OF THE U N I VER5 ITY or ILLINOIS From the Library of the Diocese of Springfiold Protestant Episcopal Church Presented 191'7 university of ILLINOIS Library AT URBANA-cHAMPAK BOOKSTACKS Digitized by the Internet Archive in 2016 https://archive.org/details/theologicalhomil01lech NOTICE TO SUBSCKIBEES. Edinburgh, March 10, 1864. Messrs Clark have pleasure in forwarding to their Subscribers the first issue for 1864, viz., Lange’s Commentary on the Acts of the Apostles, vol. 1, and the first volume of the important Commentary by Keil and Delitzsch on the Pentateuch. The second volume of the latter will form part of the second issue, and the remaining volume will be either the third of Keil or the second of Lange on the Acts of the Apostles. Messrs Clark beg respectfully to invite special attention to the most valuable Life of oui^ Lord, by Dr Lange, which they are issuing apart from the Foreign Theological Library. Shortly will be published, in Six Volumes, handsomely bound in cloth, lettered in gold, red edges. Subscription price Jj.\, 15s. THE LIFE OF THE LORD JESUS CHRIST : A COMPLETE CRITICAL EXAMINATION OF THE ORIGIN, CONTENTS, AND CONNECTION OF THE GOSPELS. Translated from the German of J. P. Lange, D.D., Professor of Divinity in the University of Bonn, and Edited, with Additional Notes, by the Rev. Marcus Does, A.M. For Syllabus of the above Work, see next page. DR LANGE’S LIFE OF JESUS CHRIST. « SYLLABUS. The object of this comprehensive and masterly work is at once to refute the views of the life of our Lord which have been propagated by negative criti- cism, and to substitute that consistent history which a truly scientific, enlightened, and incontrovertible criticism educes from the Gospels. The work is divided into three Books. The first Book is introductory. In this the Author explodes the philosophical fallacies on which the negative criticism rests, and exposes its unsound and inconsistent principles of criti- cism, establishing, in opposition, the fundamental ideas of the Gospel History (especially that of an individual incarnation), and delivering the principles and method of a trustworthy criticism. The sources of the Life of Jesus are then also discussed, and the authenticity and credibility of the Gospels are vindicated, their origin unfolded, their unity exhibited, and their pecu- liarities illustrated with greater detail and in a more interesting manner, than has elsewhere been done. The Second Book, which is the bulk of the work, presents a detailed his- tory of the Life of Jesus, drawn from the Gospels by a minute critical exa- mination. This is given in what is technically called a pragmatical narra- tive that is to say, it is so narrated that it is explained ; every character introduced is rendered distinct and intelligible ; every word and action ap- *' pears in connection with its motive and meaning, and the whole is set in a framework of careful, historical, chronological, and topographical research. It thus forms virtually a pregnant commentary on the Gospels, while the reader is not interrupted by discussions of controverted points, nor by verbal criticism. All this is relegated to the notes which accompany each section, and which further confirm, or show the grounds of those views which are stated in the text. While the Second Book presents the Life of Jesus in that unity which is formed by the four accounts taken together, the Third Book gives us that same life in its four different aspects, according to the four different Evan- gelists. In the Second Book one representation is given, formed from the four narratives : in the Third, these four representations are separately given in their individual integrity. This is not the least instructive portion of the work, brining out, as it does very distinctly, the fine arrangement of each Gospel, and the propriety and harmony of its various material. CLARK’S FOREIGN THEOLOGICAL LIBRARY. THIED SEEIES. VOL. XXL ' ilecl)ler anU (^erofe'iS Ci^eological anti ilomiLtical Cdmmentarp on t!)e of ^pojltle£l. VOL. I. EDINBURGH : T. AND T. CLARK, 3 8, GEORGE STREET. MDCCCLXIV. THEOLOGICAL AND HOMILETICAL COMMENTAEY ON THE ACTS OF THE APOSTLES, SPECIALLY DESIGNED AND ADAPTED FOR THE USE OF MINISTERS AND STUDENTS. FROM THE GERMAN OF G. V. LECHLEK, D.D., and K. GEROK. EDITED BY J. P. LANGE, D.D., PROFESSOR OF DIVINITY IN THE UNIVERSITY OF BONN. TRANSLATED BY REV. PATON J. GLOAG, MINISTER OF BLANTYRE. VOLUME I. EDINBURGH: T. AND T. CLARK, 38, GEORGE STREET. LONDON: HAMILTON, ADAMS, & CO. DUBLIN: JOHN ROBERTSON & CO. MDCCCLXIV. MURRAY AND GIBB, PRINTERS, EDINBURGH. NOTE BY THE TMNSLATOE. on the Acts of the Apostles in t^erk is the -joint production of Pro- of Leipsic University, and Gerok, a highly esteemed minister in Stuttgard : the “ Exegetical Expla- nations ” and the Dogmatical Thoughts ” being by Lechler, and the “Homiletical Hints” by Gerok. Lechler is already well known in Germany as the author of a history of the Apos- tolic Age (Das apostolische und nachapostolische Zeitalter), a work which has passed through several editions, and which is frequently referred to by English theologians as a work of high authority. He has also written a history of English Deism (Geschichte der englische Deismus). I l^ave endeavoured in my translation to avoid, on the one hand, the faults of a servile and merely verbal translation, and, on the other hand, to guard against an imperfect rendering of the full sense of the original. I have frequently experienced great difficulty in avoiding these defects. Where I have erred, it has generally arisen from over-anxiety to give as exactly as possible the precise sense of the German. Hence I have little doubt that I have made use of several expressions not in exact accordance with English idioms. I think it superfluous to say anything about the merits of the original work ; of that, the reader must judge for himself. He will find the “Exegetical Explanations” of Lechler per- HE Commentar Lange’s Bibef fessor Lechler 8 NOTE BY THE TRANSLATOR. spicuous and instructive, though perhaps he errs, like German writers in general, in over-minuteness ; whilst the Dogmatical Observations ” are thoughtful, and, with some exceptions, free from that obscurity which is too often to be found in the doc- trinal discussions of German writers. The Homiletical Hints ” consist chiefly of extracts from German theologians, such as Schleiermacher, Lisco, Starke, Besser, Brandt, etc., and these are, in general, well chosen and suggestive. At one time I intended to have added a few notes by way of explanation, qualification, or supplement ; but I was soon com- pelled to abandon that design, as I found it much more labo- rious than I at first supposed, and requiring more time than I could command. I have therefore thought it best to abstain entirely from any observations of my own. I have only to add, that in translating the work without explanatory notes, I do not hold myself responsible for, nor am I to be considered as coinciding with, all the opinions contained in it : though the reader will find very little to object to, and will be gratified with the evangelical spirit which pervades it throughout. THE ACTS OF THE APOSTLES. ♦ INTEODUCTIOK § 1 . DISTINCTIVE CHAEACTEKISTICS OF THE ACTS OF THE APOSTLES. HIS book stands alone among the writings of the New Testament. Whilst the life of Jesus — that is to say, in reality only the short period of three years — is related in the four Gospels, the Acts of the Apostles is the only book of the Bible which records the sacred history after the earthly life of the Kedeemer, for a period of at least thirty years (from the year 30 to 64 after Christ), and that too in intimate connection with the life of Jesus Himself. For the book professes to be the second part of the Gospel of Luke, so that the Acts of the Apostles is nothing else than a continua- tion of the life of the Lord. This connection is exceedingly important and instructive : for, in consequence of it, the earthly life of Jesus, concluded with the ascension, has its fruit and con- tinued efficacy, and the heavenly life of Christ, commencing with the ascension, has its manifestation and proof in the deeds and experiences of the apostles and first churches. And, on the other hand, the experiences of the disciples and first churches are only seen in a true and sacred light when they are understood as the operations of the exalted Lord, and of the Spirit promised ACTS — VOL. I. B 10 INTRODUCTION. and sent by Him. Still further : if the Gospel of Luke is dis- tinguished from the other three Gospels by its large-hearted and human spirit, its sequel, the Acts of the Apostles, perfectly corresponds with this characteristic ; for what is in the Gospel only prophecy, indication, type and parable, is in the Acts con- verted into fulfilment, fact, and history. If in the Gospel of Luke the Saviour recognised the gratitude of a Samaritan, and related the parable of the good Samaritan ; in the Acts the apostles witnessed still greater things, when many in Samaria were converted, and received the Gospel with joy and thank- fulness. And if in the Gospel of Luke not a few of the sayings of Jesus point to the conversion of the Gentiles and their ad- mission into the kingdom of God; the Acts of the Apostles relates how the word of God gradually reached the Gentiles, and how they became naturalized citizens of the kingdom of God. If the Gospel of Luke is distinguished from the others as the human Gospel, the same wide range, embracing the human race, is also recognised in his history of the apostles : it was originally composed for a Gentile Christian, the s^ame Theophilus to whom the Gospel is dedicated ; and the largest portion of the book is, in fact, devoted to the history of Paul, the apostle of the Gentiles. Nevertheless, the conversion of the Gentiles, or Gentile Christianity, is not the, chief, much less the exclusive object of the book ; it and the Bible in general are not so one-sided ; on the contrary, Luke has as much at heart the conversion of the Jews to their Messiah and Saviour, that is to say, the Jewish Christian Church. And it is precisely the union of Jewish and Gentile Christianity, the unity of the Church of Christ in Israel and among the Gentiles, the harmony of the Apostles Peter and Paul, which is the centre- point of the Acts of the Apostles. What the Lord says to His apostles, “ Ye shall be My witnesses in Jerusalem, and in all Judea, and in Samaria, and to the end of the earth” (Acts i. 8), is the peculiar theme of our book. The effective testimony of the apostles, anoiuted by the power of the Holy Ghost, from Jerusalem to the end of the earth, or the progress of the .Church of Christ from the Jews to the Gentiles, forms its contents. But it is only on this account a sacred book, w^orthy of the Bible, because it treats not merely of a human history — the deeds and actions of men, but of a divine history § 2. AUTHORSHIP OF THE ACTS OF THE APOSTLES. 11 — the rule and government of Christ, the testimony of His Spirit in the deeds, words, and experiences of the apostles and the Church. And just because the Acts of the Apostles relates the beginning of the Church of Christ — its establishment, develop- ment, and first government — it contains the eternal principles of the Christian Church in every relation — “ the ground-plans of individual, congregational, and church Christian life.” ^^The Acts of the Apostles,” observes Starke, is a witness of apos- tolic doctrine and ancient Christianity ; a rule and model of Church government, discipline, and order ; an arsenal for the Church in its contests with Antichrist ; a medicine-chest for all soul-destroying plagues of heresies in faith and morals ; a store- house for faith, patience, and hope ; a mirror and a spur to love and its works ; a vast treasure, — so full is it of true learning and right doctrine.” § 2 . THE AUTHORSHIP OP THE ACTS OF THE APOSTLES. The testimonies for the genuineness and ecclesiastical au- thority of the Acts of the Apostles do not, it is true, go back to so high an antiquity as they do for many of the other writings of the New Testament ; for the words of the apostolic fathers, in which we find allusions to certain passages in the Acts of the Apostles, are not so clear and express that we can rely on them confidently. Still, however, at the end of the second and be- ginning of the third century, when the canon of the New Testa- ment began to be more firmly settled, testimonies so numerous, weighty, and indubitable appear, that there can hardly re- main a doubt concerning the general and ancient recognition of the Acts of the Apostles as a sacred writing composed by the Evangelist Luke. Therefore Eusebius has not hesitated to place this book among the universally acknowledged writings of the New Testament canon. The contrary assertion of certain heretical sects, as the Ebionites, Marcionites, Severians, and Manichgeans, who rejected this book entirely because it was ir- reconcilable with their doctrines, is not sufficient to shake the 12 INTRODUCTION. fact of its ancient and general recognition by the Church. The circumstance also is of no great importance, that, according to a passage in Photius, some regarded, not Luke, but either Cle- ment Eomanus or Barnabas, as the author ; for this is explained from the fact which Chrysostom mentions in his homilies on the Acts : “ To many,” he observes, “ it is not known concerning this book that it is extant, or who has written and composed it.” It is easy to understand that the Gospels and the Epistles may have been much more read than the Acts of the Apostles (as is even the case in modern times), so that it could not but be that some uncertainty should prevail with many concerning the author. In our time, when doubt has become so prevalent, it has at least never been questioned that the Acts of the Apostles and the third Gospel have one and the same author. That this was Luke, the companion of the Apostle Paul, has certainly been often disputed, but only on reasons the weight of which must not be too highly estimated.^ The time of its composition cannot be determined with any certainty. From the circumstance that it does not mention the death of Paul, we are not authorized to infer that it was written before that event. There may have been many reasons for its silence. We would rather venture to adopt the opinion that not only the death of Paul, but also the destruction of Jerusalem, had occurred ; for, as Irenseus relates, Luke wrote his Gospel (the first part, composed at all events before the Acts) after the death of Peter and Paul. On the other hand, the book could not have been written much later, and therefore it may be referred to the 70th or 80th year of the first century. ^ The author has omitted the late attacks of the school of Baur on the historical credibility of the Acts of the Apostles, because, first, a detailed treatment of the subject would occupy too much space ; and, secondly, these attacks may be considered as already sufficiently confuted and overcome. We would only mention that the literature, as well as the essential points of the discussion, are treated in our “Apostolic Times;” but we would especially refer to the monograph of the author, “The Apostolic and the Post- Apostolic Times,” as the principal work on the subject. — Note by Lange. § 3. THEOLOGICAL AND HOMILETICAL LITERATURE 13 §3. THEOLOGICAL AND HOMILETICAL LITERATURE OF THE ACTS OF THE APOSTLES., For lists of special treatises on the Acts of the Apostles, or dissertations on its different sections, consult Heidegger, Enchir. Biblicnm, chap. 7, p. 810 ; Danz’ Universal Dictionary of Theo- logical Literature, pp. 70-73 ; Lilienthal’s Biblical Archives, 1745, pp. 358-420 ; and Walch’s Bibliotheca Theologica, vol. 4, 1765, pp. 654-662. The following monographical works are worthy of special mention : Chrysostom’s Homilies ; the Expositions of Theophy- lact and Oecumenius ; — and in later times, Limborch’s Commen- tary, Botterdam 1711 ; Walch’s Dissertationes in Acta Apostolo- rum, 3 vols., Jena 1756; the Translation and Exposition of Morns, edited by Dindorf, Leipsic 1794; Hildebrand’s History of the Apostles of Jesns, treated exegetically and hermeneutically, 1824; Stier’s Words of the Apostles, 1829; second edition, 1861 ; Schrader’s Apostle Paul, 1830 ; Neander’s History of the Planting and Training of the Christian Church by the Apostles, 1832 ; Baur’s Apostle Paul, 1845 ; Baumgarten’s Acts of the Apostles, or History of the Development of the Church, from Jerusalem to Kome, 1852; second edition, 1859; Lange’s ‘^Apos- tolic Times,” 1854; Ewald’s “History of the Israelites,” vol. 6, also with the title, “ History 'of the Apostolic Age to the Destruc- tion of Jerusalem,” 1858 ; Hackett’s Commentary on the Ori- ginal Text of the Acts of the Apostles, Boston 1858. Practical and homiletical treatises : Menken’s Scenes in the Life of the Apostle Paul and the first Christian Churches, according to certain chapters in the Acts of the Apostles, Bremen 1828 ; Brandt’s Apostolic Pastor, a work on the Acts of the Apostles, for the better performance of the ministerial office, 1848 ; Williger’s Biblical Studies on the Acts of the Apostles, 1850; Langbein’s Sermons on the Acts, Grimma 1852; Leon- hardi and Spiegelhauer’s Plomiletical Handbook of Sermons from the Acts of the Apostles, 1855 ; Da Costa’s Acts of the Apostles, expounded for ministers and congregations, translated by Reifert, Bremen 1860 ; Besser’s Biblical Studies on the Acts, for the use of congregations, 1860. 14 INTRODUCTION. § 4 . THE FUNDAMENTAL IDEA AND ARIIANGEMENT OF THE ACTS OF THE APOSTLES. The apostles of the Lord as His witnesses in Jernsalenij and in all Judea, and in Samaria, and to the end of the earth ; the founding, government, and propagation of the Church of Christ in Israel and among the Gentiles from Jerusalem to Rome : this fundamental idea of the Acts of the Apostles com- prehends a great number of separate facts, sayings, and events, which at the same time prefigure and represent in its chief fea- tures the whole subsequent history of the Church. Part First. The founding of the Church of Christ as a Church for Israel and for all mankind (chap. i. and ii.). Preface : Connection to the Gospel as the first part of the work (chap. i. 1—3). Section I. Preparations for the founding of the Church (chap, i. 4-26). A. The ascension of Jesus, and His last instructions, com- mands, and promises to the apostles (chap. i. 4-11 : compare Mark xvi. 19, and Luke xxiv. 49). B. Return of the apostles to Jerusalem ; their continued and intimate fellowship with each other ; the completion of the apostolic number by the appointment of Matthias to the apos- tolic office (vers. 12-26). Section II. The founding of the Church as the Church of all nations by the outpouring of the Holy Ghost at Pentecost, by the inspired testimony of Peter, by the conversion of three thousand, and by the holy fellowship of believers (chap. ii. 1-47). A. The miracle of Pentecost itself, in its external manifes- tation and internal operation : those met together are filled with the Holy Ghost, and speak with other tongues (vers. 1-4). B. The mixed impression of this occurrence, namely, the speaking with tongues, on the Jews out of all lands then pre- sent at Jerusalem (vers, 5-13). C. The testimony of Peter (vers. 14-36). D. The effect of this speech, and of the admonitions attached § 4. FUNDAMENTAL IDEA AND ARRANGEMENT. 15 to it, in tlie conversion of three thousand, who are added to tlie disciples by baptism (vers. 37-41). E. The holy, godly, and blessed condition of the primitive Church (vers. 42—47). Part Second. The Church of Christ in Jerusalem, in its development and training, with its conflicts and victories, its deeds and sufferings (chap, iii.-vii.). Section I. The cure of the lame man : an apostolic miracle in the power of Jesus Christ, with its results : on the one hand, the testimony of Peter to the people concerning Jesus Christ ; and, on the other hand, the arrest of Peter and John, who, after a powerful defence before the council, are set at liberty. All this serves to the streng-thening of the faith and to the advance- ment of the Church. The public spirit and brotherly love of believers (chap. iii. and iv.). Section II. An internal danger averted by the miraculous and sudden judgment on the sin of Ananias and Sapphira : the effect of this event ; and the internal progress of the Church by the verification of the miraculous powers of the apostles (chap. V. 1-16). Section III. A stronger onset of the Sadducean party, whereby all the apostles are arrested, brings about, by means of their miraculous deliverance from prison, their bold answer before the council and the intercession of Gamaliel, — sufferings, indeed, for the sake of Jesus, but in the end deliverance (chap, v. 17-42). Section IV. The complaint of the Hellenists of the neglect of their widows in the distribution of alms to the poor induces the apostles to choose seven men, and to appoint them to this service (chap. vi. 1-7). Section V. Stephen, one of the seven, whose labours were full of the Spirit and blessed, accused of blasphemy, defends himself in a powerful speech, and is stoned in consequence : he dies victorious in the name of Jesus (chap. vi. 8— vii. 60). Part Third. The Church of Christ in all Judea and Samaria, and in its transition to the Gentiles (chap, viii.-xii.). 16 INTRODUCTION. Section I. The persecution of the church at Jerusalem, be- ginning with the stoning of Stephen, in which Saul acts a con- spicuous part, occasions the dispersion of believers over Judea and Samaria, and through this vferj means the propagation of the Gospel in these regions, and the conversion of a proselyte from a distance (chap. viii.). Section II. The conversion of Saul : his labours and the events which befell him immediately after (chap. ix. 1-30). Section III. Peter, traversing the churches of Judea, is in- duced by a special revelation to visit Cornelius, a Gentile, to preach Christ in his house, and to baptize him and his house- hold ; a step at first called in question in Jerusalem, but in consequence of the answer of Peter finally acquiesced in with joy (chap. ix. 31-xi. 18). A. During the peaceful and flourishing period of the churches in the Holy Land, Peter makes visits to them. On this occasion he’ cures the paralytic Eneas at Lydda, and raises Tabitha from the dead at Joppa (chap. ix. 31—43). B. From Joppa Peter is sent to the Poman centurion Cor- nelius in consequence of divine revelations to both, to whom he preaches Christ, and, as the gift of the Holy Ghost was forth- with imparted to him and the other Gentile hearers, he orders baptism to be conferred (chap. x.). C. Peter, by appealing to the manifest guidance of the Lord in this matter, effectually overcomes the objections of the narrow- minded Jewish Christians in Jerusalem to fellowship with the Gentiles, so that they are silenced and thank God for the con- version of the Gentiles (chap. xi. 1-18). Section IV. The planting of a Gentile Christian church at Antioch. The mutual fellowship of faith and love between this church and Jerusalem. Saul in connection with the church at Antioch (chap. xi. 19-30). A. The founding of the church at Antioch by the Hellenists (chap. xi. 19-21). B. The church at Jerusalem sends Barnabas to Antioch, who strengthens the voung church and brings Saul to it (vers. 22-26). . C. The church at Antioch evinces its brotherly fellowship with the Christians in Judea by sending aid to them in a famine (vers. 27-30). § 4. FUNDAMENTAL IDEA AND ARRANGEMENT. 17 Section V. The persecution of the church at Jerusalem by Herod, in which James is put to death, and Peter, on the con- trary, escapes by a miraculous deliverance from prison and by withdrawing from Jerusalem, is brought to a termination by a divine judgment on the persecutor (chap. xii.). Part Fourth, > Propagation of the Church of Christ among the Gentiles by Paul, the apostle of the Gentiles, in three missionary journeys, from each of which he returns to Jerusalem, and fosters and preserves the union between the Gentile Christians and the original Jewish Christian Church (chap, xiii.-xxi. 16). Section I. The first missionary journey of Paul, in company with Barnabas, to the island of Cyprus and the Asiatic provinces of Pamphylia and Pisidia (chap. xiii. and xiv.). Section II. Mission of the Gentile apostles, Paul and Bar- nabas, on the affairs of the Gentile Christians, from Antioch to Jerusalem. Transactions there, and their results (chap. xv. 1-35). Section III. Second missionary journey of Paul, in company wdth Silas and Timothy, to Asia Minor and Europe (chap. xv. 36-xviii. 22). Section IV. Third missionary journey of Paul to Asia Minor, • Macedonia, and Greece: return to Jerusalem (chap, xviii. 23- xxi. 16). Part Fifth. The imprisonment of Paul; the effect of which is, that he is able, not only to bear witness of Jesus before his own people, the chief council, rulers, and princes, but also that he is sent to Borne, the capital of the world, to testify there of Jesus Christ before Jew^s and Gentiles (chap. xxi. 17-xxviii.). Section I. Occasion and attending circumstances of the im- prisonment of Paul (chap. xxi. 17-40). Section II. Imprisonment of Paul at Jerusalem: his defence before the Jewish people and the chief council (chap, xxii.-xxiii. 11 ). Section III. Paul is sent to Caesarea, and defends himself there before the Koman procurators ; first before Felix, and then before Festus and King Herod Agrippa II. (chap, xxiii. 12-xxvi. 32). 18 INTRODUCTION. Section IV. Voyage of Paul from Caesarea to Rome (chap, xxvii. 1-xxviii. 15). Section V. Residence and activity of Paul at Rome (chap, xxviii. 16-31). Lange, in his Apostolical Times,” has made several in- genious observations on the arrangement of the Acts of the Apostles. With regard to the section chap, iii.-xii., he remarks that here external and internal periods of darkness and light for the Church alternate, and that out of each period of darkness a new corresponding period of light is prepared by the operation of the Spirit of Christ. Thus, in the above section, he enume- rates five external and four internal periods of darkness. In a similar manner, Lange divides the journeys of the Apostle Paul (chap, xiii.-xxi.) into two corresponding divisions, namely, into three missionary journeys, and into three journeys out of his missionary career to Jerusalem, which regularly alternate. Now, certainly the observation is correct, that Paul from each mis- sionary journey returned to Jerusalem, and that he maintained his Gentile missionary course in connection with the original church. But yet the second return to Jerusalem is merely in- dicated with five words, and is so slightly mentioned that it has often escaped the notice of readers and expositors ; at least, it is very evident that Luke himself laid no great stress on this journey, so as to consider it a material part of his history. And as regards the double series of external and internal periods of light and darkness, it does not appear that such a view' entered into the thoughts of the writer in the composition of his book. Thus, then, with respect to the division of the book, taken as a whole, and its internal arrangement, we think that we have expressed it simply in the above five chief divisions correspond- ing to the wmrd of the Lord (Acts i. 8), in which the theme of the Acts of the Apostles is indicated. THE ACTS OF THE APOSTLES. PART FIRST. THE FOUNDING OF THE CHURCH OF CHRIST AS A CHURCH FOR ISRAEL AND FOR ALL MANKIND (CHAP. I. AND II.). PREFACE. CONNECTION TO THE GOSPEL AS THE FIRST PART OF THE WORK. Chap. i. 1-3. 1 The first treatise I have indeed composed, 0 Theophilus, concern- ing all that Jesus began to do and to teach, 2 Until the day when He was taken up, after He, through the Holy Ghost, had given commandments to the apostles whom He had chosen : 3 To whom also He showed Himself ahve after His passion by many proofs, appearing to them for forty days, and speaking of the kingdom of God. EXEGETICAL EXPLANATIONS. 1. The first treatise . — Luke names his Gospel the TTpcoro^ X0709, the first hook, not merely because according to time he wrote it before the Acts of the Apostles, but also because ac- cording to its matter it contains the germs of all that the history of the apostles and of the Church has to narrate. 2. What Jesvs began to do and to teach is related in the Gospel : where then are we to seek for the continuation of this doing and teaching ? Certainly it is obvious that Luke means to say, that he has related the order of the deeds and discourses 20 THE ACTS OF THE APOSTLES. of Jesus from the beginning, so that it is self-evident that what has been begun has been continued, and that during the earthly life of J esus. Still, however, he must have had a special reason for laying stress on the word beginning ; and this reason can only be found in this, that Luke considered the whole earthly acti- vity of Jesus, in contradistinction to His heavenly operation, as only the beginning and laying the foundation, so that Jesus in His humiliation made the beginning and laid the foundation of that which, now that He has gone to glory. He has completed by the apostles (Starke). Others regard this meaning of as capricious, and as introducing a subjective contemplation of history (He Wette, Meyer) ; but without reason, for the whole of the “ Acts of the Apostles,” from beginning to end, repre- sents this idea of the history, that the exalted Lord works in, and with, and for His apostles, and carries on that work which He had begun during His life on earth. Thus, even in the first chapter, the lot falling on Matthias is regarded as an evident token of the choice on the part of the Lord, who knows the heart ; the outpouring of the Holy Ghost is an act of the exalted Lord ; and when Stephen, full of the Holy Ghost, saw Jesus standing at the right hand of God, and invoked Him, saying, “ Lord J esus, receive my spirit,” this, according to the meaning of the words, was an answer to prayer, whilst Jesus stood ready to receive him. These few examples will suffice as proofs, that those authors do not introduce a subjective view of history, but take the correct view of our book, who regard the conduct of the apostles and the Church there related, as the deeds of the exalted Redeemer, and as the continuation of what He Himself had begun during His earthly course. 3. Concerning all that Jesus did and taught, Luke says he had written. He here asserts the completeness of his narrative of the life of Jesus, without, however, claiming to have related all the acts of Jesus without exception, which was as little the case with Luke as it was with John (John xx. 30); indeed, according to John xxi. 25, it was not possible to relate wdthout exception all that Jesus did. And, indeed, it was not at all necessary ; for it concerns Christians not to know much or everything, but to know the chief points of the truth, and these are given us in the Gospel of Luke, as well as in his history of the apostles and in the word of God generally. CHAP. I. 1-3. 21 4. Until the day that Jesus ivas taken up . — Thus far pro- ceeds the Gospel : from that day commences the Acts of the Apostles.” The ascension of Jesus is an occurrence common to both, the end of the Gospel and the beginning of the history of the apostles and the Church, — the turning-point between both. The ascension, the glorious termination of the visible life of Jesus on earth, is also the commencement, full of the future and of promise, of His invisible presence and operation on earth. As Rieger remarks : The history of the ascension is here again put first, that we may always remember that everything which has passed into the visible, and is written in this book, had its origin in the invisible world, whither the Lord Jesus has for us entered. Whoever would properly understand the form of the Church of Christ on earth, must have continually before his eyes the ascension of Jesus, and the approaching reception of His king- dom into the invisible world, as also its future manifestation.” The expression “He was taken up” represents the ascension as something that happened to Jesus, that is to say, as an act of God the Father. At the same time the word denotes that it was an exaltation, not only as regards space, from earth to heaven, although the expression proceeds on this idea, but spiritually and really, inasmuch as Jesus has attained to a higher position, power, and dignity. 5. The ascension day is with Luke important, not only on account of the exaltation of Jesus, but also on account of the commands then given to His chosen apostles. These commands or charges were the last will of the Lord ; and the actions of the apostles were really apostolical, only so far as they were no- thing else than the fulfilment of this will. How important this appears to him, Luke gives us to understand by these words : hia irvevpaTo^ ar^lov. Many interpreters, and among the latest, Olshausen and He Wette, connect these words with on? e^e- Xe^aro, “whom He had chosen by the Holy Ghost;” but the position of the words, which would be much forced thereby, does not permit of this connection. The simplest and most natural meaning of the words is : Jesus gave, through the Holy Ghost, by means of the Holy Ghost, commandments : — namely, Jesus, anointed with the Holy Ghost, has in the power of the Holy Ghost given commandments to His apostles to be His witnesses ; so that this command was likewise a command of the Spirit. 22 THE ACTS OF THE APOSTLES. 6. To whom also He showed Himself alive. — This, as well as the earlier election, was a condition of and a preparation for the charge to be imparted to them. For how could He have ex- pected and commanded them to be His witnesses to the wmrld, if He had not imparted to them intelligible evidence and strong conviction that He lives, after He had suffered and died? And this certainty of belief and of conviction which the apostles should obtain, as the appointed eye-wdtnesses and ear-witnesses of Christ, demanded infallible proofs, not only one, but many (ttoXKo, TeKfJLTjpia). He therefore gave them many proofs and tokens that it was He Himself, the Crucified One, and not another, and that He in reality lives ; proofs through the eye, the ear, and the touch. 7. Fo7^ty days . — It has been lately asserted that the forty days intervening between the resurrection and ascension is a contradiction to the account given us in the Gospel of Luke, where the ascension is ostensibly transferred to the very day of the resurrection (Zeller’s Acts of the Apostles, and Meyer’s Commentary). This supposition, however, is without founda- tion ; for, as Lange in his Apostolic Times ” has proved, it is impossible that all which Luke relates in chap. xxiv. of his Gospel, and especially from ver. 13 to the end, could have oc- curred in the space of one day. Only it is so far true, that Luke in his Gospel has not distinguished times and intervals, and that if we had only that account of the occurrences between the resurrection and the ascension, we would never have been able to know that a space of time so long as forty days inter- vened between these two events. But it is evident from a more accurate view of the context, particularly Luke xxiv. 44, 50, that there is no contradiction — even sections are recognisable, although an exact determination of time is awanting. 8. Speaking of the kingdom of God . — Between the resurrec- tion and the ascension, the Lord not only by frequent appear- ances to the apostles furnished them with certain conviction that He lives, and accustomed them to know Him as near though invisible ; but He likewise by His word and doctrine initiated them yet further into the mysteries of the kingdom of God , — speaking to the^yi of the kingdom of God. The kingdom of God was, as before the crucifixion, so after the resurrection, the chief point of the instruction and doctrine of Jesus; and CHAP. I. 1-3. 23 these discourses on the kingdom before the ascension laid the foundation both for the doctrine and for the conduct of the apostles after the exaltation of their Lord. DOCTRINAL AND ETHICAL REMARKS. 1. The first treatise of Luke was the Gospel of Christ, the second the apostolic Church history. In all Christian knowledge, the knowledge of the person of Christ must be the first and chief point. Christ, the God-man, is the foundation that is laid : every- thing that shall subsist must be built on Him. 2. The history of the Church of Christ is the continuation of the divine-human life of Christ on earth. What the apostles and all the men of God since then have done, is to be referred to the continued operation of Christ. As Christ has come in the flesh, so henceforth He comes in the Spirit. This is the point of view in which the Bible and faith regard Church his- tory ; and whoever will understand, not merely the first part, but the whole, must also attend to the history of the working of Christ in His Church. 3. The doing and teaching of Jesus. — To view Jesus only as a teacher, is to divide Christ. Indeed, teaching was not even His first and chief business, but He Himself first did what He taught, yea. He spen^^hole thirty years in the most exact prac- tice of everything in which He would afterwards instruct man- kind” (Brandt’s Apostolic Pastor). Christ preached His own life and lived His own doctrine” (Chubb). In the doings of Christ, to which belong also His sufferings, lies the pith of His doctrine ; and in the ways of God in general, works and words, doing and teaching, are connected together, — elucidate and con- firm each other. 4. The ascension of Jesus was His being taken up (ver. 2, dveX7']^6r): comp. 1 Tim. iii. 16). — The Eastern Church called the festival of the Ascension dvd\7]yjn<;, the day of His being taken up. The eternal Son of God is again taken up, and the Son of man is taken up to glory. The exalted One remains always the Son of man ; in Him dwells the fulness of the God- head bodily; and where Jesus according to His Godhead is essentially present, there will He be also according to His human nature. (See Gess on the Doctrine of Christ’s Person.) 5. The observation that Jesus has given commandments to 24 THE ACTS OF THE APOSTLES. His apostles througli the Holy Ghost, touches on the doctrine of the Holy Ghost, in which the chief point — the mutual relation between God the Son and the Holy Ghost — still contains many perplexing questions. 6. Christ has shown Himself alive to the apostles. — This points to the importance of the resurrection of Jesus for faith in general. (See 1 Cor. xv.) He lives ! this is the living truth, the punctum saliens of Christianitjq the connecting and centre point of Christian faith, love, and hope. 7. The discourses of the risen Saviour concerning the king- dom of God. — The word is the light. With the word, the Lord during the last forty days has enlightened and prepared His disciples, that they might minister *to us in the word. As the pilgrims to Emmaus felt their hearts burning within them when He opened to them the Scriptures, so the Lord even now kindles in the hearts of believers divine light and fire by means of the word. HOMILETICAL HINTS. The former treatise (ver. 1). The first and chief point that a teacher has to handle is ever the Gospel of Christ — His person and His work (Apost. Past.). — 0 Theophilus. The true servants of God take the greatest possible care of all their fiock. But if they find among their flock a Theophilus, a soul who sincerely seeks God and the Saviour, they are justified in nourishing him in a peculiar manner, and in seeking to instruct him in everything which pertains to a complete knowledge of salvation (The same). — Concerning all that Jesus began. A noble progress follows a noble commencement. Theophilus must often have asked himself the question. How does it happen that I am a Christian? How has the Gospel come even to Pome? Here Luke gives the answer : Jesus exalted to heaven has sent the Gospel even to Pome. As certainly and as surely as, the first disciples, so belongs Theophilus, and so belong we Christians, to the Lord Christ. He who in the beginning has called His own, has also called us ; for as He began both to do and to teach until the day that He was taken up, so He continues to do and to teach as Prophet, Priest, and King in His kingdom (Besser). It is not enough to begin well, we must persevere in goodness until the end (Starke ). — To do and to CHAP. I. 1-3. 25 teach. Doctrine and life, word and action, the revelation and fulfilment of the divine will, went hand in hand with Jesus, the Teacher : like to whom is no teacher : what He taught, that He lived ; what He commanded, that He did. Therefore He is not only the divine Master, at whose feet we should sit to hear the will of God ; but also the divine Example, in whose footsteps we should walk to fulfil the will of God. — Every Christian should both do and teach, that is, be a Christian not only in words, but in deeds (Starke). Until the day when He, was taken up (ver. 2). The Spirit of God has as carefully instructed us in what pertains to Christ’s state of exaltation as in what happened to Him' in His state of humiliation, and has thus given us to understand that they do err who dwell only upon the latter (Apost. Past.). — The first treatise, the Gospel of Luke, proceeds from the coming of Jesus Christ in the flesh, and closes with the ascension, or His return to the Father; for with that His visible course. His doing and teaching on earth, is concluded, but not Hjs working in the redeemed Church. The ascension is rather the condition and commencement of His coming in the Spirit, by whidi Jesus, exalted above all heavens, manifests continually His kingly might and grace ; and therefore Luke begins the history of the apostles and the Church with the repetition of the narrative of the ascension (Leonhardi and Spiegelhauer). As everything that happens in the visible world has its origin in the invisible ; as all the complicated threads of human history and earthly occurrences converge in the hand of the holy and almighty Regent of the world ; so in a special manner the reins of the history of Christ’s kingdom, of which the Acts of the Apostles relate the first and fairest part, are in the pierced hands of our blessed Lord and Saviour, exalted from the cross to the right hand of God. — After He^ through the Holy Ghost, had given com- mandments to the apostles whom He had chosen. Here already the apostles are introduced, with whose history this book is occu- pied. The Son did not return to the bosom of the Father until Pie had secured the progress of His work on earth, by leaving to His chosen apostles the command to preach the Gospel and the promise of the Holy Spirit. The choice, mission, and equipment of the apostles is an act of the prophetic wisdom, priestly love, and kingly sovereignty of our Lord, which cannot ACTS — VOL. I. c 26 THE ACTS OF THE APOSTLES. be too biglilj estimated. What would have become of the king- dom of Christ after His departure, without these divinely autho- ‘ rized executors of His testament ? — It is truly said that Christ was taken up amid the instructions and commands which He gave to His apostles. Thus He taught not only in life and death, but also at His ascension. Imperatorem oportet stantem mori et verum ecclesise Christiange doctorem decet docentem vivere, mori, coelos adscendere (Apost. Past.). — Through the Holy Ghost He gave commandments. What Christ through the Holy Ghost has taught, that must we through the Holy Ghost receive and learn (Starke). To whom He showed Himself alive after His passion (ver. 3). Those wdio see and partake of the sufferings of Christ, see also and partake of His life (Starke). — It is an important part • of the preaching of the Gospel, to be able rightly to testify both of the sufferings and death of Christ and of His life. The apostles must see and experience both. And the same is still the case with the messengers of the Gospel. If they are not crucified and dead with Christ, both by faith, through which all things have become theirs, and in the nailing of the old man to the cross of Christ, they know not His life (Apost. Past.). — Thousands in Israel saw His shameful sufferings on the cross ; but that He who w'as dead according to the flesh, was made alive according to the Spirit, this was only manifested on earth to those who by faith were rendered susceptible for the Spirit, in whom Christ truly lives (Besser). — Speaking with them of the kingdom of God. So must teachers now seek to portray distinctly to souls the entire true form of the kingdom of Christ on earth, in order that they may occupy themselves therewith, and not re- tain any false image of it. If we discourse only to them of the glories of the kingdom, and of what refers to its blessedness, they will easily be led into error when the dark clouds arise, and that form of the kingdom of Christ appears which He has fore- told to us in John xvi. and elsewhere (Apost. Past.). On the whole section . — The divinity of the Bible proved from the remarkable union of opposite qualities in its books. 1. They are so individually, and yet so universally applicable. 2. They are so entirely incidental and temporary, and yet eternal and for every time (The Gospel of Luke and the Acts of the Apostles written for Theophilus). — The suficiency of Scripture: Not CHAP. I. 1-3. 27 everything after which man can ask, but everything which is necessary for salvation is contained therein. — Christ our Pro- phet ; 1. In deeds, 2. in words. — The commands of Christ are spirit and life : 1. Because He Himself was anointed with the Holy Ghost ; 2. because He has furnished those who obey Him with the Holy Ghost. — The essential union between God the Son and the Holy Ghost. — I live, and ye shall live also. — The grace and condescension of the risen Lord in His appearances during the forty days ; inasmuch as, 1. He appeared often, and 2. gave the surest proofs that He lives. — As regards the certainty, He lives ! 1. The foundation of faith ; 2. the anchor of hope. — The kingdom of Christ has the same course as the Lord: 1. First the cross, 2. then the crown. — The Gospel of the earthly life of Jesus j the first treatise. 