul admonished 
 them, 
 
 10 And said unto them, Sirs, 1 
 perceive " that this voyage will be 
 with 2 hurt and much damage, not 
 
 ' Thi feast was on the I0(h day of the 'th month. 
 Lev.23.2T,29. a 2Kings 6.9,10. Dan.2.20. Amos 3.7. 
 
 » or, injury. 
 
 It is called by Stephen, the geographer, 
 " the fair shore." 
 
 9. When much time v>as spent In sail- 
 ing along the coast of Asia ; in contend- 
 ing with the contrary winds. It is evi- 
 dent, that when they started, they had 
 hoped to reach Italy before the dangerous 
 time of navigating the Mediterranean 
 should arrive. But they had been de- 
 tained and embarrassed contrary to their 
 expectation, so that they were now sailing 
 in the most dangerous and tempestuous 
 time of the year. IT Because the fast was 
 now already past. By " the fast," here is 
 evidently intended the fast which occur- 
 red among the Jews on the great day of 
 atonement. That was the tenth of the 
 month Tisri, which answers to a part of 
 September and part of October. It was 
 therefore the time of the autumnal equi- 
 nox, and when this J^^'Jga-iioJlblj^be Me- 
 diterranean was esteemed to b^ particu- 
 larly dangerous, from the storms which 
 usually occurred about that time. The 
 ancients regarded this as a dangeTotis 
 time to navigate the Mediterranean. See 
 the proofs in Kuinoel on this place. ^ Paul 
 admonished them. Paul exhorted, entreat- 
 ed, or persuaded them. He was some- 
 what accustomed to the navigation of 
 that sea ; and endeavoured to persuade 
 them not to risk the danger of sailing at 
 that season of the year. 
 
 10. Sirs. Gr. Men. ^ [perceive. It 
 IS not certain that Paul understood this 
 by direct inspiration. He might have 
 perceived it from his own knowledge of 
 th<j danger of navigation at the autumnal 
 equinox, and from what he saw of the ship 
 as unfitted to a dangerous navigation. But 
 there is nothing that should prevent our 
 believing also that he was guided to this 
 conclusion by the inspiration of the Spirit 
 of God. CoTip. ver. 23, 24. IT Will be 
 with hurt. With injury, or hazard. It is 
 not meant that their lives w-ould be lost: 
 
 only of the lading and ship, but 
 also of our lives. 
 
 11 Nevertheless, the centurion 
 believed the master and the owner 
 of the ship, more than those things 
 which were spoken by Paul. 
 
 12 And because the haven was 
 not commodious to winter in, the 
 more part advised to depart thence 
 also, if by any means they might 
 attain to Phenice, aiid there to win- 
 
 but that they would be jeoparded. IF The 
 lading. The freight of the ship. It was 
 laden with wheat, ver. 38. Paul, evi* 
 dently, by this, intended to suggest the 
 ^opriety of remaining where they were, 
 until the time of dangerous navigation 
 was past. 
 
 11. The master. The captahi, or the 
 pilot. The person who is here meant, 
 was the helmsman, who occupied, in an- 
 cient ships, a conspicuous place on the 
 stern, and steered the ship, and gave 
 directions to the crew. IT The owner of 
 the ship. Probably a different person from 
 " the master." lie had the general com- 
 mand of the ship as his own property, but 
 had employed " the master," or the pilot, 
 to direct and manage it. His counsel in 
 regard to the propriety of continuing the 
 voyage, would be likely to be followed. 
 
 12. The haven. The fair havens, ver. 
 8. ^ Was not commodious to winter in. 
 Not safe or convenient to remain there. 
 Probably it furnished rather a safe an- 
 chorage ground in time of a storm, than 
 a convenieut place for a permanent har- 
 bour. M The more part. The greater part 
 of the crew. IF To Phenice. This was a 
 port or harbour on the south side of Crete, 
 and west of the fair havens. It was a 
 more convenient harbour, and regarded as 
 more safe. It appears, therefore, that the 
 majority of persons on hoard CQaoiUjred 
 jsitbJ^ul in the belief that it' was not 
 advisable to attempt the navigation of the 
 sea until the dangers of the winter had 
 passed by. '!\ And lieth toward. Greek, 
 Looking toward ; i. e. it was open in that 
 direction. IF The southwest. Kara Ai/3» 
 Toward Lyhia, or Africa. That country 
 was situated southwest of the mouth of 
 the harbour. The entrance of the har- 
 bour was in a southwest direction. 
 IF And northwest. K:«t« Xi^ov. This 
 word denotes a wind blowing from tho 
 northwest. The harbour was doubtlesa 
 
A. D. 62.] 
 
 CHAPTER XXVII. 
 
 343 
 
 ter ; which is an haven of Crete, " 
 and iielh toward the southwest and 
 northwest. 
 
 13 And when the south wind 
 blew softly, supposing that they 
 had obtained their purpose, loos- 
 ing' * thence, they sailed close by 
 Crete. 
 
 14 But not long after there ■ 
 arose against it a tempestuous * 
 wind, called Euroclydon. 
 
 a ver.7. 6 ver.21. > or beat. c P8.107.25. 
 
 Curv e^ Its entrance was in a southwest 
 direction. It then turned so as to he in a 
 direction towards the northwest. It was 
 thus rendered perfectly safe from the 
 winds and heavy seas ; and in that har- 
 bour they might pass the winter in secu- 
 rity. 
 
 13. The south wind. The wind before 
 had probably been a head wind, blowing 
 from the west. When it veered round to 
 the south, and when it blew gently, 
 though not entirely favourable, yet it was 
 BO that they supposed they could sail 
 along the coast of' Crete. IT Had obtained 
 iheir purpose. The object of their desire ; 
 that is, to sail safely along the coast of 
 Crete. ^ Loosing thence. Setting sail 
 from the fair havens. TF Close by Crete. 
 Near the shore. It is evident that they 
 designed, if possible, to make the harbour 
 of Phenice, to winter there. 
 
 14. Arose. Beat violently. IT Against 
 it. Against the island of Crete. IT A 
 tempestuous vnnd. Turbulent, violent, 
 strong. IT Called Euroclydon. Interpre- 
 ters have been much perplexed about 
 the meaning of this word, which occurs 
 nowhere else in the ^e^iv Testament. 
 The most probable supposition is, that it 
 denotes a wind not blowing steadily from 
 any quarter, but a hurricane, or wind 
 veering about to different quarters. Su.ch 
 hurricanes are known to abound in the 
 Mediterranean, and are now called Le- 
 vanlers, deriving their name from blowing 
 chiefly in the Levant, or eastern part of 
 the Mediterranean. The name Eurocly- 
 don is derived probably from two Greek 
 words, ive'-?, wind, and xx-uo/jv, a wave; 
 so called from its agitating and exciting 
 the waves. It thus answers to the usual 
 effects of a hurricane, or of a wind ra- 
 pidly changing its pi.ii.ijts.flf r.cim|M9s. 
 
 15. The skip u-as caught. By the wind. 
 !t came suddenly upon them as a tem- 
 pest. IT Could not hear up, <fec. Could 
 not resist its violence, or j^ould not- direct 
 the ship. It w^as seized by the wind, and 
 
 15 And when the ship was caught, 
 and could not bear up into the wind, 
 we let her drive. 
 
 16 And running under a certain 
 island which is called Clauda, we 
 had much work to come oy the 
 boat ; 
 
 17 Which when they had ta- 
 ken up, they used helps, under- 
 girding the ship ; and fearing lest 
 they should fall "^ into the quick- 
 
 driven with such violence that it became 
 unmanageable. ^ We let her drive. We 
 suffered the ship to be borne along by 
 the wind without attempting to control it. 
 
 16. And rxinning under. Jiunning near 
 to an island. Theyjy^ near to it, where 
 the violence of the wind was probably 
 broken by the island. IT Which is called 
 Clauda. This is a small island southwest 
 of Crete. IT We had much worJ:. Much 
 difficulty; we were scarcely able to do 
 it. IT To come by the boat. This does not 
 mean that they attempted here to land in 
 the boat, but they had much difficulty in 
 saving the small boat attached to the ship 
 from being staved to pieces. Whether 
 it was carried in the ship or towed at 
 the stern does not appear ; but it is evi- 
 dent that it was in danger of being broken 
 to pieces, or lost, and (hat ihey had much 
 difficulty in securing it. The importance 
 of securing the sra^Lboat is knoys^aby 
 g.]j. fiflairaen 
 
 17. Which when they had taken tip. 
 When they had raised up the boat into 
 the ship, so as to secure it. IT They used 
 helps. They used ropes, cables, stays, or 
 chains, for the purpose of securing the 
 ship. The danger was that the ship would 
 be destroyed ; and they, therefore, made 
 use of such aids as should prevent the 
 loss of the ship. IT Undergirding the ship. 
 The ancients were accustomed to pass 
 cables or strong ropes from one side of 
 the ship to another, to keep the planks 
 from springing or starting by the action 
 of the sea. The rope was slipped under 
 the prow, and passed along to any part of 
 the keel which they pleased, and m.ade 
 fast on the deck. See cases mentioned 
 in Kuinoel on this verse. An instance 
 of the same kind is mentioned in lord 
 Anson's voyage round the world. Speak- 
 ing of a Spanish man-of-war in a storm, 
 he says, " they w ere obliged to throw 
 overboard all their upper-deck guns , and 
 take six turns of the cable round the 
 ship, to prevent her opening " {Clarke.", 
 
S44 
 
 pands, strake sail, and so were 
 driven. 
 
 18 And being exceedingly tossed 
 « with a tempest, the next day they 
 lightened the ship. 
 
 19 And the third day we cast 
 out * \yith our own hands the tack- 
 ling of the ship. 
 
 20 And when neither ' sun nor 
 stars in many days appeared, and 
 no small tempest lay on w.s, all hope 
 ^ that we should be saved v/as then 
 taken away. 
 