1. According to its widely comprehen- sive operation : as the germ of the succeeding developments of the kingdom of God on earth. 2. According to its joyful con- tents : as the message of salvation for fallen man. 3. According to its ancient origin ; as the testimony of the true witnesses of the truth, resting on their own experience (as opposed to the negative assertions of a destructive criticism). — The irrefragable testimony of Jesus Christ, the true Witness : 1. By His deeds, and by Plis doctrine ; 2. by His sufferings and death, and by His glorious exaltation ; 3. by the mouth of His apostles, and by His personal work ; 4. by the course of the history of the world and His kingdom, and by the internal experience of be- lievers. — The forty days between Easter and the Ascension, in their sacred importance: 1. For the Lord, as the period of a Sabbath-rest after the completion of the work of redemption ; of the last care of the Shepherd for His disciples ; and of the joyful expectation of His approaching exaltation. 2. For the disciples, as the period of the last blessed intercourse with their glorified Master; of quiet communion with their own heart (Simon, son of Jonas, lovest thou Me?) ; and of earnest prepa- ration for their apostolic mission to the world. 3. F or us, as an emblem of the blessed life of faith with Christ in God, concealed from the world (Col. iii. 3) ; of the blessed work of love in the hearts of our friends in looking forward to our approaching separation ; and of the expectation of hope of our heavenly per^ fection. 28 THE ACTS OF THE APOSTLES. SECTION I. PREPARATIONS FOR THE FOUNDING OF THE CHURCH. (chap. I. 4-26.) A. The Ascension of Jesus^ and His last Instructions ^ Commands j and Promises to the Apostles. (Mark xvi. 19; Luke xxiv. 49.) Chap. i. 4-11. Contents. — Last meeting of Jesus with His disciples ; com- mand to remain in Jerusalem ; promise of the baptism of the Spirit; order to be witnesses of Jesus from Jerusalem to the end of the earth, without information as to the time of the appearance of the kingdom of God ; the visible ascen- sion of Christ, and the angels’ testimony that He would come again in a visible form. 4 And when He came together with them, He commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which (said He) ye have heard of Me. 5 For John baptized with water ; but ye shall be baptized with the Holy Ghost, not long after these days. 6 And when they were come together, they asked Him, and said, Lord, restorest Thou at this time the kingdom to the (people) Israel? 7 But He said to them, It is not your business to know the spaces and points of time which the Father has settled according to His own authority ; 8 But ye shall receive power when the Holy Ghost comes upon you, and ye shall be My witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth. 9 And after He had spoken thus. He was taken up in a visible manner, and a cloud took Him away from their sight. 10 And as they looked stedfastly toward heaven as He went away, behold, two men stood by them in white garments, 11 Who also said. Ye men of Galilee, why -stand ye gazing toward heaven ? This Jesus, who is taken up from you into heaven, will come in the same manner as ye have seen Him go into heaven. Ver. 4. is sufficiently attested by almost all Codd., as opposed to the reading qvvoc’hiaKof^ivog in Cod. D., or in Theoderet, which Griesbach has recommended. Ver. 6. The simple is with justice preferred by Lachmann, Tisch- endorf, and others, to the compound which in Cod. C. is a cor- rection of the simple. Ver. 8. Mov in A.B.C.D. and in the Sinaitic Codex is better attested CHAP. I. 4-11. 29 than f^oi iA E . — 'Ev with -Trxa^ is not genuine : it is awanting in A. and D., and in C. it is added by a later hand. Ver. 10. The plural 'hsvKoug is to be preferred to the singular iadvjTi Asy»>}. In Cod. C. the plur. is the original reading ; the sing, is the correction by a later hand : so also the Sinait. Cod. has the plural. EXEGETICAL EXPLANATIONS. 1. Luke indicates neither the time nor the place of this meeting. The place, we afterwards learn (ver. 12), was the Mount of Olives. The time is as little determined as the times of the other manifestations (Luke xxiv.) ; it is only from ver. 2 and following verses that it may be inferred that it was the fortieth day after the resurrection, provided that in vers, 4 and 6 one and the same meetino; is meant. This Olshausen has called in question, because in the parallel passage (Luke xxiv. 49) the command to await in Jerusalem the baptism of the Spirit, was given before the last meeting. But there is not much in this ; for in Luke xxiv. 49 the last words of Jesus are evidently given very briefly, and also by Olshausen’s own showing, the parallels, Luke xxiv. 49 and Acts i. 4, do not perfectly correspond : more- over, ver. 6 leads naturally to the notion that the conversation is continued at one and the same meeting. 2. Came together. — The last coming together of Jesus with His apostles is distinguished from all those meetings which followed the resurrection by this, that Jesus would have all His apostles together. The word crumXtfo/^tepo? does not, it is true, denote actively assembling, but rather being assembled or coming together ; but, at all events, the full number of the apostles, and the importance of this assembly, at which Jesus was present with His disciples, are recognised, whilst concerning all the other appearances of the risen Saviour no similar expres- sion is employed. The solemnity and importance of this coming together consisted not only in this, Jhat it was the last meeting, and that the apostles then became witnesses of His glorious ascension, but also specially in this, that then the last will of Jesus to His disciples was declared. 3. He commanded. — The last command of our Lord to His apostles was, that they should not depart from Jerusalem, but wait there for the gift of the Holy Ghost. This cost them self- denial ; for, according to their natural feelings, they would with- out doubt, from fear of men, rather have avoided Jerusalem, 30 THE ACTS OF THE APOSTLES. and on account of their painful recollections of the sufferings of their Lord, and of their own faithlessness and cowardice, have withdrawn from it. But it was the will of God that the law should go forth from Sion, and the word of the Lord from Jerusalem (Isa. ii. 3) ; that on this mountain of His holiness the foundation of His Messianic kingdom should he laid ; that where the enmity of man against the Lord’s Anointed broke forth most violently, there grace. should show itself yet more mightily; and that through the outpouring of the Spirit, through the conver- sion of thousands, and through many miracles, the name of Christ should triumph most gloriously. 4. The promise . — With this, according to human feeling, severe and hard command, a promise was immediately joined, indeed, pre-eminently the Promise. For after the Bedeemer promised to the fathers has come, the outpouring of the Spirit remains as the greatest promise next to be fulfilled. Jesus calls it “ the promise of the F ather,” because God the F ather, in the Old Covenant, had by His prophets promised the gift of the Spirit. (See Isa. xliv. 3; Joel iii. 1, etc.) He also reminds them of His own words (here the indirect form of speech changes suddenly into the direct) ; by which, however, cannot be meant Luke xxiv. 49, because there likewise the last dis- course of Jesus with His disciples is related ; but it rather refers, partly to such words as Luke xii. 11, and partly to the discourse in St John’s Gospel (John xiv.) : and this deserves particular notice, as being an implication of the knowledge of the discourses in John’s Gospel in one of the synoptical writers. The promise of a full and complete baptism of the Spirit entirely agrees with a partial partaking of the Spirit, which was already experienced (Luke ix. 55 ; John xx. 22). 5. Saptized with the Holy Ghost . — The gift of the Spirit is here called a baptism ; and by this it is designated as a gift in abundant fulness, and as an immersion in a purifying and vivifying element. The expression and image are taken from the baptism of John, not without reference to the testimony of the Baptist himself (Luke iii. 16). Only John predicted the baptism of the Spirit as an act of Christ, which here in the dis- course of Jesus is not expressly stated ; for that discourse treats not of the person from whom the baptism of the Spirit will pro- ceed, but of the thing itself. CHAP. I. 4-11. 31 6. ’The indication of time , many days hence, is wisely worded, in order that a joyful “ hasting unto” and a believing looking for” (2 Pet. iii. 12) should at the same time be called forth, and faith should be exercised. 7. The question of the united apostles (ver. 6) is occasioned by the words of Jesus Himself : first, in so far as they ask con- cerning the time, by Jesus mentioning the near approaching time of the baptism of the Spirit ; and, secondly, in so far as they ask concerning the kingdom, by His repeated discourses since the resurrection cencerning the kingdom of God, and by the promise of the immediate outpouring of the Spirit, — a pro- mise which the disciples connected with the idea of the Messianic kingdom, and that the more readily, because the resurrection of the Lord had anew raised the highest hopes in their hearts. They ask therefore : Lord, wilt Thou at this time restore the kingdom to the people Israel?” The eager desire of patriotic souls, to whom the freedom, and greatness, and glory of their nation were dear, bursts out in this question, united to a pious hope of the fulfilment of all the divine promises made to the people of God. The kingdom which they expect is a kingdom of Israel, the theocratic kingdom realized in the Messiah, when the people of Israel, at present under the yoke, will be free, great, and glorious. And that the restoration of the kingdom was near, the apostles thought they might almost hope, after what the Lord had just spoken. That the meaning of the question is not. Wilt Thou restore the kingdom to the Jews who have crucified Thee (Lightfoot) ? needs no remark. 8. Not your business . — This answer of the Lord, so greatly and so often misinterpreted, is at once divinely wise and hu- manly tender. It contains not so much of blame as of instruc- tion. He does not question their right to ask, but only denies to them the privilege of knowing the times and the seasons which the F ather by means of His peculiar sovereignty has fixed. The Son guards the royal prerogative, the divine reservation, the exclusive privilege of the Father. The distinction indicated by Jesus between %poz/ot and Kaopo], periods and epochs, long times and short seasons, in which the deeds and ways of God come to pass, is very suggestive ; and both, connected as they are together, are not made known to men, not even to the apostles : they may be inspired servants of God, and yet as little t 32 . THE ACTS OF THE APOSTLES. know how to answer questions of time, relating to the develop- ment of the kingdom of God, as the prophets of the Old Testa- ment (1 Pet. i. 11). Bengel, indeed, thinks from this, that though it did not belong to the apostles to know the times, yet it does not follow^ that it also belonged not to others in later times : the revelation of the divine economy has its degrees, and in the Apocalypse that was revealed which was then concealed from the apostles. But this distinguished man, in whom, in the estimation of many, a prophetic gift resided, has yet erred in his reckoning of the times and seasons out of the Apocalypse, and has thus given a memorable proof that the words of Christ still stand fast : “ It belongs not to you to know the times or the seasons.” So far, therefore, the Saviour has spoken only of the time, and this was the special point of inquiry with the apostles. The thing itself — the kingdom and its advent, and the prero- gative of Israel in it — was not questioned by them. This the Lord has neither denied nor rejected ; on the contrary. He has affirmed it, when He says that the Father has settled the times. A thing which shall never take place, has neither a time nor a season. Those then are entirely mistaken who maintain that Jesus has entirely rejected the notions of the apostles concern- ing the Messianic kingdom. He has by no means done so. Neither the prospect of the realization of His glorious kingdom on earth, nor the future which shall yet shine upon Israel, has Christ denied ; He has only checked curiosity in regard to the time, and directed the apostles to their practical duties in the present. 9. But ye shall receive strength . — As regards the apostles, their true calling in the present, is the work for which they were to be endowed by tlie Holy Ghost coming upon them with power. They shall be witnesses : not simply, they ought to be witnesses, but they shall be ; the guarantee for this consists in strength from above which is to them certain. They shall be witnesses of J esus : their vocation is witness-bearing. Where ? “ In J erusalem, in all Judea and Samaria, and unto the end of the earth.” In Jerusalem the apostles must remain and wait for the Holy Ghost ; Jerusalem must first hear their testimony. But as a stone cast into water produces ever widening circles, so must the apostolic testimony of Jesus proceed from Jerusalem as from a centre, and by degrees fill ever widening circles, until it reaches the CHAP. I. 4-11. 33 uttermost parts of the earth. 'Ea')(aTov 7^9 denotes not a land-boundary, not the limits of the Holy Land, but the limits of the whole earth. The Son of Man has a heart for the whole human race, although His people is nearest to His heart ; and the salvation must go out from the Jews, and the word of the Lord from Jerusalem (John iv. 22 ; Isa. ii. 3). The universality of Christianity, the destination of the grace of Christ to all man- kind, is to be reconciled both with the historical prerogative of Israel in the divine economy, and with the law of gradation and the necessity of an ordered progress. That ver. 8 is at the same time the theme of the whole book and the principle of its arrange- ment, we have already observed in the introductory paragraphs. 10. After He had said this. — Immediately after these words embracing the whole earth, the whole human race, and the en- tire course of Church history — words which as it were contem- plate these things as from a heavenl}^ perspective, — the ascension of Christ took place. Nowhere in the Scriptures are the cir- cumstances of the ascension so exactly and distinctly represented as here. The description is divided into two parts : at first, the Lord is raised in a visible manner, the eyes of the apostles could follow Him for a time as He went up ; then a cloud (probably a bright cloud. Matt. xvii. 5 ) coming down, received and removed Him from the sight of the disciples {yitekaPev). 11. As they looked toward heaven. — Their looks were directed stedfastly toward heaven, whilst the Lord, concealed from them by the cloud, went away and ascended ; when already two men stood by them. Undoubtedly these were angels; for this is evident, first, from their sudden appearance — they were not seen coming ; secondly, from their white and shining garments — a visible image of heavenly purity and holiness ; and thirdly, from the informa- tion which they bring to the disciples — a message brought from heaven to earth. For not only was this to be a comforting and elevating vision, but the heavenly messengers were also com- manded to proclaim a truth (ot koX etTrov). This truth is two- fold, expressed partly in the question, and partly in the promise. The question. Why stand ye gazing toward heaven ? contains a mild reproof of the contemplative and inactive (karrjKaTe) melancholy and longing, by which the disciples directed their looks and thoughts upwards toward heaven, as if they would, were it possible, hasten after their Lord, in order to remain with 34 THE ACTS OF THE APOSTLES. Him ; whilst their calling was not inactively to look after Him, but zealously and manfully to do His work on earth. The pro- mise which the angels bring is the visible return of J esus ; and precisely this prospect must quicken every one who loves the appearance of the Lord to active diligence to please Him. DOCTRINAL AND ETHICAL REMARKS. 1. The promise of the Holy Spirit is the most important blessing which the Lord immediately before His ascension im- parted to His disciples. The love of God the Father, and the grace and redemption of the Son, point to and are fulfilled in the gift of the Holy Ghost. The Holy Ghost is in the inner life of the triune God the perfected unity ; and the communi- cation of the Holy Ghost is the acme of divine revelation. When the eternal Word became flesh and dwelt among us, this was a wonderful nearness of God to man ; but the closest relation is the fellowship between God and man in the Holy Ghost. The incarnation is the union of God with the human race in the person of one Mediator : it is the new, holy, and higher beginning of humanity in the second Adam. The out- pouring of the Spirit is the union of God directly with each indi- vidual soul who receives the Spirit. Fallen humanity requires first purity and freedom from sin and guilt, and secondly a new quickening and raising by God and to God. Christ, the God- man, made sin for us, has completed the work of atonement, taken upon Himself the sins of the world and carried them away. He is the way, the truth, and the life, through whom we come to the Father. But it is the Holy Ghost who imparts both purity and divine life to us. This is indicated in the idea of a baptism by the Spirit, which our Saviour mentions, refer- ring to John’s baptism of water ; for as water performs a two- fold operation on the body — it purifies or washes, and it refreshes, quickens, or enlivens : so has the baptism of the Holy Ghost a twofold operation— it purifies the soul, and pours into it life and strength from God. 2. The kingdom of God is one of the pervading fundamental truths of the w^ord of God, especially of the New Testament. From the time that God created the world, and so long as He governs it, there exists a kingdom of God. But this kingdom has its seasons, its developments, its various forms. The apostles, CHAP. I. 4-11. 35 when they proposed the question to our Lord, had in their thoughts the kingdom of glory. Jesus has only exempted the question of time from their and our knowledge ; but the thing itself He has not called in question. Not only the scriptures of the Old Testament, but also many weighty passages in the New, establish the fact that Israel has yet a future, and will yet enjoy a prerogative in the kingdom of God. But it is another question, whether we are able intelligibly and instructively to fix the manner, extent, and relation of this future prerogative of Israel. The manner in which Jesus deals with the question of the disciples. His significant silence, and His weighty declara- tion in the matter, do not encourage us. Not without design does He point them (and us) to the direct practical calling in the kingdom of grace, which is sufficiently holy, extensive, and honourable, namely, to be witnesses to the Lord even to the end of the earth. Certainly this calling is not to be fulfilled with- out many a hard fight. The kingdom of grace, according to divine appointment, passes often under the cross, and its motto is : To conquer by succumbing. Witness-bearing is, according to its nature, often a martyrdom ; and both ideas are expressed in the same word (/xaprupe?). But precisely under the cross the kingdom of Christ flourishes best. 3. The ascension of Jesus is the glorious close of His earthly, and at the same time the glorious beginning of His heavenly life. In the event itself, there was something visible and something invisible. The gradual elevation of the Lord from the earth, until a cloud came and received Him out of their sight, was visible to the apostles then present. The ascension of the Lord into heaven, the true dvaXr]y\n^ into the heavenly glory, was invisible. This was testified to the disciples by the angels, as also the Lord Himself had foretold it to them before His sufferings (John xiv.). Since His resurrection, Jesus during the forty days had appeared frequently to His disciples ; but every time He vanished as suddenly, and as unobserved to their senses, as He appeared (Luke xxiv. 23). But at this time He granted to His assembled apostles a clear and calm view as He went towards heaven, to give them, as His eye-witnesses, as far as that was possible, absolute certainty that He belongs no more to earth, and dwells no more upon it ; but that, after all things were accomplished. He has gone to His Father, from whom He 36 THE ACTS OF THE APOSTLES. came. And, indeed, Jesus as man has gone to heaven ; for He who met this last time with His disciples and ascended, is the same who died on the ‘cross and rose from the grave. 4. The ascension and second advent of Christ are connected together.. The message of the angels unites them in the closest manner. Christ will come again as the same who has gone to heaven. He who comes to judge the quick and the dead is the Son of man, the Crucified One, He who was wounded for us, He who was dead, but now lives for evermore (John v. 27 ; Rev. i. 18). The heavenly messengers testify to a threefold truth : He will come again — He will come as the same — He will come in the same manner^ as He went, namely, visibly and in glory. But the time of the advent the angels have left untouched, even as Christ Himself has intimated that the times and the seasons are the royal secrets of the Father. 5. The interval between Christ’s ascension and His second advent is the territory which contains the history of the apostles, and the whole of Church history. In this interval, the Lord reigns at the right hand of the Father, that is, in fellowship with the Father ; but He also reigns in the midst of His enemies. The look of faith upward to the glory in which the Crucified is en- throned, and the look of hope forward to His advent, elevates and strengthens a believing heart. IIOMILETICAL HINTS. And when He came together with them (ver. 4.). Before Christ can use men in the ministerial office to gather others to Him, He first gathers them under the wings of His grace, that they may be warmed and constrained by His love to serve Him. Whosoever is not gathered to Christ, let him abstain from the ministerial office (Apost. Past.). — He commanded them not to depart from Jerusalem^ hut to wait for the promise. A true disciple departs not of his own accord from his post, but waits until the Lord bids him go, even though the multitude among whom he labours were like to Jerusalem, a den of murderers (The same). — Mark, 0 iny soul, this weighty word : when Jesus calls thee, go ; when He draws thee, run ; when He stops thee, stand. — The bitterness of this command is lessened to the dis- ciples by the gracious promise of Pentecost which is added to it. The law and the Gospel are bound together. The Gospel CHAP. I. 4-11. 37 makes the yoke of the law easy and light (Leonhardi and Spie- gelhauer). — To wait for the promise of the Father. Before Pen- tecost, no one must run or preach, otherwise he runs in his own name, an d^ the Lord says, I have not sent thee. There ought to precede every sermon a pentecostal rain, that it may be effec- tual and awakening (Gossner). — The Holy Spirit, as the Spirit of adoption, is the promise of the Father (Besser). For John baptized with water., hut ye shall he baptized with the Holy Ghost (ver. 5). Now after Jesus, baptized with water and blood, had finished His work, can the prophecy of John be fulfilled : He will baptize you with the Holy Ghost” (Luke iii. 16) (Besser). — The more the Lord will use His servants, so much the greater measure of His Spirit does He impart to them. He had already bestowed upon His disciples the Holy Spirit (John xx. 22), but He now promises Him in a more abundant measure. The more eagerly we preserve and receive the Spirit, the more abundant will be the supply (A post. Past.). — Not many days hence. Christ names in His kingdom neither day nor hour. He will that His people watch, pray, and wait. To wait is the school of the pious ; but the “Not many days,” “Yet a little while,” “Behold T come quickly,” strengthens their heart. Lord^ restorest Thou at this time the kingdom to Israeli (ver. 6). Although we know that the kingdom of Christ has always had its greatest oower of increase under the cross, and after- wards broke forth so much the more gloriously, yet neverthe- less we prefer rather to hear of its external splendour and glory, than of the persecution under which it has so beautifully flourished (Apost. Past.). — Moreover there is nothing of a carnal Jewish nature in these thoughts of the apostles. Just now they have heard that they, baptized by the Holy Ghost, would receive the promise of the Father: then the hope of Israel’s complete redemption becomes mighty in them, the peace which tliey experience in their hearts must become the portion of their people, and the kingdom, whose eternal blessings they inwardly enjoy in spirit, must break forth in glorious manifestation (Besser). It is not your business to know the times and the seasons ; but ye shall receive power (vers. 7 and 8). There was something good in the question of the disciples : the longing after tlie 38 THE ACTS OF THE APOSTLES. coming of the kingdom ; the expectation of the great things which were now impending ; the truth, that now, as the King of tlie kingdom had ascended His heavenly throne, this His king- dom would break forth on earth with power. What the Lord here rejects, is only the .impatience which will know the time and the hour, — the curiosity which inquires after the hovr, the where, and the when of the kingdom, — instead of humbly com- mending its cause to the Lord, and simply doing their proper duty. That impatience the Lord kindly puts to rest with the word, ^‘It is not your business to know and to this their duty Pie points with the encouraging promise, “ But ye shall receive the Holy Ghost.” Thus they themselves help forward the time and the hour for the Messiah’s kingdom on earth. — There is no better remedy for distempered speculations than active work in spiritual and secular things. Thereby not only are these anxious and impatient questions forgotten, but we are assisted to their practical solution. — And ye shall he My wit- nesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth. No territory is so waste and barren but the testimony will effect something, wLen the Lord sends one there who executes His command in the powder of His Spirit (Apost. Past.). — Jerusalem, the place of the reception of the Spirit, was also to be the place w^here the witness of the Spirit commences ; and in the land of promise was the promise, the fulness of spiritual blessing, to find its first native soil. Samaria, the mis- sionary field white for the harvest (John iv. 35), our Lord mentions as the middle station between Judea and the land of the Gentiles : and the end of the earth, we would say, was Pome ; for there all nations of the habitable earth were united in the capital of the world. We shall find that the order of the history of the apostles perfectly corresponds with this order of testimony (Besser). He was taken up in a visible manner (jer. 9). Most Chris- tians cleave with body and soul, with heart and hands, entirely to this present life, and strive so to have enough, that it in- terests them little or nothing that Christ has ascended on high. Therefore the Holy Ghost would check this feeling, and preaches : Christ remained not on earth, but ascended on high, in order that we, whilst we are here below in the body, may raise our hearts and thoughts to Him, and suffer not our CHAP. I. 4-11. 39 hearts to be burdened with the cares of this life. For thus ought it to be portioned out by Christians : tlie body and the old Adam ought to be occupied and to have to do with temporal things ; but the heart should interest itself in eternal blessings ; as St Paul says, Seek ye those things which are above, where Christ sitteth at the right hand of God” (Luther). — Christ, ascended to heaven, is the real counsellor and actor in the midst of His Church, the true hero of the Acts of the Apostles (Besser). — A cloud concealed Him from their sight. A bodily cloud removed the bodily presence of Jesus ; but there were soon to arise other clouds, of which Isaiah speaks : Drop down, ye heavens, from above, and let the clouds rain down righteousness” (Isa. xlv. 8). By a cloud of witnesses was the spiritual rain to be poured forth upon the parched earth (Apost. Past.). — Thus, then, the clouds over and around us are the visible witnesses of the invisible Saviour — the light curtain which conceals the eternal High Priest from our bodily eyes ; but as certainly as the clouds are not only above us but around us, so certainly is He who is enthroned behind the clouds ever around His people (Williger). And as they loohed stedfastly to heaven as He went upj behold, two men stood by them in white garments (ver. 10). Thus ought the servants of Jesus, in all their doings, designs, fights, and sufferings, to have their eyes and heart directed to Him. The look of J esus will meet our look : He who is exalted on high looks down upon the lowly. How faithful a Saviour ! Scarcely w^as He away from His disciples, when He sends two heavenly messengers to strengthen them. This was likewise the earnest of the fulfilment of His great promise to send the Spirit (Apost. Past.). — The two men in shining garments and the men of Galilee, unknown and despised on earth, but well known and named with honour in heaven for the sake of the Galilean, here meet together : a Mahanaim, an encampment of angels and men, is pitched on earth — the Church of Christ (Besser). Ye men of Galilee (ver. 11). Since Jesus the Galilean occupied the throne at the right hand of God, no higher title of honour than this could be given to the disciples (Leonh. and Spiegel.). — Why stand ye gazing toward heaven f This reminds us of the* angelic Easter sermon. Why seek ye the living 40 THE ACTS OF THE APOSTLES. among the dead ? (Besser). — Believing delectation in the glory of Christ (as well as painful longing after going home to Him) ought not, with His servants, to induce any cessation or forget- fulness of their office and calling. The joy of the Lord should be their strength for work (Apost. Past.). — Jesus has with His ascension prepared the way for our following to heaven (Starke). — This Jesus will come. “ Occupy till I come ” (Luke xix. 13). This charge His servants, entrusted with spiritual talents, have to fulfil. He will come this and nothing else the angels say for the comfort of hope to the apostles ; and the Church in the second article of the creed confesses this hope (Besser). — Yes, He will come, as He went to heaven ; and His glorified wounds, the tokens of His humiliation, will on that day sparkle both to His people and to the world : to His people for comfort, that their Saviour has effected an eternal redemption ; but to un- believers and to all the enemies of the cross for terror, for they will look upon Him whom they have pierced, and all the kin- dreds of the earth will mourn (Leonhardi and Spiegelhauer). On the whole section. — The waiting of the righteous. 1. An exercise of patience. 2. A work of faith. 3. An occupation which will be converted into joy : Prov. x. 28 (Lechler). — Not to depart from Jerusalem. The' witness-bearing of all true ser- vants of Jesus, especially in evil times : it contains, 1. a severe task; but also, 2. a great promise. — The gift of the Holy Ghost, a baptism with the Spirit : inasmuch as the Holy Ghost, 1. puri- fies the soul, as water the body ; and 2. refreshes and strengthens the soul, as the bath the body (Lechler). — Lord, luilt Thou at this time restore the kingdom"^ A question which in our days presses itself upon the disciples of Jesus. 1. It is authorized, as a question of strong faith which expects the kingdom ; of tender love which wishes the salvation of the world ; and of holy grief which feels for the miseries of the times. 2. It is * unauthorized, as a question of carnal impatience which wishes to see the kingdom of God coming with external show ; of spiri- tual curiosity which will pry into what the Father has reserved for Himself ; and of pious indolence which, with folded hands, looks at the clouds, instead of working for the kingdom of God in the calling entrusted to it. — The true remedy against spiritual curiosity. 1. Humble waiting on the hour of the Lord. 2. Joyful working in our respective callings. — The kingdom of CHAP. 1. 4-11. 41 God in its different forms. 1. At the cross. 2. In glory. — Christ our King. 1. Formerly, with the crown of thorns ; 2. hereafter, with the crown of glory (Lechler). — Fidelity in small things the way to greatness in the kingdom of heaven. — Christianity is a witness-hearing. It demands, 1. experience; 2. certainty of what a man believes : 3. veracity ; 4. fidelity and constancy (Lechler). — Ye shall he My witnesses. Herein is our vocation comprised: 1. With its glory — witnesses of the exalted King; 2. with its lowliness — only His witnesses, no- thing of and for ourselves ; 3. with its sufferings — witnesses of the Lord in a hostile world ; 4. with its promises — strength from above. — The power of the Holy Ghost. 1. How absolutely we require it. 2. How we receive it (Lechler). — The ascension of Jesus. 1. As the glorification of Jesus; 2. as the glorifica- tion of humanity ; 3. as the glorification of the whole earth (Kapff). — How do we now see the Lord ascending^ I. With heartfelt tlianks for His gifts and promises which He has left us ; 2. with joyful wonder at the glory of His departure ; 3. with pious expectation of His second coming which He has promised (Westermeyer). — How ought we to look after our ascended Saviour‘S 1. By diligent searching of His word f 2. by earnest seeking of that which is above ; 3. by earnest longing that He may draw us to Himself (Starke). — Whither does the ascension of our Lord direct our look f 1. To His finished work, whose blessing we should spread and propagate ; 2. to heaven, where He has ascended and prepared for us a place ; 3. to His advent to judgment, which we should expect with earnest and quiet mind (Langbein). — The f ruits of the ascension of our L^ord. He has gone to heaven, that we may have our conversation in heaven ; that we may have peace on earth ; that we may receive grace to follow after Him. — The promises of the departing lie- deemer. 1. ^‘Behold, I am with you always.” He is with us in the Scriptures, in our holiest feelings, and in the form of those who bear His image. 2. This Jesus will come again.” Even now. He is already come again to judgment ; because by Him the good and the bad are {ci) made manifest, {h) separated, and (c) assigned to their respective places (Schleiermacher). ACTS — VOL. I. I) 42 THE ACTS OF THE APOSTLES. B. Return of the Apostles to Jerusalem^ their continued and intimate Fellowship with each other^ the Completion of the Apostolic Number by the Appointment of Alatthias to the Apostleship. Chap. i. 12 - 26 . Contents. — The apostles, on their return from the Mount of Olives to Jerusalem, remain together, continuing in prayer along with the believing women and the brethren of Jesus. In those days Peter stands up in the midst of the assembled disciples, and proposes the appointment of a witness of the resurrection of Jesus in the place of the traitor Judas, who by his transgression fell. Two are chosen, and after prayer to the Lord, the lot is cast, by which Matthias is added to the eleven. 12 Then returned they to Jerusalem from the mount called Olivet, which is near Jerusalem, being distant from it a Sabbath-day’s journey. 13 And when they were come in, they went to an vpper room, where abode Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas (the brother) of James. 14 These all waited with one accord, in prayer and sup- plication, with the women, and Mary the mother of Jesus, and His brethren, 15 And in those days Peter stood up in the midst of the disciples, and said (the number of the persons together were about a hundred and twenty) : 1 6 Men and brethren, this scripture must be fulfilled which the Holy Ghost, by the mouth of David, spoke before concerning Judas, who was guide to those who took Jesus. 17 For he was numbered among us, and had re- ceived the lot of this ministry. 18 Now this man purchased a piece of land with the reward of unrighteousness, and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And this was known to all. that dwell in Jerusalem ; so that that piece of landjs called in their tongue Aceldama, that is. The field of blood. 20 For it is written in the book of Psalms, “Let his habitation be desolate, and let no man dwell therein ; ” and, “ His bishoprick let another take.” 21 Wherefore, must there now one of those men who have been all the time with us, that the Lord Jesus went out and in among us, 22 From the baptism of John until the day when He was taken up from us, become a witness of His resurrection. 23 And they placed two, Joseph called Barsabas, surnamed Justus, and Matthias. 24 And they prayed, and said. Thou, Lord, who knowest the hearts of all men, show which of these two Thou hast chosen, 25 That he may receive the lot of this ministry and apostleship, from which Judas departed, that he might go to his own place. 26 And they cast forth the lot over them, and the lot fell on Matthias ; and he was numbered with the eleven apostles. CHAP. I. 12-26. 43 EXEGETICAL EXPLANATIONS. 1. From the mount . — Here the locality of the ascension of Jesus is evidently pointed out : it took place at the Mount of Olives. The narrator, indeed, supposes his reader already ac- quainted with the place where the Lord ascended ; but as he expressly says that the apostles returned to Jerusalem from the Mount of Olives, he sufficiently marks the locality. Luke only mentions the position of the mountain and its approximate dis- tance from the holy city,^ because Theophilus knew not the Holy Land from personal observation. Yet here the distance from the city of the particular spot of the mountain where the ascension took place is not stated, but only the distance of the mountain in general. Though Luke in his Gospel (Luke xxiv. 30) wrote that Jesus led His disciples out of the city ewq etk Br)6avLav, even to Bethany, yet there is here no contradiction to our passage, as some — for example, De Wette — have affirmed. It is neither said in the Gospel that the ascension took place in the immediate neighbourhood of Bethany, nor is it affirmed in our passage that Jesus was so near the city of Jerusalem as the distance of a Sabbath-day’s journey when He was taken up ; but in the Gospel only this much is said, that the event took place on the way to Bethany, which lay at the eastern declivity of the mountain, and in the Acts, that it took place in the region of the Mount of Olives. Even Strauss admits that there is no contra- diction between these two statements. Bethany lay fifteen fur- longs from Jerusalem, and a Sabbath-day’s journey is estimated only at six furlongs ; so that the proper place of the ascension must be sought for between these two extreme points. (See Kobinson’s Palestine.) 2. They went into an upper room . — When the apostles re- turned to the city, they did not disperse, but remained together with one accord, and earnestly prepared themselves by prayer and supplication for the promised outpouring of the Spirit. For this purpose they went into an upper room, that is a room in the uppermost story immediately below the flat roof, where, un- disturbed and separated from the bustle of the world, they might devote themselves to their holy employments. We are not to ^ A Sabbath-day’s journey ; that is, 2C00 cubits, or 4000 feet, according to the rabbinical rules for the measurement of a walk on the Sabbath. 44 THE ACTS OF THE APOSTLES. seek this upper room in the temple, as some of the fathers thought, but in a, private house, whose owner was attached to Jesus : for the statement in the Gospel, that the disciples after the ascension were continually in the temple (Luke xxiv. 53), does not oblige us to think here of the temple, and still less, as Strauss and others maintain, that these passages contradict each other. In the Gospel, from the nature of the case, it can only be meant, that at the time when the people were accustomed to visit the temple, that is, at the usual hours of prayer, the apostles were also accustomed to repair thither ; and in our passage, it is stated that at other times they continued in the above-named chamber. — The enumeration of the eleven apostles is designed to place, at the beginning of the book, those persons in the fore- ground who formed the centre of the Church of Christ, and to whom first of all the promise of the Spirit was imparted. They all remained together with one accord ; and unanimity imparts strength. Yet they thought not that they were strong ; on the contrary, they felt their weakness and poverty, and im- plored with earnest supplication for the strength of the Spirit which was promised to them. Meanwhile the apostles were far from isolating themselves in a spirit of official pride, and sepa- rating themselves from others ; on the contrary, they united in prayer and supplication with all those who believed on Jesus. There are here three classes of believers to be distinguished, exclusive of the apostles: 1. The women who followed Jesus, and part of whom had accompanied Him from Galilee to Jeru- salem (Luke xxiii. 49) ; among these, only Mary the mother of Jesus is expressly named, and that too for the last time. 2. The brethren of Jesus, who at an early period were not for but against Him (John vii. 5), but who now undoubtedly believed on Him. It is worthy of remark, that here, on the one hand, the brethren of Jesus are expressly distinguished from the eleven apostles, and, on the other hand, are unmistakeably placed in connection with the mother of Jesus : by which it is evident, first, that the real brethren and not the mere cousins of our Lord are meant ; and secondly, that none of them were likewise apostles. 3. The other disciples of the Lord : see the following note. 3. About a hundred and twenty . — Together with the apostles, the women, and the brethren of Jesus, the disciples — that is, the CHAP. I. 12-26. 45 collection of those who acknowledged Jesus as their Lord, and rendered obedience to Him — formed a yet more extensive class. There took place then, in those days,” that is, during the ten days intervening between the ascension and the outpouring of the Spirit, an assembly of about a hundred and twenty persons, among whom are to be numbered the apostles, the brethren of Jesus, and the other disciples, the latter naturally being the majority. — This statement of the number has been found fault with as incorrect and unhistorical ; and that on the ground that it is irreconcilable with the statement of Paul, that Christ after His resurrection appeared to more than five hundred brethren at once, 1 Cor. kv. 6 (Baur’s Paulas, p. 57 ; Zeller’s Acts of the Apostles, p. 117). But there is not the slightest contradiction between these two statements, inasmuch as : 1. Luke, in our passage, by no means intends to say how great at that time was the whole number of the disciples in all the land, but only how many persons were present at this assembly in Jerusalem, at which the appointment of a successor for the traitor Judas among the apostles was discussed. 2. Paul, in 1 Cor. XV. 6 , has not mentioned the place where Jesus appeared to the five hundred disciples: it is very possible that that appear- ance took place in Galilee, where the majority of the disciples of Jesus lived, whilst in Jerusalem only a few dwelt, and even the apostles themselves remained in the city only in consequence of the express command of the Lord. (See Lechler’s Apostolic and Post- Apostolic Times, 2d edition, p. 275.) 4. But in those days , — Peter stood up in the midst of the disciples, and made a statement and proposal to the assembly. We see here that he is the mouth of the apostles, and the head of their choir,” as Chrysostom calls him. He is also placed at the head of the list of the apostles. Yet he does not so under- stand his primacy, as that .he should take upon himself the right to fill up the vacant apostolic office, in virtue of his supremacy. Not even all the apostles, by themselves, believe that they had the power to complete, through their own choice, their number, and to fill up the vacancy in their circle. But the apostles, and Peter in their name, bring this affair of their office and ministry before the collected disciples, in order that the whole Church may consider, determine, and act. This accordingly took place ; for it is evident from the context that those who appointed Bar- 46 THE ACTS OF THE APOSTLES. sabas and Matthias, prayed over them, and at length cast the lot, are not the apostles only, but the whole of the disciples. — How entirely differently does Peter here act from his pretended successor at Rome ! How he permits the congregation of be- lievers to act even before they had received the gift of the Spirit ! 5. Concerning Judas . — The statement of Peter embraces two closely connected points: 1. The death of an apostle (vers. 16— 20) ; 2. the required appointment of another in his place (vers. 20-22). Both points he places in the light of the word of God. That an apostle of the Lord should sink so deeply as to point out the way to those who took Jesus, and that he should die such a horrible death, must awaken such serious reflections, and could so easily become a stumblingblock, that it was of great consequence to place the matter in its true light. And this Peter does when^he says. It must needs come to pass ; it has not happened by chance ; it is only the fulfilment of the pro- phecies which the Scriptures contain ; for David has, through the inspiration of the Holy Ghost, prophesied of Judas, and of the desolation of his dwelling, and of the possession of his place by another. In the 109th Psalm (which was called in the ancient Church the Iscariot”), and in the 69th, David, the Old Testa- ment type of the Redeemer, has poured out his heart over the bitter experiences which he must endure, and in particular has uttered frightful imprecations against the enemies who treated the anointed of the Lord without pity. For example: Let their habitation be desolate, and let no man dwell in their tents,” Ps. Ixix. 25. Let his days be few, and let another take his office,” Ps. cix. 8. And as Jesus was the antitype of the much persecuted pious king ; so was Judas the antitype of those former enemies of God and His anointed, and in him then must the' curse and imprecation be fulfilled. Convinced that these words of the Psalm were fulfilled in Judas, Peter changes (with a free rendering of the words of Ps. Ixix.) the plural into the singular, without however intending to maintain that David personally thought with clear consciousness on none other than Judas and his apostolic office ; for Peter says not, David has spoken of Judas, but, the Holy Ghost by the mouth of David has prophesied of Judas. And this entirely agrees with the notion that David in those Psalms has expressed his own sufferings, and meant his CHAP. I. 12-26. 47 own enemies whom he well knew ; but that, inspired by the Holy Ghost, he has expressed thoughts and words which find in reality their fullest accomplishment in the fate of the Ke- deemer, and in particular, in the accursed traitor, of whose horrible end and ejection from his office, every earlier deposition from office was but a feeble type. 6. He was immhered among us . — In order to point out that the prophecies were actually fulfilled in Judas, Peter mentions his formally belonging to the apostles (without which the pre- diction could not apply to him), and his possession which was rendered desolate by his horrible death. The first he shows by the circumstance that Judas was formally numbered among the twelve, and received the ministry, that is, the apostolate, as the part belonging to him. What Peter then says (for he, and not Luke in his own person, speaks in what follows) of the pos- session of Judas and of his end, appears so clear, that, if we had not the parallel narrative of Matthew (Matt, xxvii. 5), we would not have supposed that Judas committed suicide by hanging, and that the field of blood was purchased after his death. The words of our passage do certainly lead rather to the notion, that Judas himself completed the purchase of the field, and after- wards perished by a precipitous fall. Nevertheless there is no necessary and adequate reason to maintain a contradiction be- tween these two passages, and to read them as two entirely diverging traditions. For, as regards the purchase, it is very probable that Peter has expressed himself rhetorically, as if Judas had himself acquired the field, when it was only purchased after his death, but yet with the reward of his treason. And it is acknowledged that his fall headlong {'rrprjv'g^;), by which his bowels burst, admits of being reconciled with the suicide by hanging attested by Matthew. The expression, “ J udas has gone to his own place,” is intentionally veiled in significant and awful ob- scurity, but it points to no other than the place of condemnation and eternal perdition. 7. So must now . — As it is now evident that the place formerly conferred on Judas, and his office, is vacated in virtue of the ful- filment of these prophecies ; so must the vacancy be filled up, and the number of the twelve completed. One of those men who have been with them the whole time, from the commencement of John’s ministry until the day of the ascension of the Lord, 48 THE ACTS OF THE APOSTLES. SO long as Jesus stood in close connection with His disciples, must become a witness of the resurrection of Jesus, along with the eleven. Peter names only one requisite in those who were fitted for the apostolic office, namely, constant intercourse between them and the disciples during the ministry of the Lord. And this chiefly, because the person to be chosen was to be a witness of Jesus, and therefore must possess, as an eye-witness and ear-wit- ness, personal and direct acquaintance with the person and whole life and work of Jesus. Moreover, this requisite brought for- ward by Peter is not merely external, as certainly appears at first sight ; for the constancy of a man who, from the beginning of the public life of Jesus to His ascension, had always attached himself to Him and His disciples, was undeniably an internal sign, and manifested a character of fidelity and stedfastness, in virtue of which a special office in the kingdom of God might with confidence be entrusted to him, so far as this depended on man. He who so long and so faithfully had continued with Jesus, and had united himself to His disciples, was tried on the side of his disposition, and must indisputably have also gathered internal experience by the teaching and influence of J esus. 8. And they appointed two . — The choice of the twelfth apostle instead of Judas is divided into a human and a divine act. The whole hundred and twenty believers effect the former. They were convinced by the speech of Peter that the place of Judas ought to be filled up ; and also they assented to the view, that he who should be chosen must from the beginning have attached himself to Jesus and His disciples. Accordingly the assembly then proceed ; but they proceed only so far as to elect, out of the number of those qualified, two men, and place them in the midst (for both were present among the number of the hundred and twenty). Thus the assembly make, so to speak, a choice of two : and this they were able to do, inasmuch as the requisite named by Peter, and approved by the whole, could be known easily and without fail. The two persons are not further known to us either in the Bible or in history : neither Matthias who forthwith became an apostle, nor Joseph the son of Seba, surnamed the Just. That the latter is the same with Joses Barnabas, is a supposition without foundation, especially as Luke in Acts iv. 36 does not refer to this passage, but mentions Barnabas as if for CHAP. I. 12-26. 49 the first time. The assembly thought they durst not go further, but that they ought to leave to the Lord the final determination of the one who should become the apostle. Therefore they in- voked in prayer (which, without doubt, Peter likewise, as the spokesman of the disciples, uttered) the Lord Himself, who knows all hearts, to give them a token whicli of the two He would choose. Interpreters are not agreed whether this prayer was addressed to God the Father, or to the exalted Lord Jesus. For the former opinion, Meyer appeals to Acts xv. 7, where Peter directly predicates of God both KapBt,oyvQ}crT7)^ and i^eXi^aro Bia Tov <7T0/xa.T09 /jiov cLKovaat ra eOvrj, etc. But in that passage the question is not about the choice of an apostle. For the in- vocation of Jesus, on the other hand, speaks: 1. The circum- stance that in ver. 21 Jesus is directly called o Kvpuo^ to whom in ver. 20 avrov refers, and therefore nothing is more natural than that Kvpie in ver. 24 should likewise refer to Jesus. 2. Because he who was to be appointed was to be an apostle of Jesus, and therefore must be chosen by Jesus. 3. As the Lord Jesus on earth had Himself chosen His apostles (ver. 2, roh aTTocTToXot? — on? e^eA-efaro, compare ver. 24, i^eXi^co), so has He also directly, though now exalted to heaven, chosen Matthias to be an apostle, and at a later period Saul (Acts ix. 15, 17). If we compare also the corresponding expressions in vers. 17 and 25, we will receive the impression, that as Judas by the choice of Jesus had received the lot of the apostleship, so one of the two appointed disciples will receive the lot of the same office by the choice of Christ. 9. They cast forth the lot . — The decision by lot took place according to an Old Testament custom. Tablets (not, as some suppose, dice), on which the names of J oseph and Matthias were written, being placed in a vessel, and that lot which, on the shaking of the vessel, first fell out {eireaev)^ gave the decision. This custom is most clearly illustrated in 1 Chron. xxiv. 5 and XXV. 8. In the Old Testament, the lot was cast over the two goats at the yearly festival of the atonement. Lev. xvi. 8 ; and Moses commanded the land of Canaan to be divided by lot (Num. xxxiv. 13), which took place under Joshua (Josh. xiv. 2, xviii. 2). In particular, this division of the land among the tribes of Israel by lot, occurred as an example to the apostles : the office of the apostleship was, as it were, the inheritance which 50 THE ACTS OF THE APOSTLES. one obtained — his lot which fell to him (/cXfjpoL, vers. 17, 25). But the apostles and the assembly of believers proceeded only to the lot after they themselves had determined according to the best of their knowledge and conscience, so far as with good reason the human choice could go. Onlv the last word, which required a look into the heart, they request of the Lord by the lot. And this so much the more, as they had not yet received the outpouring of the Spirit, whilst afterwards no application to the lot occurs. If we attend to all this, no kind of abuse of the lot can be grounded or excused by this example. 10. And the lot fell on Matthias . — The transaction itself, that is to say, the filling up of the place of Judas in the apos- tolic circle by ^latthias, has been censured as rash, and contrary to the will of God ; for Paul was already fixed upon to supply the place of Judas, although called at a later period. (So of late, Stier’s Words of the Apostles, vol. i. p. 15). But this opinion is entirely unfounded. We find no indication by which God has made known His displeasure at the choice; for that we hear nothing of the deeds of Matthias, proves as little that he was not a true and genuine apostle, according to the will of God, as the like circumstance shows with regard to the true apostolic standing of many of the twelve. And as regards Paul, the above opinion is likewise erroneous. For Paul never gave himself out as one of the twelve : on the contrary, he distinguishes himself from them (1 Cor. xv. 5) ; he belonged not to them ; for he was, in virtue of his calling, the apostle of the Gentiles, and so stands to the twelve — the apostles of the Jews (Gal. ii. 9) ; or, as Lange puts it, the Apostle of Progress, as contrasted with the Apostles of the Foundation. DOCTRINAL AND ETHICAL THOUGHTS. 1. The fulfilment of Scripture is the thread which runs through the proposition of Peter. In the light of the fulfilment of Scripture he regards the fate of Judas, and the necessity of again restoring his place among the apostles. He thus interprets Scripture, without doubt, on the ground of the hints which Jesus Himself had given. And in this the apostle was perfectly right. For Christ is the essence and end of the Old Covenant. The holiest idea of believing life, divine trust, and expectation in the righteous of the Old Covenant, pointed to Christ, often un- CnAP. I. 12-26. 51 consciously ; and also the bitterest experiences and feelings of endured contempt, grief, and persecution, which befell the ser- vants of God under the Old Covenant, were shadows and images of the sufferings of the Redeemer : and what a David has expressed, from faith in God’s faithfulness, and in His righteous retribution upon the enemies of God and of his person, must receive its fulfilment in the apostate betrayer of the Lord. Although David thought not of this, yet the Spirit of Christ which was in him testified beforehand the sufferings of Christ (1 Pet. i. 11). 2. Peter states the essence of the apostolic office to consist in this, that the apostles should be witnesses of the resurrection of Jesus. This was the decisive act of God. By the resurrection of Jesus, His person is accredited and His work crowned. By the resurrection of the Lord, the faith of Christians is estab- lished. This was not only for the first disciples the chief fact of salvation, but it is so for all believers. What were the incar- nation and the crucifixion, without this resurrection from the dead ? Even now it depends on the resurrection of Jesus whether a man, in the main point, remains in unbelief or does homage to the faith. He who cannot attain to a belief in the resurrection of Jesus from the dead, does not yet possess the true knowledge of the Son of God, for he knows not the living Christ. 3. Whilst Peter requires that he who was to be chosen must have been with the other disciples in company with Jesus from the baptism of John to the ascension, he limits the indispensable acquaintance of the life of Jesus, which an apostle must have, to the period of His public ministry. Although certainly the thirty years which Jesus spent in retirement have contributed to the work of our redemption, yet it is the life, work, and suf- ferings of our Lord during the three years of His ministry upon which our faith in Him must be founded. It perfectly agrees with this, that the Evangelists have chiefly limited them- selves to this period, and have transmitted but little of the child- hood of Christ. HOMILETICAL HINTS. They returned to Jerusalem (ver. 12). As formerly the Lord returned from Tabor, the mount of transfiguration, on which U, OF 111- UB. 52 THE ACTS OF THE APOSTLES. Peter would willingly have built tabernacles, to the scene of His sufferings and death ; so must the disciples return even from the open gate of heaven to the hostile city, where they are first to bear witness ; and so must the Christian return from the heights of holy contemplation to his earthly contests and works. — From the mount ivhich is called Olivet. Not far from the Mount of Olives our Saviour endured His most painful internal agony, and from that mount He ascends victoriously to heaven. So nearly also in the servants of Christ are sufferings and glory associated : their fields of battle become their fields of victory. — Which lies near Jerusalem^ about a Sabbath-day s journey. With the neighbourhood of the Mount of Olives, which was so near that it might be visited, according to Jewish rules, on a Sabbath- day, even Jerusalem became endurable and comfortable to the disciples (Williger). — Even for the Christian, wherever he dwells, it is not more than a Sabbath-day’s journey to Olivet. There he may go daily in spirit, and especially on the quiet hours of the Sabbath. All these waited with one accord (ver. 14). A memorable period was these ten days between the Ascension and Pentecost, between the departure of the Lord according to the flesh and His coming again in the Spirit ! A period which bore a resem- blance to the days between the death and the resurrection of the Lord. And yet ho\y entirely different ! how much more com- forted were the disciples now met together ! They were indeed a flock without a shepherd, but no longer disconsolate as before ; they bewail their Lord no more as one dead ; they know that He lives, that He is enthroned in heaven, that He is with them always, even to the end of the world. They are again together in quiet separation from the worldj but no longer with shut doors for fear of the Jews, as sheep press together when the wolf is near, but in quiet expectation and hope, as little children sitting together on a Christmas eve in a dark room, whilst in the next room the Christmas presents are preparing ; for it w^as again the time of advent, — a time of holy waiting on the advent of the Lord in the Spirit. — What a variety of natures and dispositions, of gifts and graces, are represented in these eleven apostolic names, from Peter and John, to Judas the brother of James ! But all these different natures are sanc- tified and ennobled by the grace of Him who can make some- CHAP. I. 12-26. 53 thing of every one to the praise of His glory ; all these so much contrasted temperaments are tempered in love, and are heartily united with brotherly affection under one Lord, of whom it is said : He is the Head, and we the members ; He is the Light, and we the shining ; He is the Master, and we the brethren ; He is ours, and we are His. — Together with the ivomen, and Mary the mother of Jesus. How ripened and purified must this mother of sorrows, yet blessed among women, have been, after all she experienced since the angel’s salutation ! With what tender love and reverent respect would all, not only John to whom the Lord on the cross entrusted this precious gift, regard this mother of the Lord, and do all they could for her comfort ! And yet how modestly does she here appear, where her name occurs in Scrip- ture for the last time : named as the last in the circle of the disciples, not the first ; praying with others, not for them : a handmaid of God, not the queen of heaven ! — And His brethren. Even they who formerly had not believed in the divinity of Jesus, and had remained at a distance from His kingdom, now bowed before the Crucified and Kisen One, as the brethren of Joseph bowed before their exalted brother. And in those days Peter stood up (ver. 15). He who had fallen so deeply, who had denied His Lord, yet feels in himself holy courage to speak before all the brethren of the treason of Judas and his miserable end. For he was conscious of the forgiveness of his sin, and the word of the Lord moved him. After thou art converted, strengthen thy brethren.” — How my heart leaps with joy when I contemplate Peter ! For although I am a poor sinner, yet Peter is a poor sinner ; and if I were to paint Peter, I would inscribe on every hair of his head these words : “ I believe in the forgiveness of sins.” Peter, thou hast been saved ; so also will I be saved (Luther). — He who always searches the more deeply into the night and multitude of his sins, and becomes thereby always the more certain that all are abolished by the blood of Christ, will, like Peter, stand up, and allow no time or opportunity to pass where something may be done to the praise of the glorious grace of his Mediator, the Reconciler (Apost. Past.). Concerning Judas^ wJlo was guide to them that took Jesus (vers. 16— 20j. Peter speaks with the greatest earnestness and decided frankness of the great sin and miserable end of Judas, 54 THE ACTS OF THE APOSTLES. and yet also with pious grief and mild forbearance. Seriously and frankly he speaks of the treason and suicide of his fellow- disciple, by which he had brought shame upon himself and his brethren. There is here nothing of the impure cloaking of the truth, by which in such sad cases we seek to cover the circum- stances of the affair, to deceive men, and to preserve the ap- pearance of honour : nothing of apostolic or priestly pride of office, which would allow no stain on the bearer of the holy office to come before the world, as if they were exempt from worldly judgment, and raised above human censures. On the contrary, with holy severity Peter recalls the judgment of God on this miserable man, and shows how even this painful history must redound to the honour of the one living and true God, whose judgment has thereby appeared in majesty, and whose prophecy has thereby been remarkably fulfilled ; and he ex- hibits Judas as a warning of the deceitfulness of sin for all ages. And yet also there is a tone of mild forbearance and tender sorrow with which Peter speaks of this lost child. There is nothing of harsh judging, that one hears so often in such cases : Peter leaves judgment to God. There is nothing of that haughty self-conceit with which Christians so often look down upon an unfortunate suicide ; but a holy mourning over a lost soul. With forbearance Peter speaks of Judas’ treason : He was guide to them who took Jesus.” With forbearance he indicates his fate : “ He has gone to his own place.” So ought we at every history of others’ sins to think on our own weakness, and apply the word of Nathan to ourselves, “ Thou art the man I” * So must there now one of these (vers. 21, 22). This must refers not only to the necessity that the place of Judas should again be filled up, but also to the qualifications of the persons who in the proposal annexed should be brought forward. The thoughtless delusion, that it is very well if a teacher possess the qualities required in Scripture, but yet they are not so directly necessary as that one may not be a watchful shepherd without them, is thrown to the ground by this divine oportet (Apost. Past.). — One of those who have been with us all the time. Two qualifications are here mentioned : a measure of Christian know- ledge — he must be one who is acquainted with the person and earthly life of Jesus from his own personal knowledge ; and a CHAP. I. 12-2G. 55 measure of Christian faithfulness — he must be one who has remained all the time true to J esus, without going back or being offended at Him. Both of these are even now the qualifica- tions which belong to the ministerial office : a living acquaint- ance with the Lord, and a heartfelt cleaving to Him. — A wit- ness of His resurrection. The testimony of the resurrection of Jesus includes everything else in it — His death, His life, and His doctrine ; for we cannot speak of the resurrection without referring to these. And, further, this testimony is the crown and head of every sermon of Jesus ; for, however glorious His doctrine, however holy His life, however affecting His passion, and however great His death. He is only through Plis resurrec- tion declared to be the Son of God and the Saviour of the world. And they appointed two (ver. 23). Both had the qualifica- tions mentioned by Peter. Let the choice fall as it may, yet the Church was well provided. But it may be called a tempting of God when incapable persons are brought forward under the pretext : God will know so to direct it, that he who pleases Him best will be preferred (Apost. Past.). — What a harmony in this choosing of a bishop ! The office leads them to self- denying humility : the Church follows in willing obedience, and presents two from the midst of them to the Lord, leaving it to Him, the only Patron of His Church, to choose whom He would for an offering for the augmentation of His kingdom (Leonh. and Spieg.). And they prayed and said (vers. 24, 25). Teachers obtained by prayer, and teachers introduced into their office by prayer, are teachers full of blessing, particularly if they continue in prayer to the end (Apost. Past.).— Lord, who hiowest the hearts of all men. It is delightful to observe the intimate and personal intercourse which the disciples hold with their exalted Lord, undisturbed by the thought that they see Him no more with their eyes. The election of the twelfth apostle was to be the first work which they on earth and He in heaven per- formed together in the Holy Ghost (Besser). — The Lord, who knows the hearts of all men, is a description of our God and Saviour which ministers ought never to forget. We may mini- ster in the sight of men, and be blazed abroad as excellent men, but the Lord looketh at the heart (Apost. Past.). 56 THE ACTS OF THE APOSTLES. And they cast forth the lot (ver. 26). The prayer of tlie disciples, “Thou, Lord, knowest the hearts of all men, show whom Thou hast chosen,” was by the casting of the lot to become fact and reality. They put the sign into the Lord’s hand that He might manifest His will to them, and that, as He Himself called and chose the other apostles in Galilee, so He might call and choose the twelfth apostle in place of Judas. Recourse is not again had to the lot (peculiar to the Old Cove- nant, particularly the division of the promised land among the twelve tribes (Num. xxvi. 55), who were indeed to be repre- sented by the twelve apostles) in the Scriptures after Pente- cost ; because when the fulness of the Spirit was poured forth upon the Church, they were led by Him into all truth. That truth is now for us the revealed word of tlie Old and New Testament. If we let the word of God be a light unto our feet and a lamp unto our path, we shall not grope in darkness : if we observe with humility the leadings of the Lord and com- mit our ways to Him in prayer. He will certainly lead us in the right way, and direct us by His Spirit upon an even path (Leonhard and Spieg.). On the whole section, — Prayer the weapon of the Church (Starke). — Judas an example how deeply a man, with whom there was a good beginning, may fall, if he only surrender him- self to a single sin. — What teacher is fit and qualified for the sacred office f 1. He who continues with Jesus and His disciples; 2. he in whose heart Jesus goes out and in (Starke). — Ma?is life a journey to a place^ lohere he remains for ever. 1. There are two paths. 2. Let us choose the narrow one. — How the good of the Church was taken care of in the choice of Matthias. 1. Whatever may be the charge in the Church, it essentially depends on two things : clear consciousness of the divine de- termination, and unshaken fidelity in following after the Lord. 2. Among Christians, no choice should be made without prayer and the divine blessing. 3. The lot, so that no partiality can come into play, is admissible when there is a perfect equality between two candidates (Schleierrnacher). — The word of God is the only safe guide in the solution of every diffcult problem of life. 1. It makes us consider the most complicated circumstances in which we are placed as of divine appointment. 2. It induces us clearly to survey the connecting circumstances which may CHAP. I. 12-26. 57 direct us to the right path. 3. It teaches us in believing prayer to commit the final determination to the Lord. — The wages of sin, or the miserable end of Judas. 1. He ought to have been a disciple of Christ, and he betrayed his Lord. 2. He ought to have performed the duties of his bishopric, and he acquired the field of blood. 3. He ought to have proclaimed the Kisen One, and he perished as a suicide. 4. He ought to have re- ceived the Holy Ghost, and he went into condemnation (Florey). — The choice of Matthias by lot, an evidence of a faith, which, 1. even after painful experiences, despairs not of the triumph of the kingdom of Christ ; 2. recognises the high calling and im- portance of the apostolic office ; 3. in consciousness of its own weakness, refers the decision to the Lord in everything (Leon- hardi and Spiegelhauer). — The divine election. 1. A work of the free grace of God. 2. It demands of us a God-pleasing heart and conduct (Kapff). — The look to the Lord as knowing the heart: 1. For humiliation ; 2. for elevation of mind (Beck). — How the disciples of the Lord waited for the Spirit. 1. They remained together; 2. they were with one accord ; 3. they prayed (Lisco). — How the Christian waits for the manifestation of the Lord. As the disciples who abode at Jerusalem, 1. obedient, because full of faith ; 2. united, because full of love ; 3. praying, be- cause full of hope. — That we have nothing to fear for the success of the kingdom of God on earth, even when such fall away who were especially called to His service. 1. The fact that such may fall away (vers. 15-20). 2. The certainty that this brings no material disadvantage to the progress of the kingdom of God (vers. 21-27) (Lisco). — The devotion and harmony of the first disciples, an example for all times. 1. Through devotion, is har- mony sanctified and made more cordial. 2. Through harmony, devotion becomes warmer and more elevated (Lechler). — What should induce us to constancy in prayer‘s 1. Want and need. 2. The blessed promises of God (The same). — The source of Christian energy and candour: 1. True knowledge of self and sin ; 2. experience of grace and reconciliation in Christ. — Judas and Peter, monuments of divine justice and mercy. — How we should think and speak of the sins and punishments of others : 1. With frankness and truth ; 2. with humility and self-examination ; 3. with the pity of love. — The steps of sin seen in the course and fate of Judas. — Covetousness a root of all evil. — Easily ac- ACTS — VOL. I. E 58 THE ACTS OF THE APOSTLES. quired, easily lost. — The word of God a light to our ways. 1. It teaches us rightly to regard events. 2. It points to what we have to do. — What is requisite to the office of a teacher: 1. Right knowledge of the truth according to godliness ; 2. personal in- tercourse with Jesus. — The office of a teacher, the office of a wit- ness. — The proper kind of prayer. 1. Respectful and humble, as before the infinite Majesty. 2. Believing and earnest, as with the Friend of the soul. — What effect it should have upon us that the Lord knoweth the heart: 1. Humble self-knowledge; 2. child- like trust. — Judas the lost, and Matthias the chosen. 1. Judas lost, (a) not by an eternal divine rejection, {h) but by his own fault, (c) by which certainly the punitive justice of God is mani- fested. 2. Matthias chosen, (a) not on account of merit (what had he more than Barsabas?), (6) but by the free grace of God, (c) to which he resigns his will with pious heart and conduct. — Matthias entrance into the apostleship, a symbol of a blessed entrance into the ministerial office. Three things must co-operate: 1. A proper preparation from within ; 2. an orderly call from without ; 3. the highest confirmation from above. SECTION II. THE FOUNDING OF THE CHURCH AS THE CHURCH OF ALL NATIONS. (CHAP. II. 1-47.) A. The Miracle of Pentecost itself in its external manifestation and internal operation : those met together are filled with the Holy Ghost and speak in other Languages. Chap. ii. 1-4. Contents. — On the day of Pentecost, the Old Testament feast of harvest, the promise was fulfilled, and the Holy Ghost was poured forth on the disciples assembled with one accord, not without mighty signs, in a sound as of a storm of wind, and in fiames of fire wffiich distributed themselves upon the CHAP. II. 1-4. 59 believers. The inward fulness of the Spirit manifested itself immediately in speaking with other tongues. 1 And when the day of Pentecost was fulfilled, they were all together' with one accord. 2 And suddenly there occurred a rushing sound from heaven, as if a mighty wind passed along, and it filled the whole house where they were sitting. 3 And there appeared unto them divided tongues, as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them to speak out. Ver. 1. hr/iruvTig 6f^o6v[/.otl6v^ to be preferred to the reading “rai/Tg? o^ov. Ver. 3. more correct than Ka,H[/,ivoi. EXEGETICAL EXPLANATIONS. 1. Luke marks the time of this occurrence sufficiently exactly as the day of Pentecost. When this day was fulfilled, that is, during the course of the day with which the space of fifty days from the Passover ended, this 'great event happened. The words certainly read as if the fulfilling of this one day were meant, and on this Meyer relies. (^Ev rm crvfiirXrjpova-OaL rrjv '^fiepav Trj<; IIev7r]KoaTrj<;.) But the expression TrXijpovaOac is by Luke (Luke ix. 51; Acts ix. 23) constantly, used to denote the termination of some longer period ; and so the word is here evidently used. The feast of Pentecost, then, was the day during the course of which the outpouring of the Spirit took place. This feast of seven weeks ” was celebrated on the fiftieth day after the first day of the Passover, and consequently in that year on a Sunday, provided the first day of the Passover on the year of our Lord’s death happened on a Friday, and the second Passover-day, from which the fifty days were reckoned, on a Saturday. This agrees with the ancient tradition of the Chui’ch, that the first Christian Pentecost coincided with Sun- day. — The Mosaic feast of Pentecost, one of the three great annual Jewish feasts, was, according to the statutes of the law, a harvest feast, or more correctly the feast at the end of harvest ; the beginning of which coincided with the Passover, and its end was celebrated by the offering of the first loaves as a thank- offering. That the feast of Pentecost was likewise a memorial of the giving of the law from Sinai, is a supposition which rests only on the statement of later Rabbins : we find no trace of this opinion either in the Old or in the New Testament, and as 60 THE ACTS OF THE APOSTLES. little in the writings of Philo and Josephus. Accordingly, the fathers, as, for example, Chrysostom, have understood the feast of harvest, and not the giving of the law, as the Old Testament type of the outpouring of the Spirit ; and it is at least question- able, whether the usual parallels drawn between the New Testa- ment Pentecost and the giving of the law at Sinai are justified and well founded. More safely may the parallels be drawn be- tween the Christian Pentecost and the feast of harvest, e.g.^ as Olshausen does ; inasmuch as at the Christian Pentecost the whole harvest of the Jewish people, those who had been brought to the fruit of true repentance and renewal of heart, were gathered in and consecrated to God ; and inasmuch as Christ, the corn of wheat, dead and fallen to the ground, from this day brought forth much fruit, and produced an abundant har- vest (John xii. 24). 2. The place where this important event happened cannot be so exactly determined from the statement of Luke as the time. For in ver. 1 it is only stated that all the disciples were assembled in one place ; and from ver. 2, it is evident that this place of meeting was a house. But what kind of house, remains in ob- scurity. So much only is probable, that it was a private house, perhaps the same which in Acts i. 13 is mentioned as the meeting- place of the disciples. Many expositors, and of late Olshausen, Baumgarten, and Lange, suppose that the house where the disciples met belonged to the temple ; namely, that it was one of the thirty rooms in the adjoining buildings of the temple, men- tioned by Josephus, and which he calls ol'/a>u 9 . But in default of all exact determination pointing to this, we cannot, with good reason, think on the adjoining buildings of the temple. There is no positive ground for this supposition. That we should have to seek the disciples on that day — a theocratic festival — and at the first hour of prayer, nowhere else than in the temple, is more plausible than convincing. Doubtless the disciples had assembled long before the first hour of prayer — for what happened required time — and even some hours might have elapsed since their first coming together in the morning, before Peter could say, “ It is the third hour of the day.” — Also, it is not to be imagined that the disciples, without exciting attention, could have been able to meet together in any part of the temple in such numbers, and as an exclusive society, unmixed with other Israelites. F urther. CHAP. II. 1-4. 61 the multitude who flocked together does not necessarily point to the temple ; it only supposes that, in the neighbourhood of the place of meeting, there was some sufficiently large public square where many could congregate. And, lastly, the reason that the occurrence would appear much more significant if it took place in the temple the solemn inauguration of the Church in the sanctuary of the Old Covenant” — Olshausen), has least in its favour ; for its whole strength lies in the imagination. 3. Who were the persons that were assembled, and received the gift of the Holy Ghost? Ver. 1 says, ^^They were all together with one accord.” From this, so much at least at first sight is evident, that not only the apostles were present and received the gift of the Holy Ghost, but also the other disciples. This is indisputably certain from ver. 14, where the apostles are distinguished from the rest, who also were filled with the Holy Ghost, and spake with tongues. But there is a variety of opinion with regard to the other disciples : whether only the hundred and twenty (chap. i. 18), or a yet greater num- ber, were assembled and received the Holy Ghost. The first opinion is the most common, but the latter appears the more probable, when it is recollected that the day was a great feast of the Old Covenant, when, without doubt, such disciples who were not domiciled in Jerusalem, or retained there by the express command of the Lord, would be in the holy city, and would cer- tainly assemble with one accord with the other disciples. Thus, then, it is not only the twelve apostles, but the whole number of the disciples of Jesus then at Jerusalem, who were met to- gether, and shared in the outpouring of the Spirit. 4. What happened took place suddenly (dcj^vco), that is, unexpectedly. The disciples were very far from expecting any- thing violent ; they were greatly surprised. Baumgarten indeed thinks that it was very evident to the disciples that they should wait with eager expectation exactly at this sacred period. But although we may suppose a certain elevated frame of mind suit- able to the Jewish festival, yet we are by no means to suppose an assured expectation of the fulfilment of the promise which the Lord had made to His disciples. The fulfilment came upon them entirely unexpectedly. 5. A rushing sound . — The external appearances and signs which accompanied the outpouring of the Spirit were both sound 62 THE ACTS OF THE APOSTLES. and light ; the one a sign for the sense of hearing, and the other a sign for the sense of seeing. The sound from heaven spread- ing itself from above downwards, was a noise, a tumult, a rush- ing (i 7 %o?) as of a wind which passed violently along ; and this mighty penetrating blast filled the whole house where the disciples were assembled. There is no mention in the text of a real storm of wind, still less of an earthquake attended by a tempest which shook the building (Neander). The nature of the violent noise is only made somewhat clear by a comparison {cocnTep) with the noise of a storm of wind : it was a so-called FiS. From ver. 6, it is evident that this extraordinary sound, mentioned in ver. 2, was audible throughout the city. Besides this sign addressed to the ear, there was another addressed to the eye : along with the sound there was a luminous sign ; the disciples of Jesus saw (not, there was seen on them — Luther) tongues as of fire, which distributed themselves and rested upon each of them. It was as little natural fire, as the sound was the noise of a real wind ; but it seemed or appeared to them as flames in the form of tongues, only luminous, not burning. It is wholly out of place to inter- pret this appearance of flames in a natural manner. We can- not here think on electric lights, like flames lighting down on the tops of towers, inasts, and even on men (Paulus) ; for this phenomenon took place not in the open air, but in the inside of a house. To affirm that a flash of lightning passed through the room, and that the excited minds of the apostles caused them to see that light in strange forms (Heinrichs), or that by reason of their enthusiasm they imagined they saw tongues of fire (Heu- mann), is to put too much into the text, and to attribute it to the imagination, that is, to self-deception. The fact of Pente- cost — namely, the mighty internal transformation in the souls of the disciples by which they were elevated to a positive, aggres- sive, and world-conquering faith and power of testimony — is in itself so miraculous, that the particular miraculous phenomena conjoined with it need be no stumblingblock ; otherwise, we must suppose a spiritual world absolutely separate from the world of sense and matter, in other w^ords, an unbiblical and unreal spiritualism. Both the loud sound and these flames of fire are only like (cocnrep, wcreV) to natural phenomena ; but they belong not to the order of natural events, and are even, as well as the chief thing — the filling of the persons with spiritual CHAP. II. 1-4. 63 power from on high — supernatural and divine miracles. The audible and visible signs were as the sensible garment of the spiritual power, and served partly as heralds to proclaim and externally to glorify the sending of the Spirit, partly to repre- sent symbolically the power and operation of the Spirit, and partly to increase the susceptibility of the disciples for the gift of the Spirit. As regards the symbolical import : the audible sound was the symbol of a mighty power ; the noise of the sound com- ing from heaven was an image that the power was from above, from Him who, exalted to heaven, sits enthroned there. The filling of the whole house with the sound was a sign that all the persons assembled were to be filled with the Holy Ghost. The visible flames were a type of the holy zeal and inspiration which, kindled from above, would flame forth from their hearts. The appearance of tongues indicated that the tongue, the word and speech pervaded and ruled by the Holy Ghost, would communi- cate and open up the heavenly and the holy. And that such tongues of light and fire sat upon each, w*as a type that to each the fulness of the Spirit was destined and imparted as an abid- ing gift. 6. And they were all filled vnth the Holy Ghost . — The centre-point of the whole of this miraculous event was the filling of all believers with the Holy Ghost. The expression eifki^aOr^crav IIv6VfjbaTO<; dylov may, and must be understood according to its exact and full import : they were filled with the Holy Ghost, so that the Holy Ghost was not imparted to them only in part, but in His entire fulness (John iii. 34). — To understand properly the nature of this filling with the Holy Ghost, we must look backwards and forwards, and ascertain its relation to the operations, communications, and participations of the Spirit, both before and after. As regards the early commu- nications of the Spirit, it is certainly said, even in the Old Tes- tament, of Bezaleel and other skilful men, and of Joshua, that God filled them with the Spirit of God, with the Spirit of wis- dom, etc. (Exod. xxxi. 3, xxviii. 3, xxxv. 31 ; Deut. xxxiv. 9) ; but the context shows that in these passages it is artistic or military endowments that are spoken about. The operations of the Spirit on the prophets of Israel are always indicated only in such a manner, that it is evident that there were no full and abiding communications of the Spirit of God pervading their whole per- 64 THE ACTS OF THE APOSTLES. sons. The angel of the Lord (Luke i. 15) indeed promised to Zacharias, that his son John would be filled with the Holy Ghost even from his mother’s womb ; but there is something so entirely peculiar, and in the whole historical relation of the fore- runner to the Messiah so extraordinary, that it can scarcely be taken into consideration. The disciples and apostles of Jesus certainly received at an earlier period the Holy Ghost (John XX. 22) ; but that this could have been nothing abiding, or com- pletely satisfying, is evident from the repeated promises of Jesus of a yet future communication of the Holy Spirit and of power (Luke xxiv. 49 ; Acts i. 8). Thus, then, we are to regard the communication of the Spirit at Pentecost, in distinction from all earlier communications, as final, complete, and abiding. However, considering the after life of the disciples, we must ever remember that this outpouring of the Spirit was nothing of a magical nature, that it did not transform and pervade the whole person at a stroke ; but, on the contrary, it subsequently required and laid the foundation for a gradual appropriation of spiritual strength, a continual increase, a teaching, reminding, and guiding of the Spirit into all truth (John xiv. 16), a continued sanctifying, leading, and drawing (Eom. viii. 14 ; John xvii. 17). The circumstance, moreover, is not to be overlooked, that all present were filled with the Holy Ghost: not only a portion, particularly not only the apostles, but all assembled, — all be- lievers without distinction of office and calling, of age and sex ; in particular, women and young men (ver. 17), for the visible signs of the Spirit, the fiery tongues, sat upon each of them. 7. They began to speak with other tongues . — An immediate effect of their being filled with the Spirit. What took place within their spirits and minds, that must be expressed and made evident, not at first to the world, for they were yet in the exclusive fellowship of believers, but before those similarly affected; for where the heart is full, there the mouth speaks. For this reason, it is also evident that the object of their speaking could not have been the proclamation of the Gospel, for that would have been inappropriate in this place and at this time ; but praise to God, the festive words” (Baumgarten, Lange). There was nothing extraordinary in this, taken by itself ; what was extraordinary in the matter was, that the Christians, in consequence of the gift of the Spirit, spoke with other tongues CHAP. II. 1-4. 65 (erepai^ ^Xdiacrai^). This cannot possibly mean nothing more than that by the influence of the Spirit the tongues of the disciples became essentially changed, they became the organs of the Holy Ghost, whilst formerly they were the organs of the flesh” (Baumgarten). The narrative which follows leaves no doubt to every unprejudiced mind, that here we have to conceive of speaking in foreign languages which were new to the speakers themselves. (See below.) It is evident, from the concluding clause of the verse, that no previously applied labour and learn- ing, are supposed, but a free gift of the Spirit ; and, moreover, it is here already indicated that there was a multiplicity of lan- guages. But as the disciples were yet entirely among them- selves, this speaking in foreign languages had no reference to those whose languages they were, but it had its design in itself. Whilst, then, the disciples, filled and elevated by the Spirit of the Father and the Son, praying, rejoicing, and praising, broke forth in praise of God, and that in various foreign languages, they thus typically represented the entire sanctified humanity of the latter times, when all tribes, and tongues, and languages shall serve and praise God and His Anointed in the Holy Ghost. DOGMATICAL AND ETHICAL THOUGHTS. 