 21 But after long abstinence, 
 Paul stood forth in the midst of 
 
 oPs.107.27. fcJob2.4. Jon.1.5. c Ps.l05.2S. 
 
 dEzek.37.11. e ver.lO. /ver.l3. g- Job 
 
 22.29. Ps.112.7. 2Cor.4.8,9. /i c.23.11. t Heb.1.14. 
 
 THE ACTS. [A. D. 62 
 
 them, and said. Sirs, ye should 
 have hearkened " unto me, and not 
 have loosed f from Crete, and tc 
 have gained this harm and loss. 
 
 22 And now ^ I exhort you to be 
 of good cheer: for there shall be 
 no loss of any man^s life among 
 you, but of the ship. 
 
 23 For there stood by me this 
 night '' the angei ' of God, whose-' 
 I am, and whom * I serve. 
 
 24 Saying, Fear not, Paul ; thou 
 must be brought before Cesar : and, 
 lo, God hath given thee ' all them 
 that sail with thee. 
 
 j Deut.32.9. P3.135.4. Iea.44.5. Mal.3.17. Jno.17.9,10. 
 lCor.6.20. lPet.2.9,I0 fe Ps.l 16.16. Isa.44.21. Dan. 
 
 3.17; 6.16. Jno.12.26. Eom.1.9. 2Tiin.l.3. J Gen. 
 
 19.21,22. 
 
 IT Lest they should fall into the quick- 
 sands. There were two celebrated syr- 
 ies, or quicksands on the coast of Africa, 
 called the greater and lesser. They 
 were vast beds of sand driven up by the 
 sea, and constantly shifting their position, 
 so that that they could not know cer- 
 tainly where the danger was, and guard 
 against it. As they were constantly 
 changing their position, they could not 
 be accurately laid down in a chart. 
 They were afraid, therefore, that they 
 should be driven on one of those banks 
 of sand, and thus be lost. IT StraJce sail. 
 Or rather, lowered, or took down the 
 mast ; or the yards to wliich the sails were 
 attached. There has been a great vari- 
 ety of interpretations proposed on this 
 passage. Tlie most probable is, that 
 f} they took down the mast, by cutting or 
 otherwise, as is now done in storms at 
 sea, to save the ship. They were at the 
 mercy of the wind and waves ; and their 
 only hope was by taking away their sails. 
 IT Ajid so were driven. By the wind and 
 waves. The ship was unmanageable, 
 and they suffered it to be driven before 
 the wind. 
 
 18. They lightened the ship. By throw- 
 ing out a part of the cargo. 
 
 19. Tlie tackling of the ship. The an- 
 chors, sails, cables, baggage, &c. That 
 is, they threw over every thing that 
 was not indispensable to its preservation, 
 for it seems still (ver. 29) that they re- 
 tained some of their anchors on board. 
 
 20. Neither sun nor stars, &c. As they 
 could see neither sun nor stars, they 
 could make no observations ; and as they 
 had no compass, they would be totally 
 
 ignorant of their situation, and gave up 
 
 all as lost. 
 
 21. But after long abstinence. By the 
 violence of the storm, by their long-con- 
 tinued labour, and by their apprehension 
 of danger, they had a long time abstained 
 from food. IT And to have gained this 
 harm. To have procured this harm, or 
 have subjected yourselves to it. Had you 
 remained there, you would have been 
 safe. It seems to be ^ad^English to 
 speak of gaining a loss, but it is a cor- 
 rect translation of the original (xf^f^ra/), 
 which expresses the idea of acquiring or 
 procuring, whether good or evil. See 
 ver. 9, 10. 
 
 22. There shall he no loss. This must 
 have been cheering news to those who 
 had given up all for lost. As Paul had 
 manifested great wisdom in his former 
 advice to them, they might be now more 
 disposed to listen to him. The reason 
 why he believed they would be safe, he 
 immediately states. 
 
 23. There stood by me. There appear- 
 ed to me. IT The angel of Gcd. The 
 messages of God were often communi- 
 cated by angels. See Heb. i. 14. This 
 does not mean that there was any parti- 
 cular angel, but simply an angel. ^ ^Yhose 
 lam. Of the God to whom I belong. 
 This is an expression of Paul's entire de- 
 votedness to him. IT Whom I serve. In 
 the gospel. To whom and to whose 
 cause I am entirely devoted. 
 
 24. Fear not, Paul. Do not be alarm- 
 ed with the danger of the loss of life. 
 IT Thou must be brought, &c. And there- 
 fore thy life will be spared. IT God hath 
 given thee all. &c. Tha*^ is, they shall all 
 
A D. G2.] 
 
 CHAPTER XXVIl. 
 
 34d 
 
 r^ 
 
 ^. 
 
 
 25 Whei-efore, sirs, be of good 
 cheer ; for " I believe God, that it 
 Bhall be even as it was told me. 
 
 26 Howbeit, we must be cast 
 upon a certain island. ^ 
 
 27 But when the fourteenth 
 light was come, as we were driv- 
 en up and down in Adria, about 
 midnight the shipmen deemed that 
 they drew near to some country ; 
 
 28 And sounded, and. found it 
 twenty fathoms: and when they 
 had gone a little further, they 
 
 a Luke 1.45, Rom.4.20,2I. 2Tim.l.l2. b c.28.1. 
 
 be preserved with thee. None of their 
 lives shall be lost. It does not mean that 
 they should be converted ; but that their 
 lives should be preserved. It is implied 
 here that it was for the sake of Paul, or 
 that the leading purpose of the divine 
 interposition to rescue them from danger 
 was, to save his life. The wicked often 
 derive important benefits from being con- 
 nected with Christians; and God often 
 confers important favours on tJiem in his 
 general purpose to benefit his own peo- 
 ple. The lives of impenitent men are 
 often spared because God interposes to 
 save his own people. 
 
 26. Howbeit. Nevertheless. IT Upon a 
 '"eeriain island- Malta. See ch. xxviii. 1. 
 
 27. The fourteenth night. From the 
 time when the tempest commenced. IF/n 
 Adria. In the Adriatic sea. This sea is 
 projjerly situated between Italy and Bal- 
 raatia, now called the Adriatic gulf But 
 among the ancients the name was given 
 not only to that gulf but to the whole 
 sea lying between Greecu, Italy, and 
 Africa, including the Sicilian and Ionian 
 Bea. It is evident from the narrative, 
 that they were not in the Adriatic gulf 
 but in the vicinity of Malta. See the 
 map. ^ Deemed. Judged. Probably by 
 the appearance of the sea. 
 
 28. And sounded. To sound is tojagj^g 
 use^of _a Jjine and lead to ascertain the 
 deptiSr of water. If Twenty fathoms. A 
 fathom is six feet, or the distance from 
 the extremity of the middle finger on one 
 hand to the extremity of the other, when 
 the arms are extended. The depth, there- 
 fore, was about one hundred and twenty 
 feet. IT Fifteen fathoms. They knew, 
 therefore, that they were drawing near 
 to shore. 
 
 29. They cast four anchors. On ac- 
 count of the violence of the storm and 
 waves, to make if possible the ship se- 
 
 sounded again, and found it fifteen 
 fathoms. 
 
 29 Then fearing lest they should 
 have fallen upon rocks, they cast 
 four anchors out of the stern, and 
 wished " for the day. 
 
 30 And as the shipmen were 
 about to flee out of the ship, when 
 they had let down the boat into the 
 sea, under colour as though they 
 would have cast anchors out of the 
 foreship, 
 
 31 Paul said to the centurion 
 
 cure. IT And wished for the day. To 
 discern more accurately their situation 
 and danger. 
 
 30. The shipmen. The sailors, leaving 
 the prisoners. H Under colour. Under 
 pretence. They pretended that it was 
 necessary to get into the boat, and carry 
 the anchors ahead of the ship so as to 
 make it secure, but with a real intention 
 to make for the shore. IF Out of the fore- 
 ship. From the prow, so as to make the 
 fore part of the ship secure. The reason 
 why they did this was, probably, that 
 they expected the ship would go to 
 pieces ; and as all on board could not be 
 saved in one small boat, they resolved to 
 escape to a place of safety as soon as 
 possible. 
 
 31. Faid said to the centurion and the 
 soldiers. The centurion had, it appears, 
 the general direction of the ship. ver. II. 
 Probably it had been pressed into the 
 service of the government. IT Except 
 these. These seamen. The soldiers and 
 the centurion were unqualified to ma- 
 nage the ship, and the presence of the 
 sailors was therefore indispensable to the 
 preservation of any. IT Abide in the .ship. 
 Remain on board. IT Ve cannot be saved. 
 You cannot be preserved from death. 
 You will have no hope of managing the 
 ship so as to be secure from death. It 
 will be remembered that Paul had been 
 informed by the angel, and had assured 
 them (ver. 22 — 24), that no lives should 
 be lost. But it was only in the use of the 
 proper means that their lives would be 
 safe. Though it had been determined, 
 and though Paul had the assurance tliat 
 their lives would be safe, yet this did not, 
 in his view, prevent the use of.the proper 
 means to secure it. From this we may 
 learn, (1.) That the certainty of an event 
 does not render it improper to use means 
 to obtain it. (2.) That though the eveut 
 
0" c^.n-^'V\JtS L^^- 
 
 346 
 
 and to tne so.diers, Except these 
 abide in the ship, ye cannot be 
 saved. 
 
 32 Then the soldiers cut off 
 the ropes of the boat, and let her 
 fall oif. 
 
 33 And while the day was com- 
 ing on, Paul besought them all to 
 take meat, saying. This day is the 
 fourteenth day that ye have tar- 
 ried, and continued fasting, having 
 
 a Matt.15.32. lTim.5.23. I IKings 1.52. Matt. 
 