1. The time and the hour when the promises are to be ful- filled are not revealed either in the Old or in the New Testament (Acts i. 5, 7) ; and even when a certain determination of time is given, yet this is not so precise, as that we can be perfectly cer- tain of the time when the fulfilment is to be expected ; yet the prophets searched “ what, and what manner of time, the Spirit of Christ which was in them did signify” (1 Pet. i. 11). But as certainly as the promise is the word of God, so certainly the ful- filment, the work of God, will occur at the proper time. By the promise, faith is exercised ; by the fulfilment, it is strengthened. 2. The Pentecost of the Old Covenant is the day of the New Testament outpouring of the Spirit. Thus the feast of Pente- cost has a double import. The New Covenant is built on the Old ; the Gospel is the fulfilment of the law. In this respect, as regards holidays and feasts, Christ came not to destroy, but to fulfil. 3. In the revelations of God, the spiritual and corporeal are always connected together : the highest thing in this respect, the 66 THE ACTS OF THE APOSTLES. most intimate union of the spiritual and corporeal, is in the per- son of Christ Himself, inasmuch as in Him dwelt, and still dwells, all the fulness of the Godhead bodily (Col. ii. 9). But before and after, everything in the deeds and revelations, in the means and operations of the grace of God, is both spiritual and material : the word and the sacrament are of this nature ; with the material, the visible, and the audible, are the spiritual and the invisible most intimately united. . So also is it with the com- munication of the Holy Ghost. The Holy Ghost lighted upon Jesus at His baptism in the form of a dove (Matt. iii. 16) ; the Lord breathed upon the apostles, and thus for the first time bestow^ed upon them the Holy Ghost (John xx. 22) ; and now here, when the fulness of the Spirit was bestowed upon the dis- ciples at Pentecost, it took place under visible and audible signs, which, coming down from heaven, accompanied the gift of the Spirit in the world of sense and matter, announcing and glorify- ing it, not w'ithout symbolical import, and not without reference to the promise that the disciples would be baptized with the Holy Ghost and with fire (Matt. iii. 11). 4. Pentecost is the time of the outpouring of the Spirit. All earlier operations, suggestions, and communications of the Spirit of God were only partial, passing, and provisional. The outpouring of the Spirit, in the true and only sense, could not take place until now. The Redeemer must first have finished His work on earth, and be exalted and glorified, before the Holy Ghost could be given (John vii. 39). For, on the one hand, not until now could the exalted Lord send the Spirit from the Father (John xv. 26), or pray the Father for the Helper (jrapa- kXijto^) for the disciples, and the Father send the Spirit in the name of Jesus (John xiv. 26) ; and, on the other hand, not until now was the susceptibility of the disciples for the gift of the Spirit fully ripened, when they, after the ascension of Jesus and the removal of His visible presence, expected — looking for and hasting unto” (2 Pet. iii. 12) — with their whole souls, the fulfilment of His great promise. The speciality of the pentecostal gift, as distinguished from other communications of the Holy Spirit, consists (1) in the fulness of the Spirit, with an abun- dance of His powers and gifts ; and (2) in the abiding union of the Holy Ghost with human persons,^ and relatively with mankind. CHAP. II. 1-4. 67 5. Not only the apostles, but all the disciples were filled with the Holy Ghost. The Holy Ghost was and is not the ex- clusive privilege of any particular office (although it be the highest in the Church, the apostleship), condition, or sex ; but is the gracious gift of God to all who believe on Him. There is a universal priesthood of all believers, and the Holy Ghost is the anointing which consecrates and qualifies for this priesthood. HOMILETICAL HINTS. And when the day of Pentecost was fulfilled (ver. 1). With the Pentecostal gift, the Lord proved that He came to fulfil. Times of promise did indeed precede ; the waiting for it was long ; but then the fulfilment came quickly (Kieger). — As the Passover of the Old Testament found its antitype in the Chris- tian Easter by the death and resurrection of Christ, so the feast of Pentecost found its antitype in the Christian Pentecost by the outpouring of the Holy Ghost. Ancient Israel celebrated at Pefntecost the feast of harvest : behold here, by the outpour- ing of the Holy Spirit on the field white already for harvest, to which our Lord pointed His disciples at Jacob’s well, the first great harvest feast, when three thousand souls in one day, as first-fruits, were laid up in the granary of the Lord. Ancient Israel at Pentecost remembered the giving of the law at Sinai : behold here, in the outpouring of the Ploly Ghost, the giving of the law of the New Testament, when the will of God is written with a pen of fire, not on tables of stone, but as the law of the Spirit upon the heart. — They were all together with one accord. The Holy Ghost is given not to the quarrelsome and the un- godly, but to those who live in unity, and who pray and suppli- cate (Starke). — Whoever wishes to receive the Holy Ghost must not forsake the assembly of believers. — Continuance in prayer is converted from being a burden to a pleasure, when faith relies firmly on the divine promises, and when experience of their gracious fulfilment is more and more conjoined with it (Apost. Past.). — How, in the acts of God^ the new and the old are always united. 1. God remains not stationary with the old : He creates the new. 2. He does not disown and destroy the old ; but erects the new upon it (Lechler). — The import of Christian feasts. 1. Memorials of the acts and kindnesses of God. 2. Monuments 68 THE ACTS OF THE APOSTLES. of the truth and faithfulness of God. — The holy and glorious ' connection between promise and fulfilment. 1. The promises become the more dear and certain to us by the fulfilments which we see. 2. The fulfilment becomes the more adorable and glo- rious by having been promised. — How ought the believer to act with reference to the promises of God ? 1. He should wait (in patience). 2. He should hasten unto (with eager desire), 1 Pet. hi. 12. — The expectation of the righteous is converted into joy : if it is, 1. founded only on the word of God ; 2. waits with humi- lity ; and, 3. continues in prayer (Lechler). — It often comes un- expectedly : the disciples on this day scarcely expected it. But “ when the time comes, then help with might breaks in, and, to shame thy murmurings, it will come unexpectedly”^ (Besser). — The New Testament Pentecost, the glorious fulfihnent of the Old Testament Pentecost : 1. As the feast of the giving of the law. 2. As the feast of harvest. And suddenly there happened _ a sound from heaven (vers. 2 and 3). The operations of God proceed, indeed, ordinarily through the word ; but yet they come, especially the very re- markable ones, often very quickly and unexpectedly, particu- larly to souls who are previously, by the Spirit of grace, led into believing waiting for them, and are so prepared, having their hearts open. The united prayer of the apostles was a cry to heaven pleasing to God, and this sound was a delightful answer and counter-cry from heaven : thus was this same time an echo. So faithful is God to His children and ser- vants, their cry presses into heaven to His heart ; and there results from that, as the pious Godwin remarks, the return of prayer from heaven (Apost. Past.). — The gifts of the Holy Ghost are heavenly (elas. i. 17, hi. 17), make themselves per- ceived (2 Cor. iv. 13), are powerful (Bom. viii. 14), and fill the whole soul (Starke). — It was a mighty wind, under which the Holy Ghost took possession of the heart ; and thereby is very beautifully represented His power over the souls of men, as He drives willing hearts along, as a small ship into whose sails this gracious wind blows. Also with His power He breaks in pieces the mountains, and rends asunder the rocks, when He brings hearts to wholesome repentance and sorrow. — Well for the teacher through whose garden or heart this holy wind of God ^ From a German hymn. CUAP. II. 1-4. 69 blows (Cant. iv. 16) ; and has as a north wind savingly alarmed, dispersed the mists of false security, thrown down all the heights of self-righteousness, and driven to Christ ; but whose heart is also, by means of the same holy wind of God, as a fruitful and refreshing south wind, pervaded by the grace of the Gospel, so that his spices may drop out and flow to others, that through him, as a richly anointed messenger of God, the savour of the knowledge of Christ might be made manifest in all places (2 Cor. ii. 14, 15) (Apost. Past.). — The rushing wind and flaming fire are only the forerunners of the Holy Spirit : He Himself comes invisibly into hearts ; but these signs represent His being. Thus nature may not rest, it also must do service in the sanctuary. God makes the winds His messengers, and the flaming fires His ministers. The creature shall yet be de- livered from the bondage of corruption into the glorious liberty of the children of God, and therefore it performs the service of bell-ringer in all great Christian feasts” (Ahlfeld). — Tongues as of fire. This was the baptism of fire predicted by John (Matt, iii. 11) : the fire kindled, longed for by the Lord Himself (Luke xii. 49). The Holy Spirit is a divine fire that purifies the heart, consumes all sins in it, sanctifies and raises it to God (Quesnel). — And it sat upon each of them. Where the Spirit of God has once taken up His abode, there He abides : Pie rests upon those whom He has anointed, leads and rules them hence- forth, so that they may be diligent in whatever work they intend (1 Pet. iv. 14) (Apost. Past.). — The accompanying signs of the outpouring of the Spirit : 1. As proofs that the kingdom of powder and grace is under one God ; 2. as types of the Spirit and His power (Lechler). — The sound of wind and flames of fire, striking images of the nature and operation of the Holy Ghost. 1. The Holy Ghost has the nature of wind : (a) in His secret coming ; (fi) in His powerful shaking ; (c) in His purify- ing blowing ; (d) in His soft refreshing. 2. The Holy Ghost has the nature of fire : (a) in His bright shining ; (l>) in His genial warming ; (c) in His destructive burning ; (d) in His rapid spreading. And they were all filled with the Holy Ghost (ver. 4). The heart of man cannot be empty. The more it is emptied of self, the creature, and sin, the more is it filled with the Iloly Ghost. Blessed fulness ! To be fullwof the Holy Ghost — a fulness which 70 THE ACTS OF THE APOSTLES. burdens not the soul but elevates it, and incites it to honour God (Quesnel). — As here, not every one received the same and an equal measure of the Spirit and His gifts, but yet every one was filled, and obtained such a measure as he could receive, and after- wards could use in the work appointed to Him by God ; so is it still. He imparts to every one, according as He will and can make use of him, that God may thus receive a full heart for His service (Apost. Past.). — Who can avoid thinking on these words. Behold, the Lord passed by,” etc. ! 1 Kings xix. 11. Thus here the Lord came properly not in the wind, nor in the fire, but in the still small voice, by the entrance into their hearts, and by the words which proceeded from their mouth (Williger). — And they began to speak with other tongues. The new tongue and spiritual eloquence are not gifts of nature, but of the Spirit (Ap. Past.). — The Holy Spirit is never idle, but works where He dwells : one of the chief instruments which He employs is the tongue, Eph. iv. 29, v. 19 (Starke). — When the Holy Spirit fills and enlightens the heart, then we speak with other tongues (The same). — If we would proclaim the works of God, we must have another and a new tongue, and especially a changed and new heart, Ps. li. 12, 15. — As the tongue kindled of hell is a fire which consumes everything with its wickedness ; so tongues, when they are kindled of heaven, are converted into torches by which a divine fire can be kindled in many souls, Jas. iii. 6. — Not sword and shot, but the tongue, should bring men to the obedience of Christ, 2 Cor. x. 4. — All commenced, as they could not other- wise do, to give vent in words to the overflowing pleasure of the divine life within them. But hark ! they were with other tongues than those with which they hitherto had spoken. They were new tongues, kindled not from below, but from above at the fire of the Divine Being, moved to praise and to testify to this great miracle of renewal. They were other tongues also with regard to language ; for they spoke with divided tongues, the languages of foreign and distant nations, as a sign that the testimony now begun belongs to all creatures, and that the Spirit of God is a restorer of the unity of language, an unraveller of the Babylonish confusion of tongues in one holy Sion of all nations. The con- tents of their discourse was praise to God for His wonderful and great plan of redemption, now all at once apprehended — the earnest of the eternal halleluiah (Stier). — The family of God CHAP. II. 1-4. 71 who in all the languages of the world praised the Lord, shadows forth to us how one day the whole world will praise God (Ben- gel). — The judgment of tongues dispersed mankind; the gift of tongues unites the dispersed into one people (Grotius). — This day, on the new Pentecost, has the joyful and blessed kingdom of Christ commenced, which is full of joy, courage, and safety. That is another sermon, speech, and language which drives not the people back, as did the sermon and voice on Mount Sinai, frightens them not, kills and murders them not, but makes them joyful and bold. Christ promised to Plis disciples to send the Holy Ghost, who should not be a Spirit of fear, but a Comforter, and should make them bold and courageous against all fears. For on that day, as soon as the Holy Spirit was given from heaven, each of the apostles, whom shortly before no one had been able to comfort, stands up, and is so courageous as if he would devour the whole world. Christ, after His resurrec- tion, had enough to do to comfort and gather them together, as timid and scattered chickens, and could not even with His repeated exhortations and comforts make them strong and bold. But now, when the Holy Ghost comes with His mighty wind and blows upon them. He makes their heart so joyful and glad, and their tongue so fiery, that each openly stands up and preaches. No one inquires after another, but each is in himself so courageous that he dared venture to press through the whole world. Therefore this is a very different word and ser- mon from that given by Moses (Luther). The gift of Pentecost^ the best gift of God. 1. In virtue of its root : the merits of Christ, His humiliation and exaltation. 2. In virtue of its nature : the union of the Spirit of God with man. 3. In virtue of its operations : the new creation of the heart and of the world. — The permanence of the union of the Spirit of God with man : 1. As a continued indwelling, enlight- ening, and sanctifying power ; 2. but not as an external pro- perty — we may grieve and lose Him, Eph. iv. 30 — but as a power superior to the soul. — Be filled with the Spirit (Eph. v. 18). 1. Necessary, if we would be saved. 2. The means of attaining it : (a) Humble self-knowledge ; {h) earnestness in sanctifica- tion ; (c) faithfulness in the employment of communicated gifts ; {d) constancy in prayer (Lechler). The new tongue which ought to fall to our lot by the Spirit of 72 THE ACTS OF THE APOSTLES. Pentecost. 1. Wherein it consists : not in a miraculous gift of languages, nor in a formal repetition of pious expressions; but in a heart and mouth opened to thankful praise of divine grace and joyful confession of the Lord. 2. Whence it proceeds : not from our natural state, nor from the arts and sciences, but from above, from the Spirit of God, who touches heart and lips with fire from heaven. 3. What purpose it serves ; not to vain self- glorification or worldly delectation, but to the praise of God and to the message of salvation to the world. B. The mixed Impression of this Occurrence — namelyj the Disciples filled with the Holy Ghost and speaking in other Languages — on the Jews out of all Nations then present at Jerusalem. Chap. ii. 5-13. Contents. — The greatest astonishment created among the mul- titude flocking together at this speaking in other languages ; for Jews out of all lands and of different languages heard them speak each in his own language; but whilst the majo- rity seriously considered the matter, others began to mock at it, as if the disciples were drunken. 5 And there were dwelling at Jerusalem Jews, devout men, out of every lution under heaven. 6 Now, when this sound was heard, the multitude came together, and were confounded, for every one heard them speak in his own dialect. 7 But they were amazed, and wondered, saying one to an- other, Behold, are not these who speak Galileans? 8 And how then hear we every man in our own dialect, wherein we are born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the districts of Libya about Cyrene, and Romans here present, Jews and proselytes, 11 Cretes, and Arabians, we hear them speak with our tongues the great works of God. 12 And they were all confounded, and were in doubt, saying one to another. What may this be ? 13 But others, mocking, said. These men are full of sweet wine. Ver. 7. After i^iaravTo Bg the textus receptus has xai/rg?, which the newer critics omit, according to the principal MSS. and versions, as well as the fathers Chrysostom and Augustin. — It is doubtful whether 'Trpo; ctAAijXot;; is a later addition. Lachmann. Ver. 12. Instead of r/ Lachmann and Bornemann, with C.D.A. and Chrysostom, read t/ — an unfounded correction, inasmuch as n av Si'hoi was considered an indirect question, which it is not. CHAP. II. 6-13. 73 EXEGETICAL EXPLANATIONS. 1. Now when this sound was heard . — A multitude of men were made attentive, and flocked to the neighbourhood of the place where the disciples were assembled. By 97 (pcovy aorr) we cannot understand, with Brenz, Calvin, Grotius, and others, the rumour of the event noised abroad {^wvr) is not ; or, with Kuinoel, Bleek, and others, the loud speaking with tongues, for then XaXetv (ver. 4) would be loud shouting, and (pcov^ would be in the plural. But by ^covrj is meant, as all modern inter- preters understand it, the of ver. 2 . This mighty sound from heaven, which Luke has compared to the rushing of a strong wind, was not, as is generally without reason concluded, only audible within the house (ver. 2 gives not the least coun- tenance to this idea) ; but, on the contrary, was heard widely throughout the city, yet so, as we must understand it, that it was observable that this heavenly sound, so to speak, struck the place where the disciples were assembled, and thus drew the multitude to it. After what has been said above, it is evident that, with Neander, to refer this sound to an earthquake which drove the people out of their houses, is arbitrary. Moreover, Lange’s sup- position, that at first only the susceptible were drawn into sym- pathy by the voice from heaven, and were thus collected together, is not supported by the text and context. 2 . The multitude came together . — The multitude, flocking together, heard the vronderful speaking with tongues of the disciples, filled with the Holy Ghost. But how are the circum- stances of the case to be explained ? The text leaves us in un- certainty ; and the assumed impossibility of intelligibly repre- senting the real circumstances of the case has been rashly employed as a reason against the historical reality of the event. As Luke has not more exactly described the occurrence, we cannot venture to say that so and so it happened, and not other- wise. But, at all events,, the possibility of a connected represen- tation of the case cannot be contested ; one thing or another may possibly have occurred. It is possible that the disciples, — at first assembled in a large room of a house unknown to us, as soon as the Spirit was poured out upon them, and while, speaking with tongues, elated and inspired, they proclaimed the praise of God, — went out before the house, and were induced to speak before ACTS — VOL. I. F 74 THE ACTS OF THE APOSTLES. the crowd gradually collected ; and if the house stood near one of the larger open squares of the city, a very considerable multitude could easily be collected there, such as must be supposed during the discourse of Peter. 3. And they were all amazed^ and wondered. — Among the multitude who came together, Luke particularly mentions men out of various lands and nations, which in ver. 5 is expressed in a usual hyperbolical manner, “ out of every nation under heaven,” without our being obliged to take the universal terms (especially in reference to vers. 9-11) in their strict and full meaning. — These Jews ^aav KaroLKovvTe<; iv'lepovadkrjfjb : this is generally understood of late (De Wette, Meyer, and among the ancients, Chrysostom) of a permanent residence and fixed habi- tation, according to which foreign Jews of religious susceptibility (dvBpe<; 6v\a^€L6r] (ver. 31), “that He w’^as not left,” gives the contents of the prophetic expression directly, and is not to be understood as = eh eKelvo on (Meyer) ; for the former construction is simpler, and the objection taken to that construction, that in that case elire ought to have been used instead of eXaXrjae^ does not apply, because eXakrjo-e is proximately connected with the words irepl — XpLcrrov : be- sides, we should in that view of the construction expect yap or some similar particle in ver. 32. But how are we psychologically, according to the meaning of the apostle, to understand David’s prophecy? Was David, when he speaks in the first person, and evidently appears to speak of himself, in fact not speaking in his own name, but in the name of the Messiah ? The Psalm itself does not give the slightest indication of this. And Peter also does not maintain that David spoke, with the exclusion of his own person, wholly and entirely of Christ. It is entirely consistent with the sense of the apostolic words, to suppose that David certainly in the first place expressed his own hopes of life on the ground of living fellowship with God. Peter certainly insists on this, that David, in virtue of the inspiration of God’s Spirit who was in him, has expressed an expectation, which in its full sense was not fulfilled in David, but in the Anointed of the Lord, promised to him, who is David’s descendant and suc- cessor to his throne. The apostle certainly does not assert how clear and conscious the foreseeing and prophetic look of David to Jesus Christ and His resurrection might have been. Peter, in applying the words of David (Ps. xvi. 10) directly to the resurrection of Jesus, asserts not only that His body re- mained unaffected by corruption, but also that Jesns went into the kingdom of the dead, yet did not remain there (ver. 31). — CHAP. II. 22-36. 103 From the prophecy Peter returns to the simple testimony of the apostles concerning the resurrection of Jesus. 6. Therefore being by the right hand of God exalted. — The apostle’s statement proceeds historically from the resurrection of Jesus to His ascension and the outpouring of the Spirit, that is, to the present moment. Jesus is by the right hand of God exalted,” namely, to heaven, to divine power and glory. Tg he^ia is not to be rendered ^To the right hand of God,” — the grammar and the New Testament language do not permit of this rendering, — but, “by the right hand.” Peter lays stress on this, that Jesus, abased and stain by the crime and deed of men, has been raised and exalted by the favour and almighty power of God. — Further, Peter says Jesus has received the Holy Ghost, promised by the Father, in order to impart Him, and has in consequence poured forth this which ye see and hear — that power whose operations ye perceive. The apostle here again appeals to prophecy for the ground of his testimony. David has, it is admitted, not ascended into heaven, as Elias ; and yet he said, “ The Lord said unto my Lord, Sit Thou at My right hand” (Ps. cx. 1). Peter, to whom, without doubt, the question of Jesus (Matt, xxii. 41) suggested itself, supposes that this scripture, — wherein the seat at the right hand of God, that is, the communication of the divine power and glory, is promised to the Messiah, — points to Jesus. 7. Let all the house of Israel know assuredly^ that this Jesus is the Christ. — This is the practical conclusion of the discourse ; with this Peter sums up all that he has said. This knowledge {yivwo-KeroI) follows with certainty {acr<^aXwC) from the preced- ing propositions ; but this conviction is likewise intended to awaken grief, sorrow, and repentance, because Israel had cruci- fied Him who is constituted the Messiah, and is exalted of God: in short, the apostle here seeks to persuade his hearers ; for the knowledge which he would produce is a practical knowledge, that is, the recognition of Jesus as the Lord to the obedience of faith : and indeed such a recognition was the duty of all the people (vra? 0 Z/C 09 LcrpagX), especially as they had sinned griev- ously against Jesus. Therefore the words “ whom ye have crucified” are removed to the end, to serve as a sting which should cleave to their souls, until it is drawn out by conversion and the forgiveness of sins. 104 THE ACTS OF THE APOSTLES. DOGMATICAL A^JD ETHICAL THOUGHTS. 1. The person of Jesus, in this first apostolic discourse, appears both according to its human and according to its divine side, but yet it is chiefly described according to the human side. For although the dignity of Jesus in His life and works, in His death on the cross, in His resurrection, ascension, and heavenly glory and activity, is constantly and clearly brought prominently for- ward; yet the divine element appears therein rather as bestowed: ^^what God did” (ver. 22); ^^God has raised Him up” (vers. 24, 32), not Christ is risen ; “ by the right hand of (jrod exalted” (ver. 33), not ascended ; yea, it'is expressly said, “God hath made Him both Lord and Messiah” (ver. 36). There is no single positive indication that Jesus is originally the Son of God, has life in Himself, has been from eternity God, etc. But there is nothing here that should give offence, as if the notion of the divinity of Christ had only arisen at a later period and was void of original truth. Nor is it even necessary to have recourse to the opinion, that Peter and the other apostles, in whose name he speaks, have, out of consideration for their hearers, in virtue of an accommodation (even if allowable), been purposely silent of that truth, in order first to bring them to an acknowledgment of the Messiahship of Jesus, and then afterwards to disclose to them the deeper truths. But it arises from the nature of the case and the character of religious knowledge, that notwithstand- ing the clear testimony of Jesus concerning Himself, yet the per- sonal insight of the apostles, and their conviction of the divinity of the Eedeemer, grew only gradually ; and this increase pro- ceeded in a natural manner, so that their knowledge advanced from the appearance in time to the eternal essence, from the chief facts to the chief truths, from the outward to the inward, from the lower to the higher. 2. This ratio in their knowledge is seen, in like manner, with regard to the sufferings and death of Jesus. The apostle elucidates the passion of the Lord, that it was to be recognised as the guilty deed of the Jewish people, and also as foreseen and' determined by God. On the other hand, he makes no men- 'tion of the true reason why Jesus should die, and especially that His sufferings and death were an act of reconciliation and pro- pitiation — a saving act. And we are not justified in maintain- CHAP. II. 22-36. 105 ing that he was purposely silent, because the address was not a doctrinal discourse, but only a missionary sermon, a simple testi- mony of the faith. The truth rather is, that the apostles in this matter also had not yet necessarily been led into the whole truth. What Peter testifies is the truth, but it is not the whole and com- plete truth — not yet followed up in all its depths and heights. So also as regards the resurrection. The apostle says that it was not possible that Jesus should be overcome of death ; in other words, he maintains the necessity of His resurrection. But he means only that the resurrection of the Messiah is predicted in the prophecies of the Old Testament, and that therefore, because God is true and faithful, it must have taken place. But, on the other hand, on the truth that J esus, in virtue of His dignity and of the indwelling life and victorious power of His person, must finally have overcome death, that is to say, on the inherent and essential necessity of His resurrection, — Peter does not say a single word. He testifies the truth, but yet not with a full, penetrating, and comprehensive insight into its nature. Thus in this we see the progressive nature of divine revelation and the wisdom of the Holy Spirit in His gracious operations, who does not place the disciples at once, as by magic, in the posses- sion of all truth, but leads them to it gradually, and step by step. 3. Christ in the kingdom of the dead . — Peter refers to the prophecy (Ps. xvi. 10) as fulfilled in Jesus, and maintains that Jesus was in Hades, yet did not remain there (erat in inferno, non est relictus in inferno : Bengel). And this truth requires the less to be settled by an appeal to the Old Testament repre- sentation, as the same apostle in his first Epistle (1 Pet. iii. 18) refers to the. fact in an entirely doctrinal manner. Here in our passage the stress is laid upon this, that Jesus has submitted fully and truly, but not permanently, to the law and destiny of death. He has shared in the transition state between the earthly life and the resurrection life of eternity, and thus nothing hu- man has remained strange to Him.” On the other hand, the resurrection of Jesus is the more decidedly a victory, the more completely He has Himself experienced the condition of death. Certainly t]:ie special object, served by the descent into the king- dom of the dead, came to light only at a later period. 4. It is worthy of remark that Jesus, exalted by the glori- ous power of God, Himself received the promised Spirit in ACTS — VOL. I. n 106 THE ACTS OF THE APOSTLES, order to impart Him. Hence it is evident that the exalted Kedeemer was not able, in virtue of an originally inherent fulness and authority, to impart the Holy Spirit. But it was a special step of the exaltation of Jesus, that He should receive the promise of the Holy Ghost. It appertains to the perfect hu- manity of the Redeemer, that not only during His earthly life He grew and waxed strong in spirit (Luke ii. 40), but also that in the state of exaltation. He received what He did not formerly possess, namely, the fulness of the Spirit, to be poured out upon His people. HOMILETICAL HINTS. Jesus of Nazareth, a man approved of God (ver. 22.) It is evident that what lay chiefly at the heart of the apostle, was to glorify Jesus Christ among his hearers. For this purpose he speaks both of the humiliation and of the exaltation of the Saviour; and although he intends to represent Jesus in His lowest state of humiliation, yet he gives us to understand how God, by the astonishing miracles which He performed before His sufferings, bore witness to Him, that He was the true Messiah and the Saviour of the world. We ought never to forget how exalted Jesus was even in His state of humiliation (Apost. Past.). — A servant of Christ is in this also conformed to his Head, that when the Lord brings him into suffering, He first authenticates him as His servant in the consciences of men, even of His enemies (The same). — God, with His Son, draws near to men, in order that men may draw near to God (Starke). Him being delivered up, ye have taken (ver. 23). After Peter had reminded the Jews how God had done great things to Jesus and through Plim, he strikes yet more powerfully at their con- science by reminding them of what evil things they had done to Jesus. — Although not all those who at the third hour of the day of Pentecost mocked the apostles, had joined on the third hour of the day of the crucifixion in the cry. Crucify Him, yet the guilt of blood pressed upon all who were not freed from it by repentance. Yea, even we ourselves must acknowledge, “ I and my sins, which are more in number than the sand, have caused Thee Thy sufferings and the sad host of pangs” ^ (Besser). Him God hath raised (ver. 24). After he had placed before their conscience how heavily their hand had sinned against the ^ From a German hymn. CHAP. II. 22-36. 107 Lord’s Anointed, he shows them what the hand of God had done to and for Him, the Crucified. The blacker their guilt, so much the more dazzling the glory of the Redeemer, abased indeed by them, but crowned by the Father with glory and honour. — Christ the humbled and the exalted, the man with the crown of thorns and the victorious Prince and King of glory, — both must be displayed before the people. — Until this hour the disciples had kept to themselves the secret of the resurrection of Jesus ; but now’ the promised Spirit of testimony had come upon them, and Peter stands up as the first public witness of the resurrec- tion (Besser). — And has loosed the pains of death. Death is only a band wdiich God can easily loose; therefore fear not death (Starke). — If the bands of Jesus are rent asunder, so also are mine, for we are united together (Lindheim). — The joy of the risen Saviour is to be compared with the joy of a mother who, after having endured the pangs of labour, rejoices that a man is born into the world ; for we are by His resurrection begotten again unto a lively hope, 1 Pet. i. 3 (Apost. Past.). — Because it was not possible that He should be overcome of it. For He was not the game which belongs to death’s trap ; therefore He has gone through it, and has torn the net in pieces, so that it can no longer hold any Christian. — Death is swallowed up in life, has disappeared and never rises ; life rises up, obtains the vic- tory, lifts its hands, and exclaims. Victory, victory ! (Luther). — • The testimony of God for Jesus. 1. In the miracles of the Lord Himself. 2. In His resurrection and exaltation. 3. In the gift of the Holy Ghost. — The counsel of God aiid the deed of men. 1. In apparent contradiction. 2. In real unison. — There is no uncontrolled powder of human wickedness and sin. — The scrip- tural doctrine of a collective crime. 1. Its ground. 2. Its punish- ment. 3. Its remission and forgiveness for individuals. — The resurrection of Christ a witness of the 1. omnipotence, 2. faith- fulness, and 3. compassion of God. For David saith of Him, etc. (vers. 25—28). Like as our faith directed backwards embraces the saving acts of God in Christ, so the faith of the righteous in the Old Covenant stretch- ing forwards has embraced the same saving acts. — / foresaw the Lord always before me. Those who here have the Lord always before their face shall hereafter stand before His face ; those who have the Lord at their right hand in this world shall likewise at 108 THE ACTS OF THE APOSTLES. the great day be placed at His right hand (Starke). — Therefore doth my heart rejoice. Severe battles being won make the joy of victory always the greater. — No one can rightly rejoice in heart, unless he has God before his eyes. — If our Kedeemer has by His resurrection pressed into an endless life, He has thus paved the way to us (Starke). — The kingdom of God is even here below joy in the Holy Ghost : what will it be hereafter wdien we see God face to face ! — Thou wilt not suffer Thy Holy One to see corruption. The Scripture says the like of no other man, as it gives over all men to corruption and dust. This is the only One who here proclaims the Gospel in this truly “Golden psalm,” that His flesh shall not corrupt or be converted into dust, but that He shall die and lie calm and secure, waiting for the resur- rection (Luther). — Thou hast made known to me the ways of life. All the ways which Jesus in His humiliation and exaltation has trod, in His passage through suffering to glory, are ways of life for all men ; and all the ways by which He leads souls from the beginning of their conversion to their full perfection are ways of life (Apost. Past.). — Jesus’ death and resurrection a twofold mys- tery. 1. That Pie should die who has life in Himself. 2. That Pie should rise who came to give His life for many. — Living fellowship with God an earnest of eternal life. — How body and soul rejoice in the living God. — The prophetic word a light in a dark place. — The descent of Jesus into hell, and its import. 1. An evidence of the perfect humanity of Jesus. 2. The lowest depth of His humiliation. 3. The turning-point to His exaltation. 4. The standard of measurement of the comprehensive extent of the work of redemption (Lechler). Men and brethren (ver. 29). Peter here calls the assembled Jews brethren, both on account of their carnal descent (Pom. ix. 3), and also because of the good hope that many of them would embrace the Gospel, and thus become truly his brethren ; and his heartfelt love for them is seen in his address, as he became more earnest. Ah ! how willingly would he have ministered to them alto- gether, that they might become the children of God (Apost. Past.). — He is dead and buried. Death and the grave are the end of all the glory of this world; therefore set not your heart on it (Starke). This Jesus God has raised (ver. 32). Now the apostle closes the circle, turning back to the beginning of his sermon. — “ But ye are witnesses of these things,” said the Eisen One to CHAP. II. 22-36, 109 Ilis disciples ; and here is seen a complete echo of this word of the Lord from the mouth of the apostle (Besser). — How good and pleasant is it when teachers, who perform the work of the Lord in one congregation, are entirely at one in this chief matter, and can appeal the one to the other ! (Apost. Past.). Being by the right hand of God exalted (ver. 33). What the world exalted on the cross, that God exalted to heaven (Starke). — Having received^ He hath poured forth. The Son'receives for us from the Father, the Holy Ghost receives from the Son and gives to us (John x\d. 14). O blessed giving and receiving ! Let us imitate the Holy Trinity : faith receives, love gives. Sit Thou on My right hand, etc. (ver. 35). This prophetic radical word, which the Lord set before the scribes (Matt. xxii. 43), blossoms gloriously throughout the apostolic writings, and bears sweet fruit (1 Cor. xv. 25; Eph. i. 20; Heb. i. 13, v. 6) (Besser). — Until I make Thy foes Thy footstool. Must Christ wait until all His enemies are put under His feet ? Why then should we not wait? (Starke). — We need not understand His making His enemies His footstool as meaning only that the Lord will inflict eternal pain and punishment on His impenitent adversaries. It also takes place when He brings them to ac- knowledge their misery and enmity, to throw down their weapons, and to entreat for favour : this is the victory most precious to Him. Such He lifts up, takes to His heart, yea, at length places on His throne (Apost. Past.). — According to what we see and feel, it by no means everywhere appears that Christ reigns so powerfully among us, but rather we see and feel the very reverse, and there is nothing before our eyes but mere weakness and feebleness among Christians, as if they were altogether poor and forsaken, oppressed by the world and trampled under foot, more- over surprised and afflicted of the devil with sin, with the fears of death and hell, and with anguish ; and besides all manner of common bodily disasters, dangers and troubles oppress them, more than others. Therefore a man must have a strong and mighty faith, that he may contend and fight against all such feelings and thoughts, and hold to the naked word which he now hears, that this Christ, albeit invisible, is by God set at His own right hand, and shall and will remain there, and rule mightily over us, although secret and concealed from the world. For this saying, “ Sit Thou at My right hand,” because God says it. no THE ACTS OF THE APOSTLES. must be, and remain, true, and no creature can overthrow or falsify it : as He Himself also will not repudiate it, let all things seem, and feel, and pretend to be as they please (Luther). — Chrises exaltation. 1. By the right hand of God. 2. To the right hand of God. — Christas ascension to the throne. As long as Jesus remains the Lord, it always becomes more glorious.” — The outpouring of the Spirit a witness of the exaltation of the crucified Redeemer (Lechler). Therefore let all the house of Israel know assuredly that God hath made this Jesus, whom ye have crucified, both Lord and Christ (ver. 36). With this weighty conclusion, Peter turns himself once more, first to the understanding of his hearers, to whom he had proved Jesus to be the Messiah from the word of God, as well as from their experience, — from what they now saw and heard ; and then to their heart and conscience, into which he at the conclusion inflicts a sharp sting, and reveals to them their sin, as well as the way of salvation, with the words. Ye have crucified Him, but God has made Him both Lord and Christ. — Jesus Christ as the living One exalted to heaven, attested, 1. In the Scriptures — the prophets and apostles ; 2. in the history of the world — from Pentecost to this day ; 3. in the hearts and consciences both of friends and foes. — This Jesus, whom ye have crucified, God has made Lord and Christ. 1. A sermon of re- pentance, full of bitter truth. 2. A sermon of consolation, full of sweet grace. — Christ at GoJs right hand. 1. For the protection of His friends ; 2. for the destruction of His enemies. — Jesus Christ enthroned as the King of glory. 1. In the Scriptures, where all the prophets and apostles testify of Him. 2. In the world, where He reigns invisible, and rules in the midst of His enemies. 3. In hearts, where He yet manifests Himself as the Prince of peace and the Lord of salvation. 4. In heaven, where friend and foe shall yet behold Him in His glory. D. The Effect of the Discourse. Chap. ii. 37-41. The discourse, together with the admonitions added to it, resulted in the conversion of three thousand souls, who were added to the disciples of Jesus by baptism. CHAP. II. 37-41. Ill 37 Now, when they heard this, they were pierced to the heart, and said unto Peter, and to the other apostles. Men and brethren, what shall we do ? 38 But Peter said to them. Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise concerns you, and your chil- dren, and all in the distance, as many as the Lord our God will call. 40 And with many other words did he testify and exhort, saying. Save yourselves from this perverse generation. 41 Then they received the word and were baptized : and on that day there were added about three thousand souls. Ver. 41. The textus receptus has cicrp^hcjg after ovy. But it is a later addition, which is awanting in the best MSS. and versions, and in the fathers. It is therefore rejected by Lachmann and Tischendorf. EXEGETICAL EXPLANATIONS. 1. Now, when they heard this — what shall we do ? — The effect of the discourse was penetrating : the hearers, that is, a great portion of them, were “ pierced to the heart.” The discourse, aided not a little by the sting in the concluding words, pierced them to the heart. The address of the apostle touched, first of all, their feelings : their minds were painfully affected, pene- trated with sorrow, because they had mistaken, despised, ill- treated, and brought to the cross Jesus, whom they must now recognise as the Messiah and as their Lord ; and thus they had sinned grievously against the Lord and His Anointed, and had incurred the just punishments of God. But the effect did not stop with this sudden emotion, which was produced by the newly acquired knowledge and enlightenment ; on the contrary, it was evidenced from the question, What shall we do?” that their wills also were powerfully affected, so that they applied for advice to the apostles, and showed themselves ready to do what was their duty and the will of God. Whilst with friendly feel- ing and sincere confidence they asked advice from Peter and the rest of the apostles, as from brethren, they likewise showed, not only a real concern about salvation, but also incipient faith and a confidence in God, who would perhaps forgive them and lead them in the right way. 2. Repent. — Peter gives with pleasure the advice requested, and thus performs, so to speak, a special act of the pastoral care in pointing out to the susceptible and awakened the way of sal- vation. He makes a twofold demand, and gives a twofold pro- mise. He demands, 1. that they change their mind, — their moral disposition (yieravoelre) ; 2. that they be baptized in the name of 112 THE ACTS OF THE APOSTLES. Jesus (eVt ovofxart I. X., that is, on the ground of their faith in Jesus — of their acknowledgment and subjection to Him as Lord and Messiah). The rite of baptism is here supposed as known from John the Baptist and from the works of Jesus. What Peter requires thus amounts to a change of mind and faith ; and baptism is accordingly, in the first instance, to be viewed as a moral act of the person baptized, whilst, in virtue of the promise annexed to it, it is also certainly a means of grace on the part of God. Peter promises to those who repent and are baptized, 1. forgiveness of sins, and 2. the gift of the Holy Ghost. — Ver. 40 contains the summary of the additional state- ments and exhortations of the apostle, as he properly pressed them to an immediate and determinate conclusion, and thus struck the iron while it was hot. The exhortations essential^ amount to this, that the awakened, by laying hold of the prof- fered grace, should rescue themselves, and thus be separated from fellowship in sin and destruction with the perverse generation. 