 10.30. Luke 12.7; 21.18. 
 
 THE ACTS. [A. D. 62. 
 
 taken nothing. 
 
 34 Wherefore I pray you to take 
 sojne meat ; for this "• is for youi 
 health : for there ' shall not an hair 
 fall from the head of any of you. 
 
 35 And when he had thus 
 spoken, he took bread, and ' gave 
 thanks to God in presence of thenj 
 all : and when he had broken it, he 
 began to eat. 
 
 36 Then were they all of good 
 
 c ISam. 
 4.3,4. 
 
 may be determined, yet the use of the 
 means may be indispensable. Tiie event 
 is rendered no more certain than the 
 means requisite to accomplish it. (3.) 
 That the doctrine of the divine purposes 
 or decrees, making certain future events, 
 does not make the use of man's agency 
 unnecessary or improper. The means 
 are determined as well as tlie end ; and 
 the one will not be secured without the 
 other. (4.) The same is true in regard 
 to the decrees respecting salvation. The 
 end is not determined without ihe means ; 
 and as God has resolved that his people 
 shall be saved, so he has also determined 
 the means. He has ordained that they 
 shall repent, shah believe, shall be holy, 
 and shall thus be saved. (5.) We have 
 in this case a full answer to the objection 
 that a belief in the decrees of God will 
 make men neglect the means of salva- 
 tion, and lead to licentiousness. It has 
 just the contrary tendency. Kere is a 
 case in which Paul certainly believed in 
 the purpose of God to save these men ; 
 in which he was assured that it was fully 
 determined ; and yet the effect was not 
 to produce inattention and unconcern, but 
 to prompt him to use strenuous efforts to 
 accomplish the very effect which God 
 had determined should take place. So it 
 is always. A belief that God has pur- 
 poses of mercy ; that he designs, and has 
 always designed, to save some, will 
 prompt to the use of all proper means to 
 secure it. If we had no evidence that 
 God had any such purpose, effort would 
 be vain. We should have no induce- 
 ment to exertion. Where we have such 
 evidence, it operates as it did in the case 
 of Paul, to produce great and strenuous 
 endeavours to secure the object. 
 
 32. Cut off the ropes, &c. It is evident 
 that the mariners had not yet got on 
 board the boat. They had let it down 
 into the sea (ver 30), and were about to 
 
 .13. Malt.13.36. Mark 8.6. Jno.G.11,23. ITiro. 
 
 go on board. By thus cutting the ropes 
 which fastened the boat to the ship, and 
 letting it go, they removed all possibility 
 of their fleeing from the ship, and com- 
 pelled them to remain on board. 
 
 33. Arid while the day was coming oil. 
 At daybreak. It was before they had 
 sufficient light to discern what they 
 should do. IT To take meat. Food. The 
 word meat was formerly used to denote 
 food of any kind. ^ That ye have tarried. 
 That you have remained or been fasting. 
 IT Having taken nothing. No regular 
 meal. It cannot mean that they" had 
 lived entirely without food ; but that they 
 had been .so much in danger, so constant- 
 ly engaged, and so anxious about their 
 safety, that they had taken no regular 
 meal; and that what they had taken had 
 been at irregular intervals, and had been 
 a scanty allowance. " Appian speaks of 
 an army which for twenty days together 
 had neither food nor sleep; by which he 
 must mean that they neither made full 
 meals, nor slept whole nights together. 
 The same interpretation must be given to 
 this phrase." (Doddridge.) The effect 
 of this must have been, that they would 
 be weak and exhausted ; and little able 
 to endure the fatigues which yet re- 
 mained. 
 
 34. Not an hair fall from the head, &c. 
 This is a proverbial expression, denoting 
 that they should be preserved safe; that 
 none of them should be lost, and that in 
 their persons they should not experience 
 the least damage. 1 Kings i. 52. 1 Sam. 
 xiv. 45. 
 
 35. And gave thanks, &c. This was 
 the usual custom among the Hebrews. 
 See Note, Matt. xiv. 19. Paul was 
 among those who were not Christians. 
 But he was not ashamed of the i)roj)er_ 
 acknowledgment of God, and was not 
 afraid to avow his dependence on him, 
 and to express his gratitude for his mercy. 
 
A. D. 62.] 
 
 CHAPTER XXVIl. 
 
 347 
 
 cheer, and they also took some 
 meat. 
 
 37 And we were in all in the 
 sliip, two hundred threescore and 
 sixteen souls. 
 
 38 And when they had eaten 
 enough, they lightened the ship, 
 and cast out the wheat into the 
 sea. 
 
 39 And when it was day, they 
 knew not the land: but they dis- 
 covered a certain creek with a 
 shore, into the which they were 
 minded, if it were possible, to 
 
 33. Tke?j lightened the ship. By casting 
 the wheat into the sea. As they had no 
 hope of saving the cargo, and had no 
 further use for it, they hoped that By 
 throwing the wheat overboard, the ship 
 would draw less water, and that thus 
 they would be able to come nearer tc the 
 shore. 
 
 39. They knew not the land. They had 
 been driven with a tempest, without 
 being able to make any observation ; and 
 it is probable that they were entire stran- 
 gers to the coast, and to the whole island. 
 ^ A certain creek with a shore. Greek, A 
 certain bosom (xoa.^oO or batj. By its 
 having a shore is probably meant that it 
 had a level shore, or one that was conve- 
 nient for landing. It was not a high 
 bluff of rocks, but was accessible. Kui- 
 noel thinks that the passage should be 
 construed, " they found a certain shore, 
 having a bay," &c. IT Were minded. 
 Wereresolved. 
 
 40. Had taken up the anchors. The 
 four anchors with which they had 
 moored the ship. ver. 29. See the 
 margin. The expression may mean that 
 they slipped or cut their cables, and that 
 thus they left the anchors in the sea. 
 This is the most probable interpretation. 
 IT And loosed the rudder-bands. The rud- 
 der in navigation is that by which a ship 
 is steered. It is that part of the helm 
 which consists of a piece of timber, broad 
 at the bottom, which enters the water, 
 and is attached by hinges to the stern- 
 post on which it turns. — {Webster.) But 
 what was the precise form of the rudder 
 among the ancients, is not certainly 
 known. Sometimes a vessel might be 
 Bteered by oars. In most ships they ap- 
 pear to have had a rudder at the prow as 
 well as at the stern. In some instances 
 also, they had them on the sides. The 
 
 thrust in the ship. 
 
 40 And when they had i taken 
 up the anchors, they committed 
 themselves unto the sea, and loosed 
 the rudder-bands, and hoisted up 
 the mainsail to the wind, and made 
 toward shore. 
 
 41 And falling into a place 
 where two seas met, they ran the 
 ship aground ; and the forepart 
 stuck fast, and remained unmov- 
 able, but the hinder part was 
 broken with the violence of the 
 waves. 
 
 » or, cut the anchors, left them in the sea, etc. 
 
 word used here in the Greek is in the 
 plural (tccv 7Ty,^xKr^v), Bud it is evident 
 that they had in this ship more than one 
 rudder. The bands mentioned here were 
 probably the cords, or fastenings by 
 which the rudder could be made secure 
 to the sides of the ship, or could be raised 
 up out of the water in a violent storm, to 
 prevent its being carried away. And as 
 m the tempest, the rudders had become 
 useless (ver. 15. 17), they were probably 
 either raised out of the water, or made 
 fast. Now that the storm was passed, 
 and they could be used again, they vyero 
 loosed, and they endeavoured to direct 
 the vessel into port. IT The mainsail 
 AfT£,uoi'». There have been various ex- 
 planations of this word. Luther trans- 
 lates it the mast. Erasmus, the yards. 
 Grotius, who supposes that the mainmast 
 had been cast away (ver. 17), thinks that 
 this must mean the foremast or bowsprit. 
 The word usually means the mainsail. 
 The Syriac and Arabic understand it of 
 a smalt sail, that was hoisted for a tempo- 
 rary purpose. 
 
 41, And falling. Being carried by the 
 wind and waves. IF Into a place where 
 two seas met. Gr. Into a place of a dou- 
 ble sea. A<aix*<r<rov. That is, a place 
 which is washed on both sides by the 
 sea. It refers 25a»ed^ to an isthmus, 
 tongue of land,or»ssand-bar stretching 
 out from the mam lahd, and which was 
 washed on both sides by the waves. It 
 is evident that this was not properly an 
 isthmus that was above the waves, but 
 was probably a long sand-bank that 
 stretched far out into the sea, and vi-hich 
 they did not perceive. In endeavouring 
 to make the harbour, they ran on thia 
 bar or sand-bank. ^ They ran the slap 
 aground. Not designedly, but in endea 
 vouring to reach the harbour, ver 39 
 
848 
 
 42 And the soldiers' counsel " 
 was to kill the prisoners, lest any of 
 them should swim out, and escape. 
 
 43 But the centurion, willing to 
 save Paul, ^ kept them from their 
 purpose ; and commanded that they 
 w^hich could swim should cast 
 themselves first into the sea, and get 
 to land : 
 
 THE ACTS. [A. D. G2, 
 
 44 And the rest, some on boards, 
 and some on broken pieces of the 
 ship. And so « it came to pass 
 that they escaped all safe to land. 
 
 CHAPTER XXVni. 
 
 A ND when they were escaped, 
 -^^ then they knew that the island 
 ^ was called Melita. 
 
 c Ps.107.28,30. ver.22. d c.27.26. 
 
 IT 'ITie hinder part was broken. The stern 
 was broken or staved in. By this means 
 'the company was furnished with boards, 
 &c., on which they were safely conveyed 
 to the shore, ver. 44. 
 
 42. And the soldiers' counsel, &c. Why 
 ihey gave this advice is not known. It 
 was probably, however, because the Ro- 
 man military discipline was very strict, 
 and if they escaped, it would probably 
 be charged on them that it had been 
 done by the negligence and unfaithful- 
 ness of the soldiers. They therefore pro- 
 posed, in a most crirel and bloodthirsty 
 manner, to kill them, though contrary 
 to all humanity, justice, and laws; pre- 
 suming probably that it would be sup- 
 posed that they had perished in the wreck. 
 This is a remarkable proof that men can 
 be cruel even when experiencing the 
 tender mercy of God ; and that the most 
 affecting scenes of divine goodness will 
 not mitigate the natural ferocity and cru- 
 elty of those who delight in blood. 
 
 43. But the centurion, willing to save 
 Paul. He had at first been disposed to 
 treat Paul with kindness, ver. 3. And 
 his conduct on board the ship ; the wis- 
 dom of his advice (ver. 10) ; the prudence 
 of his conduct in the agitation and danger 
 of the tempest ; and not improbably the 
 belief that he was under the divine pro- 
 tection and blessing, disposed him to 
 spare his life. ^ Kept them from their 
 purpose. Thus, for the sake of this one 
 righteous man, the lives of all were 
 spared. The instance here shows, (1.) 
 That it is possible for a pious man, like 
 Paul, so to conduct in the various trying 
 scenes of life — the agitations, difficulties, 
 and temptations of this world — as to con- 
 ciliate the favour of the men of this 
 world ; and, (2.) That important benefits 
 often result to sinners from the righteous. 
 Paul's being on board was the means of 
 saving the lives of many prisoners ; and 
 God often confers important blessings on 
 the wicked for the sake of the pious rela- 
 tives, friends, and neighbours with whom 
 
 they are connected. Ten righteous men 
 Avouid have saved Sodom (Gen. xviii. 32) ; 
 and Christians are in more ways than 
 one the salt of the earth, and the light 
 of the world. Matt. v. 13, 14. It is a 
 privilege to be related to the friends of 
 God — to be the children of pious parents, 
 or to be connected with pious partners in 
 life. It is a privilege to be connected 
 with the friends of God in business ; or to 
 dwell near them; or to be associated with 
 them in the various walks and dangers 
 of life. The streams of blessings which 
 flow to fertilize their lands, flow also to 
 bless others ; the dews of heaven which 
 descend on their habitations, descend on 
 all around ; and the God which crowns 
 them with loving-kindness, often fills the 
 abodes of their neighbours and friends 
 with the blessings of peace and salva- 
 tion. IT AjuI commanded. Probably they 
 were released from their chains. 
 
 44. And the rest. Those who could 
 not swim. IT They escaped all safe to 
 land. According to the promise Avhich 
 was made to Paul. ver. 22. This was 
 done by the special providence of God. 
 It was a remarkable instance of divine 
 interposition to save so many through so 
 long continued dangers ; and it shows 
 that God can defend in any perils, and 
 can accomplish all his purposes. On the 
 ocean, or the land, we are safe in his 
 keeping ; and he can devise ways that ^ 
 shall fulfill all his purposes, and that can l^ 
 protect his people from danger. "^ 
 
 CHAPTER XXVIII. 
 
 1 . They knew. Either from their for- 
 mer acquaintance with the island, or 
 from the information of the inhabitants. 
 IT Was called Melita. Now called Malta. 
 It was celebrated formerly for producing 
 large quantities of honey, and is supposed 
 to have been called Melita from the 
 Greek word, signifying honey. It is 
 about twenty miles in length from east 
 to west, and twelve miles in breadth 
 from north to south, and about sixty miles 
 in circumference It is about sixty miles 
 
 i^ 
 
A. D. 62.] 
 
 CHAPTER XXVIU. 
 
 341 
 
 2 And the barbarous ° people 
 shewed us no little kindness : for 
 they kindled a fire, and received 
 us, ^ every one, because of the 
 present rain, and because of the 
 cold. 
 
 3 And when Paul had gathered 
 a bundle of sticks, and laid them 
 
 aRom.1.14. Col.3.11. 
 
 h Matt.10.42. Heb.13.2. 
 
 from the coast of Sicily. The island is 
 an immense rock of white soft free-stone, 
 with a covering of earth about one foot 
 in depth, which has been brought from 
 the. island of Sicily. There was also 
 aTiother island formerly called Meliia, 
 now called Mcleda, in the Adriatic sea, 
 near the coast of lUyricum, and some 
 have supposed that Paul was shipwreck- 
 ed on that island. But tradition has uni- 
 formly said that it was on the island new 
 called Malta. Besides, the other Melita 
 would have been far out of the usual 
 track in going to Italy ; and it is further 
 evident that Malta was the place, because, 
 from the place of his shipwreck, he went 
 directly to Syracuse, Rhegium, and Puteo- 
 h, thus sailing in a direct course to Rome. 
 In sailing from the other Mehta to Rhe- 
 gium, Syracuse would be far out of the 
 direct course. The island now is in the 
 possession of the British. •— -"^-^ 
 
 2. And the barbarous people. See Note, 
 Rom. i. 14. The Greeks regarded all as 
 barbarians who did not speak their lan- 
 guage ; and applied the name to all other 
 nations but their own. It does not de- 
 note, as it does sometimes with us, people 
 of savage, uncultivated, and cruel habits, 
 but simply those whose speech was un- 
 intelligible. See 1 Cor. xiv. 11. The is- 
 land is supposed to have been peopled at 
 first by the PhcEcianSrafterwards by the 
 Phoenicians, aiiS afterwards by a colony 
 from Carthage. The language of the 
 Maltese was that of Africa, and hence 
 it was called by the Greeks the language 
 of barbarians. It was a language which 
 was unintelligible to the Greeks and 
 Latins. IF The rain. The continuance 
 of the storm. IF And of the cold. The 
 exposure to the water in getting to the 
 shore, and probably to the coldness of 
 the weather. It was now in the month 
 of October. 
 
 3. Had gathered a bundle of sticlts. For 
 the purpose of making a fire. IF TTiere 
 came a viper. A poisonous serpent. Note, 
 Matt. iii. 7. The viper was, doubtless, 
 in the bundle of sticks or limbs of trees 
 which Paul had gathered, but was con- 
 
 2G 
 
 on the fire, there came a vi})er out 
 of the heat, and fastened on his 
 hand. 
 
 4 And when the barbarians saw 
 the venomous beast hang on his 
 hand, they said among themselves, 
 No doubt " this man is a murderer, 
 whom, though he hath escaped the 
 
 cJdo.7.24. 
 
 cealed, and was torpid. But when the 
 bundle was laid on the fire, the viper 
 became warmed by the heat, and ran 
 out, and fastened on the hand of Paul. 
 IF And fastened on his hand. ¥.xd^::^s. 
 This word properly means to join one's- 
 self to; to touch ; to adhere to. It might 
 have been by coiling around his hand 
 and arm ; or by fastening its fangs in his 
 hand. It is not expressly affirmed that 
 Paul was bitten by the viper, yet it is 
 evidently implied ; and it is wholly in- 
 credible, that a viper, unless mira-culously 
 prevented, should fasten himself to the 
 liand without biting. 
 
 4. The venomous beast. The word bea.'it 
 we apply usually to an animal of larger 
 size than a viper. But the original word 
 (3-><f.'oi') is applicable to animals of any 
 kind, and especially applied by Greek 
 writers to serpents. (See ScLleusner.) 
 IF No doubt. The fact that the viper had 
 fastened on him, and that, as they sup- 
 posed, he must now certainly die, was 
 the proof from which they inferred his 
 guilt. '\i Isa murderer. Why they thought 
 he was a murderer rather than guilty of 
 some other crime, is not known. It might 
 have been,(l.) Because they inferred that 
 he must have been guilty ol some very 
 atrocious crime, and as murder was the 
 highest crime that man could commit, 
 they inferred that he had been guilty of 
 this. Or, (2.) More probably, they had an 
 opinion that when divhie vengeance 
 overtook a man, he would be punished 
 in a manner similar to the oflfence ; and 
 as murder is committed usually with the 
 hand, and as the viper had fastened on 
 the hand of Paul, they inferred that he 
 had been guilty of taking life. It was 
 supposed among the ancients, that persons 
 were often punished by divine vengeance 
 in that part of rhe body which had been 
 the instrument of the sin. IF Whom though 
 he hath escaped the sea. They supposed 
 that vengeance and justice would still 
 follow the guilty ; that though he might 
 escape one form of punishment, yet he 
 would be exposed to another. And ths, 
 to a certain extent, is true. These bar 
 
3?iO 
 
 THE ACTS. 
 
 [A. D. 62 
 
 sea, yot vengeance sufFereth not to 
 »ive. 
 
 5 And he shook off the beast into 
 the fire, and felt "■ no harm. 
 
 6 Howbeit, they looked when he 
 should have swollen, or fallen down 
 dead suddenly: but after they had 
 looked a great while, and saw no 
 harm come to him, they changed 
 their minds, and said * that he was 
 a god. 
 
 7 In the same quarters were pos- 
 sessions of the chief man of the 
 
 o Mark 16,18.Luke. 10.19, b c.H.ll. 
 
 barians reasoned from great original prin- 
 ciples, written on the hearts of all men 
 Dy nature, that there is a God of justice, 
 and that the guilty would be punished. 
 They reasoned incorrectly, as many do, 
 only because that they supposed that 
 every calamity is a judgment for some 
 particular sin. Men often draw this con- 
 clusion ; and suppose that suffering is to 
 be traced to some particular crime, ar.d 
 to be regarded as a direct judgment from 
 heaven. See Notes, John ix. 1 — 3. The 
 general proposition, that all sin will be 
 punished at some time, is true ; but we 
 are not qualified to affirm of particular 
 calamities always that they are direct 
 judgments for sin. In some cases we may. 
 in the case of the drunkard, the gambler, 
 and the profligate, we cannot doubt, that 
 the loss of property, health, and reputa- 
 tion is the direct result of specific crime. 
 In the ordinary calamities of life, how- 
 ever, it requires a more profound ac- 
 quaintance with the principles of divine 
 government than we possess, to affirm of 
 each instance of suffering, that it is a par- 
 ticular judgment for .some crime. IT Yel 
 vengeance. 'H S^.V.,.. Z)<A-(^, or justice, was 
 represented by the heathen as a goddess, 
 the daughter of Jupiter, whose office it 
 was to take vengeance, or to inflict pun- 
 ishment for crimes. IT Suffereth not to 
 live. They regarded him as already a 
 dead man. They supposed the effect of 
 the bite of the viper would be so certainly 
 fatal, that they might speak of him as al- 
 ready iii_effect dead. Beza. 
 