3. For the promise concerns you . — Whilst he holds out to them the sure hope of the same gift of the Holy Ghost which the apostles and other disciples had already received, he also confirms it by pointing out those whom this promise concerned ; namely, it concerns you, the Israelites ; and also your children, that is, it is not limited to the present, but stretches itself to the future, to the posterity of Israel ; and it has a yet more comprehen- sive destination, it concerns iTacn rot? eh paKpaVy all nations, that is, the Gentiles, who are afar off, as many of them as God will call. Beza understands this last of a long post futuri, but that is already included in reKva v/jlmv. Meyer and Baumgarten think that- it refers to the Israelites in distant lands, because the context does not point to the Gentiles. But when the gradation or gradual extension of the circle is considered ; besides, that Peter regards his hearers as the representatives of all nations (ver. 36) ; moreover, that the Jews of the dispersion required no special mention, as they originally partook of the promise as well as those who happened to be present, it is probable that the Gen- tiles are included. Accordingly, the opinion that the passage refers to the Gentiles, adopted by Brenz, Calvin, Bengel, Lange, and others, is to be preferred. The universality of the salvation is certainly here only treated in outline ; the definite and clear perception of it was declared afterwards. CHAP. II. 37-41. 113 4. They received the tvord . — The final result was astonishing : a crowd of about three thousand received the word with deter- mination of will, were baptized, and added to the Church of Christ. They were in the course of the same day baptized by the twelve apostles. That all who had assembled and had been hearers were converted, is naturally not the meaning ; for the mockers (ver. 13) had heard also, and all of them would at least not be changed. It was entirely in accordance with the command of Jesus (Matt, xxviii. 19), that those who were pre- pared honestly to receive the testimony of Jesus were immedi- ately baptized ; further instruction in doctrine (BiBao-Kovre^) would fitly follow afterwards. DOGMATICAL AND ETHICAL THOUGHTS. 1. The apostle describes the way of salvation simply, but ac- cording to the evangelical truth. He requires of the people, whose participation in the crucifixion of the Kedeemer he had so expressly maintained, as the condition of their forgiveness, not fastings, penances, and such like meritorious works ; but only repentance and a change of mind on the one hand, and the re- ception of baptism in the name of Jesus, and thus faith in Him as their Messiah, on the other hand. 2. Baptism, according to this section, is a twofold act — human and divine : a human act, inasmuch as the baptized person by receiving baptism confesses Jesus as his Lord (in other words, confesses the triune God as his God) ; and inasmuch as the Church which administers baptism to him receives him as a mem- ber and unites him to itself. Baptism is a divine act, inasmuch as God separates the man from the perverse and sinful genera- tion (ver. 40, cr(h6r]Te supposes a saving power to which the man resigns himself), forgives his sins, and makes him a partaker of the Holy Ghost. Certainly the a<^ecovourdg is certainly an addition of the same MS. (E.), taken, doubtless, from ver. 11. Ver. 9. EItts is awanting in the Alex. Cod., and occupies another place in the MS. of St Germain (E.), and is by Origen replaced with (pmiv- It was, without doubt, originally not in the text, as many MSS. testify. 10. Ilpog rovg nvohdg : others Trupoc, vtto : Trpog is best attested. EXEGETICAL EXPLANATIONS. 1. But a certain man . — The history of Ananias and Sapphira 174 THE ACTS OF THE APOSTLES. forms, first of 'all, a contrast to the act of Barnabas, and to the example of many others, who had brought the price of their disposed lands undiminished to the apostles. This is no indica- tion of internal pragmatism, but entirely corresponds to the simple and artless character of the entire style of the history. 2. Sold an estate . — The objective in the action is very simple. Ananias, in concert with his wife, sold an estate which belonged to him ; and indeed one, not all. Luther’s trans- lation is misleading — “ Ananias sold his possessions the ori- ginal says only, eirdiXriae KTrjfia, and in ver. 3 Peter expressly mentions to '^copLov, the single and known piece of ground, about whose price the question is. Now the man acts thus : he keeps back part of the price which was paid to him, in order to retain it to himself ; the other part he brings and lays at the apostles’ feet, for an offering, as others had already done. How he divided the money, whether he kept back only a small portion, or, as is more probable, a considerable part, is not indi- cated, nor is morally of any definite importance. That the man acted with the knowledge of his wife, that both were perfectly at one, ver. 2 not only informs us, but is directly evident from ver. 8. 3. The internal form of the transaction is more complicated. There is nothing to prevent us supposing, that satisfaction in the example of others, namely, in the unselfish and liberal sacrifices of their goods and possessions for the brethren, may have concurred, perhaps have been the original motive. But after the sale of the land and the receipt of the money in hand, covetousness was excited. The heart did not cleave to the land, but it adhered to the money so tenaciously, that it could not tear itself completely away from it, and hence kept back a part of the price. But as the married pair were unwilling to confess this openly, they gave out that the sum brought was the whole price, in order to have the appearance of self-denying love and liberality before the apostles and the whole Church. This was abominable hypocrisy; and for this purpose, also, they must commit a deliberate falsehood, and that not only unto men, but unto God. To alfirm that the whole price belonged to the Church and the poor, and yet to keep back a part of it, was also an embezzlement, and in a manner a theft. There was in this not only individual sin, but also a serious danger for the whole CHAP. V. 1-11. 175 Church ; for if such hypocrisy gained ground, if purity and truth vanished, the Church of Christ would be deprived of its best ornaments, and pharisaical hypocrisy would step into the place of holiness. 4. Wherefore has Satan . — The sin was checked, partly by the manifestation of what was secret, and partly by instantane- ous punishment. The former resulted from human instrumen- tality, but not without divine illumination ; the latter, directly from divine interposition. It was 'Peter who without reserve revealed to Ananias, and (because it happened in an assembly of the Church) also to the Church, the falsehood and abominable wickedness of his heart, and the greatness of his guilt ; as also he afterwards did to his wife. He severely reproves Ananias, because he had permitted Satan fully to take possession of his heart, so that he had sought to deceive the Holy Ghost. His lie was directed not against man, but against God : and his sin was so much the more aggravated, because he was at perfect liberty to keep the field to himself, or to dispose of the price ac- cording to his pleasure. Peter also reproaches Sapphira, because she along with her husband, and indeed by a doubly repre- hensible agreement (avvecpcovTjOr]), had tempted the Spirit of the Lord : yjreva-ao-Oal ere to Trvevfia to aytov^ ovk eyfrevcrco dvOpcoTTot^, etc. The variety in the construction gives a variety in the meaning : yfrevBecrOaL constructed with the accusative is to deceive one by a lie ; '^jrevSecrdai tlvl is to commit a lie in reference to one. If it were only said that Peter had discovered the deceit, still one might reasonably ask whether the knowledge of it had come to him in a natural manner. But the apostle does not only disclose the external deed, but also the secret internal motive, the concealed condition of soul, the disposition and state of the heart (ver. 3, t^v KapBlav crov ; ver. 4, eOov ev KapSla (Tov) ; and this it is impossible to explain otherwise than by the illumination of God through the Holy Ghost. 5. He fell down . — The punishment itself — that Ananias fell down dead on the spot, at the words of the apostle, is to be re- garded as a direct divine act. For that the sudden death of the husband, and in the same manner afterwards of the wife, had been caused merely by a fit of apoplexy, brought on by terror (Heinrichs and others), does not in the slightest degree agree with the whole spirit of the narrative. But, on the other 176 THE ACTS OF THE APOSTLES. hand, there is no good ground in the narrative to suppose (with Meyer and some of the ancients) that Peter intended the sudden death of the two, and directly effected it by means of the miraculous power residing in him. With regard to Ananias, no trace of this can be discovered, either in the words of the apostle or in the narrative of Luke. And even the declaration of Peter to Sapphira (ver. 9), — which Meyer thinks, that with- out the apostle’s consciousness of his will being here the active element, would have been presumption, — is yet nothing else than a prediction of the impending death of the wife, prompted not only by the fate of the husband, but also, and chiefly, by the illumination of the Spirit. God, and not the apostle, is the agent. The event is to be considered as a direct divine inter- position, in the way of most swift and terrible punishment. But still we are not excluded, either by the original text or by the con- tents, from taking into account both the psychological effect of the word of Peter, revealing publicly the inmost secret of their wickedness, and the moral susceptibility of the two sinners. For with regard to their moral susceptibility, the account does at least suppose that they put an uncommon weight on the judg- ment of the apostle, and on the public opinion of the Church ; and, accordingly, a discovery so unexpected and so complete, and a public reproof, might have made a most terrible impres- sion upon them. To recognise this is by no means to mingle and halve the divine and the natural ” (Meyer). 6. Then rose up the young men . — The historian calls those persons, who forthwith stretched the lifeless body (^avveaTetXav)^ then carried it out, and buried it in one of the burying-places outside the city (as afterwards they did the same to the wife), ol vecorepoL, ver. 6, ol veaviaKoi^ ver. 10. — It is the common opinion, that these were the stated servants of the Church who by means of their office were accustomed to such business (Mosheim, Olshausen, Meyer). But the reasons for this opinion are not strong ; on the contrary, it is very doubtful if at that time, besides the apostleship, there was any recognised office in the Church. It consisted entirely with the nature of the case, that the youngest men, especially if the least hint were given them, would freely devote themselves to such services. 7. Because Sapphira came in about three hours afterwards, Baumgarten thinks that it was a second assembly of the Church, CHAP. V. 1-11. 177 corresponding to the Jewish hours of prayer, divided by an in- terval of three hours. On the other hand, ver. 7 seems rather to convey the idea that the meeting of the Church continued, and that the wife came about three hours later into the same assembly. When Peter inquires. Have ye given the land for this price? it is very probable that toctovtov referred to the money still lying there, not to the express naming of the amount. 8. And great fear came upon all . — On both occasions, at the death of Ananias and at the death of Sapphira, Luke mentions the impression which the event made. The only distinction is, that in ver. 5 the impression on the hearers (rou? aKovovra^ without ravra, which is critically doubtful), who were collected to listen to the instructions of the apostles, is mentioned ; whilst ver. 11 treats partly of the Church and partly of all outside of it, who received information of the occurrence. It is worthy of remark that here (ver. 11) the idea iKK\r)(rla occurs for the first time in the Acts of the Apostles. Hitherto Luke has spoken of ol /jLadrjral, chap. i. 15, irdvre^ ol TnarevovTe^y chap. ii. 44, to irkrjOo^ Ttov 'marevcrdvTwv, chap. iv. 32. In distinction from these modes of expression, wdiich have their origin entirely in individuals, Luke here names dXrj 'q cKKXqala as a collection, a collective personality. It is not to be considered as accidental, that this collective idea of the Church, as a self-contained whole, is first brought forward in connection with that event which appears as an imposing act of “ divine church discipline ” (Thiersch). DOGMATICAL AND ETHICAL THOUGHTS. 1. The question of Peter, Why hath Satan filled thine heart ? contains more than one truth with reference to Satan. — First of all, the existence and reality of Satan, that is to say, of the evil spirit who is the prince of darkness, is throughout undeniably to be understood. It cannot here be considered as a mere allegory ; the matter was too serious, and the speech of the apostle is much too impressive, severe, and direct for that. — Again, there is here a proof that evil does not exist and grow isolated in the human breast, but is connectively interwoven with the kingdom of evil in the invisible world. And precisely the worst sins, the subtlest hypocrisy, where evil clothes itself in the holiest garments 178 THE ACTS OF THE APOSTLES. of light, are the operations of Satan. — Further, the vehement and strong expression of the Apostle Peter supposes that there exist different degrees of the influence and working of Satan, from the smallest temptation to the filling*of the heart, that is, entirely and completely taking possession of it, which is the terrible con- trast to ifKrjaO^vaL irvev^iaTo<^ ar^iov. — And lastly, the freedom of the will and the responsibility of man, even in relation to the powerful promptings of the devil, are in these words of Peter indirectly, but yet unmistakeably, expressed. For, Peter says to Ananias not only : Satan has filled thy heart, that thou hast done this : but he asks. Why ? And the reason which he seeks lies evidently not in Satan, but in Ananias. The question has undeniably this meaning : Why hast thou permitted it ? Why hast thou consented that Satan should fill thy heart? — The apostle indirectly testifies that man, if he will, may resist the devil, 1 Pet. v. 9 ; Jas. iv. 7 : that man is responsible, and to blame, if he give himself up to Satanic influence ; that there is no irresistible power of Satan. 2. What Peter says is important with reference to the doctrine of the Holy Ghost. He refers the action of Ananias and Sap- phira wholly to the Holy Ghost. He judges the deed, not from the stand-point of the apostles as individual men, or of the Church as a human fellowship ; but as the disposition and action appeared to the Spirit of the Lord. Their sin is a sin against the Holy Ghost, — a crimen Icesce majestatis against Him. And accord- ingly, from the nature of the case, as well as from the words, both the personality and the divinity of the Holy Ghost are tes- tified. When Peter says, Satan has filled thine heart to lie unto the Holy Ghost Thou hast not lied unto men, but unto God “Ye have agreed together to tempt the Spirit of the Lord the explanation that here the Holy Ghost denotes only a power or an operation of God, does not agree with the whole solemnity of the rebuke (Strauss). On the contrary, the Holy Ghost is here supposed to be a Person in reference to whom we may act in such and such a manner, whom we may 'Treipda-at, that is, put to the proof, whom we may seek to deceive by falsehood. — Further, the divinity of the Holy Ghost is testified when Peter says, ovK i'yjrevo-o) dvOpcoTTot^; dX\d rtp 06 m (ver. 4). Meyer, in- deed, thinks that it is a lie against God, because His Spirit was lied to : that is to say, by 0ew he would understand, not the Holy CHAP. V. l-ll. 179 Ghost Himself, but God the Father. But the sin of Ananias, that he sought to lie to the Holy Ghost and that he lied to God, is one and the same deed. And even if we grant the above dis- tinction, yet from the context the circumstance remains as the chief thing, as the strongest reproach in the apostolic word, that the married couple offended the Holy Ghost, and thus committed a great and an unpardonable sin. The greatness of the guilt is founded on the majesty and inviolable holiness of the Spirit, as a divine Person. 3. The indwelling of the Holy Ghost. — Ananias persuaded himself that it was nothing very wicked, when he uttered an untruth, if it were only men who \\ere deceived by it. But, Peter says to him. Thou hast not lied unto men, but unto God : because the Holy Ghost dwells within these men. And whilst Ananias sought to corrupt and to lead into error the Christian conscience of others — their judgment in divine things, his out- rage was directed against the Holy Ghost, who is the cause of all truth which is in the convictions, and of all holiness which is in the disposition, and who governs the judgment of believers in divine things. — But who are the persons in whom the Holy Ghost was insulted ? This reference is commonly limited to the apostles. But for this there exists no reason in the text. It is true Ananias laid his money down at the apostles’ feet ; but in doing so he had regard, not only to the apostles, but to the whole Church, — to their opinion and judgment. And the Holy Ghost was, according to the former part of the history, not only in the apostles, but in all believers. (See Baumgarten, English trails., p. 113.) HOMILETICAL HINTS. Barnabas and. Ananias (ver. 1). Two people can do the same thing ; but before God it is not the same thing. Cain and Abel both brought their offerings to the Lord. Ananias and Barnabas both sold their fields for the good of the poor. — Ananias in the pentecostal Church. Where there is much light, there is also much shadow. Where God has a church, the devil builds a chapel beside it. Where the husbandman sows his com, the enemy is after him with his tares. — Jesus had a traitor among His apostles ; the primitive Church had a hypo- crite in its bosom : this is the form of the visible Church in all 180 THE ACTS OF THE APOSTLES. ages (Starke). — Because good and evil are in the external Church, God has made good and evil examples to be recorded ; the former for our edification, and the latter for our warning (Quesnel).— Remember Lot’s wife,” says our Saviour, after so long a time ; and this holds good of all such pillars of salt set up for our warning (Rieger). And kept hack part of the price (ver. 2). Avarice is a root of all evil : witness Judas and Ananias. — And brought a part, and laid it at the apostles^ feet. God will have no sacrifice of that which avarice and hypocrisy leave over ; He will have what is entire, Mai. i. 12 (Quesnel). — Probably Ananias and Sapphira were impelled to the sale more from shame, and from the example of others, than induced to do so with perfect will- ingness of mind (Rieger). — Those are unfortunate people who endow a charitable institution, in order that they may obtain a great name from the world (Starke). But Peter said, Ananias (ver. 3). A teacher dare not re- main indifferent to the sins of his fiock : what obliges him to testify against them are : 1. Love to the Lord, and zeal for His house ; 2. Anxiety for the poor erring souls ; 3. Care for others who might thereby be offended and infected (Apost. Past.). — Why hath Satan filled thine heart f A terrifying warning : 1. Of the power of Satan not only to seize upon, but to fill human hearts, and even Christian hearts ; 2. Of the guilt and respon- sibility of him who is thus led astray : Why has he filled thine heart ? How can the devil lead astray him who suffers himself to be led by Christ ? (Apost. Past.). — A man who deliberately lies and deceives his neighbour, has given his heart into the power of Satan, John viii. 44 (Starke). — And to keep hack part of the price. It is sacrilege, when one takes from God that which he has already in intention devoted and given to Him (Quesnel). Whilst it remained, was it not thine own f (ver. 4). God desires not our goods, but our heart (Quesnel). — Why hast thou conceived this thing in thine heart f It is a good sign, when souls, who are powerfully impressed by the word of the Lord, feel as if all their hidden sins and abominations were related to them, as if he who preaches the word of the Lord knows of them, although he may never have seen or heard of their persons before. This shows the power of the divine word, that it is a CHAP. V. 1-11. 181 discerner of the thoughts and intentions of the heart (Apost. Past.). — It is to be presumed that if Ananias, or even afterwards Sapphira, could have been able to bring forth from the recesses of their hearts any desire, however feeble, for the truth, and • had thus been able to give an answer to the “ wherefore” of the apostle, the punishment of death would have been averted (Rie- ger). — Thou hast not lied unto men, hut unto God. Grieve not the Holy Spirit of God, when He speaks inwardly in your heart, or outwardly in His word ; for, 1. You insult thereby the holy majesty of God ; 2.. You ruin thereby your own spirit, and with it both soul and body. He fell down and gave up the ghost (ver. 5). Be not de- ceived, God is not mocked.” He has not ceased in the New Covenant to be a great and zealous God. — The truth, that the Holy Ghost is truly God, 1. terribly proved by the death of Ananias, who grieved Him ; and 2. blessedly proved by the life of those who obey Him (Apost. Past.). They buried him (ver. 6). It is not contrary to the divine justice that we should pay the last offices to those whom it punishes, 1 Kings xiii. 26, 29 (Starke). — But to be honourably buried, is not on that account to have died happily. After the lapse of about three hours his wife came in (ver. 7). She had three hours to reflect. God, according to His long- suffering and goodness, gives longer time to one sinner to reflect and to repent than to another (Starke). — Not knowing what was done : but she knew well what God has threatened to hypocrites and the unrighteous in the Holy Scriptures. They have Moses and the prophets, let them hear them (Apost. Past.). Tell me, Whether ye sold the land for so much2 (ver. 8). The woman had not only longer time for consideration, but Peter, by a yet more pointed question, gave her a much better opportunity for reflection, and for giving glory to God. But as she answered still more shamelessly, she is obliged to listen more fully to her sentence, and to hear what had already happened to her husband (Rieger). How is it that ye have agreed together to tempt the Spirit of the Lord^ (ver. 9). It is a great perversion of the marriage state when the two are joined to do evil (Starke). — The fearful per- version of the marriage bond in many a family, where marriage is nothing more than, 1. a fellowship of goods and a business trans- 182 THE ACTS OF THE APOSTLES. action to become rich, instead of a union of hearts in the Lord ; or, 2. a union to the service of the flesh, the world, and the devil, instead of a pious resolution, I and my house will serve the Lord ; and 3. a walking together to hell, it may be to a hell on earth (a state of marriage, a state of woe), or to eternal perdition, instead of the married pair being helpers of one another’s joys and blessedness, and striving how the one might bring the other to heaven. — How is it that ye have agreed together? a serious question to every Christian married pair. Then fell she doim immediately at his feet and gave up the ghost (ver. 10). God is not a God who has pleasure in wicked- ness. He who is evil dwells not before Him : He destroys them that lie, Ps. v. 6, 7. Here these two persons fall down suddenly dead at the word of a mortal man : how then will sinners for an instant endure the punishments of the truth on the great day! 2 Thess. i. 8-10 (Starke). — The great day will declare whether with Ananias and Sapphira, it was only a destruction of the flesh, that the spirit might be saved on the day of the Lord Jesus (Rieger). And great fear came upon, all the Church (ver. 11). The Church is not designed to cherish sins, or to procure for sinners security from punishment (Quesnel). — To excite a holy fear is the end of the divine judgments, but how often do they serve people either for idle astonishment, or frivolous conversation, or make them self-righteous judges ! — When the Lord purges His floor and scatters the chaff. His true kingdom suffers no diminution thereby, for true believers are thus kept and pre- served (Apost. Past.). The sin of A nanias and Sapphira^ according to the standard of the world venial, hut, in the light of God^s countenance, great and aggravated ; for, 1. It is theft, springing from avarice, the root of all evil. 2. It is falsehood and hypocrisy, an abomination in the sight of the true God. 3. It takes place deliberately and wilfully (ver. 4, Was it not in thine own power?). 4. It takes place in a plot by concert of the married pair, who were united to evil, instead of the one sharpening the conscience of the other : How can I do this great wickedness ? (ver. 9, How is it that ye have agreed together?). 5. It grieves the Holy Spirit of God, who not only by the mouth of Peter, but in their own CHAP. V. 1-11. 183 hearts, as believing members of the Church, must have warned, reproved, and exhorted them. 6. It offends the Church, which should have neither spot nor wrinkle, nor any such thing, and which even at this time flourished so beautifully in the Holy Ghost: “ Woe to him by whom the offence cometh.” 7. It gives occasion to make the name of J esus blasphemed among the Gen- tiles. — The first tare among the wheat. 1. How the wicked one sows it. 2. How the Lord of the field plucks it out. — The punishment of Ananias and Sapphira^ an illustrious example of the divine justice. 1. In its citation : it knows no respect of persons, but calls believers as well as unbelievers before its bar, yea, it steps even more quickly among the former, as the ser- vants who knew the Lord’s will : judgment must begin at the house of God. 2. In its examination : it inquires inexorably, and uncovers the most secret recesses of the heart. 3. In its punishments ; it rather cuts off, without false tenderness, a dis- ^ eased member from the body of the Church, than that the whole body perish ; and rather chastises the flesh in time, that the spirit, if possible, may be saved for eternal life. — The first act of church discipline carried into effect hy the Lord of the Church. 1. Occasion and object of discipline : the scandal in the Church. 2. Means and instrument of discipline : the re- proving word in the mouth of the spiritual office. 3. End and design of discipline : the glory of God, the purity of the Church, and wholesome fear in the conscience. (But for prac- tical application, the difference of the times must be kept in view.) — The act of divine chwxh discipline on Ananias aiid Sapphira^ a cause of deep shame for our lax Church. 1. In respect of its object : then one scandal in the Church; now hun- dreds and thousands which none can overtake. 2. In respect of its instrument: then a valiant and inspired apostle; now mostly weak office-bearers and servants of the Church, forsaken either by the Spirit of the Lord, or by the aid of the Church. 3. In respect of its consequence : then pious fear and whole- some dread ; now mockery and laughter. 184 THE ACTS OF THE APOSTLES. B. Progress of the Church hy the Verification of the Miraculous Powers of the Apostles in the Healing of the Sick. Chah. V. 12-16. 12 But by the hands of the apostles were many signs and miracles done among the people ; and they were all together, with one accord, in Solomon’s porch. 13 But of the rest durst no one join himself to them ; but the people esteemed them highly. 14 And believers in the Lord were the more added, a multitude of men and women. 15 So that they brought out the sick to the streets, and laid them on beds and couches, that, as Peter passed, his shadow might perhaps overshadow some of them. 16 There came together also a multitude from the neighbouring cities to Jerusalem, and brought the sick, and those who were afflicted with unclean spirits ; and they were all healed. Ver. 15. Kotra r^g TrActTg/ot?. The readings are here very various: h rot'ig tA., elg roig ttX., are purely corrections for the sake of simplicity. — K'Kiuxplat^ : instead of this, some have the simple and more familiar kKivuv. Ver. 16. E/jo-oy, rov x^/oroy, roy >cvptov, etc. j EXEGETICAL EXPLANATIONS. 1. And the high priest ashed them. — ^E7rr)pcoTr}aev does in- deed lead us to expect a formal question of the examining judge. But this is not the case, as ov is spurious. Yet the address of the high priest with its reproach, that notwithstanding the ex- 196 THE ACTS OF THE APOSTLES. press prohibition, the apostles had spread their doctrine, is at least indirectly a call for a reply. 2. JVe have strictly commanded you . — The high priest design- edly alludes to Jesus without mentioning His name : he says only, T(o ovoyaiL tovtw — rov dvOpcoirov tovtov; as if it were incompatible with his dignity even to name Jesus. Peter, on the contrary, is not ashamed of J esus : he names Him with all boldness, and renders honour to Him with all his might. 3. And behold ye have . — What the high priest most severely charges the apostles with is, that they would ostensibly \iraya- yetv i(j) 97/Ad? TO alya rov dvOpayirou tovtov. Meyer considers this equivalent to, that ye would cause the blood of this man to be avenged on us by an insurrection of the people. But there is not so much contained in the expression. It means rather that the apostles would lay upon them the responsibility and the guilt of shedding His blood. In this reproach, the secret dis- quietude of a conscience, which feels an anathema pressing heavily upon it, is betrayed. And yet there was some truth in the accusation against the apostles : indeed, Peter says in the pre- sence of the Sanhedrim, Ye have killed Jesus, ye have by your hands taken away His life (6te^etpicra(7(9e). But the hateful, revengeful, and hostile disposition which the high priest imputed to the apostles, was not theirs ; on the contrary, in ver. 31 there is indirectly made to the Sanhedrim an offer of repentance and forgiveness for that sin. 4. We must obey God rather than men . — This truth (ver. 29) is the same as in chap. iv. 19 ; only with this difference, that the manner in which it was then expressed was less decided than at this time. For in the fourth chapter, Peter did not until the conclusion of the trial assert this principle ; but here he brings it forward at the very beginning. There he appealed in a certain manner to the members of the Sanhedrim themselves, and re- ferred to their conscience (el hUaiov eaTiv — KpLvaTe) ; but here he briefly but determinedly expresses this maxim as an undeni- able truth, entirely apart from the judgment of his judges, and even in direct opposition to it. 5. The God of our fathers (o 0eo9 — ^yeipev Ttjo-ovv ). — Meyer, after Erasmus and others, refers this to His resurrection : but eyeLpeiv is always in the Acts of the Apostles united with eV veKpdov when it denotes the resurrection ; and besides, the sue- CHAP. V. 27-42. 197 cession of sentences with ijyeipev — BLe'^eoplaao-Oe — v\Irco(T€ speaks in favour of a sequence in point of time being likewise expressed ; according to which ^yeupev indicates simply the raising up of Jesus, as “ the sent of God.’’ Thus vyjrcoo-e (ver. 31) includes both the resurrection and ascension. 6. JV/ien they heard that . — A leirplovro signifies literally, they were sawn through: dissecahantur (Yn\g.)j findehantuTy they were cut to the heart, they were moved with hot displeasure ; so that the idea to make away with the men suggested itself to many of the members. On this they consulted with one another, though secretly; for we cannot suppose a formal and open consultation until the apostles were removed (ver. 34). 7. Gamaliel is described in three particulars. 1. He was a member of the Sanhedrim. 2. He was a follower of the party of the Pharisees. 3. He was a doctor of the law. The two last particulars are further illustrated in chap. xxii. 3, where Paul, who there evidently describes himself as having been a Pharisee (aKpl/Seca tov Trarpwov vopuov), states that he sat at the feet of Gamaliel as his teacher. As regards the first particular, many have imagined that Gamaliel was the president of the council ; but Ti9 iv T(p crvveBp. cannot possibly mean president, but merely a simple member of the council. Two learned men of the name of Gamaliel are known to us in Jewish history. Gamaliel I., or the elder, the son of the Pabbi Simeon, and the grandson of the celebrated Hillel ; and Gamaliel II., or Gamaliel of Jabne. Both are in the Talmud called Pabban, and are represented as presidents of the Sanhedrim. There can be no allusion here to the younger or second Gamaliel, as he flourished after the destruction of Jerusalem, from about 80-118 after Christ. But, on the other hand, there is, chronologically, nothing in the way of supposing here the elder Gamaliel, since according to the Tal- mud he flourished under Tiberius, Caligula, and Claudius, and is said to have died eighteen years after the destruction of Je- rusalem. An internal difficulty to conceiving the Gamaliel of Luke identical with the Gamaliel of the Talmud would only occur if the old Christian tradition (Pecognit. Clem. I. 65, Photius Cod. 171) is something more than a mere conjecture arising from this passage, namely, that Gamaliel was secretly a Christian, and that laterly he, along with his son Abib, and Nicodemus, was baptized by Peter and John. This would not 198 THE ACTS OF THE APOSTLES. agree with the strong pharisaical and natural character of the first Gamaliel, as may be gathered from Jewish sources. But his advice, vers. 35-39, does not justify the above supposition. 8. Ye men of Israel . — Gamaliel counsels only caution and delay instead of a rash and precipitate proceeding, of which they might soon have to repent : and therefore he advises that the apostles should be let go unpunished. He founds this advice on experience, and on the conviction drawn from it, that if this work were merely of human origin, it would fall to the ground of itself ; but if, on the other hand, it were willed and caused by God, it could not possibly be destroyed. It cannot be gathered from the words which of these two suppositions the speaker himself held to be the more probable. Meyer, after Bengel, infers from the use of el c. Ind. Pres, in the latter clause, com- pared with idv c. Conj. in the first clause, that Gamaliel himself regarded the divine character of Christianity as the more pro- bable. El c. Ind. Pres, is much more objective than idv c. Conj. ; that is to say, with the latter construction a case is supposed as happening ; whilst with the former, without regard to what takes place, it is only simply declared under what condition something will happen (see Baumlein). Gamaliel supposes the possibility that the work of the apostles may be of God, and that therefore opposition against the apostles may be sinful opposition against God Himself (^eoyLtd^ot). Moreover, the citation of the two examples to which Gamaliel appeals indicates that he, as a decided Pharisee, expected that this new doctrine, like many other similar innovations, would soon fall to the ground. And thus this speech agrees very well with the historical character of Gamaliel I. 9. For before these days . — The two historical instances to which Gamaliel appeals are the fates of Judas of Galilee and Theudas. The first is known from Josephus in more places than one (Antiq. 18, 1, 1 ; 20, 5, 2 ; Bell. Jud. 2, 9, 1). Judas was a native of Gamala, in lower Gaulonites ; and hence he is once called by Josephus “the Gaulonite,” and twice also as here, “ the Galilean.” That, on the occasion of the census which Augustus ordered to be made by Quirinus, he stirred up the people (Jos. Ant. 18, 1, 1), agrees perfectly with the state- ment, iv To-t? 'qfjbepai<; d7roypa(j)7]<;. He represented that measure as a means of subjugation, and appealed to the maxim, aovov '^yepLova Kal SeaTrorrjv top 6eov elvau. Luke relates, that CHAP. V. 27-42. 199 Judas himself perished; Josephus informs us of the death of his two sons (Ant. 20, 5, 2) : statements which complete each other. And though Josephus mentions the rising again of the party of Judas in the Jewish war, yet this agrees well enough with our passage, which only mentions the dispersion of the party, but not its destruction. Whilst in regard to Judas, our passage harmonizes with Josephus, it is nevertheless apparently irrecon- cileable with the other instance. With respect to Theudas, the case stands thus: Josephus gives an account of one Theudas, perfectly corresponding in all particulars, but differing widely in chronological date. 1. Theudas stirred up the people, and had numerous followers. 2. He gave himself out to be an extraordinary person {Xiycov elvai nva eavrov) ; in particular, he declared himself to be a prophet, and promised by his word to divide Jordan (Josephus). 3. He himself was slain, and his fol- lowers came to nought: according to Josephus, he was captured and beheaded, whilst his followers were partly cut down by the horsemen sent against him, and partly captured. These are the essential statements in which ver. 36 strikingly agrees with Josephus (Ant. 20, 5, 1). But the time differs remarkably. According to Luke, the rising of Judas happened after that of Theudas (fjLera tovtov), but the latter must necessarily have hap- pened before the speech of Gamaliel (tt/qo tovto) tmv '^fjuepwv). Josephus, on the other hand, distinctly states that this Theudas rose up in the procuratorship of Cuspius Fadus, that is, in the reign of the Emperor Claudius, not before the year 44, whereas this speech of Gamaliel happened in the time of Tiberius (+37). As Judas, according to the concurrent testimonies of Josephus and Luke, rose up at the time of the census, there is a space of about fifty years between the period when the Theudas of ver. 36 and the Theudas of Josephus must have risen up. It is there- fore supposed that the Theudas of the Acts is entirely different from the Theudas of Josephus : so Bengel, Baumgarten, and other learned men. For this it is argued: 1. That the name Theudas was not uncommon among the Jews (Lightfoot). 2. That at that time, revolts were frequent among the Jews. 3. That J osephus, in his history, is by no means complete, and that he may easily have omitted a former Theudas about the time of Herod the Great. This possibility, in the abstract, is not to be disputed. But the agreement between ver. 36 and 200 THE ACTS OF THE APOSTLES. Josephus in the above three statements of fact is yet so striking, that an unlearned reader receives involuntarily the impression, as if one and the same man and event were referred to, espe- cially as every head of an insurrection had not the presumption to ascribe to himself a more than human authority. But then an error in regard to time must he admitted, a is put into the mouth of Gamaliel (De Wette, Neander, Meyer). 10. Abstain from these men. — The advice of Gamaliel, who with calm judgment and a degree of impartiality opposed the excited fanaticism and passions of others, especially of the Sad- ducees, found so far a response, that the assembly abstained from their project of murder, and resolved to release the apostles. Yet the punishment of corporeal correction was adjudged to them and inflicted on them. And this, first, in order not to incur the appearance of a completely unfounded interference ; and secondly, to resent the disobedience of the apostles. Honour and dignity appeared to demand that the threat formerly an- nounced should now be put in force. But the apostles were not to be frightened by corporeal punishment and by the re- peated prohibition : they rather departed with an elevated con- sciousness of honour which consisted in their being called upon to suffer shame for the name of Jesus; and they proceeded to testify of Jesus as the Christ, both publicly in the temple, and privately in the houses of believers. DOGMATICAL AND ETHICAL THOUGHTS. • 1. Jesus a Prince and a Saviour . — ^ Apj(r)€aLv dfiapnwi^). That forgiveness is a free gift of God, that man cannot blot out his own guilt or forgive his own sins, is evident enough, and was already taught in the Old Testament (Ps. xxxii.). But that change of mind is also a gift of God, which He bestows on men by the gracious operations of His Spirit, is here distinctly testified. Not as though the freedom of the will would thereby be denied ; but, without preventing and operating grace, there can never take place a true change of mind and for- giveness. And further, this gracious operation, in its wide mea- sure and extent, was conditioned by the exaltation of Jesus. God has exalted Him in order to give change of mind and forgiveness. 3. The witnesses for Jesus are, according to ver. 32, the apostles and the Holy'Ghost ; namely, the Holy Ghost in those who, on the word of the apostles, do the will of God and believe on Jesus. The apostles here represent their own testimony as a human testimony, borne by eye-witnesses and ear-witnesses, and therefore credible and trustworthy. But a second testimony supports this testimony, so that the matter rests on the mouth of two witnesses : the divine supports the human, — the eternal and enduring, that which is dying away. Not only were the apostles witnesses, but also the Holy Ghost. Every man who gives credit to the preached Gospel, and obediently submits himself to it, receives the gift of the Holy Ghost. The Holy Ghost bears witness in the man, witness of Jesus Christ as Lord and Re- deemer: and he who receives this testimony is perfectly convinced of its truth. The testimony of the apostles is for us and for all ages contained in the Holy Scriptures ; and thus for us the word and the Spirit are the two witnesses of Christ. But only by the Spirit does the word become living and clear to us, convincing ACTS — VOL. I. . o 202 THE ACTS OF THE APOSTLES. and persuading, so that the soul receives a divine certainty of re- demption by Christ, — of the power of God which is in the Gospel. 4. The whole circumstances of this transaction are a mani- fest proof that Jesus Christ, exalted by the Father, rules in the midst of His enemies. He has a kingdom, and He protects and increases His kingdom ; but without doing any violence to human liberty. No man is compelled by the irresistible operation of God to give credit to His word and to the testimony of the apostles, and to render obedience to that word and testimony. Whoever will not receive the word for his salvation, is not forced. He may experience it as a sharp sword, he may revolt against it, he may even devise murderous schemes against the servants of God. But man proposes, and God disposes. The Lord is able to prevent the counsel of the wicked. He knows where it is necessary to take a man out of the camp of the enemies of His word, to move his conscience, so that from the fear of God he opposes the godless plan. And He knows how to turn the minds of His enemies that they yield to the warning, and abstain from forcible oppression of the witnesses of Jesus. HOMILETICAL HINTS. Ye intend to bring this man’s blood upon us (ver. 28). The pious sheep of Christ have always troubled the water to the wolf (Starke). — The kingdom of this world in its opposition to the Idngdom of God always shows itself as mixed of iron and clay : of clay, by its fear from the feeling of its own weakness ; of iron, by its obstinacy against the truth. To excuse their obstinacy, men fasten upon a part of the truth, which they urge upon their heart as an excuse : Ye intend to bring this man’s blood upon us.” They do not think on the forgiveness offered them. — Assuredly we would wdth the preaching of the cross bring the blood of Christ upon you : not for your condemnation, but for your salvation. — The preaching of the blood of Christ. 1. The most effectual preaching of repentance. 2. The most powerful preaching of comfort. Whom ye slew (ver. 30). We dare not omit preaching on those points which the world loves not to hear, on account of its hatred : the wounds must be opened and the sores probed, before they can be healed (Apost. Past.). Jesus Christ a Prince and a Saviour (ver. 31). 1. A prince. CHAP. V. 27-42. 203 (a) according to His heavenly origin, (b) according to His divine credentials even when in 'the form of a servant, (c) according to His glorious exaltation to the right hand of God the Father. 2. A Saviour : (a) A Saviour already in the manger by His self- renunciation ; (b) a Saviour on the cross by His sacrifice ; and (c) a Saviour on the throne by His intercession with the F ather. 3. Both a Prince and a Saviour, (a) If He were not a Saviour, He could not be a Prince — His fairest princely ornament is His crown of thorns, (b) If He were not a Prince, He could not be a Saviour — the efficacy of His sacrifice depends upon His divine dignity, (c) As a Prince we must honour and obey Him, and as a Saviour we must love and confide in Him, in order to become partakers of His salvation. — The salvation in Christ. 1. Offered by Him, as the Prince and Saviour. 