 5. And he shook off, &c. In this was 
 remarkablv fulfilled the promise of the 
 Saviour (Mark xvi. 18): "They shaU take 
 up serpents," &c. 
 
 6 Whe7i he should have swollen. When 
 Aey expected he would have swollen 
 
 island, whose name was Publius, 
 who received us, and lodged us 
 three days courteously. 
 
 8 And it came to pass, that the 
 father of Publius lay sick of a fe- 
 ver, and of a bloody flux : to whom 
 *= Paul entered in, and prayed, and 
 laid ''his hands on him, and healed 
 him. 
 
 9 So when this was done, others 
 also, which had diseases in the 
 island, came, and were healed : 
 
 10 Who also honoured * us with 
 
 c J-aioea 5.14,15. d Matt.9.18. Mark 6.5-7.32;16.18. 
 
 Luke 4.40. c.19.11. lCor.12.9,28. e lThess.2.6. ITim 
 5.17. 
 
 from the bite of the viper. The poison 
 of the viper is rapid ; and they expected 
 that he would-titi& soon. The word ren- 
 dered " swollen" (TrifiTTgxT^y^t) means 
 properly to burn ; to be inflamed ; and 
 theii to be swollen from inflammation. 
 This w-as what they expected here, that 
 the poison would produce a violent in 
 flammation. H Or fallen down dead sud- 
 denly. As is sometimes the case from 
 the bite of the serpent, when a vital part 
 is affected. IT They changed their mmds. 
 They saw he was uninjured, and miracu- 
 lously preserved ; and they supposed that 
 none but a god could be thus kept from 
 death. ^ That he was a god. That the 
 Maltese were idolaters there can be no 
 doubt. But what gods they worshipped 
 is unknown, and conjecture would bo 
 useless. It was natural that they should 
 attribute such a preservation to the pre- 
 sence of a divinity. A similar instance 
 occurred at Lystra. See Notes, ch. xiv. II. 
 
 1. TrilTie same quarters. In that place, 
 or that part of the island. IT Possessions. 
 Property. His place of residence. IT The 
 chief man. Gr. Theirs* man. Probably 
 he was the governor of the island. 
 
 S.AUoodyflux. Gr. Dysentery. ^ And 
 laid his hands on him, &c. In accordance 
 with the promise of the Saviour. Mark 
 xvi. 18. This miracle was a subaljle re- 
 turn for the hospitality of Publius, and 
 would serve to conciliate further the 
 kindness of the people, and prepare the 
 way for the usefulness of Paul. 
 
 10. Who also honoured ns. As men 
 who were favoured of heaven, and who 
 had been the means of conferring im- 
 portant benefits on them in healing the 
 sick, &c. ^Probably the word " honours" 
 here means^gifts, or marks of favour. 
 H They laded us. They gave us, or con- 
 
H. u. <r,i.] 
 
 CHAPTER XX VIII. 
 
 351 
 
 many honours ; and when we de- 
 parted, they laded us with such 
 things " as were necessary. 
 
 11 And after three months we 
 departed in a ship of Alexandria, 
 which had wintered in the isle, 
 whose sign was Castor and Pollux. 
 
 12 And landing at Syracuse, we 
 tarried there three days. 
 
 13 And from thence we fetched 
 a compass, and came to Rhegium : 
 and after one day the south wind 
 
 o Matt.6.31-34; 10.8-10. 2Cor.2.5-ll. Phil,4.ll,12. 
 
 ferred on us. They furnished us with 
 such things as were necessary for us on 
 our journey. 
 
 11. And after three months. Probably 
 they remained there so long, because 
 there was no favourable opportunity for 
 them to go to Rome. If they arrived 
 there, as is commonly supposed, in Octo- 
 ber, they left for Rome in January. IT In 
 a ship of Alexandria. See Note, eh. xxvii. 
 6. T Whose sig7i. Which w^as ornament- 
 ed with an image of Castor and Pollux. 
 It was common to place on the prow of 
 the ship the image of some person, or god, 
 whose name the ship bore. This custom 
 is still observed. IT Castor and Pollux. 
 These were two semi^deiRes. They were 
 reputed to be twin brothers, sons of Ju- 
 piter and Leda, the wife of Tyndarus, 
 King of Sparta. After their death, they 
 are fabled to have been translated to hea- 
 ven, and made constellations under the 
 name oi gemini, or the twins. They then 
 received divine honours, and were called 
 the sons of Jupiter. They were supposed 
 to preside over sailors, and to be their 
 protectors ; hence it was not uncommon 
 to place their image on ships. See autho- 
 rities in Lempriere's Diciiftuaj:^- 
 
 12. Aml'ldnding al Syracuse. Syracuse 
 was the capital of the island of Sicily, on 
 the eastern coast. It was in the direct 
 course from Malta to Rome. It contains 
 at present about 18,000 inhabitants. 
 
 13. We fetched a compass. We coasted 
 about ; or we coasted along the eastern 
 side of Sicily. The course can be seen 
 on the map. IT And came to Rhegium. 
 This was a city of Italy, in the kingdom 
 of Naples, on the coast near the south- 
 west extremity of Italy. It was nearly 
 opposite to Messina, in Sicily. It is now- 
 called Reggio. See the map. IT The 
 south wind. A wind favourable for their 
 voyage. IT To Puteoli. The wells. It 
 was celebrated for its warm baths, and 
 
 blew, and we came tne next day to 
 Puteoli ; 
 
 14 Where we found brethren, 
 and were desired to tarry with them 
 seven days : and so we went toward 
 Rome. 
 
 15 And from thence, when the 
 brethren heard of us, they came " 
 to meet us as far as Appii Forum, 
 and the Three Taverns; whom when 
 Paul saw, he thanked God, and took 
 couraofe. *= 
 
 b c.21.5. 3Jno.6,8. 
 27.14. 
 
 c Josh.1.6,7.9. lSam.30.6. Pi. 
 
 from these, and its springs, it is supposed 
 to have derived its name of the wells. It 
 is now called Pozzuoli, and is in the_cana- 
 pania of Naples, on the northern side of 
 tKe bay, and about eight miles northwest 
 from Naples. The town contains at pre- 
 sent about 10,000 inhabitants. 
 
 14. Brethren. Christian brethren. But 
 by whom the gospel had been preached 
 there, is unknown. 
 
 15. And from thence. From Puteoli 
 IT When the brethren heard of us. Tho 
 Christians who were at Rome. 1i As far 
 as the A ppii Forum. This was a city 
 abouT^jniles from Rome. The remains 
 of an ancient city are still seen there. It 
 is on the borders of the Pontine marshes. 
 The city was built on the celebrated 
 Appian wav. or road from Rome to Capua. 
 The road was ajj^e by Appius Claudius, 
 and probably fl)<^;,j^y also. It was called 
 the forum or market-place of Appius, be- 
 cause it was a convenient place for tra 
 vellers on the Appian way to stop for 
 purposes of refreshment. It was also a 
 famous resort for4)g(|Jnrs gpd 'Pflrigha.rifB 
 See Horace, b. i. sat. 5. 3. IT Arid the 
 Three Taverns. This place was about 
 eight or ten miles nearer Rome than the 
 Appii Forum, Cicero ad Att. ii. 10. It 
 undoubtedly received its name because 
 it was distinguished as a place of refresh- 
 ment on the Appian way. Probably tho 
 greater part of llie company of Christians 
 remained at this place, while the remain- 
 der went forward to meet Paul, and to 
 attend him on his way. The Christians 
 at Rome had doubtless heard much of 
 Paul. His epistle to them had been writ- 
 ten about the year of our Lord 57, or at 
 least five years before this time. The in- 
 terest which the Roman Christians felt in 
 the apostle was thus manifested by their 
 coming so far to meet him, though he was 
 a prisoner. IT He thanked God. He had 
 long ardently desired to see the Chris- 
 
^53 
 
 THE ACTS. 
 
 [A. D. C2. 
 
 IG And when we came to Rome, 
 the centurion delivered the prison- 
 ers to the captain of the cruard : 
 but Paul was suffered to dwell by 
 himself " with a soldier that kept 
 him. 
 
 17 And it came to pass, that 
 after three days Paul called the 
 chief of the Jews tog^ether : and 
 when they were come together, he 
 said unto them, Men and brethren, 
 though * I have committed nothing 
 against the people, or customs of 
 our fathers, yet was I delivered "^ 
 prisoner from Jerusalem into the 
 hands of the Romans : 
 
 18 Who, '^ when they had ex- 
 
 a c.24.25; 27.3. h c.24.12,i3; 25.8. c c.21.33, 
 tc. d c.24.10; 26.31. 
 
 tmns of Rome. Rom. i. 9— 11 ; xv 23. 32. 
 Ho was now gralef'ui to God that the ob- 
 ject of his long desire was at la.st granted 
 to him. and that he was permitted to .see 
 them, though in bond.s. IT And took cou- 
 rage. From their society and counsel. 
 The presence and counsel of Christian 
 brethren is often of incslimablc value in 
 encouraging and strengthening us in the 
 toils and trials of life. 
 
 16. The captain of the puard. The 
 commander of the Pretorian cohort, or 
 guard. The custom was, that those who 
 were sent from the provinces to Rome for 
 trial were delivered to the custody of this 
 guard. The name of the prefect or cap- 
 lain of the guard at this time, was Bur- 
 rhus Afranius. Tacit. Ann.'-1^~42. 1. 
 H lint Paid was suffered, &c. Evidentl}' 
 l)y the permission of the centuriofOvliose 
 favour he had so much conciliated on the 
 voyage. See ch. xxvii. 43. H Wif/i a 
 soldier that kept him That is, in the cus- 
 tody of a soldier, to whom he was chained, 
 and who, of course, constantly attended 
 him. See ch. xxiv. 23. Note, ch. xii. 6. 
 
 17. Paul, called the chief of the Jews. 
 lie probably had two objects in this : one 
 was to vindicate himself from the suspi- 
 cion of crime, or to convince them thfrt 
 the charges alleged against him were 
 false ; and the ottier, to explain to them 
 the gospel of Christ. In accordance with 
 his custom every where, he seized the 
 earliest opjiortunity of making the gospel 
 known to his own countrymen ; and he 
 naturally suppo.sed that charges highly 
 iinf ivourable to his character, had been 
 Bent forward against him to the Jews at 
 
 amined me, would have let me go, 
 because tht're was no cause of 
 death in me. 
 
 19 But when the Jews spake 
 against it, I was constrained to ap- 
 peal 'unto Cesar; not that I had 
 aught to accuse my nation of. 
 
 20 For this cause therefore have 
 I called for you, to see t/ou, and to 
 speak with you: because that for 
 the hope f of Israel I am bound 
 with this chain. ^ 
 
 21 And they said unto him, We 
 neither received letters out of Ju- 
 dea concerning thee, neither any of 
 the brethren that came showed of 
 spake any harm of thee. 
 
 e c.25.n. /c.26.6,7. g c.26.29. Eph.3.1: 4.1:6. 
 20. 2Tim.l.l6j 2.9. Philero.10,13. 
 
 Rome by those in Judea. IT Against tht 
 people. Against the Jews. ch. xxiv. 12. 
 IT Or cu.tloms, &c. The religious rites gf 
 the nation. Note, ch. vi. 14. TlTas I 
 delityered prisoner, &c. By the Jews. ch. 
 xxi. 33, &c. 
 
 18. When they had examined me, &c.. 
 ch. xxiv. 10—27"; xxv. xxvi. 31, 32. IT A'o 
 cause of death. No crime worthy of 
 death. 
 
 10. The Jews spake against it. Against 
 my being sot at liberty. ^ / ivas con- 
 strained. By a regard to my own safety 
 and character. IT To appeal unto Cesar. 
 Note, ch. xxv. 11. H Not that I had 
 aught, <tc. I did it for my own preserva- 
 tion and safety ; not that I wished to ac- 
 cuse my own countrymen. It was not 
 from motives of revenge, but for safety. 
 Raul had been unjustly accused and in- 
 jured ; yet with the true spirit of the 
 Christian religion, he here says that ho 
 cherished no unkind feelings towards 
 them. 
 
 20. Because for the hope of Israel. On 
 account of the hope which the Jews 
 cherished of the coming of the Messiah ; 
 of the resurrection ; and of the future 
 state through him. See this explained in 
 the Note on ch. xxiii. 6. IT /«;« bound 
 uiith this chain. See Note, ch, xxvi. 29. 
 Probably he was attached constantly to a 
 soldier by a chain. 
 
 21. We neither received letters, &c. 
 Why the Jews in Judea had not forward- 
 ed the accusation against Paul to their 
 brethren at Rome, that t-hey might con- 
 tinue the prosecution before the emperor, 
 is not known. It is probable that they 
 
A. D. 65.] 
 
 CHAPTER XXVIII. 
 
 S53 
 
 22 But we desire to hear of thee 
 what thou thinkest : for as con- 
 cerning- this sect, we know that 
 every where " it is spoken against. 
 
 23 And when they had appoint- 
 ed him a day, there came many to 
 him into his lodging ; ^ to whom he 
 expounded ' and testified the king- 
 dom of God, persuading- them con- 
 cerning Jesu^, both '^ out of the 
 law of Moses, and out of the pro- 
 phets, from morning till evening. 
 
 24 And some ' believed the 
 things which were spoken, and 
 some believed not. 
 
 25 And when they agreed not 
 among themselves, they departed, 
 after that Paul had spoken one 
 
 a Luke 2.34. c.24.5.14. lPet.2.12.: 4.14. iPhilem. 
 2. c Luke 24.27. c. 17. 3; 19.8. dc.26.6,2J. 
 
 regarded their cause as hopeless, and 
 hoose ,to abandon the prosecution. Paul 
 
 had been acquitted sucees^ively byLysias^ ^ 
 Felix, Festus, and ^grippa ; and as they i 
 had not .succeeded in procuring his con- 
 demnation before them, they saw no 
 prospect of doing it at Rome, and chose 
 thereibre not to press the prosecution any 
 farther. TT Neither any of the brethren 
 that came. Any of the Jevss. There was 
 a very constant intercourse between 
 Judea and Rome, but it seems that the 
 Jews who had come before Paul had ar- 
 rived, had not mentioned his case, so as 
 to prejudice them against him. 
 
 22. What thou t'linkest. What your 
 b elief is ; or what are *^^ dartef'"'' of 
 CRrlStians respecting the Messiah. ^ This 
 sect. The sect of Christians. IT SpoJien 
 against. Particularly by Jews. Tliis 
 was the case then ; and to a great extent, 
 is the case still. It has been the common 
 lot of the followers of Christ to be spoken 
 of with contempt. Comp. ch. xxiv. 5. 
 
 23. Appointed him a daij. A day when 
 they would hear him. IF To his lodging. 
 To the house where he resided, vor. 30. 
 IT He expounded. He explained or de- 
 clared the principles of uie Christian re- 
 ligion. IT And testified the kingdom of 
 God. Bore witness to, or declared the 
 principles and doctrines of the reign of 
 the Messiah. See Note, Matt. iii. 2. liPer- 
 svxiding them concerning Jesus. Endea- 
 vouring to convince them that Jesus was 
 the Messiah. IF Both out of the laio of Moses. 
 Endeavouring to convince them that he 
 correspojided—witk the predictions re- 
 
 word ; Well spake the Holy Ghost 
 by Esaias ^ the prophet unto oui 
 fathers, 
 
 26 Saying, Go unto this people, 
 and say, Hearing ye shall hear, 
 and shall not understand ; and 
 seeing ye shall see, and not per- 
 ceive : 
 
 27 For tlie heart of this people 
 is waxed gross, and their ears are 
 dull of hearing, and their eyes have 
 they closed ; lest they should see 
 with their eyes, and hear with their 
 ears, and understand with their 
 heart, and should be converted, 
 and I should heal them. 
 
 28 Be it known therefore unto 
 you, that the salvation of God is 
 
 e c.14.4; 17.4; 19.9. Roni.3.3. / Ps.SI.ll. Isa.6.9. 
 Jer.5.21. Eze.3.6,7; U.i. Matt.lS.u'.lS. Rom.U.S. 
 
 specting the Messiali in the books of 
 Moses. (See Gen. xlix. 10. D(Mit. xviii. 
 18.) and with the types which Moses had 
 instituted to prefigure the Messiah. 
 H Atid out of the prophets. Showing that 
 he corresponded with the predictions of 
 the prophets. See Note, ch. xvii. 3. 
 IT From jnorni}ig until evcyiiiig. An in- 
 stance of Paul's indefatigable toil in en- 
 deavouring to win his own countrymen 
 to Jesus as the Messiah. 
 
 24. And some believed, &c. See Note, 
 ch. xiv. 4. 
 
 25 Had spoken one word. One decla- 
 ration of solemn prophecy, reminding/ 
 them that it was the characteristic of the/ 
 nation to reject the testimony of God, and' 
 that it was to be expected. It was the 
 last solemn warning which we know 
 Paul to have delivered to his country- 
 men the Jews. % Well spake. Or he 
 spoke the truth ; he justly described the 
 character of the Jewish people. The 
 passage here quoted was as applicable in 
 the time of Paul as of Isaiah. IT The 
 Holy Ghost. A full proof of the inspira- 
 tion of Isaiah. IT By Esaias. By Isaiah 
 Isa. vi. 9, 10. 
 
 26, 27. Saying, &c. See this passage 
 explained in the Notes on Matt. xiii. 14 
 and John xii. 39. 40. 
 
 28. The salvation of God. The know 
 ledge of God's mode of saving men. H li 
 sent unto the Gentiles. -^££e you have 
 rejected it, it will be oner^ fo' tfiern 
 Se'S'-NOte, ch. xiii. 46. H And that thet 
 will hear it. They will embrace it. Paul 
 was never discouraged. If the gospd 
 
354 
 
 THE ACTS. 
 
 [A. D. 62. 
 
 sent unto the Gentiles, " and that 
 they will hear it. 
 