2. To be appro- priated by us in repentance and forgiveness of sins. When they heard that, they were cut to the heart (ver. 33). Whoever will not receive the truth into his heart, it may never- theless pierce his heart. Even this is a victory (Starke). — And they took counsel to slay them. It is a proof of the weakness of the enemies of the truth, that they would fill the mouths of confessors with earth and kill them, instead of stopping them with arguments (Apost. Past.). Then stood there up in the council a Pharisee, named Gama- liel (ver. 34). Thus among His enemies, God knows how to find an advocate for His cause (Starke). — Gamaliel was cer- tainly no true friend of the Saviour, and we must not praise his conduct above measure. But yet there lay at bottom not a mere natural prudence. That man has indeed received many a knock at his heart, and has stood under preventing and warning grace, which at least has worked a fear in him not to injure himself (Apost. Past.). — To him, if to any one, the Lord might have said. Thou art not far from the kingdom of God (Schleier- macher). Before these days rose up Theudas (ver. 36). The false pro- phet and the true. 1. The former rises up of his own accord, as Theudas and Judas ; the latter is raised up by God. 2. The former boasts himself to be somebody ; the latter does not boast of himself, but gives glory to God. 3. The former draws away the people after him ; the latter leads souls to the Lord. 4. The former falls from heaven as a wandering star — Theudas and 204 THE ACTS OF THE APOSTLES. Judas perish, are slain, and those who joined themselves to them were dispersed; the latter will shine as the brightness of the firmament, and as the stars for ever and ever . — And there were joined to him. Those who will not submit to the cross of Christ, submit to the prophets of Satan. Thus the Lord even now gives many who obstinately despise Him into the power of lying prophets, that they may come to ruin with them. — Unbelief leads into the arms of superstition. GamalieVs counsel (vers. 38, 39). We must not refer every- thing to the result ; only spiritual sloth and doubt can arise from doing so. But those things which are beyond our conception, we rightly leave to God and wait the issue. We cannot say, Everything which has no stability is not of God ; for then the destroyed churches of Asia Minor were not of God. Nor can we say. Everything which has stability is of God ; for then the Turkish and heathen faiths which have endured so long, are of God (Starke). — Whoever would wait for the complete victory of Christ and His Church, must wait until the last day. There- fore the neutral policy of delay is of no value in the kingdom of Christ (Leonh. and Spieg.). — Gamaliel’s counsel is prudent and likewise God-fearing; but yet he himself does not comply with that counsel, and in this he failed ; for whoever is on his guard not to fight against God, must also recognise it as a duty to fight for God, to lay hold on the banner of the truth amid the raging of the people and the Gentiles, of the world and its troops. Gamaliel’s counsel was the voice of God which spoke in his heart : his guilt was, that he did not follow that voice, that he did not take the Lord at His word, and prove whether there was falsehood in Him. Whoever will do the will of Him that sent Me, he shall know whether this doctrine be of God, or whether I speak of Myself” (Rudelbach). — The whole counsel rests on the false principle, that temporary and visible success de- cides concerning the divinity of a testimony or an undertaking. Is not this a denial of the cross ? He whose heart, and not merely his understanding, is touched by the Holy Ghost, does not first wait for results, as little as the true supporters of missions do first wait for splendid missionary reports ; but he is united to be- lievers and avows himself for the Gospel, although it should even appear in the course of perishing, as in the persecutions the blood of the martyrs drew new multitudes. We cannot fight CHAP. V. 27-42. 205 against God, is the feeble half prudence of coldness and safety : We ought to believe and obey God’s word, even before His work stands forth victoriously, is the true wisdom of the penitent. Nevertheless Gamaliel’s voice in the council of the impious is yet of great significance, and represents, as it were, the con- science of the Sanhedrim ; the voice of conscience testifying in every opponent of God, by which even reason advises to take care. We would therefore, with Luther, appeal to this Gamaliel-feel- ing of the enemies or of the indifferent, because more may come out of it : not only, like Thomas, wishing first to see, but willing to believe (Stier). — Gamaliel is a believer, though only a slightly ^ enlightened gne, in the Old Covenant, who holds that God can- not leave His people permanently in perplexity, and that there- fore false prophets will soon be punished by Him (Gerlach). — Against that which can only be spiritually judged whether it is the work of man, no physical force ought to be used : this is one side of Gamaliel’s counsel. But he has not advised that it should not be counteracted by spiritual force ; and this he him- self would not have omitted to do. The other side of his counsel is telling them. If it be a work of God, ye will not be able to extinguish it, but ye will be found fighting against God. And what greater affliction can there be than this, to be found fight- ing against God? If, when perhaps it is too late, when it can- not possibly be remedied, it become evident to a man how far he has erred from the right way, — that he has used the noble, and great, and glorious, and fair powers, which God has given him, in a manner directly contrary to the will of God, so that wdien the scales have fallen from his eyes, he himself must rejoice that the whole labour of his life is destroyed. There- fore, so long as it is yet possible that we may be in uncertainty with regard to anything whether it be a work of man or a work of God, so long is there no wiser counsel than the counsel of Gamaliel : none which can be more effectual to keep back well- meaning men from the road to destruction, and preserve every one that he lose not his life in vain efforts : none which likewise may be more effectual in kindling for every one the true light on his way, and in making him capable of the knowledge of the truth (Schleiermacher). Three positions which the human heart takes up on the increase of the kingdom of God. 1. A hostile; 2. a prudential; 3. a 206 THE ACTS OF THE APOSTLES. humbly active (Ahlfeld). — Gamaliels counsel. 1. A convenient counsel for the spiritually idle, and for the politicians of the world. 2. A true counsel, in opposition to senseless zeal. 3. A half counsel, when it concerns us to recognise, decide, and act at once ; when the question is about thy spiritual concerns (Beck). — GamalieVs counsel. 1. A good counsel, (a) As a rule of judgment, when we see the end of God’s ways ; then at last it shall certainly hold good : “ Every plant which My heavenly Father hath not planted shall be rooted out.” {h) As a rule of conduct, when carnal zeal will resort to carnal weapons in spiritual matters ; and when no light has arisen to us whether a work be of God or of man. (In this sense, Luther applied the counsel of Gamaliel to the Elector of Treves, as one yet unde- cided.) 2. A bad counsel, (a) As a rule of judgment, when, in the midst of the imperfect course of the world, good and evil are judged according to their external and temporary success. (5) As a rule of conduct, when it is transformed into a pil- low of laziness, to get rid of an inward and earnest decision, when God’s word speaks distinctly enough, and God’s Spirit points clearly enough ; and to avoid courageous acting and energetic witness-bearing, when we are really decided. — Ga- malieVs counsel. 1. A good counsel: Of humility before God, the supreme Judge ; of charitableness toward our neigh- bour who thinks differently, and perhaps even erroneously ; of w^atchf Illness over ourselves and our passions. 2. A bad counsel : Of a policy, judging only according to outward success ; of a toleration toward that which is evil ; of an indifferentism, undecided in itself. — Better the deed of the apostles than the counsel of Gamaliel. — GodVs counsel and marts deed^ both appertain to the increase of GodVs kingdom. 1. God’s counsel: hence nothing against God and without God ; this Gamaliel teaches us. 2. Man’s deed : hence every- thing for God and with God ; this we learn from the apostles. — The Ref ormation powerfully proved to be the work of the living God. 1. By the choice of the instruments which He used. 2. By the strong and durable foundation on which the work was built. 3. By the weapons of good warfare with wFich the founders contended. 4. By the fruits which it produced. They scourged them (ver. 40). God leads His servants step by step to sufferings, in order gradually to accustom them to CHAP. VI. 207 the cross. 1. Threatening, chap. iv. 21. 2. Imprisonment, chap. V. 18. 3. Scourging, chap. v. 40. 4. Martyrdom, chap, vii. 60. They departed from the presence of the council rejoicing (ver. 41). The servants and children of God are truly a wonder to the world. What philosophy teaches such things % (Apost. Past.). — They, the scourged, are the only persons who depart rejoicing. He who suffers with Him, — he who, not for his own sin, but in fact for Christ’s sake, is exposed to shame, scourging, bonds, and persecution, whom Christ has united with Himself in the deepest humiliation, — can rejoice the most (Ahlfeld). — Four classes in the school of suffering. 1. I am obliged to suffer. 2. I am willing to suffer. 3. I am able to suffer. 4. I am permitted to suffer (Hartmann). And they ceased not, ver. 42. The apostles, when they came to the people after their deliverance, neither complained of their enemies, nor boasted of their stedfastness : they sought not to save their honour, injured by the scourgings, but they preached the Gospel of Jesus Christ (Apost. Past.). SECTION IV. THE COMPLAINT OF THE HELLENISTS, AT THE NEGLECT OF THEIR WIDOWS IN THE CARE OF THE POOR, INDUCES THE APOSTLES TO CHOOSE SEVEN MEN, AND TO APPOINT THEM TO THIS SERVICE. INCREASE OF THE CHURCH. Chap. vi. 1-7. 1 But in those days, when the disciples became numerous, there arose a murmuring of the Greek Jews against the Hebrews, because their widows were overlooked in the daily ministration. 2 Then the twelve called the multitude of the disciples together, and said. It is not agreeable that we should leave the word of God, and serve tables. 3 Therefore, brethren, look ye out seven men among you, of good report, full of the Spirit and wisdom, whom we will appoint over this business. 4 But we will keep to prayer and the ministry of the word. 5 And the saying pleased the whole multi- tude ; and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a Jewish proselyte of Antioch. 6 These they set before the apostles; and they prayed, and laid their hands on them. 7 And the word of God 208 THE ACTS OF THE APOSTLES. increased, and the number of disciples became very great in Jerusalem ; and a great company of the priests also became obedient to the faith. Ver. 3. ’ Ay iov after appears to be an insertion : it is wanting in B.D., several versions, and Church fathers ; the Syriac version has xy/s/oy instead of ay/oy. Ver. 3. Kcx,rctar^^ao[Mv is decidedly to be preferred to the conj. Ver. 7. Instead of ruv some MSS., the Syriac version, and Theophylact, have rZv an objectionable correction. EXEGETICAL EXPLANATIONS. 1. But in those days . — At the very time when the faith of the apostles was strongly manifested in the endurance of shame for the sake of Christ, and in the joyful preaching of the Gospel in spite of the threats of the authorities, and when the word was continually embraced by more, so that the Church increased rapidly : an evil suddenly arose, and that from within, and therefore the more dangerous. The threatenings from without were less serious than the danger from within. Those proceeded from the enemies of Jesus and of His Church ; this, from His followers and the members of the Church itself. And the more numerous the Church became, the more easily might impure elements obtain entrance into it. The more liberally and kindly the poor were cared for, the more might this very circumstance draw many needy persons to the Church, who might find them- selves deceived, if their hopes were extravagant and selfish. 2. There arose a murmuring. — Discontent, at first only in whispers, then increasing in loudness, arose among the Hel- lenists, and was directed against the Hebrews. Here a differ- ence springs up in the Church, which threatens to grow into opposition and lead to a rupture. The one party are the Hebrews — Christian Jews who resided in Palestine or the Holy Land, and spoke the Hebrew or Aramaic language ; the other party are the Hellenists — Christians who were not of Palestinean Jewish origin, but had their residence in other lands, as Egypt, Syria, Asia Minor, etc., and who spoke the Greek as their native language. Without doubt, the latter also were for the most part Jews by birth, although there may have been individuals among them who were born Gentiles and had been incorporated as proselytes into the nation of Israel ; at least we have an example of this kind in Nicolas, who is expressly denominated a proselyte. The native Jews, who cer- CHAP. VI. 1-7. 209 tainly formed tlie majority of the Church, preserved, on account of their education and residence, their Jewish manners more piu’ely and strictly. The others, on account of their descent from foreign Jews and their residence in foreign lands, had adopted not only the Greek language, but also imperceptibly foreign customs — Greek manners, which they mixed with the J ewish. 3. That their widows . — The particular reason of the discontent and jealousy of the Hellenists against the Palestinean- Jewish Christians was, that the widows of the Hellenistic- Jewish Chris- tians were overlooked in the daily maintenance of the poor ; and indeed this appears to have been the case for a considerable time (Imperf. iTapeOewpovvTo). The widows are not named for the poor collectively (Olshausen) : rather, it may be sup- posed, first, that widows would be sooner overlooked than families, — householders knowing better how to represent their wants ; and secondly, that the neglect of poor widows would be taken up more sensitively. What formed the ground and reason why the Hellenistic widows were neglected, can only be conjec- tured ; we have no reason to suppose intentional neglect, arising perhaps from the self-conceit of the Palestinean Jews, or from their positive ill-will ; rather, the want of sufficient personal acquaintance with the persons and circumstances of the widow's of foreign origin, may have led to the oversight. 4. Then called the twelve . — The apostles, to whose ears the complaint came, interposed immediately to prevent the discontent taking deeper root, and to check in time everything which threatened harmony and brotherly love ; and likewise, by a divi- sion of labour, to satisfy a want of the Church, and to preserve the apostolic office free from subordinate business not belonging to it and encroaching on its time. But the apostles did not act apart. That something must be done, and what must be done, they have determined among themselves : this they informed the Church. But they did not take upon themselves to designate the men to whom the new^ office should be transferred: they requested the Church to look out among themselves, and to propose worthy men who might be appointed to this office by them, the apostles. Therefore the apostles convoked (Med. TrpoaKaXecrdpLcvoc) the multitude of disciples ; that is, not a bare committee of the Church, not merely the original members, the 120 (Lightfoot, see 210 THE ACTS OF THE APOSTLES. chap. i. 15), but the whole Church, that is, all the male members. The supposition, derived from seven being the number chosen, that the J erusalem church already before this consisted of seven congregations, each of which assembled separately, and each selected a man (Mosheim and Kuinoel), is without foundation. 5. It is not agreeable. — The apostles declare to the Church without reserve, what they do not wish, and what they do wish. The first is thus expressed : Ovk dpecrrov ear tv. The use of the term does not permit us to take dpecrrov for cequum or honum. Certainly it displeased the apostles, only because their con- sciences disapproved of it, and they did not think themselves able to justify it before God. They did not think it right to forsake the word of God, that is, the preaching of the Gospel ; to disre- gard the ministry of the word, and, neglecting that which was their chief business, which the Saviour Himself had commanded as their first duty {ecrea-Oe ptot pidpTvpe<;), to serve tables, that is, to assist in the management and distribution of food to the poor and widows. Not that the serving in itself appeared degrading to the apostles and unworthy of their office, for they considered the spiritual office itself as a htatcovta ; but only, they could not reconcile it with their duty to serve tables, to feed the body instead of nourishing the soul ; to neglect the care of souls, in order to devote their time and strength to the care of the poor, did not please them. It is here tacitly supposed that the care of the poor can be carried on no longer as hitherto. For until now the apostles alone had the right and duty of governing and managing ; the gifts of charity were laid at their feet, and to them belonged the distribution and application of these gifts. As the apostles, by the rapid increase of the Church, could not per- sonally superintend everything, they employed the assistance of other members of the Church, but without any settled order, form, or official organization. As inequality arose from this ir- regular management of the business, and thereby discontent and variance were excited, so a remedy must be devised. The apostles would not adopt the course of devoting themselves to this business with their full strength, in order to satisfy all claims, because that was the same as to neglect their chief busi- ness. They would, on the contrary, keep themselves to prayer and the ministry of the word. Ataicovla rod \6yov forms a con- trast to BtaKovetv Tpa7T€^at<;. They would devote themselves CHAP. VI. 1-7. 211 continually and with their whole strength to the ministry of the word, the preaching of the Gospel, and along with it, and in the first instance, to prayer. 6. Wherefore^ brethren . — But in order to give themselves Avithout distraction to this holy and necessary chief business, the apostles AAushed to transmit the care of the Church in external matters to other hands,* and indeed to a settled and independent office, an organized function. Accordingly they act thus: they put a part of the duties and privileges, hitherto belonging to them, into other hands ; they set up a second office in the Church, beside the hitherto only existing office, — the apostleship, and thus make the commencement of completing and perfecting the organization of the Church of Christ. They neither refused, nor did they regard it as any want of trust in the Holy Ghost who guides the Church of Christ, to complete the still defective social organization of the Church, and to create in it a new office. 7. And the saying pleased . — But they do not act without the concurrence of the Church. They might transact the business alone, fully conscious that they did everything for the Church, and sought not their own. Indeed, they might say, that the ex- isting discord itself w^as a diseased symptom in the Church, and that on that account, from love to the Church, it must be left entirely out of the business. They might delude themselves Avith the idea that duty to the Lord Himself and to their office required they should act perfectly self-dependent, and indepen- dently of all beloAv them. — But the apostles did not think so, and did not act so. They treated the Church as full-grown; they bring before it the state of the case, and what should be done ; and the Avhole Church pronounced the proposal good. The members of the Church, as requested by the apostles, chose seven men, and presented them to the apostles, as the men of their confidence. 8. The apostles demand important qualifications of the men Avho are to be placed before them. They ought to be, 1. jaapry- povpevoo, that is, of recognised rectitude of character and con- duct ; they ought to enjoy a good reputation. 2. Besides this general moral requirement, they ought to be nfkrjpei^; irvevpiaTOf; teal o-o(f)La^j to possess the Spirit with His peculiar gifts and poAvers of Avisdorn and knowledge. But wherefore were such eminent personal gifts and quiilifications requisite? Not simply 212 THE ACTS OF THE APOSTLES. because the matter was about the superintendence of churcli property ; but certainly also because those who were to hold this office were not to be restricted to the care of the body or to purely economical concerns, but were also really to attend to the spiritual- care of the poor, and generally to perform a spiritual service in the Church. The apostles reserved for themselves the ministry especially devoted to the wckrd and prayer, but they did not certainly divest themselves of all and every care for the concerns of the body : so here also, though the seven ought especially to attend to the care of the poor and the economical service in the Church, they were not certainly excluded from spiritual activity. 9. The seven men whom the Church chose are expressed by name. First of all, Stephen, who is described as a man full of faith and of the Holy Ghost, and with whom the second part of this chapter and the whole of the following are concerned. That 7TL(TTL<; here denotes only fidelity and conscientiousness, is in the highest degree improbable: rather, his truly religious and Chris- tian character is hereby indicated ; and this was the reason why the Church selected a man so spiritually prominent, and probably proposed him first of all to the apostles. Philip is certainly the same who, after the death of Stephen, preached the Gospel in Samaria, and who between Jerusalem and Gaza baptized the officer of the court of Meroe; and who in chap. xxi. 8 is expressly mentioned as one of the seven under the title of the Evangelist.” The rest are entirely unknown to us. What later legends relate concerning them, — for example, that one or other was among the seventy disciples of Jesus, or where each of them was at a later period settled as bishop, — deserve no notice. It is worthy of remark that Nicolas was a proselyte of Antioch. Possibly, among the rest, one or other was a Gentile by birth, who in the course of his life was incorporated among the Jewish people by circum- cision and sacrifice, before he believed in Jesus. But of this one only is it testified that he was a proselyte. That at a later period he became the head of a sect and the founder of the Nicolaitanes (Rev. ii. 15), is an entirely gratuitous supposition (although occurring in Irenseus), resting only on the mere com- bination of two passages. — Many inferences, have been drawn from the circumstance, that all the seven names are Greek. First of all, that the seven were not native Palestinean Jews, but CHAP. VI. 1-7. 213 Hellenists. This is understood, either as a proof of the impar- tiality of the Hebrews, who in the most generous manner sought to adjust the grievances of the Hellenists by the choice of men entirely of their party (Rothe) ; or as an indication that these seven were chosen entirely from the Hellenistic fraction of the Church, and that deacons had formerly been appointed for the IJebrew part (Vitringa,'Mosheim). But both suppositions rest on no sure foundation, inasmuch as Greek names were very common at that time among the Hebrews. Probably the elected were partly Hebrews and partly Hellenists. 10. Whom they set . — The men chosen by the Church were set before the apostles, who transferred to them the new office, and solemnly ordained them to it by the imposition of hands and prayer. First they prayed in and with the Church, entreating for those chosen the grace of God in Christ ; for He it was whom they should serve in the disciples, and especially in the poor, and from Him only can come preparation and fitness, blessing and success. Then they laid their hands on them, consecrating and blessing them, and transferring to them an office which hitherto belonged to themselves. 11. And the word . — The danger of internal division which O y threatened the Church was without doubt averted by the measure adopted, and especially by the appeal made to the better spirit of the Church, and by the seven working vigorously, with the bless- ing of God and with the elevating feeling of duty and of recog- nised office, and assisting the apostles. Luke, it is true, is silent of this ; but, on the other hand, he speaks of a success which is still greater, and which presupposes the former. The stronger the unity of the Spirit was kept in the bond of peace, so much the more did the word of God increase, by the sympathy and recep- tion which it found among ever-increasing numbers, so that the number of Christians in Jerusalem increased greatly, and even a great company of the priests virYjKovov Tjj nrlcTTei. The ex- pression indicates their conversion as an act of obedience to God’s method of salvation in Christ : and this is here the more suitable, as especially with the priests a firm resolution and a strong act of wdll were requisite to break through doubts and obstacles, and to lay themselves at the feet of the Crucified, the only Mediator and Priest; and only a powerful impression of “ God wills it,” and a determined resolution to obey God, could turn the balance. 214 THE ACTS OF THE APOSTLES. DOGMATICAL AND ETHICAL THOUGHTS. 1. The discord within the Church between the Hellenists and the Hebrews is prefigurative. The first danger from within (chap. V. 1) had its root in the hypocritical selfishness of a mar- ried pair. The present danger had its root in a multitude or corporation, united by a fellowship of languages and customs of country and intercourse, so that a party spirit, stirred up by contending interests, threatened to develop itself. What is common in these two cases is, the natural man’s asserting his earthly interests, partly money and partly honour, within the communion of faith and love in Christ J esus. The new birth and the renewal of man and humanity are hindered, inter- rupted, and endangered by the old man again springing up. The Church of Christ is polluted and desecrated by the world in which it is, and which again stirs within it. And if even the primitive and apostolic Church was not a spotless ideal, so will this never be accomplished until the end. The circumstance is observable, that on both occasions the spots and wrinkles, which here came prominently forward in chap. v. 1 and chap. vi. 1, make their appearance precisely in that feature of the primitive Church which appears the most splendid and charming, namely, in its brotherly love and self-sacrificing liberality and assist- ance, — in the community of goods. Precisely within this most precious fruit of the young Christian life, does a worm gnaw ; and where it was least to be expected, the old enemy stirs him- self, and beside the Church which God has built, he builds his chapel. 2. How prominently does the truth stand before us, evi- denced by this event, that the word of God, and the word of God only, is the means of salvation in the Church of Christ ! The apostles firmly resisted the temptation which occurred to lose themselves in a Martha service, caring about many things, and to become engrossed therein, in order to put a stop to the discontent. On the contrary, they make for themselves only freer hands and more ample leisure for the ministry of the word. This is the apostolic calling. This is their chief business, the hiaKovla rrj^ KaTaXkayrj^;. The word only, because it is the in- spired word of God, has in itself the powers of salvation and the fulness of blessings. Fidelity to it is rewarded in a variety of CHAP. VI. 1-7. 215 ways. The apostolic Church approves itself as the Church of the word. And every church which will be truly apostolical must also be a church of the word. The more the word of God steps behind the word of man, behind ceremonies, behind human rules and ordinances of the Church, behind affairs of government and mechanical service, the more is it removed from what it should be. 3. An instructive glance into the development of the Church of Christ is here afforded us. As the Redeemer Himself was born a true man, and increased in a purely human manner in age, wisdom, and favour with God and man ; so also His Church is a truly human community. It increases not only in age, in the number of its members, and in its external extent, but it is also appointed, according to the will of its Founder and Lord, to increase inwardly. And especially in this manner, that its organization and government are formed and developed gradu- ally from within outwards, from its centre of life and punctum saliens, from the beating heart of faith. It is not the case that the Redeemer placed His Church in the world, furnished with an apparatus, already perfect and complete, of offices, orders, and rules of government. He only gave to the Church the most indispensable and simplest office, when He appointed the apostles to be His witnesses. The rest was to arrange itself, and to be developed gradually, as necessity, time, and circumstances required, from within outward, by the spontaneity of the Church itself. And indeed it is the original office, the apostolate, from which all other offices, and orders must branch off. Christ is not Moses : The law was given by Moses, but grace and truth came by Jesus Christ.” Neither the episcopate, nor the presbyterian office, nor the deaconate, was directly appointed by the Lord, or established by His verbal command. But the Spirit of the Lord, according to the rule of His word, and with reference to times and circumstances, has called into life what the want of each time proved to be useful, advisable, and neces- sary. Thus here the office of the seven was quietly established. It is true the chief consideration of the apostles was not directed to the office, but to the persons : Look ye out among you seven men, full of the Spirit and of wisdom.” And, without doubt, those who bore this office had at first no other name and official title than the seven,” for the Acts of the Apostles knows no 216 THE ACTS OF THE APOSTLES. other title (see chap. xxi. 8). Yet the office of management arose from this, and was transplanted to other congregations. The method of investment into the office, by prayer and the imposition of hands, was, even as the appointment of the seven in general, a free act of the apostles, performed according to Old Testament example and the guidance of the Spirit in them. HOMILETICAL HINTS. When the disciples became numerousj there arose a murmuring (ver. 1). The more the number of the Church increased, the more its perfection diminished (Quesnel). — The Church on earth has always trouble : if it is not persecuted from without, disorders arise from within, which are still more dangerous (Starke). — Because their widows icere neglected. To overlook is human : to reform and improve is apostolical and Christian. — Though the righteous are ever so faithful in office, as the' apostles here, yet they will not always be able to prevent evil reports. It is not agreeable that we should leave the word of God (ver. 2). Disorders often necessitate good regulations, and evil customs good laws. — The duty of a Christian to a wise self-restriction in his activity (Lisco). Of good report (ver. 3). Here the office of almoner receives its proper servants, when the apostles choose for it, not people who can only write, and count, and have a good judgment, but men who are full of the Spirit and of wisdom (Starke). — Spiri- tual goods must be spiritually administered. God will take account thereof (Rieger). But ive will keep to prayer and the ministry of the word (ver. 4). In these two words we have the entire life of a minister : prayer and preaching. By prayer, he receives and draws from God : by preaching, he gives what he has received from above (Gossner). — Prayer takes the precedence, because it must break the way for preaching, by opening the spirit and mouth of the preacher, and the ear and heart of the hearers. And the word of God increased (ver. 7). This intelligence is to be regarded as a beautiful rose breaking forth among thorns (Rieger). — And a great company of the priests became obedient to the faith. The fulfilment of Isa. liii. 12, ^‘I will give Him a great multitude for a spoil,” this was already fulfilled at Pentecost : and He shall have the strong for n prey,” this is CHAP. VI. 1-7. 217 fulfilled by the accession of the priests, as a prelude to the con- version of Saul. In what manner improvements, in human things, within the Christian Church, are accomplished. 1. They arise from wants and defects which make themselves apparent. 2. The disposi- tion and manner of acting which is required, in order that observed wants and defects might really occasion improvements : The common endeavour must be directed to obviate and pre- vent all disunion — all division in the common life. For this reason, in the above instance, the first endeavour was to avoid all unnecessary examination into the past, but not to abolish the order, according to which the guidance of the Church was in the hands of the apostles. Accordingly Peter, who spoke in the name of the twelve, did not withdraw with his company en- tirely from the business, leaving the rest to manage their own concerns as they would, nor refused to hear the complainers, nor rejected their complaints, as if they had no right to speak ; but he himself, in the name of his fellow-apostles, proposed and introduced a new order in a regular manner, an order in which the complainers themselves found a position, and were called to action in order to bring about an improved condition ; this spirit of discretion, self-denial, and love, in which both parties acted, brought, and it only, in every similar instance, brings blessed success (Schleiermacher). The first disunion in the apostolic Church. 1. Its occasion. 2. Its adjustment. 3. Its blessing (Langbein). — The choice of the deacons. 1. Its cause (ver. 1). 2. Its accomplishment (vers. 2-6). 3. Its blessing (ver. 7) (Leonh. and Spieg.). — The choice of the deacons, a pattern of peaceful union and orderly co-operation between the ministry and the Church. 1. The government of the Church is in the hands of the apostles ; but complaints from the Church are received with brotherly love. 2. The office of the word, which pertained to them in virtue of a divine calling, remains unimpaired to the apostles ; but in tem- poral concerns they resign without envy a portion of their power for the general good. 3. The Church selects, out of the midst of it, men of trust for the ministry of the poor ; but the bene- diction and the consecration to their office, they receive from the hands of the apostles. — The Church, the mother of the poor. 1. Her motherly duty is founded, first, on the need of this poor ACTS — VOL. I. P 218 THE ACTS OF THE APOSTLES. world in which she, as a daughter of Heaven, resides; and secondly, on the spirit of love and compassion implanted within her by her Lord and King, the divine Friend of the poor. 2. Her motherly care extends both to the bodily necessities and the spiritual wants of her wards. 3. Her motherly joy is, on earth to rescue souls from bodily degradation and spiritual wretchedness, and in heaven to stand with joy before Him who has said. Whatsoever ye have done to the least of these My brethren, ye have done to Me. — The poor are the treasures of the Church. 1. They stir up its spiritual gifts. 2. They exercise its brotherly love. 3. They are its ornament before the world. 4. They bear interest to it in eternity. Compare the tradition of the martyr Laurentius, who, at the command of the Roman governor to bring out the treasures of the church, led forth the poor of the congregation. — The ancient bond between poverty and Christianity, a blessing to both. 1. To poverty : only in Christianity, in the kingdom of Him who became poor that we might become rich, is (a) the divine right of the poor recog- nised ; and (b) has the Holy Ghost awakened a genuine care of the poor. 2. To Christianity : in the care of the poor, it has (a) from the beginning developed its most divine powers — love, compassion, patience, self-denial, contempt of death, and trust in God; and (b) it has proved before the world its right of existence in the world, and its power for redemption of the world. (Examples from history, application to the present.) — The true care of the poor. 1. Its life-strength, rooted in love to Christ. 2. It finds its object in the removal of spiritual and bodily troubles. 3. It seeks its glory in the humble ministry of the Church (Leonh. and Spieg.). — The ojfice of an almoner, an honourable office. 1. By virtue of its ancient institution : the oldest ecclesiastical office after the apostolic, established and consecrated by the apostles themselves. 2. By virtue of its lofty mission : the care of body and soul. 3. By virtue of its great requirements ; good report, the Holy Spirit, wisdom. 4. By virtue of its precious blessing which it causes and pro- duces. — Wherein consist the freedom and power of a preacher in the evangelical mmistry. 1. Our strength is prayer. 2. Our authority, God’s word. 3. Our activity, not our own, but the work of God (Harless). CHAP. VI. 8-15. 219 SECTION V. STEPHEN, ONE OF THE SEVEN, WHOSE LABOUES WERE FULL OF THE SPIRIT AND BLESSED, BEING ACCUSED OF BLASPHEMY, DEFENDS HIMSELF IN A POWERFUL SPEECH, AND IS STONED IN CONSEQUENCE : HE DIES VICTORIOUS IN THE NAME OF JESUS. (chap. VI. 8-CHAP. VII. 60.) A. The Work of Stephen: Machinations and Complaints against him: he is brought before the Council and called to account. Chap. vi. 8-15. ^ 8 And Stephen, full of grace and power, did miracles and great signs among the people. 9 Then stood up certain of the synagogue, which is called (the synagogue) of the Libertines, and Cyrenians, and Alexandrians, and of them who were of Cilicia and Asia, and disputed with Stephen. 10 And they were not able to resist the wisdom and spirit with which he spake. 11 Then they instigated certain men, who said. We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and led him before the council. 13 And they set up false witnesses, who said. This man ceaseth not to speak words against the holy place, and the law : 14 For we have heard him say, that this Jesus of Naza- reth wiU destroy this place, and change the customs which Moses has de- livered to us. 15 And all who sat in the council looked on him, and saw his countenance, as the countenance of an angel. Ver. 8. XxpiTogis decidedly to be preferred to the reading TrioTiug arising from ver. 5, and which has only a few unimportant testimonies for it. Ver. 9. " Kaiotg is omitted by Lachmann after A., but it is sufficiently attested to be received as genuine, and there is no internal reason against it. Ver. 13. after pviy.uroc, is evidently a gloss inserted from ver. 11 : the most important MSS. are against it. — Tovrov after is found indeed in B. and C., but yet is a spurious addition. EXEGETICAL EXPLANATIONS. 1. Stephen did miracles. — Without doubt his calling, which led him to the poor, the suffering, and the sick, afforded him the opportunity. This gives us an insight into his practical and highly blessed ministry. That he with his companions in office ministered indefatigably and faithfully to the widows and orphans, 220 THE ACTS OF THE APOSTLES. the poor, the suffering, and the sick, may certainly be taken for granted. But how often would Stephen see troubles for which assistance with earthly gifts, of which he was the distributor in the name of the Church, seemed completely insufficient ! And, as a man full of faith and of the Spirit, he came among them not merely with earthly aid, but with spiritual powers in suppli- cation, prayer, and faith, comforting, strengthening, and helping them ; and the Lord gave him grace to perform miracles, espe- cially to the sick and suffering. To refer %dpi<^ to men, as indicating that Stephen enjoyed the popular favour fails en- tirely, because nothing in this sense is added. 2. Then rose up certain and disputed with Stephen . — Partly the distinction of Stephen by his deeds and miracles, and partly his eminent gifts of knowledge and eloquence, with which he testified and enlisted for Jesus, drew the attention and excited the envy and jealousy of the unbelieving Jews. They were stirred up, they drew near, they engaged in conversations and dis- putations (G-v^rjTovvTe^) with him. These were especially the Hel- lenistic Jews, who besides were acquainted with Stephen, as he also very probably belonged to the Hellenists. The expression in ver. 9 is ambiguous, and hence numerous interpretations have been proposed. Some interpreters, as Calvin and Bengel, ima- gine that there was only one synagogue, to which all mentioned by name in this list belonged : this rests on pressing the phrase rij? <7vuaycoy^(;, according to which, certainly, only one synagogue appears to be named. But the words koI tmv diro Ki\., etc., evidently draw attention to a chief distinction ; and accordingly Winer, the Biblical Dictionary (Libertines), and Ewald imagine that there were two different synagogues, the one in which the Libertines, Cyrenian, and Alexandrian Jews assembled, and the other the synagogue of the Cilician and Asiatic Jews. Winer, however, in another place (see Cyrene) supposes that the Cyre- nian Jews had a separate synagogue. Nevertheless it appears as if five different synagogues were meant ; for we learn from the Talmud that there was a very great number of synagogues in Jerusalem : the Babbins name 480, and among these there is expressly mentioned the synagogue of those from Alexandria, a city where the number of Jews at that time amounted to 100,000. So also it is highly probable that the Jews of Cyrene in Upper Lybia, where they constituted a fourth part of the population. CHAP. VI. 8-15. 221 had a synagogue of their own in the holy city. And with re- gard to the Libertines, or those Jews and their descendants who about B.c. 63 were carried captive by Pompey to Pome, and afterwards set at liberty and returned (to omit other explanations of the name founded on conjecture), it cannot be doubtful, ac- cording to the text, that they also possessed a synagogue. So also it is probable that both the Jews of the Asiatic province of Cilicia, and of Asia, ^.e., the western coast of anterior Asia, had each an independent synagogue. According to this, then the opponents of Stephen were from five separate synagogues, who yet (ver. 9) are arranged into two groups — those of Romish and African descent and those of Asia Minor. To the latter group, and in particular to the Cilician synagogue, it is probable that Saul belonged. 3. They were not able to resist : that is, not that they gave in as vanquished and submitted to the truth, for they only pro- ceeded in a more hostile manner against Stephen ; but they were not able to oppose anything superior, or equal, to the wisdom and spirit with which he spoke. ^o(j)[a here is certainly not mere Jewish learning — learning and wisdom being in themselves two different things, — but true wisdom from above, and the ful- ness of the Spirit as, according to ver. 5, it resided in Stephen. 4. Then they instigated certain men. — In order to destroy the man whose principles they were not able to refute, these fanatics of the Hellenistic synagogues adopted the method of craft, and substituted {yire^oXov) in place of themselves (in order not to betray the motive of personal revenge) others who, at their instigation, made and spread abroad to the utmost of their power the assertion, that Stephen had uttered blasphemies against Moses, and even against God, and that they were witnesses that he had done so. These reports were calculated, on the one hand, to excite the public opinion against Stephen, and, on the other hand, to cause the rulers of the people of Israel officially to interfere. Both objects succeeded. The people were stirred up (o-vv€Kivr]crav), together with the members of the Sanhedrim ; and this was the first time that the populace of the capital took up a hostile position against the Christians, — a fact forming an epoch. 5. Then they came upon him. and caught him. — The heads of the Sanhedrim do not take the initiative, as they did against 222 THE ACTS OF THE APOSTLES. J esus Himself. But tlie matter came at first before them only in the form of a popular movement. Yet so that the party who at first arose disputing with Stephen, and who, by means of a third hand, had spread abroad the accusations against him which excited the people, took the lead. These men came upon him suddenly, perhaps whilst Stephen went along the streets in his vocation, forcibly secured his person, and led him before the Sanhedrim, which was hastily collected together to an extraordi- nary sitting. 6. They set up false witnesses . — These witnesses were pre- pared, instructed, and perhaps bribed by the same party who had taken the affair into its own hands. Were they out and out false witnesses (frevSel<;) ? Baur and Zeller deny it, and accuse the historian of an untruth, inasmuch as he calls the witnesses for Stephen had in point of fact thus thought and spoken, as it is reported of him in ver. 13. But the speech itself (chap, vii.) affords certainly no reason to maintain this ; and it is not supposable that at that time such a pious J ewish Christian as Stephen was, such an esteemed member enjoying the general confidence of the primitive Church, which faithfully adhered to the temple and the law, would be engaged in so determined an opposition to the law and the temple, as we must in this case suppose. Besides, let the connection between vers. 13 and 14 be carefully attended to. There is a great difference between them. Yer. 13 taken precisely is the general accusation ; ver. 14 is the proof of it in a testimony concerning certain definite expressions of the accused. The accusation (ver. 13) is, that Stephen un- ceasingly (ou iraveTai) attacked the temple and the law, that is, that he made it his chief business to attack the Mosaic religion, and that in an offensive, rebellious, and blasphemous manner ; for although ^Xdcr(j)7jfjLa after p^yara is spurious, yet, according to the context and the usage of the language, p'^yara XaXelv Kara must indicate the special idea of slanderous and blasphemous speech. This accusation would evidently represent Stephen as a man, the leading trait of whose disposition and conduct was a fanatical opposition to everything which was most sacred to every pious Jew, — as a man who unceasingly and without any respect attacked what was sacred. Now that Stephen was a man of such a character, no one believes, not even Baur and Zeller. But those accusers wished to make it be believed. CHAP. VI. 8-15. 