 29 And when he had said these 
 words, the Jews departed, and 
 had great reasoning among them- 
 selves. 
 
 30 And Paul dwelt two whole 
 
 o Matt.21.41. c. 13.46,47; 18.6.; 22.21; 26.17,18. Rom. 
 
 was rejected by one class of people, he 
 was ready to offer it to another. If his 
 own countrymen rejected and despised 
 it, he never allowed himself to suppose 
 that Christ had died in vain, but believed 
 that others would be inclined to embrace 
 its saving benefits. How happy would it 
 be if all Christians had the same unwa- 
 vering faith and zeal as Paul I 
 
 29. And had great reasoning. Great 
 discussion or debates. That is, the part 
 which believed that Jesus was the Mes- 
 eiah (ver. 24) discussed the subject 
 warmly with those who did not believe. 
 This whole verse is wanting in the Syriac 
 version, and in some Greek MSS., and is 
 supposed by Mill and Griesbach to be 
 Bpurious, 
 
 30. Paid dwelt two whole years. Doubt- 
 less in the custody of the soldiers. Why 
 he was not prosecuted before the erape-" 
 ror during this time is not known. It is 
 evident, however (ver. 21), that the Jews 
 were not disposed te> carry the case be- 
 fore Nero, and the matter, during this 
 time, was suffered quietly to sleep. There 
 is great probability that the Jews durst 
 not prosecute him before the emperor. 
 It is clear that they had never been in 
 favour of the appeal to Rome, and that 
 they had no hope of gaining their cause. 
 Probably they might remember the for- 
 mer treatment 6T the Ro man e mperorjjf 
 their people {iVote, cnrT^iT. 2)V"tFiey 
 might remember that they were despised 
 St the Roman capital, and not choose to 
 encounter the scorn and indignation of 
 the Roman court ; and as there was no 
 prosecution, Paul was suffered to live in 
 quietness and safety. Lardner, however, 
 supposen (vol. v. "p. 528, 529. Ed. 8vo. 
 Lond. 1C29) that the case of Paul was 
 Koon brought before Nero, and decided ; 
 and that the method of confinement was 
 ordered by the emperor himself Light- 
 loot also supposes that Paul's "accusers, 
 who had come from Judea to lay their 
 charge against him, would be urgent to 
 get their business despatched, that they 
 might be returning to their own home 
 again, and so would bring him to trial as 
 
 years in his own hired house, and 
 received all that came in unto him. 
 31 Preaching ' the kingdom of 
 God, and teaching those things 
 which concern the Lord Jesus 
 Christ, with all confidence, no man 
 forbidding him. 
 
 b c.4.31. Eph.6.19. 
 
 soon as they could." But nothing cer- 
 tainly is known on the subject. It is evi- 
 denti^ indeed, from 2 Tim. iv. 16, that he 
 was at some time arraigned before the 
 emperor; but when it was, or what was 
 the decision, or why he was at last set at 
 liberty, are all involved in impenetrable 
 obscurityT* IF In his own hired house. In 
 a house which he was permitted to hire, 
 and occupy as his own. Probably in 
 this he was assisted by the kindness of 
 his Roman friends. '^ And received all, 
 &c. Received all hospitably and kindly 
 who came to him to show hmi kindness, 
 or to listen to his instructions. It is evi- 
 dent from this, that he was still a pri- 
 soner, i5;--l was not permitted to go at 
 large. 
 
 31. Preaching the kingdom of God. 
 -Note, ch. XX. 25. IT With all confidence 
 Openly and boldly, without any one to 
 hinder him. It is known also, that Paul 
 was not unsuccessful even when a pri- 
 soner at Rome. Several persons were 
 converted by his preaching even in the 
 court of the emperor. The things which 
 had happened to him, he says (PhiL.i. 12, 
 13, 14), had fallen out rather to the fur- 
 therance of the gospel, so that his bonds 
 in Christ were manifested in all the pa- 
 lace, and in all other places ; and m.my 
 brethren in the Lord, says he, waxing 
 confident by my bonds, are much more 
 bold to speak the word without fear. In 
 this situation he was remembered with 
 deep interest by the church at Philippi, 
 who sent Epaphroditus to him with a con- 
 tribution to supply his wants. Of their 
 kindness he speaks in terms of the ten- 
 derest gratitude in Phil. ii. 25 ; iv. 18. 
 During his confinement also, he was the 
 means of the conversion of Onesimus, a 
 XjiMwav slave of Philemon, of Colosse 
 inPhrygia (Philem. 10); whom he sent 
 back to his master with a letter to him- 
 self, and with an epistle to the church at 
 that place. See epistle to the Colossians 
 iv. 8, 9. 18. During this imprisonment, 
 he wrote, according to Lardner, the fol- 
 lowing epistles, in the following order and 
 time, viz: 
 
 V 
 
A. D. 62.] 
 
 CHAPTER XXVIII. 
 
 355 
 
 Ephesians, April, A. D. 61 
 
 2 Timothy, May 61 
 
 Philippians, before the end of. . . 62 
 
 Colossians 62 
 
 Philemon 62 
 
 Hebrews, spring of 63 
 
 Here closes the inspired account of the 
 propagation of Christianity, of the organ- 
 ization of the Christian church, and of 
 the toils and persecutions of the apostle 
 Paul. Who can but be deeply affected 
 when he comes to the conclusion of this 
 inspired l^ook of reyivajts, and of the 
 history of t^e^sprSSU "61 the Christian 
 religion, and of the account of that won- 
 derful man — the apostle Paul ? Who 
 can help Jieaving the sighofj^ggyet, that 
 this interesting nisforiari did not carry 
 forward the history of Paul till his death, 
 and that henceforward, in the history of 
 the church, we want this faithful, in- 
 spired guide ; and th^t, from the close of 
 this book, every thing becomes at once 
 60 involved in obscurity and uncertainty ? 
 Instead, however, of £0;uri!2£j[2i^i^-*^ 
 tsiph of unavailing regreTtKStme^acred 
 historian has carried us no fixrther on- 
 ward, we should rather speak th e lan- 
 guage- of praise that he naV "giTignT by 
 the inspiration of the Holy Ghost, a his- 
 tory of the church for thirty years after 
 the ascension of the Saviour; that he 
 has recorded the accounts of the first 
 great revivals of religion ; that he has 
 presented us the examples of the early 
 missionary zeal ; that he has informed us 
 how the early Christians endured perse- 
 cution and toil ; that he has conducted 
 us from land to land, and from city to 
 city, showing us every where how the 
 gospel was propagated, until we are led 
 to the seat of the Roman power, and see 
 the great apostle of Christianity there 
 proclaiming, in that mighty capital ot the 
 world, the name of Jesus as the Saviour 
 of men. Perhaps there could be no 
 more appropriate close to the book of 
 the inspired history, than thus to have 
 conducted the apostle of the Gentiles, 
 and to have recorded the spread of Chris- 
 tianity, to the capital of the Roman world, 
 and to leave the principal agent in the 
 establishment of the Christian religion 
 in that seat of intelligence, and influ- 
 ence, and power. It is the conducting 
 of Christianity to the very height of its 
 earthly victories ; and having shown its 
 power in the provinces of the empire, it 
 was £r o petJI )r the inspired author of this 
 ecclesiastical history to close the account 
 with the record of its achievements in 
 tno capital. 
 
 Why Luke closed his history here is 
 not known. It may have been that he 
 was not afterwards the companion of 
 Paul ; or that he might have been him- 
 self removed by death. It is agreed on 
 all hands that he did not attend Paul in 
 his s ubseyient travels ; and we should 
 infer Ifrorn the coricTusion of this book, 
 that he did not survive the apostle, aa 
 it is almost incredible, if he did, that he 
 did not mention his release and death. 
 It is the uniform account of antiquity, 
 that Luke, after the transactions with 
 which the Acts of the Apostles closes, 
 passed over into Achaia, where he lived 
 a year or two, and there died at the age 
 of eight}'-four years. 
 
 Everj' thing in regard to the apostle 
 Paul, after the account with which Luke 
 closes this book, is involved in doubt and 
 uncertainty. By what means he was set 
 at liberty is not known ,• and there is a 
 great contradiction of statements in re- 
 gard to his subsequent travels, and even 
 the time of his death. It is generally 
 agreed, indeed, that he was set at liber- 
 ty in the year of our Lord 63. After 
 this, some of the fathers assert, that ho 
 travelled over Italy, and passed into 
 Spain. But this account is involved in 
 great uncertainty. Lardner, who has 
 examined all the statements with care, 
 and than whom no one is better qualified 
 to pronounce an opinion on these sub- 
 jects, gives the following account of the 
 subsequent life of Paul. (Works, vol. v, 
 331—336. Ed. Lond. 1829.) He supposes 
 that after his release, he went from 
 Rome to Jerusalem as soon as possible ; 
 that he then went to Ephesus, and from 
 thence to Laodicea and Colosse ; and 
 that he returned to Rome by Troas, Phi- 
 lippi, and Corinth. The reason why he 
 returned to Rome, Lardner supposes was, 
 thai lie regarded that city as opening be- 
 fore him the widest and most important 
 field of labour; and that, therefore, he 
 proposed there to spend the remainder 
 of his life. 
 
 In the year of our Lord 64, a dreadful 
 fire happened at Rome which continued 
 for six or seven days. It was generally 
 supposed that the city had been set on 
 fire by order of the emperor JNero. In 
 order to divert the attention of the peo- 
 ple from this charge against himself, he 
 accused the Christians of having been 
 the authors of the conflagration, and ex- 
 cited against them a most furious and 
 bloody persecution. In this persecution, 
 it is generally supposed that Paul and 
 Peter suflfered death ; the formi^r by be- 
 ing beheaded, and the latter bv crucifix- 
 
356 
 
 THE ACTS. 
 
 [A. D. G2 
 
 ion. Paul is supposed to have been be- 
 headed rather than crucified, because he 
 was a Roman citizen, and because it was 
 unlawful to put a Roman citizen to death 
 on a cross. Lardner thinks that this 
 occurred in the year 65. Where Paul 
 was beheaded is not certainly known. 
 It is generally supposed to have occurred 
 at a place called ihe Salvian Waters, 
 about three miles from Rome, and that 
 he was buried in the Ostian Way, where 
 a magnificent church was afterwards 
 built. But of this there is no absolute 
 certainty. 
 
 It is far more important and interesting 
 for us to be assured, from the character 
 which he evinced, and from the proofs 
 of his zeal and toil in the cause of 
 the Lord Jesus, that his spirit rested in 
 the bosom of his Saviour and his God. 
 Wherever he died, his spirit, we doubt 
 not, is in heaven. And where that body 
 rested at last, which he laboured " to 
 keep under," and which he sought to 
 bring "into subjection" (1 Cor. ix. 27), 
 and which was to him so much the source 
 of conflict, and of sin (Rem. vii. 5. 23), 
 is a matter of little consequence. It will 
 
 be watched and guarded by the eye of 
 that Saviour whom he served, and will 
 be raised up to eternal life. In his own 
 inimitable language, it was sown in cor. 
 ruption ; it shall be raised in incorrup- 
 tion ; it was sown in dishonour, it shall 
 be raised in glory ; it was sown in weak- 
 ness, it shall be raised in power ; it was 
 sown a natural body, it shall be raised a 
 spiritual body. 1 Cor. xv. 42 — 44. And 
 in regard to him, and to all other saints, 
 wnen that corruptible shall have put on 
 incorruption, and that mortal shall have 
 put on immortality, then shall be brought 
 to pass the saying that is written, death 
 is swallowed up in victory. 1 Cor. xv. 
 54. To Paul now, what are all his sor- 
 rows, and persecutions, and toils in tho 
 cause of his Master ? What but a source 
 of thanksgiving that he was permitted 
 thus to labour to spread the gospel 
 through the world ? So may we live — 
 imitating his life of zeal, and self-denial, 
 and faithfulness, that when he rises 
 from the dead we may participate w'th 
 him in the glories of the resurrection of 
 the just. 
 
 THE END. 
 
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 Testimonials Jrom Distinguished BritisJi Clergymen, 
 
 From the Hon. and Rev. Baptist W. Noel, M.A. 
 I heartily wish success to the Commentary of Mr. A. Barnes Coming after so many excel* 
 lent expositors, he has derived advantage from their writings. He has more learning than 
 Scott; more critical decision than Henry; more spiritual discernment than Whitby; more 
 copiousness than Benson; and more judgment than Gill. He affords precisely the aid which 
 an English reader requires when seeking to ascertain the exact sense of obscure passages ; 
 »nd these '* Notes" Md\, in my opinion, render essential service to the cause of religion. 
 
 From the Rev. Alexander Fletcher, D.D., Finsbury Chapel. 
 I have consulted Barnes' Commentary on Corinthians with much satisfaction, and am 
 pleased to find that it exemplifies the same piety, talent, research, and liveliness, furnished 
 by ihe preceding Commentaries on the books of the New Testament, which have been prepar- 
 
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I TESTIMONIALS TO BARNES NOTES. 
 
 From the Rev. Richard Alliott, LL.D., Lambeth. 
 I have great pleasure in recommending Barnes' " Notes" to the Christian puliir. 
 
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 From the Rev. Ralph Wardlaw, D.D. 
 i have examined the " Notes" of the Rev. Albert Barnes on a considerable variety of testirt^' 
 passages ; and, so far as my examination has gone, I feel confident in pronouncing them to b- 
 characterized, in no ordinary degree, by discriminative judgment, sound theology, unostenta 
 tious learning, practical wisdom, and evangelical piety. A boon of greater benefit to the pub 
 lie can not be bestowed than, along with correct and cheap Bibles, to give wide circulation 
 by cheap editions, to Commentaries on the Bible such as this ; and especially in times when 
 »he exclusive authority of Holy Scripture, in all matters of faith and practice, requires to bt 
 K) firmly mais'iained and universally inculcated. 
 
 From the Rev. J. W. Massie, D.D., Manchester. 
 had often consulted Barnes' " Notes" on parts of the Sacred Volume, and found them re- 
 plete with profitable and suggestive matter. I wish every village pastor and Sunday school 
 «acher in Britain had a complete copy of them. They would afford valuable assistance to 
 nany in more exalted spheres. 
 
 From Sir Culling E. Eardley, Bart. 
 1 nave much pleasure in expressing my admiration of Barnes' " Notes." Independently *- 
 the merit of the work itself, from its simplicity and clearness to even the humblest intelli 
 ^ence, it is well got up ; the maps are very good ; and its moderate price places it within th 
 reach of most classes. You have my best wishes in the publication. 
 
 i/lAc^'^ 
 
 From the Rev. W. Lindsay Alexander, D.D., Edinburgh. 
 I have long regarded the " Notes" of the Rev. Albert Barnes on the Gospels and Epist„% 
 -a the best commentary for popular use extant on the New Testament. They are, for thi 
 most part, simple, clear, concise, and accurate ; embodying the results of much reading, with 
 out any offensive parade of learning. It would be well that they were in the hands of all vr\w 
 . esd the New Testament. 
 
TESTIMONIALS TO BARNES NOTES. 3 
 
 From the Rev. T. W. Jenkyn, D.D., F.G.S., Coward College, London. 
 
 For the last twenty years I have been a reader of the various works of the Rev. Albert 
 Barnes. From my strong attachment to his sound and manly theology, 1 hailed with delight 
 the first appearance of his " Notes on the New Testament." I have read every volume as it 
 came forth m the American edition, and consider all of them as rich in sober, clear, faithful, 
 and learned exposition of " the mind of the Spirit" in the Divine Word. 
 
 In these modest volumes, Mr. Barnes supplies his readers with all the results of modem 
 criticism, without making any parade of his learning in Hebrew and Syriac quotations. Go 
 casional slips in Greek criticism have escaped some of the best and most diligent interpreters , 
 but Mr. Barnes has as few of them as any commentator that I know. For comprehensive 
 views in theology, for the application of doctrines to the affairs of every-day life, and for a 
 tendency to produce and to vindicate revivals of religion in the churches of Christ, the English 
 language has not an exposition equal to it. 
 
 ^^/^. fe..-..^^^. 
 
 From the Rev. J. A. James, Carres Lane Chapel, Birmingham. 
 Barnes is, in my judgment, the best popular expositor of the Scriptures of his day. His 
 judgment is sound, and his discrimination accurate. He is concise without being obscure ; 
 and yet sufficiently explicit without being tedious. I sometimes differ from him, but never till 
 ? have well considered his views as well as my own. 
 
 From the Rev. J. Sherman, Surrey Chapel. 
 Your edition of Barnes' *' Notes" appears to me both carefully and well got up, and must 
 be of great use to Sunday school teachers and others whose means will not allow them to have 
 more expensive and elaborate commentaries. Without subscribing to every sentiment of the 
 author, there can be no doubt the " Notes" are valuable, judicious, and evangelical. Yoa 
 have my sincere wish for their extensive circulation. 
 
 From the Rev. Edw^ard Steane, D.D., Camberwell. 
 flhmes' " Notes on the New Testament" are a valuable addition to the commcntariei wo 
 already possess on the Word of God 
 
 From the Rev. John Harris, D.D., Cheshunt College. 
 Barnes' " Exposition" is undoubtedly the best work of its kind. Besides showing an extensive 
 acquaintance with the writings of ether expositors, it is pervaded by an evangelical spirit 
 written in a clear, natural, and vigorous style, and is replete with good sense. 
 
 ^^j^S«^^-:2>--3>-c-^ v;f 
 
t TESTIMONIALS TO BARNES NOTES. 
 
 From the Rev. Jabez Burns, D.D., ^non Chapel, St. Marylebone. 
 I am delighted with Barnes' " Notes ;" I wish they had a place in every family in the land. 
 
 W^^Wi 
 
 From the Rev. George Clayton, Walworth. 
 Having made myself acquainted with Albert Barnes' New Testament, I cordially concur with 
 ithers of my brethren in giving^ the work my warmest recommendation. 
 
 From the Rev. Adam Thomson, D.D., Coldstream. 
 Since tlie days of Matthew Henry, no commentator that I know of has appeared, who, for 
 general usefulness, and particularly for affording to ministers of the Gospel the best sort o' 
 assistance, can be compared with Albert Barnes 
 
 ^^^^^^^^^^^'^^^''^^^^^-TTZ-*^?^^^^^ 
 
 From the Rev. E. Bickersteth, M.A., Rector of Watton, Herts. 
 I have been in the habit of occasionally consulting Mr. Barnes' " Expositions." I think highly 
 of his industry and piety, and believe that he has gathered much useful illustration of that 
 glorious One Book, which must ever be the chief study of the Christian 
 
 £ 
 
 iXA^ 
 
 Extracts from Critical Opinions of the Press. 
 
 The author of this valuable work is so well known as one of the ablest Biblical commenta- 
 tors in this country, that any extended commendation is needless. The best commendation, 
 perhaps, which we can make, is to say that nearly 80,000 copies of his " Notes on the Gospels 
 and the Epistles" have been sold since their first publication. These works are valuable to 
 Sunday-school teachers, as well as useful to Christians generally in assisting them to under 
 stand the Word of God. — Evangelist. 
 
 These valuable commentaries combine a just proportion of the devotional with the critical 
 — Commercial Advertiser. 
 
 The first rank among Biblical critics has been assigned to this able commentator. — New 
 York Evening Gazette, 
 
 "I know of no commentary," says the Rev. Dr. Gumming, of England, " so succinct, full 
 and impartial. It is fitted to instruct the preacher no less than the Sunday-school teacher 
 It seems to be his grand effort to unveil solely what * the Spirit saith to the Churches." I 
 venture to predict that his faithful and lucid comments will find a response in the minds, 
 hearts, and consciences of most Christian readers." 
 
 The fame of Albert Barnes, of Philadelphia, has become European. As a writer, he haa 
 few competitors in his own land, and not many in ou) s. — London Church Examiner 
 
 Harper and Brothers, Publishers, New York. 
 
\X\ 
 
 J: 
 
BS2625 .B261 1850 
 
 Notes, explanatory and practical, on the 
 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00066 3015 
 
>^\C':,i::U':.: 
 
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