223 And therefore they certainly were false witnesses : not only be- cause they have reported an actual saying of Stephen with an evil intention in order to destroy him (Heinrichs) : there was not merely positive ill-will, an evil intention, but really also a ^jr6vBo <; ; because the evidence for the above accusation, which the accusers as alleged witnesses {atcrjKoafjiev — Xeyovie^;) bring forward, does not prove that which it ought to prove. Not to mention that the witnesses had probably heard this saying (which doubtless may have been said in the course of the controversy with the members of the synagogues) perhaps not with their own ears, but had received it at second hand, and which would con- vert their evidence into false testimony: this declaration (ver. 14), supposing that it was uttered in the same words, is, 1. only a single declaration, and proves by no means a constant and unceasing attack by Stephen ; and, 2. it is at all events expressed not in a detracting form, attacking and blaspheming what was sacred, as from ver. 13 is to be expected. It is admitted that the accusation was not altogether baseless and invented, but that it rested upon an actual fact ; but it was false, because the actual expressions of Stephen were taken out of their connection, distorted, and glar- ingly exaggerated. It is evident that the wmrds o Na^o)paio<; ovro^;, which betray a bitter and contemptuous spirit, were not uttered by Stephen, but were only blended by the false witnesses with the words of Stephen ; which besides are given not in the direct, but in the indirect form of speech. 7. And they saw his face, as it had been the face of an angel. — The eyes of all the assembly were attentively directed to the Christian, lying under such a heavy accusation. But when they looked on him, they found in his appearance neither anguish and fear, nor any excitement produced by the intrigues practised upon him and the enmity shown to him : on the contrary, they saw his face lighted up in an angelic manner ; not only animated by an expression of manly courage, victorious inspiration, and holy calmness of spirit, but also illuminated by a supernatural light. Assuredly the expression of Luke is intended not merely to import that Stephen exhibited such perfect composure of soul, that it involuntarily inspired the beholders with respect (Kuinoel), but to describe an external, and indeed an extraordinary appear- ance. If Stephen was already before this endowed with the Holy Ghost, then certainly, in this decisive moment, a rich 224 THE ACTS OF THE APOSTLES. anointing of the Spirit of God would fall to his share. And that this shone outwardly from within, and that the countenance of this pious witness was transfigured with a heavenly light, visible even to his enemies, cannot appear surprising, when we consider how intimately the spiritual and the corporeal are con- nected together, and particularly, that in the holiest moments of life, as in the history of the end, corporeality is the end of the ways of God.” ^ DOGMATICAL AND ETHICAL THOUGHTS. 1. Stephen was, in the first place, appointed to the care of the poor, and to bestow external aid ; but he worked spiritually in his office. This proves, that where the Kedeemer rules per- sonally with His Spirit and gifts, and the Church adheres to Him with faith and love, and draws from Him by prayer and supplication, there all things will be directed spiritually — there also will external service transform itself into a spiritual office. On the other hand, where the Church is sickly and inwardly diseased, where it is wanting in the hidden life with Christ in God, there even the spiritual office degenerates into an external and mechanical service, into an opus opemtum and manual labour. 2. Stephen was one of the seven, not one of the twelve : he occupied only the office of management (which at a later 1 On this passage Professor Lechler has favoured the translator with the following explanatory remark : — “ At that moment not only the soul of Stephen was full of the Holy Ghost, but also his countenance shone with a miraculous light, the focus of which was in the soul. That this was the case I have no doubt, because the soul and the body do generally clasp into each other and harmonize. The last clause, ‘ Leiblichkeit das Ende der Wege Gottes,’ is a main thought of the Suabian theologian Oetinger in the eighteenth century. He means, that all the revelations and deeds of God find their last fulfilment in the resurrection of the body ; that, according to Eom. viii. 21-23, the visible creation will be glorified : in other words, Oetinger intends to say, that all the counsels and deeds of God finally re- sult in the calling into existence and the establishment not only of a blessed world of spirits, but also of a glorified corporeality, ruled over by the Holy Ghost. And I add, that not only in the history of the end, that is to say, in the last things of the world — in the resurrection, judgment, new heavens and new earth, — but also even in this life, namely, in the holiest moments of it, the Spirit of God impresses Himself upon the body, upon the countenance, etc., as here in the case of Stephen.” CHAP. VI. 8-15. 225 period was called the deaconate), not the apostolate. And yet it was granted to him to do signs and miracles, to speak with wisdom, and to combat victoriously the enemies of the faith, as hitherto only the apostles were able to do. Moreover he steps so much into the foreground by the gifts which the Lord bestowed on him, and the persecution which he suffered, yea, the martyr- death which he at length died, that for a time the apostles them- selves appear to retire completely into the background. And yet we find no trace that the apostles regarded this with jealousy. They were not so absorbed with the idea of their office, or so occupied with the dignity of their position, as to think that it suffered detriment thereby. The Lord Himself and His honour stood higher in their eyes than their office. And the Redeemer did not so bind Himself, when He appointed the apostles to be His witnesses, as to resign His sovereign power to dispense His gifts to whom He will, to allow the Spirit to blow where He will, and to use as His instruments whom He will. 3. What the Redeemer had promised to His own, namely, that He would give them, when opposed for His sake, wisdom for speech and defence which His enemies would not be able to resist (Luke xxi. 15), was faithfully fulfilled to Stephen; so that the opponents relinquished the spiritual fight, and only, by the instigation of human passions, they attempted, through mis- representation and falsehood, to destroy the man whose spirit and wisdom from above were superior to them. IIOMILETICAL HINTS. But Stephen (ver. 8). Stephen, a star of the first magnitude among the seven stars of the deaconate (Starke). — He that is faithful in little (the office of an almoner), to him God entrusts that which is greater (faith, powers, miracles). — One single minister, full of grace and the Spirit, does more in the Church tlian a hundred unspiritual ones — “ Quench not the Spirit.” The apostles did not prohibit preaching and the working of miracles to Stephen, although that was their peculiar office. — Full of faith and powevj did miracles and signs. Behold the description of a living Christian ! Where true faith is, there are not wanting powers ; where powers are, signs do not fail, that is, works, though they are not always such splendid wonders as those of Stephen. — Then rose certain of the synagogue and dis- 226 THE ACTS OF THE APOSTLES. puted loith Stephen, The greatest controversialists and the subtlest disputants of religion have generally the least religion and faith (Starke). — Philosophy is not divine knowledge. “ There are more things in heaven and earth than our philo- sophy dreams of.” And they were not able to resist (ver. 10). The disciple is not above his Master. As Christ was tempted by the scribes with the subtle questions of human wdsdom, so they also threw down the gauntlet to Stephen, a man full of faith and power. Well armed with the weapons of academic learning, they seek to destroy for him the hope and glory of his heart, Jesus Christ of Nazareth. Yet the plain messenger of the cross is not afraid ; for he fights not with the weapons of carnal warfare, but with the Holy Spirit, by whom he speaks. They cannot obtain the victory over him (Leonh. and Spieg.). Then they instigated certain men^ and set up false witnesses (vers. 11, 13). Assistants for wicked enterprises are easily found (Starke). — There is something flexible about the truth : blind zeal can impute what is blasphemous to the witnesses of the truth, with a slight alteration in the words (Rieger). And they stirred up the people (ver. 12). We find the people here for the first time united with the elders and scribes in enmity against the Church of Jesus. It has come to a turning- point in Jerusalem, as formerly was the case at the crucifixion of Jesus. Then the people, who had hitherto adhered to Him, exclaimed. Crucify Him (Besser). His face as the face of an angel (ver. 15). A glad heart, which is secure of the favour of God, makes a joyful counte- nance (Starke). — The eagles of God mount boldest in the storm : His stars shine brightest in the black night (Hof acker). — God often gives angels to His Church, but few have eyes to see them ; on the contrary, many have hands to stone them (Starke). — That the entire cheerful appearance and composed countenance of Stephen was observed, is not only a proof how gloriously God can manifest Himself in His servants, especially under sufferings, by the Spirit of glory resting upon them, but it also illustrates much in the speech of Stephen which follows : with what angehp^ elevation above earthly things and all respect of persons, with what zeal for God’s honour and truth, and with what care for man’s salvation, did he speak and act ! (Rieger). CHAP. VII. 1-16. 227 The shining countenance of Moses and the illuminated counte- nance of Stephen. A proof of 2 Cor. iii. 7, 8. As the ministration which by the letter killeth had glory, how shall not the ministra- tion of the Spirit excel in glory? — The angelic glory on Stephen's countenance. 1. A resplendence of the countenance of Jesus Christ, who says to His own : ‘‘ In the world ye shall have tribu- lation ; but be of good cheer, for I have overcome the world.” 2. A radiation of the inner confidence of faith, which knows that if God be for us, who can be against us ? 3. A reflection of the future glory, with which the sufferings of this present time are not worthy to be compared. — The glory on the countenances of departing Christians. 1. As the glorious setting of an earthly life, ended in the peace of God. 2. As the glorious rising of an approaching eternity with its heavenly light. On the whole section. — Stephen a man full of faith and power. 1. In his blessed activity. 2. In his fierce trial. 3. In his heavenly transfiguration. B. Stephen defends himself in a powerful Speech. (Chap. vii. 1-53.; Part I. of the Speech, embracing the Time of the Patriarchs. Chap. vii. 1-16. 1 Then spake the high priest, Are these things so? 2 And he said, Men, brethren, and fathers, hearken ; The God of glory appeared to our father Abraham when he was yet in Mesopotamia, before he dwelt in Haran ; 3 And said unto him. Go out of thy land, and from thy kindred, and come into the land which I will show thee. 4 Then he went out of the land of the Chaldeans, and dwelt in Haran ; and from thence, after his father was dead. He removed him into this land, wherein ye now dwell. 5 And He gave him no inheritance therein, not even a foot-breadth : and He promised that He would give it to him for a possession, and to his seed after him, when as yet he had no child. 6 And God spake on this wise, that his seed would be sojourners in a strange land ; and they would make them servants, and entreat them evil four hundred years. 7 And the nation whom they shall serve, will I judge, said God, and afterwards they shall come forth and serve Me in this place. 8 And He gave him the covenant of circumcision. And so he begat Isaac, and circumcised him the eighth day ; and Isaac begat Jacob ; and Jacob begat the twelve patriarchs. 9 And the patriarchs envied Joseph, and sold him into Egypt : but God was with him, 10 And rescued him out of all his afflictions, and gave him favour and wisdom before Pharaoh the king of Egypt, who made him governor over Egypt and over all his house. 228 THE ACTS OF THE APOSTLES. 11 But there came a famine over all the land of Egypt and Canaan, and great affliction : and our fathers found no sustenance. 12 But Jacob heard that there was corn, and he sent our fathers to Egypt the first time ; 13 And, at the second time, Joseph became known to his brethren, and Joseph’s kindred became known to Pharaoh. 14 Then Joseph sent and called his father Jacob to him, and all his kindred, five and seventy souls. 15 And Jacob went down to Egypt, and died, he and our fathers, 16 And were re- moved to Sychem, and laid in the grave which Abraham bought for a sum of money of the children of Hemor, the father of Sychem. Yer. 1. ’’Apex, after d is awanting in A.B.C., and therefore is omitted by Lachmann ; but it is present in D.E.H. and the fathers : it would have been sooner omitted as superfluous than inserted as a correction. Yer. 3. The article before yijv, which is awanting in the textus re- ceptus, is fully attested, so that its genuineness is undoubted. Yer. 5. Aovi/ui exvTa is more strongly attested than avra lovi/ca. Yer. 11. Griesbach and Lachmann read, according to A.B.C. and some ancient versions, Ai'yvn-rou ; other MSS. and some versions have yipu AiyvTrrov : — yipu might sooner have been omitted than inserted. Yer. 12. E/j Aiyv'jrrov is far better attested than su Alyv^r^p^ a correc- tion for the sake of oura,. Yer. 15. Kuri(ivi is better attested than xcxrk^ri U. D. and some ver- sions have no conjunction, which Bornemann and Meyer regard as the ori- ginal reading ; however, this supposes a connection with h s/3^. 'Trivn (ver. 14). — Though Tischendorf erases elg Al'yvTrrou, yet he deviates without sufficient reason from all documents. Yer. 16. "O is a manifest correction instead of S, sufficiently critically attested and grammatically correct. — Toy is without doubt the original reading; for both ku 2., B.C. and some versions, and rov h 2., A.E. and other testimonies, are evidently corrections, resting on the supposition that the name of a place, and not of a man, is here denoted. EXEGETICAL EXPLANATIONS. 1. Then spake the high priest. — As the president of the San- hedrim, he calls upon the accused for his defence ; and as he hereby secures the right of the accused, so dpa, with the inter- jection el coming before, is a word which indicates that the high priest made a show of justice. 2. And he said. — Stephen, whom we may conceive to be a Hellenist, delivered this speech (concerning its aim and genuine- ness, see below), according to all appearance, in the Greek lan- guage. As this was to be expected beforehand from his descent and education, so also the circumstance that the entire colouring of the speech corresponds with the Alexandrian translation is an argument for it. Besides the Greek language, according to his- CHAP. VII. 1-16. 229 torical documents, was at that time much spread and current in Palestine, so that even in the Sanhedrim a speech delivered in that language ^vas nothing extraordinary. — The address dSe\(j)ol koX irarepe^ Avas conciliatory, by the expression of respect to the members of the council as fathers, and by the assertion of their common nationality. 3. The God of glory . — There was good reason for Stephen commencing his speech in the name of God. He thus, in opposition to the current slander that he blasphemed God, and to the implied notion that Christians were wanting in respect to God, not only testifies his deep respect for God, and gives to God the honour due to Him ; but he has also a positive reason for asserting the glory of God. Here already, as in the subse- quent course of his speech, he keeps in view the unlimited great- ness, authority, and sovereignty of God, according to which God is bound to nothing and to no one, and can manifest Himself to whom, and how, and where He pleases. The expression in con- nection with wcjydT) brings to their remembrance the sublime and elevating glory, in which the self-manifestations and appearances of God were wmnt to take place. 4. Before he dwelt in Haran . — Abraham with his father Terah journeyed from Ur in Chaldea, a district probably to be sought for in the north-east of that country, to Haran, called by the Romans Carra, an ancient city, situated about the middle of Mesopotamia, at an old highway. According to the Mosaic narrative, Terah, with his son Abraham, along with Sarah and Lot, removed from Ur, in order to journey to the land of Ca- naan, and came with them to Haran, where he remained until his death (Gen. xi.). The word of God to Abraham, with the command to leave his country and his kindred, and to go into the land which God would show him, with the promise of the divine blessing, is first related in Gen. xii. It certainly appears as if the revelation of God, with the injunction to journey to a land which He would show him, was not earlier made to Abra- ham than in Haran. But Stephen here transfers this revela- tion to Mesopotamia (ver. 2), or to the land of the Chaldeans (ver. 4), that is, to Ur in Chaldea, and he places it in point of time before the first journey of the family, which in the first place went to the city Haran. And, indeed, in ver. 3 exactly those words are used, only a little abridged, which occur in 230 THE ACTS OF THE APOSTLES. Gen. xii. Therefore many interpreters (as Grotius, De Wette, Meyer) maintain that Stephen committed involuntarily a mis- take, perhaps in the excitement of the moment, in referring the command of God, which was only given to Abraham at Haran, to an earlier day and to another district, namely, Ur. Although, according to our opinion, there would be nothing hazardous in admitting this, yet, on the other hand, something else must be taken into consideration. It is evident from Philo (de Abra- hamo) and from Josephus (Ant. 1, 7, 1), that the Jews of that age, and especially the Alexandrian Jew’s, were accustomed to suppose a command of God already given to Abraham in Ur. And Stephen conforms to this tradition, whilst he applies the words of Moses (Gen. xii. 1) to the alleged earlier call of God. And there are, in fact, not wanting traces in Genesis itself, which indicate that already in Ur a command of God of this kind was given to Abraham. In Gen. xv. 7, God says to Abra- ham, ^^I am Jehovah, who brought thee out of Ur in Chaldea, to give thee this land which seems as if God had expressly made known His will to Abraham, that he should forsake Ur : and to this place specially does Neh. ix. 7 refer. Although, then, there is in Gen. xi. 31 no intimation of a command of God, and the journey out of Ur appears rather as a voluntary act of Terah than as an act of Abraham in obedience to the wdll of God : yet we must consider the nature of the book of Genesis, which is evidently founded on several documents and narra- tives, originating in part from different points of view, as is the case, for example, with chap. xi. and chap. xii. Therefore the idea of the later Jews, which also Stephen has appropriated, must not be absolutely condemned as erroneous and unhistori- cal ; on the contrary, it is to be conceded that the traditional view is not destitute of support in the biblical narrative. 5. After his father was dead . — Stephen also on this point follows the opinion prevalent at the time, as is demonstrable from Philo, which opinion scarcely rested on the supposition that filial piety would not permit Abraham to forsake his father and to go away from him during his lifetime ; but the section, Gen. xi. 31-xii. 5, consistent as a united and con- secutive narrative, led naturally to the inference that Abraham, only after his father’s death, received the command to journey to Canaan. But certainly the chronological statements prove CHAP. VII. 1-16. 231 that Terali was yet alive when Abraham removed from Haran. For, according to Gen. xi. 26, Terah was seventy years old when he begat Abraham, Nahor, and Haran, which doubtless is to be referred at least to the year of Abraham’s birth ; and according to Gen. xi. 32, Terah was two hundred and five years old when he died : but Abraham was only seventy-five years old (Gen. xii. 4) when he journeyed from Flaran ; consequently Terah must have lived, after Abraham’s departure from Haran, sixty years in that place : also the expression Gen. xii. 1, seems to indicate that Terah was still living when Abra- ham received that command. Stephen then followed here also a chronological tradition which indeed, at first sight, appears correct from the passage Gen. xi. 31— xii. 5, but which, con- sidered attentively, is erroneous. And this must be simply granted, for all attempts at reconciliation have wholly failed, and are besides needless. It is purely fanciful to suppose (Ben- gel and others) that Abraham indeed came into Canaan in the lifetime of Terah, but yet had his home in Haran, and that it was only after his father’s death that he broke entirely away from Haran, and took his permanent residence in Canaan. And equally groundless is the interpretation (Huger “ On the Design of Stephen’s Speech,” Olshausen, Stier) that Stephen intended that after the spiritual death of Terah, that is, after he had apostatized into idolatry, Abraham left Haran ; for how can dirodavelv, without any explanatory clause, and without the context in any wise leading to it, have such a meaning? And it is not proved that this was the common opinion at the time of the apostles ; at least it is erroneous to say that Philo subscribes to this opinion : it is for the first time found in the Talmud as a solution for a chronological difficulty. Baumgarten thinks that ver. 4 would only indicate that, for the commencement of a new relation which God designed to form with the human race, not Abraham in union with Terah, but Abraham as sepa- rate from Terah, would be taken into consideration. (Baum- garten on the Acts, English translation, p. 148.) But in order to express this thought, Stephen would have been obliged to give a wholly different turn to his discourse: and thus anything might be made out of it. But to what purpose so much ingenuity ? Why not grant that Stephen followed the opinion of his con- temporaries, which the text of the sacred history at first sight 232 THE ACTS OF THE APOSTLES. suggests, but which a more exact investigation proves to be erro- neous ? Though Stephen erred in a question of time, yet this prejudices neither his wisdom nor his fulness of the Spirit. 6. And gave him no inheritance therein : KXrjpovofjbLa, heritable property. That Abraham (Gen. xxiii.) purchased a field with a cave from Hemor, does not contradict this ; for this very circum- stance, that Abraham required to purchase the field, establishes the fact that he possessed no inheritance as a divine gift. The opinion that Stephen here speaks only of the first period of the Palestinean residence of Abraham, and that the purchase hap- pened later, after the institution of circumcision (Meyer), does not suffice, because this distinction of two periods is merely imputed to the text, without its being indicated, or any stress being laid upon it. The bestowal of the promise as regards the land, before Abraham had a son, is brought forward, inasmuch as it was thereby indicated that both the inheritance and the possession of an heir depended solely on God, and was God’s free gift. 7. But God spake thus . — Stephen gives the prophecy from ’Gen. XV. 13, chiefly according to the Alexandrian version, yet with some deviation, stating what is there in the direct form of speech at first in the indirect form, and not until ver. 7, with the words eiTrev 6 0eo?, passing over to the direct form. More- over he (conclusion of ver. 7) combines Ex. hi. 12 with Gen. XV. 13, uniting a promise given to Moses at Horeb, referring to the coming worship of God at that mount, with that promise given to Abraham for his posterity, and referring it to the worship to be performed in Canaan, as the free inheritance of Israel. Judged strictly according to the letter, we must cer- tainly say, with De Wette, that this is a false reference. But who will blame Stephen that he, not pressing the mere letter nor sticking to particulars, but embracing the whole divine economy, united a promise made to Abraham with one made to Moses, and took a more enlarged view of the latter? Stephen had in view not the exact literal quotation of the words, but their free connection and application. In a similar manner the circumstance is to be judged of, that Stephen gives the dura- tion of the Egyptian bondage as 400 years, whilst in Ex. xii. 40 430 years are reckoned. The latter, without doubt, is chrono- logically exact ; but Stephen names a round number, and this liberty must be allowed him. KpivM indicates, according to the CHAP. VII. 1-1 G. 233 context, the punishment which God would inflict deservedly on the tyrants who had maltreated His people. 8. And gave to him the covenant of circumcision. — Atadi^Kj} rr)? 7 repLT 0 fig<^ is called the covenant entered into by God with Abraham, because circumcision is not only the sign of this covenant (Gen. xvii. 11), but also is itself an essential consti- tuent part of it (Gen. xvii. 10).' The expression ehwKev avTM ^LaO. TrepLT., instead of. He made the covenant with Abraham, appears to be chosen designedly, to indicate that the establish- ment of the covenant was a free act of God, yea, His free gift, and that God in His revelation was in no ways limited and con- ditioned by men. 9. And the patriarchs envied Joseph. — For the first time in this review of sacred history is human sinfulness mentioned, and that as the envy of the sons of Jacob against their brother Joseph. From jealousy and envy they put him away from themselves iairkZovTo) ; that is, they did what they could to remove him for ever from themselves and their family, and to degrade him. But though they thrust him from them, yet God was with him : He rescued him out of all his afflictions, and gave him favour and wisdom before Pharaoh, that is to say, inclined Pharaoh favourably to him ; and he, by the wise interpretations of dreams and by the counsels which he imparted to the king, gained Pharaoh’s confidence. To refer to the favour of God (Meyer), recommends itself less than to understand it as refer- ring to the king; for the favour of God is already indicated in ^ 6 060 ? peravTOVy and the words which follow state the sen- sible proofs of the divine favour, and one of the proofs is that Pharaoh directed his royal favour to Joseph. 10. Seventy-five soids. — Stephen follows here the Septuagint, which in Gen. xlvi. 27 and Ex. i. 5 names seventy-five souls ; whilst the Hebrew mentions only seventy, reckoning, moreover, Joseph and his two sons. The Septuagint, on the other hand, in the first passage reckons no fewer than nine sons of Joseph. 11. And were removed to Sychem. — The subject of yere- reOrjcrav is avro<; Kat ol iraTepe^ ppcov (ver. 15). Stephen here states that the bones both of Jacob and of liis sons were removed to Sychem. Here again some difflculties, taking the words strictly, arise. 1. According to Gen. 1. 13, Joseph and his brethren buried Jacob’s body in the cave of the field at Hebron, ACTS — VOL. I. Q 234 THE ACTS OF THE APOSTLES. whilst Stephen states that Jacob was removed to Sychem. 2. According to Josh. xxiv. 32, the Israelites, on taking posses- sion of Canaan, brought indeed Joseph’s bones with them out of Egypt and buried them in Sychem, but nothing similar is said in the Old Testament of the remains of Joseph’s brethren, to whom the expression in our passage refers. 3. Stephen says of the field of Sychem, that Abraham purchased it of the sons of Hemor, the father of Sychem (to tov not viov, but irarpo^ is to be supplied) : whereas, in point of fact, it was not Abraham, but Jacob who purchased this field for his possession (Gen. xxxiii. 19), which Stephen here mistook for the field at Hebron which Abraham bought. Every possible method has been attempted, from the time of the old manuscripts (of which one, instead of o ^A^paa/ju, reads o irar^p 'qpboovy in order to get rid of the last difference) down to the time of the Reformers and the most modern interpreters, to remove these discrepancies. It has been attempted critically, grammatically, lexicographi- cally, and hermeneutically, to show how the combination of the abridged accounts of the two burials and the two purchases in- tentionally occurred in the passage. But we act best if we frankly admit, that in reference to the purchase and to the burial of Jacob, there is a mistake which, in a speech directed to an entirely different object, might easily take place. The reference to J oseph’s brethren, as to whose burial in Canaan the Old Tes- tament does not contradict the statement of Stephen, but is only silent, is probably to be, ascribed to a tradition at that time already current (which at least certainly existed at a later period), and which Stephen already knew. DOGMATICAL AND ETHICAL THOUGHTS. 1. God is 6 060? T^? — This is a proposition which comprehends in itself an entire dogmatical view, and indicates the standpoint from which such a view sets out. All that God is and does, and how He manifests Himself, bear the stamp of His glory, that is, of His absolute greatness, power, and majesty. What He does is perfectly free, unconditioned, and unlimited by the creature. He can manifest Himself where He will : He is not confined to any space in creation, to any country, to any city, to any house (as the temple). Speculatively, this thought seems easily to arise from the idea of God as an infinite Spirit. CHAP. VII. 1-16. 235 But man easily departs by a certain centrifugal force from this truth, and falls into the idea as if the infinite God were bound to something finite. Therefore the assertion of the idea of the absolute glory of God, in opposition to those fancied limitations of the Infinite, is ever a necessity. 2. A chief point of the sacred history which Stephen illus- trates, is the life of Joseph. Doubtless the thought, more or less clear, floated before him, that Joseph was a type of Jesus. It is surprising what a multitude of great and small points of resemblance between Joseph and Jesus Christ, as regards their persons, experiences, and works, appear, when we direct atten- tion to the subject. But especially Stephen makes it observable, that notwithstanding that his brethren persecuted and degraded him on their part, yet God was with him and exalted him. HOMILETICAL HINTS. But he said (ver. 2). “ Be ready always to give an answer to every one that asketh a reason of the hope that is in you, with meekness and fear,” 1 Pet. iii. 5. — Brethren and fathers. Thus he addresses them in a friendly and respectful manner, with meekness and fear ; not with carnal zeal or spiritual pride, al- though they had shown to him a wretched fraternal and paternal love. — The God of glory, etc. A servant of God should apply himself more to justify God’s conduct than his own (Quesnel). — God, as the God of glory, proved in the government of His chosen people from of old, in so far as He shows therein, 1. His unlimited power ; 2. His free grace ; 3. His wisdom, leading everything to a glorious end. Get thee out of thy country, and from thy Idndred (ver. 3). Self-denial especially belongs to faith in God (Starke). — Every Christian must go out with Abraham, forsake the world’s friend- ship and all comfort in the creature, and cleave to God with love and confidence. Then- came he out — and from thence (ver. 4). The life of believers is a constant pilgrimage — a new departure from each resting-place, until his entrance into the true Canaan. — And gave him no inheritance therein (ver. 5). The earth is not the inheritance of God’s children ; their lot is not in this world ; they are here only lodgers (Quesnel). — He to whom God is all, has possession enough, though he possesses not a foot-breadth. — - 236 THE ACTS OF THE APOSTLES. And He 'promised that He woidd give it. Faith has its inheri- tance in the invisible worldj and possesses the future already in the present, Heb. xi. 1. His seed sho^dd he sojourners (ver. 6). God gave the promise to him thus, in order that faith might have something hard to digest. To the cordial of the promise. He adds the tribulation, Rom. viii. 17 (Starke). — The nation whom they shall serve, will I judge (ver. 7). God has His time to humble His people, but also His time to judge the instruments of such humiliation. When He has used out His rod. He casts it into the fire : when He has swept His brooms done, they themselves are converted into sweepings. — A7id seiwe Me in this 'place. Every redemption binds the re- deemed to the service of their Redeemer, Luke i. 74, 75. On vers. 2-8. The footprints of Ahraham, the father of the faithful, a shinmg example for all believing pilgrims. We see in this, 1. The sacrifice and trial of faith ; 2. The patience and obedience of faith ; 3. The reward and blessing of faith. — Ahrahawbs pilgrimage. 1. His rugged pilgrim’s path. 2. His good pilgrim’s staff. 3. His blessed pilgrim’s aim. The patriarchs envied Joseph (ver. 9). Piety has ever the hatred and envy of the world for its companions, 2 Tim. iii. 12. A man’s foes shall be they of his own household. Matt. x. 36. Brethren have one blood, but seldom one spirit. — God gave him favour and wisdom (ver. 10). Only after and by grace, comes true wisdom (Apost. Past.). — There came a famine (ver. 11). Where Jesus, the true Joseph, is not, a famine of the true bread must everywhere prevail; for He only is the Bread of life (Quesnel). — And our fathers found no sustenance. The famine attacked the house of Abraham. Piety affords no exemption from earthly plagues and sufferings. But the sufferings of the righteous have a different issue from the plagues of the wicked, Rom. viii. 28 (Apost. Past.). And at the second thne Joseph was known (ver. 13). Joseph did not at first reveal himself to his brethren. We must wait in order to experience God’s grace, Ps. cxxx. 5, 6. God often per- mits trouble to mount to the highest point, that He may appear the more glorious with His aid (Starke). — O that the Jews, as most of them at first knew Him not, might at the second time, in these last days, learn to know J esus, their brother according to the flesh ! (The same). - CHAP. VII. 17-29. 237 Laid in the sepulchre that Ahraham purchased (ver. 16). It is no smtill favour of God to have our hones gathered to our fathers, and to such a place where the name of God is honoured, and where the visible church is (Starke). — “ Grant to the body a small space near its parent’s grave ” (Hermann). On vers. 9-16. Joseph a type of Jesus. 1. In his con- dition of humiliation. The one as well as the other his father’s beloved son, but his brethren’s derision and offence : the one as well as the other conscious from childhood of his future great- ness, but coming to glory only through sufferings : the one as well as the other hated by his own, sold into the hands of sinners, falsely accused, unjustly condemned. 2. In his condition of exaltation. Jesus, as well as Joseph, crowned with honour after shame and suffering, placed for a blessing over a famishing people, recognised with trembling by those who once denied and persecuted Him, and rewarding with favour and kindness those who did Him evil. Part II. of the Speech, comprehending the Mosaic Period. (Chap. vii. 17-43.) a. Fate of Israel in Egypt, and the first part of the History of Moses. Chap. vii. 17-29. 17 But as the time of the promise drew nigh, which God had announced to Abraham, the people grew and multiplied in Egypt, 18 Until another king arose, who knew not Joseph. 19 He dealt subtilely with our kindred and evil entreated our fathers, and made their little children to be exposed, in order that they might not live. 20 At which time Moses was born, and was a comely child before God : he was nourished up in his father’s house three months. 21 But when he was exposed, the daughter of Pharaoh took him up, and brought him up for her own son. 22 And Moses was instructed in all the wisdom of the Egyptians, and was mighty in his words and deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him who was ill-treated, whilst he smote the Egyptian. 25 But he thought that his brethren would understand that God by his hands would give them deliverance *, but they understood it not. 26 And the day following he appeared among them as they strove together, and urged them to peace, saying. Men, ye are brethren, why do ye wrong- one to another ? 27 But he that did his neighbour wrong thrust him from 238 THE ACTS OF THE APOSTLES. him, saying, Who hath set thee as a ruler and judge over us? 28 Wilt thou kill me, as thou killedst the Egyptian yesterday ? 29 Then Moses fled at this saying, and became a stranger in the land of Midian, where he begat two sons. Ver. 17. The MSS. A.B.C. have the Vulgate, confessus erat : thus Lachmann and Tischendorf. The reading i7rnyyiii\ocTo has only one important MS. in its favour ; and in D.E. is, without doubt, a cor- rection. Ver. 18. ’Ex M'yvTrrov after tnpog is indeed attested by A.B.C. and other less important MSS. ; but yet it is more probable that it was inserted for the sake of explanation, than that it should have been omitted in D.E.H. by mistake. Ver. 21. The reading ix.ridiurog cx,vtqv^ received by Lachmann from A.B.C.D., probably arose from this, that uvrov after ccvsI’Karo appeared not to agree with the preceding accusative eKrsd. B. xvrou. Ver. 22. The best attested reading is h ao(pi'oc, A.C.E. D. and H. omit the preposition ; B. has the genitive Traang ao(plccg^ which is grammati- cally impossible ; the accusative xao-otv ao(pioiu has only one MS. for it. — Aoyoig x,ai spyotg uvrov, without ku and with avrov, is fully attested. Ver. 26. 2vu'^7\oc.asv^ evidently a more difficult reading than .og Kvpi'ov : A.B.C. have the former, D.E.H. the latter, whilst the versions are divided. Kvplov would hardly have been omitted, if originally there ; whereas, it might easily have been added in conformity with the ori- ginal text of the Hebrew and the LXX. Therefore Lachmann and Tischen- dorf properly omit Kvpi'ov . — Tischendorf reads 'Trvpl (pT^oyog instead of (pxoyl TTupog. Both readings are nearly equally well attested ; even in the LXX., Ex. iii. 2 : the latter is the more simple, and therefore suspicious. Ver. 31. D.E.H., is to be preferred to the aorist idoivptciGiu, A.B.C. The imperfect is entirely in keeping with the context. — Many MSS. have ^rpog av-ou after Kvptov ; but as it is awanting in A.B. and seve- ral Oriental MSS., it is to be considered as a gloss. Ver. 32. The detailed reading 6 &£og’A/3p. kccI 6 Qsog ’ la. k. 6 0. ’ Iccx.., in D.E.H., appears for the sake of embellishment, in contrast to the prefer- able reading of A.B.C., o 0£oV’A/3|O. ko.1 ’Ic. ;c. adopted by Lachmann and Tischendorf. Ver. 33. ’E(p’ « is more strongly attested than ku w, which has only E. and H. for it, and appears to have been inserted from the LXX. Lachmann, Tischendorf, and Meyer have therefore preferred it. Ver. 34. The fut. daroan'Ko} in the textus receptus is only supported by one important MS., H., whilst A.B.C.D. have the present d'Ttoa'tiXhoy. Also E. reads d.5 xocpotx is indeed found in only one MS. of first rank; but it is found in several other MSS., ancient Oriental versions, and Greek fathers. Moreover, on internal grounds it is to be preferred both to the reading roclg xocp^ioug and to ev rcclg xap^ioug. So Tischendorf. Ver. 43. Without doubt the correct reading is deol> without v/xuv, which indeed is awanting only in B. and D., but was probably inserted to suit the LXX. in Amos v. 26. — The manner of writing Rephan is very various : almost each of the chief MSS. have a different form. Lachmann and Tisch- endorf have adopted ’V‘(pa.u. CHAP. VII. 35-43. 247 EXEGETICAL REMARKS. 1. This Moses whom they denied. — It must strike every reader that the four verses (35-38) all begin with the demon- strative pronoun, whilst also the second half of ver. 35 begins with TovToVj whereas in ver. 38 the relative is repeated in a similar manner. A rhetorical emphasis unmistakeably lies in this repeated and forcible pointing to the person of Moses. And indeed the intention of this emphasis is especially to be sought in the contrast which the divine call and commission of Moses form to the denial and rejection which he experienced from his people. In tw^o ways is this contrast represented to us : (a) Ver. 35 : The earlier rejection of Moses by his country- men, contrasted with his later divine mission as a deliverer and liberator of his people by many miracles, (b) Vers. 37-39: The honour adjudged to Moses by God, that he, by means of his intercourse with the angel, became mediator of the revelation of God to the people, and forerunner of the promised Prophet, contrasted with the disobedience of the Israelites, who turned from him, and ignored him as one who had passed away. 2. Ver. 35 places in contrast the earlier disposition of the Israelites toward Moses with his later mission and miraculous works, — the guidance of Israel out of Egypt and through the wilderness. But this contrast only appears when (as Stephen actually does) the saying of that Israelite (Ex. ii. 13) is re- garded as the saying of all. The plural '^pvrjcravTo ehr6vTe<^ has the import that what one said was spoken as by many, or at least as expressing the feeling common to all : for unius hominis dicta et facta adscribuntur etiam illis, qui eodem sunt animo (Bengel). 3. The two sentences separately form the contrast : 1. Tt? ae Kare(7Tr]a€v dp'^ovra /cal StKaarT^v; 2. "O Qeo<^ direaraXKev avTov dp'^ovra /cal XvrpcoT^v. The first sentence contains the human question (of unbelief and rejection); the latter the divine answer which was given to it by the act of God. But whilst God sent him whose calling as dp')(^cov was questioned certainly as a ruler and a guide, lie sent him not only as hiKaaTrjv., which was questioned, but as \vrp(OT7]v, which is more. There is here a climax. The authority of Moses to judge between two men was questioned ; but God sent him as the deliverer of the entire 248 the: acts of the apostles. people, and as it were an arbiter and executor between two nations, ^vv dyyeXov, literally with the hand, that is, with the assisting power of the angel : indicating that Moses, by intercourse with the angel of God, and by the angel’s mighty power, was declared to be the ambassador of God. 4. This is that Moses (vers. 37—39). — The second contrast, analogous to the first, is here brought forward ; but here the first member of the sentence is the divine, and the second the human contrast, which was in the former contrast the reverse. God has honoured Moses to be a prophet, a mediator of the divine revelations : the Israelites would not hearken to him, but turned from him, and in their hearts turned back again to Egypt. Ver. 37 represents the dignity of Moses: the favour directed toward him by God, that the Prophet promised by God, the Messiah, should be a propliet like unto Moses (d)? e/xe). Ver. 38 makes plain the prophetical position of Moses, describing his mediation in the giving of the law. Moses was in the congre- gation {iKKXrjala, the assembly of the people) with the angel and with our fathers ; that is to say, his calling, work, and position were related on the one side to the angel, and on the other side to the people, receiving in the one case, and giving in the other (eSefaro — Sovvai). Thus Moses stood in the middle, and was the mediator between God and the people. The angel spake with him on Mount Sinai. What is in Exodus directly ascribed to Jehovah, Stephen, with the Alexandrians and Philo, under- stands as done by the medium of angels. — The law itself Stephen describes as XoyLa divine sayings, oracles which are not dead letters, but living and operative (see Dogmatical and Ethical Thoughts, No. 3). Stephen was accused of speaking against the law, of blaspheming Moses : here he praises the law, he acknowledges himself as a reverer of it, he sets a high value upon it. 5. But thrust him from them , — Notwithstanding that Moses was so highly honoured and exalted by God, his countrymen were unwilling to submit themselves obediently to his guidance (v7T7]Kooi yeveaQac) ; on the contrary, the}^ thrust him from them {dirayaavTo, as in ver. 27 d'lrdoaaTO avrovf and in their hearts turned back again to Egypt. To what does this refer? On account of vers. 40 and 41, the common opinion, which all the moderns embrace, is that it refers entirely to the Egyptian CHAP. VII. 85-43. 249 idolatry. But it is remarkable that neither in these two verses is it anywhere indicated by a single word that the golden calf was the imitation of an Egyptian idol, nor is there to be found any- where in the Old Testament, either in the Pentateuch or the later books (Ezek. xx. 7 not excepted), an express intimation that this image of a calf in the Arabian desert was a reminiscence of Eo;ypt. It was no doubt so in point of fact, but this is nowhere asserted either in this passage or in the Old Testament. There is then no sufficient reason to refer the disposition of the Israelites to turn back to Egypt, chiefly or exclusively to the Egyptian idolatry. We are rather to think of the longing, arising within them and frequently expressing itself, after Egypt and its food, and the whole mode of life to which they had been there accus- tomed (Num. xi. 5). 6. Make us gods to go before us . — This must by no means be understood, as Meyer remarks, that the gods should go before them in their return, provided we should think in ver. 39 of home-sickness toward Egypt. For Stephen had in view the turbulent longing after Egypt only as a symptom, in which the revolt of the people from Moses and his guidance displayed it- self. But here (ver. 40) he confines himself simply to the words of the history (Ex. xxxii.), — a history which likewise affords a striking proof of the disposition of the people averted from Moses. There is here, and certainly in the Hebrew, no direct trace visible that the people wanted forthwith to return, and under the guid- ance of the image to journey to Egypt. Bengel understands Trpo- iropevaovTai in this sense, but in our opinion erroneously. — "O ^yap Mcovarji; ovro<;, etc. ; the nominative absolute stands first, in order to place the chief object before the conscience ; it is incorrect to suppose a contemptuous tone in o5to?. As regards the logical connection indicated by >ydp^ it does not consist in this, that they could now indulge in their idolatrous worship without fear, as Moses, its uncompromising opponent, had disappeared (Meyer) ; the meaning rather appears to be. We know not what has become of Moses who has led us, and has hitherto gone before us at our head : now we must have in his place a divine leader, and this shall be the god which Aaron makes. That there also lay in this thought an undervaluing of Moses, a revolt from fidelity to him and his guidance, is unmistakeable. 7. And they made a calf . — The making of the image of a ACTS — VOL. I. K 250 THE ACTS OF THE APOSTLES. bull (for which a word nowhere else found in Greek literature is formed, fioa-^oiroLelv) is here ascribed to the people as their act, whilst in the history it was Aaron only who completed the work. Nevertheless, Stephen with justice ascribes the act to the people, because Aaron acted only at their instance and according to their will ; he was thus in a measure only the obe- dient servant to the sovereign will of the people. The image of a bull was, without doubt, a symbol borrowed from Egypt, whether Apis at Memphis in Upper Egypt, or Mnevis at Heliopolis in Lower Egypt, be regarded as the pattern : both were living bulls and were divinely adored. The ancients, as Spencer, Selden, and the moderns as Lengerke, suppose Apis ; whilst Ewald advocates Mnevis. This image Stephen names which, strictly speaking, it was not ; for, according to the intention both of the people and of Aaron (Ex. xxxii. 4), it was to be a visible image of the true and living God- Jehovah, but was not to represent a false and vain god. But because the worship of God by graven images, according to the nature of the case, passes imperceptibly and involuntarily into real idolatry of the creature, this image of Jehovah is called an idol. Tw elBcoXcp is also designedly added to avT^yayov Ovaiav, for in Ex. xxxii. 6 it is simply said, “ they offered burnt-offerings.” Stephen wishes to show that the Israelites offered sacrifices, not properly to God, but to the idol. “ They rejoiced in the work of their hands by which is manifestly indicated the sin against the Creator, which consists in idolatrous joy in that which they themselves had made — in the creature. 8. But God turned and gave them up . — Here the discourse turns to the divine punishment on their manifest disobedience and apostasy from the worship of the living God. God turned from them : €crrp€^lr€ in the middle and reflective sense, as duaa-rpecj)co (vers. 15, 16); not in a transitive sense, convertit animos eorum (Heinrichs) ; nor adverbially as rursus tra- didit (Morus). The latter meaning would be in point of fact erroneous, because there is no trace of an earlier idolatry into which the Israelites relapsed. The former meaning would be tautological with irapehcoKev avrov<;. The word expresses the merited displeasure with which God henceforth treated the sinful people. That God 'irapehcoKev auroz)? Xarp. is not simply an expression of the divine permission, as Chrysostom CHAP. VII. 35-43. 251 .and later interpreters understood it, but indicates a divine act whereby God manifests His punitive justice. That to which God gave up the Israelites was star-worship ; the adoration {Xarpevetv) of the star-world, a form of idolatry native both in Egypt, and in Chaldea and Phoenicia. 9. Have ye offered gifts and sacrifices to Me ? — In proof of the actual idolatry of the Israelites during their journey through the wilderness, Stephen appeals to Amos v. 25, a passage which he repeats at first according to the Septuagint, and then freely. The question (ver. 42) /llt] — ’ lapagX implies : Ye have certainly offered to Me no sacrifices these forty years in the wilderness ! without doubt a rhetorical reproach which does not take into consideration the sacrifices offered to Jehovah on account of the prevailing idolatry. It is therefore unfounded to explain goc by epLol pLovcp. The positive (ver. 43) is then brought forward : Ye took up the tabernacle of Moloch the Greek is here verbally taken from the LXX., which has rendered your king,” that is idol, by rod Mo\6')(, led, without doubt, by conjecture. is the portable tabernacle which was carried on their journey, a counterpart of the tabernacle of the con- gregation. Little is known from ancient writings of the nature and meaning of Moloch : he appears to have been a star- god. With regard to 'PepL(j)dv, the Septuagint, which our text follows, deviates yet more from the original : darpov pro- bably indicates the representation of a star, the image of the star-god Pemphan, a name which the Septuagint places for }V3, whilst it appears to be of Egyptian origin and to refer to Saturn. The divine threat, that the idolatrous people would be thrust out of the land and led away to a distance, is in the ori- ginal, which the LXX. follow's, more exactly determined by the mention of Damascus, beyond which Israel should be led away. But Stephen here, with reference to the historical ful- filment of the threat, mentions Babylon instead of the Syrian capital. DOGMATICAL AND ETHICAL THOUGHTS. I. Moses a type of Jesus . — This is evidently implied in the mention of the prophecy of Moses, of a prophet like unto me.” Moses, a man by whom God spake to the fathers : Jesus, by whom God has spoken in the last days. Moses, a mediator be- 252 THE ACTS OF THE APOSTLES. tween God and the people : Jesus Christ, the Mediator between God and man. Moses, denied and rejected by his people, through their disobedience and refusal to submit to his guidance and command : Jesus, denied by His people, thrust out, cruci- fied, because they would not have such a Messiah to rule over Israel. But Moses, favoured by God (mighty in word and deed), accredited by miracles, and sent as ruler and deliverer of his people : Jesus, sent and anointed by God as Redeemer, Messiah, and Saviour. Certainly the law was given by Moses ; but grace and truth came by Jesus Christ. 2. Stephen is consistent in teaching that the revelation of God to Moses was given by the medium of an angel : thus vers. 30, 35, concerning the call of Moses at Horeb, and, ver. 38, con- cerning the giving of the law and the entire intercourse of Moses with God. Certainly God Himself by the angel spoke with Moses, God Himself sent Moses ; and on this rested the high position and mission of the man in reference to the people. Yet because God spoke with Moses not directly, but by an angel, there results the subordinate condition of this prophet in con- trast with Jesus Christ, which Stephen does not indeed expressly assert, but tacitly indicates, to the honour of the Messiah. 3. The commands communicated to Moses by God, and by him delivered to the people, are Xoyca ^Mvra. That does not, as some interpreters think, import so much as ^cooTrotovvra : for that the law as a whole, or any separate commandments of it, are able to give and to infuse life where there is none, this Stephen could certainly not maintain, in conformity with his entire faith in Jesus Christ. But he does indeed ascribe to the law itself, life, active power : to what extent, he has not unfolded, but we may easily imagine; partly inasmuch as it quickens and lays hold of the conscience with its Thou shalt,” “ Thou shalt not,” — it does not leave the will as it is,' but either inclines it to obedience or stirs it up to opposition ; and partly, inasmuch as the pro- mises and threatenings annexed to it are fulfilled. 4. An image of God, to which whatever degree of adoration shall or may be shown, is a false god, an idol. This is so deeply founded in human nature, in the dialectics of the thing itself, that no evasion or pretence aA^ails. There is divine wisdom in the strict and absolute prohibition in the decalogue of every image taken from created things. Jesus Christ, the Son of CHAP. VII. 35-43. 253 God and the Son of man, is the only true image of God in whom we see the Father. In the Catholic Church a distinction is drawn in thesis between adoration (dehitum lionorem et vene- rationem) and worship ; but in practice the one always leads to the other, at least with the people and the mass of the Church. The name of worship only is avoided, but the thing exists and is tolerated. And thus, always and involuntarily, the idolatry of the creature follows : image-worship leads to idol-worship. 5. The justice of God has shown itself in this, that God turned from the Israelites and gave them up to idolatry. Be- cause they had in their hearts turned from Him (io-rpd^rjaav), so He, on His part, justly turned away from them (earpe^lre). Because they against His command had made a creature-image of Himself, He gave them up to complete idolatry and to the worship of the creature. As the sin, so the reward and punish- ment. If thou forsake and depart from God, He will forsake and depart from thee. Thus God punished the idolatry of the heathen (Kom. i. 23-25). The impartial justice of God similarly punished the similar sin of Israel. And even so is it with the analogous apostasy within Christianity. HOMILETICAL HINTS. But when the time of the ‘promise drew nigh (ver. 17). What a faithful God ! He does not forget His promise, but fulfils it even long after the death of the man. Mark this, thou disheartened teacher : thou mayest not see the use of thy work, and thou mayest in the mean time with Abraham fall asleep ; yet God will fulfil His promise after thy death (Apost. Past.). Who knew not Joseph (ver. 18). Nothing more quickly becomes old, than a benefit received (Starke). That their young children should he exposed (ver. 19). The young children of the Israelites in Egypt, those little martyrs, and the children of Bethlehem murdered by Herod, belong to the same category (Besser). When he was cast out, FharaoJis daughter took him up (ver. 21). What God wills to live, no tyrant can destroy (Starke). — And nourished him for her own son. Pharaoh, who had given the cruel order for his death, must bring him up in his own court. Thus God knows how to protect His chosen, and makes their enemies their servants. 254 THE ACTS OF THE APOSTLES. And Moses was instructed in all the ivisdom of the Egyptians (ver. 22). God, to whom all the gifts and powers of nations belong, knew how to use even the knowledge of the Egyptians for the accomplishment of His work (Starke). — It is a gift of God, when He grants any one opportunity to learn the wisdom of the world. It may become useful for the service of God : only to human knowledge must be added divine grace, to bare learning, the Spirit who quickens it, and the disposition which makes it fruitful. (Moses was learned, and was mighty.) (After Apost. Past.) It came into his heart to visit his brethren (ver. 23). He is not a true Moses, who is not moved by the affliction of the Church of God. And smote the Egyptian (ver. 24). To be a believer and a manslayer, certainly do not harmonize together. But this deed belongs to those extraordinary and heroic actions which are not for our imitation, such as the actions of Phinehas (Num. xxv.) and Elias (1 Kings xviii.). — Moreover, this killing was not the design of Moses : he wished only to protect the oppressed : besides, it did not arise from private passion, but from love to his people. — In the counsel and plan of God, this deed was converted into an example of what He would accomplish by Moses, — the overthrow of the Egyptians, and the deliverance of Israel (After Starke and the Apost. Past.). But they understood not (ver. 25). So, when Jesus came unto His own. His own received Him not. Wilt thou destroy me't (ver. 28). A melancholy state of mat- ters, when the sick man will not recognise his physician, the subject his prince, the slave his liberator, man his salvation, and will not permit himself to be helped. Thus we act toward Christ (Quesnel). Fled and became a stranger (ver. 29). Thus the Jews, by their ingratitude, added forty years to their bondage, as even at that time God would have succoured them by Moses (Starke). — On the other hand, God used these forty years in preparing Moses for his calling. In solitude and stillness, God prepares His own. Moses was learned in all the wisdom of the Egyptians, and was mighty in word and deed. He was also convinced that God would use him for the deliverance of Israel, and therefore, perhaps, thought that he was qualified enough. But no, he CHAP. VII. 35-43. 255 must first flee out of the land, and wait forty years before he was called, although in the interval he was obliged to hear much sad intelligence. It is an evil sign when one thrusts himself into office, and cannot wait until God draws him forth (Apost. Past.). — Waiting time in the kingdom of God^ a time of secret ripening. 1. To the adversaries for judgment. 2. To believers for surrendering themselves to the divine guidance. 3. To God’s instruments for the service of their Lord. The burning hush (ver. 30). A sign and type : 1. Of Israel, as in Egypt it resembled a degenerate and wild thorn-hedge, burning, but yet not consumed in the glow of the brick-kiln, and in the heat of trial : 2. Of the Messiah, according to His human lowliness (a thorn-bush), and divine glory (the flame in the bush), inseparable in one person (the bush not consumed) : 3. Of the Christian Church, in its insignificant cross-form, constant trial, and indestructible powers of life. This bush has now burned for nearly 2000 years, and yet we have never seen its ashes. Moses trembled (ver. 32). Not from slavish fear, but from pious humility. How good is it for a teacher, who must so often stand on holy ground, to experience such holy trembling, not only at the commencement of his ministry, but also during its con- tinuance. Will not this filial fear and reverence for God be a barrier, by which many useless words, vain gestures, and other sinful things will be prevented, and an incentive always to speak and act as before God, in God, and from God ? (Apost. Past.). Put off thy shoes (ver. 33). An exhortation to put off earthly stains and conceited pride in the presence of the Lord. 1. For ministers in the study and in the pulpit. 2. For hearers in their church-going and at worship. / have seen (ver. 34). The greater our need, the nearer is God. 1. He sees the sufferings of His people. 2. He hears the sighs of believers. 3. He comes down at the proper time. 4. He sends out His servants. This Moses (ver. 35). Moses basely denied by his people, but accredited by God : so powerfully accredited by God, and yet ever again denied by his people. So blind is the world to the manifestations of the divine glory, so ungrateful for the proofs of the divine compassion, so thoughtless before the judg- ments of the divine holiness. 256 THE ACTS OF THE APOSTLES. Who received the living words (ver. 38). The law of God, a living word. 1. It is living in itself, an efflux of the living God ; and was thus for man, in a state of innocence, a law giving life, not killing and oppressing, but regulating and forming. 2. In a state of sin, it indeed at first proves itself as killing, it reveals spiritual death and threatens eternal ; but even there it is not dead but living, otherwise it could not as a fire burn in the hearts of sinners, and as a sword pierce them ; and also it there operates to life, awakening the conscience and pointing to Him whose word gives life. 3. Lastly, in a state of grace, it is not dead and abolished, but objectively in Christ, the Revealer and Fulfiller of the law, it has become living and embodied, and subjectively by the Holy Ghost it is employed as a motive of life, and as a power of sanctification in the heart and life of the believer. Whom our fathers luoidd not obey (ver. 39). This gives us a good direction for our conduct toward those who, in order to confirm themselves in their disobedience to evangelical truth, appeal to the fathers and the ancients. VV^e must show to such how we indeed permit the ancients to remain as fathers, but how we cannot use their conduct as a rule in so far as they were disobedient to the Gospel; that rule must ever be the in- fallible word of God (Apost. Past.). — And in their hearts turned back again into Egypt. See here an image of ungrateful Chris- tians, who thrust from them their Saviour who has delivered them from sin, and again turn in their hearts to Egypt, — to the corrupt world (Starke). — This is characteristic of the snares of the devil, that, by reminding us of the sensual pleasures which we had in the service of sin, he knows how to draw back im- pressed and awakened souls (Apost. Past.). Saying unto Aaron (ver. 40). How watchful should this fall of God’s servant make us ! Neither spiritual gifts, nor offlce and dignity, can place us in security against the snares of the enemy, if we do not cleave stedfastly by faith to the Lord, and walk before His eyes. Otherwise, we are unable sufflciently to resist either smooth promises or violent threats (Apost. Past.). But God turned and gave them up (ver. 42). The greatest punishment is when God leaves men to themselves, and gives them up to a reprobate mind, so that they fall from one sin to another (Starke). — Have ye indeed offered sacrifices to Mef CHAP. VII. 35-43. 257 God does not reckon external sacrifices, but those only of the heart and spirit, Ps. li. 19 ; Isa. Ixvi. 2 (Starke). / icill remove you beyond Babylon (ver. 43). There is always a resemblance between the guilt of sin and divine punishment. God punishes the idolatry of the Jews by an idolatrous people (Starke). — God removes the dwellings of men sometimes in wrath (ver. 43), and sometimes in mercy (ver. 4) (Starke). On the whole section (vers. 17-43). — Moses the deliverer of his i^eoplcy and Christ the Redeemer of the world, 1. Wherein Moses resembles Christ, {a) Both accredited by God; by a wonderful deliverance in infancy (Pharaoh and Herod) ; by their silent ripening for their great mission (Moses in Pharaoh’s court and in the wilderness, Jesus in the carpenter’s cottage at Nazareth and in the wilderness at Jordan) ; by their solemn call to office (Moses at Horeb, and Jesus at His baptism) ; by the rich manifestation of the Spirit and of power (Closes mighty in words and in deeds, Jesus a prophet mighty in deeds and words) ; by the deliverances wrought out by them ; and by the judgments inflicted on an ungrateful and disobedient people. (b) Both denied and rejected by their nation : their divine mission misapprehended (ver. 27), their pure intention calum- niated (ver. 28), the freedom offered by them despised (ver. 39), their memory blotted out among an ungrateful generation (ver. 40). 2. Wherein Christ is superior to Moses. Moses redeems from bodily, Christ from spiritual bondage ; Moses redeems Israel, Christ mankind; Moses effects a temporal, Christ an eternal redemption; Moses acts as a servant, Christ as the Lord. — The training of Moses^ an example how God prepares His chosen instruments. 1. By great dangers and mighty deliverances (ver. 21). 2. By human instruction (ver. 22) and divine illumi- nation (ver. 30). 3. By the experience of the world (vers. 22- 24) and quiet intercourse with one’s own heart (ver. 29). 4. By deep humiliations (vers. 27, 28) and high proofs of favour (vers. 32-34). (Observe similar experiences in the education and life of Joseph, David, Elijah, Paul, Luther, and others.) — God's chosen instruments. 1. The metal from which He takes them. 2. The fire in which He forges them. 3. The tests by which He proves them. 4. The deeds which He performs with them. — Moses a pattern of a true reformer. There is necessary for this, 1. Profound knowledge and living experience of the heart; 258 THE ACTS OF THE APOSTLES. 2. Clear insight into the times, and a warm heart for the people ; 3. Heroic courage in the face of the world, and childlike humi- lity before God and His word. — Moses a man of God and at the same time a true man of the people. 1. From the people, accord- ing to flesh and blood ; yet, 2. Above the people, according to spirit and character. 3. For the people, in word and in deed ; yet, where the law of God is concerned, 4. Against the people and their wicked lusts. — Moses among his people^ or divine mercy and human ingratitude. 1. Divine mercy (vers. 35-38). Hu- man ingratitude (vers. 39-43). Part HI. of the Speech : the post-Mosaic time, comprehending the present. Chap. vii. 44-53. 44 Our fathers had the tabernacle of witness in the wilderness, as He had appointed, speaking unto Moses, that he should make it according to the pattern which he had seen : 45 Which our fathers, after they had re- ceived it, also brought with Joshua into the land, when they entered on the possession of the Gentiles, whom God thrust out before the face of our fathers, until the time of David, 46 Who found favour before God, and re- quested that he might find a dwelling for the God of Jacob. 47 But Solo- mon built Him an house. 48 But the Most High dwelleth not in that which is made with hands ; as saith the prophet, 49 Heaven is My throne, and the earth is My footstool : what house will ye build for Me ? saith the Lord ; or what is the place of My rest ? 50 Has not My hand made all things ? 51 Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost : as your fathers did, so do ye. 52 Which of the prophets have not your fathers persecuted and slain, who prophesied beforehand of the coming of the Just One, of whom ye have been the betrayers and murderers? 53 Who received the law as the regulations of angels, and have not kept it ! Ver. 44. ’Ey after in the textus receptus is weakly attested, and is to be considered as spurious. Ver. 46. Tw ©gw is attested by A.C.E., versions, and fathers ; whilst rw oi'^w, which Lachmann has preferred, is in B.D.H., but it does not so well suit the context. Ver. 48. The textus receptus, after H. and several fathers, inserts after XsipoTror/jrois the word yoto/?, which is awanting in all the other principal MSS., and is evidently an addition of a transcriber. Even Bengel has re- cognised it as such. Ver. 51. The plural KOiphcug^ preferred by Lachmann, is indeed strongly attested by A.C.D. ; whilst the singular rfi Kocpllx has only E.H., but also the Oriental versions and most of the fathers, for it. The plural appears to be a correction to suit d'TrsphpcYiToi and the parallel word wa/y ; whilst the singu- CHAP. VII. 44-53. 259 lar would hardly have been put in place of the plural, were it not originally there. Ver. 52. is without doubt genuine : has only some of the oldest MSS. for it. EXEGETICAL EXPLANATIONS. 1. Our fathers had the tabernacle of witness. — 'Zk,'y]v^ tov fjLapTvplov is with the Septuagint, and also here, the translation of Whether this interpretation, supported by the de- rivation “ly, is erroneous (De Wette, Meyer), is the more uncertain, as the actual import of "lyitD is by no means positively clear. The balance still wave'rs between the interpretations, tabernacle of the congregation ” and tabernacle of manifes- tation.” The preceding verse (ver. 43) speaks of a aKrjvrj^ and here again of a aKTjvrj ; there of that of an idol, here of that of the true God. This forms the thread of connection, though not bringing prominently forward the contrast between the idola- trous worship and the worship pleasing to God. The sanctuary forms the centre of the following part of the discourse (vers. 44-50) : at first, the holy tabernacle was the sanctuary in the wilderness, and afterwards in Canaan ; and then, from the time of Solomon, in the temple as the holy house. 2. As He had appointed, speaking unto Moses. — The holiness of the tabernacle was evident from this circumstance, that God gave positive directions to Moses with respect to it, that it was to be made, and how it was to be made, namely, similar to the pattern which was shown to Moses on Mount Sinai. The holy tabernacle, with its vessels, was indeed made with hands, a human work; but on the other hand it was a sanctuary, prepared accord- ing to an express command of God, and formed according to a divine and ideal archetype. On this account Philo, in his life of Moses, expresses himself thus : Moses was instructed for the building twv pLeWovrcov diroreXeiaQaL crcopLarcov dacopLarov^ rfj ylrv^fj Oecopwv, 7rp6<; e8et, KaOdirep dir dp'^ervirov yparj(; /cal vo7]T(ov Trapa^eiypLaTcov alaOrird pupugpbaTa diroKOVLadgvai. 3. Which our fathers, after they received it, also brought into the land. — The holy tabernacle served not only in the wilderness'; but also in Canaan it remained the sanctuary until the time of David and Solomon. 01 irarepe^ rjgwv, according to the context, denotes another generation of fathers, namely, the contemporaries of Joshua, who in conjunction with him entered into and pos- 260 THE ACTS OF THE APOSTLES. sessecl the land : however the words ixera ^Itjctov do not belong to ol 7raT6pe<; as more particularly defining them, which construction would necessarily require the article, but they belong to the verb elcrrii/ Xpit^TO!/. This sentence is found in one uncial MS. E., about twenty cursive MSS., some versions, and in the fathers from Irenseus, but with great variations. On the other hand, the Codd. A.B.C.G.H., the Sinaitic MS., more than sixty cursive MSS., versions, and some fathers omit it entirely. It is without doubt spurious, though an old addition, which was to fill up an ap- parent gap, and to insert the awanting consent of Philip and the test of the eunuch’s faith. Lachmann, Tischendorf, and others properly omit the verse. Yer. 39. After the Alexandrian MS. (by the original hand, as Tischendorf attests) has the emendation made after the writing of the origi- nal words, '7:vivfAce, ^yiov IttI rou ivvo\>%ov' nvpiov. Seven cursive MSS., two versions, and Jerome have received this sentence, but it is without doubt spurious. The Sinaitic Codex wants it. EXEGETICAL REMARKS. 1. But an angel of the Lord . — The command was given to Philip in Samaria. Zeller indeed has maintained that Philip must have returned to Jerusalem before the apostles, and could only have received the command there ; and for this the circum- stance can be appealed to, that the way to which Philip should betake himself was indicated, as that which led from Jerusalem to Gaza. But the district to which Philip was to journey lay out of Samaria, at all events toward the south, and therefore nothing follows from the above indication. But especially ver. 25 speaks against the above supposition ; according to which, it is evident that only the two apostles returned to Jerusalem, but not Philip, whom therefore we must suppose as meanwhile re- maining in Samaria. As regards the mode of the angelic ap- pearance, rationalistic interpreters, as Eckermann and others, have assumed that the angel appeared to Philip in a dream, for which dvddTriQi is appealed to. But this by itself (there being no other trace which points to the season of the night or a state of sleep) as little suggests here the notion of sleep as it does in chap. V. 17. It is rather only an evident exhortation to action. 2. Go to the souths to the -way to Gaza . — Philip receives the command to journey to the south, that is, southward from Sama- ria, or generally to the southern region of the country. He was not thus obliged to journey by Jerusalem, but, on the contrary, might take a shorter way. The road to which he was to betake himself is more precisely indicated as that from Jerusalem to Gaza, and as eprjfMOf;. Gaza was one of the five chief cities of the Philistines, at the southern boundary of Canaan, situated about an hour’s journey from the Mediterranean. It had often 308 THE ACTS OF THE APOSTLES. been destroyed in the wars, and restored; and yet again, in the year 65 after Christ, in the procuratorship of Cestius Floras, it was converted into ruins by the rebellious Jews, but was after- wards rebuilt. Many interpreters refer the clause avTT) iarlv epTjfjbo^; to the city Gaza, in the sense that the city was destroyed and uninhabited, or that it was unfortified. The latter meaning is philologically inadmissible, and the former is improbable, as this notice could only apply to a short period, and is completely unsuitable to the context, where the city Gaza itself is of no importance whatever, and only a certain road to it was to be de- scribed. The clause then refers to o3o9, and characterizes a cer- tain road to Gaza. This was the more necessary, as there w^ere several roads from Jerusalem to Gaza (Robinson’s Palestine). The most frequented, but the longest, is at present by Ramleh : this proceeds from Jerusalem at first north-west. Two other j roads go in a more direct line: one down the Wady es Surar by Bethshemesh, and the other by the Wady Musurr to Beit Jibrin or Eleutheropolis, and thence to Gaza through a more southern tract. This last road now actually passes through a desert, that is, through a tract of country destitute of villages, and inhabited only by nomadic Arabs. That this district was also at that time destitute of permanent habitations, is not im- probable ; at least, in the time of Nehemiah neither cities nor villages are mentioned in the plain between Gaza and the mountains. Thus, then, the way which Philip should take in order to meet the man whom, according to the divine counsel, he was to convert, is exactly described by this addition, which, we think, belongs to the words of the angel, and is not to be as- cribed to St Luke as an observation of his own. 3. And he arose and went . — Philip followed immediately the intimation given, set out, and encountered on the road indi- cated to him the unnamed and yet now well-known man of high rank from a distance. The name Indich, which tradition has assigned to him, is fabulous. The narrative following is a wonder- fully charming idyl from the missionary history of the apostolic Church, distinguished as much by the simplicity and distinctness of its form, as by the historical importance of its contents. 4. And, behold, a man of Ethiopia. — Ahov, in a lively manner, pictures the scene to us : how Philip sees the stranger approach- ing in his chariot, who, without doubt, came behind and over- CHAP. VIII. 26-40. 309 took the foot-traveller. The man was by origin and nation an Ethiopian, that is, from the high land to the south of Egypt, and now comprehending Nubia, Cordofan, and Abyssinia, whose religious and commercial capital was the island of Meroe. We must suppose him, according to the colour of his skin, to have been a necrro. Olshausen’s assertion, that he was a Jew born in Ethiopia, is too weakly founded on the fact that he read the prophet Isaiah, especially as the circumstance must first be sup- posed, that he had the Hebrew original before him. According to his station and rank, he was a man of high position and great influence in his own country (SvvaaTrjS!) ; for he was chief trea- surer of his queen, Candace, which in these centuries, according to Greek and Eoman authorities (g.p., Pliny, Hist. Nat. vi. 35), was the regular title of the queens of Ethiopia (Meroe): Luke calls this rich lord also €vvov'^o<;, which literally signifies a eunuch. But as people of this sort in Oriental courts were employed for all sorts of service about the court, so the name was often given to court officials who were not eunuchs. Hence many interpreters from the 16th century have taken the word in the sense of a court official, without reference to sexual mutilation ; with which supposition concurs the fact, that this man, if not a Jew by birth (Olshausen), yet was formally received as a proselyte into the Jewish commonwealth, whilst, according to Dent, xxiii. 2, no eunuch was to be admitted into the congregation of the Lord. But that he was a “ proselyte of righteousness,” is itself a doubtful supposition ; and as he was in the service of a queen, the opinion is the more probable that he actually was a eunuch. But he is chiefly remarkable for this, that he had come to Jerusalem to worship. This supposes that in his African home he had learned to know the God of Israel as the true God, and the worship of Jehovah as the true religion : he had now made a pilgrimage in order to sacrifice and to worship God in the holy city and in the temple of Jerusalem. There is sufficient reason to regard him as a proselyte in the wider sense (a proselyte of the gate), but not sufficient to consider him as a proselyte in the narrow and strict sense. The ancient view, which Eusebius shares (Church History ii. 1), is best founded, that he was a Gentile who had only joined himself to the Old Covenant in the free form of conviction and attachment. Sitting in his chariot, he was en- 310 THE ACTS OF THE APOSTLES. gaged in reading the prophet Isaiah, and that probably from a copy of the Greek translation. This translation had spread from Alexandria over Egypt, and might well have penetrated beyond the limits of that country ; whilst the highest and most educated classes, both in Egypt and in the neighbouring countries, were certainly acquainted with the Greek language. The pilgrimage was to the stranger no opus operatum^ but an affair of the heart ; and on his way back his soul remains in the sanctuary, and is ab- sorbed in the word of God, namely, in the prophecies of Isaiah. 5. But the Spirit said to Philip. — The internal voice which incited and directed him to draw near the traveller, and not to keep at a distance from the chariot (KoXkrjOrjTL), was a command of the Spirit dwelling within him. Philip hastened, running quickly (TrpoaSpa/acov) to the chariot, and, as the man evidently read aloud to himself (dvaryLvcoG-Ketv signifies, in its original acceptation, to read to), heard him reading the prophet Isaiah ; and, following the impulse of the Spirit, he immediately ad- dressed him a question, expressed in an ingenious play of the words, apdye ^ ; a form of question also, which, as it made a negative answer to be expected, sup- poses that this was not the case. The distinguished pilgrim replies, wdth respectful candour and modesty, that he could not understand the prophet, except some one would guide him. And as he derived confidence from the question, that the questioner has both the correct knowledge and the inclination to serve as a guide, he requests him to come and sit with him, which Philip immediately does. 6. The contents of the scripture. — Both now sit together, and the chariot is converted into a mission station, the journey into a Bible lesson. The African shows to Philip, on his request, the section which he was then reading, or he reads it aloud to him, in order to ask a question about the meaning and refer- ence of the words. Tpac^rj^ from the context, must here denote a definite passage of Scripture, whilst irepco'^rj, without doubt, refers to the contents of the section. The particular passage is Isa. liii. 7, 8 ; and the words of the LXX. (which here varies considerably from' the Hebrew) are so accurately given, that only avTov after TaTreLvcoaeL, and Se before ^evcdv^ are new. The sense of the Alexandrian version (Isa. liii. 8) without doubt is : In Plis humiliation by His enemies, the judgment pronounced CHAP. VIII. 26-40. • 311 upon Him was cancelled by God ; but His generation -His contemporaries and their wickedness — no one can express, for they have taken away His life.” ^ AiroKpiOel ^^ — tw ^tXiTTTrM supposes that Philip questioned the traveller on what he had now read, and he answered, referring to the passage, and in- quiring about its meaning. And indeed his question, pointing as it does to the main point of the interpretation, proves him to have been a thoughtful reader. 7. But Philip opened his mouth . — By these words the answer of Philip receives solemnity and importance, and is also intro- duced as a detailed discourse. Luke indicates by ap^dpuevo^ diro ypa(j)7]<; Tavrr]^^ that the explanation of the prophetical words in question formed only the introduction, only a part of the answer, and that Philip soon passed over to the Gospel of Christ as the chief matter of conversation ; and would thus communicate to the chamberlain shortly the principal facts and truths concerning Christ, and especially would unfold to him the way of salvation by repentance and baptism to Christ. 8. Behold^ there is water . — Pobinson observes, When we were at Tell el-Hasy, and saw the water standing along the bottom of the adjacent wady, we could not but remark the coincidence of several circumstances with the account of the eunuch-s baptism. This water is on the most direct route from Beit Jibrin to Gaza, on the most southern road from Jerusalem, and in the midst of the country now desert, that is, without vil- lages or fixed habitations. The thought struck us, 'that this might not improbably be the place of water described. There is at present no similar water on this road ; and various circum- stances — the way to Gaza, the chariot, and the subsequent find- ing of Philip at Azotus — all go to show that the transaction took place in or near the plain.” It is perhaps rash in Kobinson to think that he has found the precise spot, whilst in eighteen centuries many changes may have taken place in the form of the soil. — The joy of a traveller in the desert, when, parched with thirst, he at length sees an oasis with a spring of living water, cannot be greater than was the joy of this pious cham- berlain, when he saw the water wherein he might be baptized. Quickly won by the brief and excellent instructions, eager to be- come a partaker of the proffered salvation, he offers himself for baptism. And Philip, notwithstanding that the matter had so un- 312 THE ACTS OF THE APOSTLES. commonly quickly developed itself, hesitates not to fulfil his wish. At the command of the chamberlain, the chariot was stopped, and he and Philip descended. The name of the latter is placed first, as he was the baptizer, and in so far the superior : and Philip administered to him baptism in the water by the way. Of the retinue of the chamberlain, who in eKeXevae and by his being able to read during his journey are supposed, nothing is said. 9. When they were come up. — Philip vanished on the spot, so that the chamberlain saw him no more. Philip removed to Asdod, first reappeared there (evpedr) eh ''A^corou). Asdod, lying north-west of Gaza, distant from it, according to Diodorus Siculus, 270 stadia, was also one of the five cities of the Philistines. The miraculously sudden and invisible (both to the eunuch and to others, evpiOrj eh A.) removal of Philip was effected by the Spirit of God, who by supernatural power caught and carried him away, as He formerly did to Elias. But the chamberlain proceeded on his journey, rejoicing. His proceeding on his journey is (by yap) placed in logical connection with the removal of Philip : it is a circumstance confirming this statement that he lost sight of Philip, for otherwise he would not have proceeded on his journey, but would have followed Philip. The rejoicing of the man depended not only on the salvation of which he was made a partaker, but also on the sudden removal of the evan- gelist. Hoc ipso discessu confirmata est eunuchi fides (Bengel), He now felt as if an ang^l from heaven had been sent to be a companion in his journey and had again vanished. 10. He journeyed on^ preaching the Gospel. — From Asdod it is evident that the journey of Philip proceeded in an entirely natural manner. He journeyed from city to city, perhaps visit- ing Jabne, Ekron, Joppa, etc., until at length he stopped at Caesarea on the Mediterranean, where we find him resident (chap. xxi. 8). Wherever he came he preached the Gospel. No wonder then that, along with the designation o mv Ik to)v eirra, he should receive the formal title o evayyeXtaTr}^ (chap. xxi. 8). DOGMATICAL AND ETHICAL THOUGHTS. 1. It was not the angel of the Lord, as Luther translates it, but an angel of the Lord, by whom the Lord commanded Philip to make this journey. Not a mere concatenation of circum- stances as that which brought him to Samaria, not a mere sub- CHAP. VIII. 26-40. 313 jective impulse, but an express command of God, brought by one of His heavenly messengers, led Philip from Samaria to the south. It concerned the conversion and baptism of a stranger, who indeed internally was not far from the kingdom of God, but externally so much the further removed from the citizen- ship of the people of God : a Gentile by birth, a resident in the heathen country of Ethiopia, placed in the court of a heathen queen, and a eunuch. Precisely under these circumstances, it required a direct and miraculous command of God in order to effect the result, that such a Gentile should be incorporated into the Church of Christ by the Gospel and baptism. 2. The angel shows to Philip the -aim of his journey only geographically and topographically, but without saying a word of what he was to do there, or whom he was to meet. That was an exercise of faith. So also the missionary as well as the ordinary ministerial office, which preaches reconciliation, is eminently a work of faith and an obedience in hope. 3. The word of God was the occupation of this pilgrim, re- turning home in his chariot. That occupation is even more precious and noble than his pilgrimage in itself. He had made the journey in order to see with his eyes the sanctuary of Jehovah, to gaze upon the holy city, and the temple, and the beautiful worship of the Lord. But now he searches into the word of God, in order to look with the eyes of the spirit into the sanctuary of God. And the word is a true sanctuary. Even when the cor- rect, full, and entire meaning of it is still awanting, although it is only still an enigma (aivcyfjba^ 1 Cor. xiii. 12), and proposes a thousand enigmas, yet the loving and careful perusal of it is a blessed exercise which leads to further light. 4. Prophecy and fulfilment. The servant of God, who patiently suffering and gloriously justified, as Isaiah describes Him, is contemplated by this pious pilgrim. But who He is, is still dark to him. Is the prophet himself meant, or some other man ? This he would know, and for this he wishes instruction, and seeks a guide. That guide comes to him sent of God, and declares the fulfilment of the promise. And only the fulfilment brings the true light, in which the premise can be comprehended. God’s revelations are one, and give mutual light to each other : yet so that, vetus testamentum in novo pafet. The prophet testifies of Jesus Christ, and only in Christ is his testimony ACTS — VOL. I. X • 314 THE ACTS OF THE APOSTLES. clear. The servant of Jehovah ” in Isaiah, in its widest mean- ing, is the people of Israel ; in its more restricted meaning, the ideal Israel, in other words, the servants of God taken collec- tively, the true Israel, including the prophets; in its highest meaning, the personal Messiah. (See Oehler, Messiah in Her- zog’s Theological Encyclopaedia, Delitzsch in Drechsler’s Com- mentary on Isaiah.) But even this last meaning, as the servant of Jehovah appears in the Redeemer Himself, can, after all, be exclusively understood only in the fulfilment, in the historical person of Jesus Christ as Traf? 0eoO. The sujicientia scripturw^ according to the testimony of the New Testament, can only be maintained of the Holy Scriptures collectively, that is, the Old and New Testaments taken together ; whilst the Old Testament, taken alone and by itself, explained and understood from itself, is not sufficient for salvation. The Ethiopian eunuch was thirst- ing after the truth, seeking it as honestly as any one can do, but he does not understand the prophecy, because he has no guide. But as soon as Philip showed him the way to Jesus, and brought him by the word and sacrament into fellowship with the Redeemer Himself, he needs no more a guide. Christ Himself is now to him the way, the truth, and the life, and the Spirit will guide him into all truth (oSrjyrjcreLy John xvi. 13). That the chamber- lain feels the want of a man who may serve as a guide, by no means proves, in the sense of the Romish Church, that the Bible without tradition and the guidance of the Church is insufficient to discover the way of truth and salvation : otherwise Philip would not have been caught away from this catechumen. But after baptism he is forthwith left alone, and must do without further guidance and tradition. Notwithstanding he does not feel his want, for he goes on his way rejoicing. He has found the Saviour, and with Him light for the Scriptures. 5. An angel of God had brought the command to Philip to journey to the south, to the desert road from Jerusalem to Gaza. When he was there, and saw the traveller in his chariot, it was the Holy Ghost who ordered him to draw near. After the work of conversion and the baptism of the stranger were completed, the Spirit of God caught away Philip, so that the eunuch saw him no more. Thus the beginning, middle, and end of the event, are the command, indication, and work of God. But that in the history which appears natural is not less wonderful. CHAP. VIII. 26-40. 315 That Philip meets with this stranger from a distance, the evan- gelist from Israel with the Gentile, the guide with the inquirer and susceptible — in short, that precisely these two persons, be- tween whom there existed a kind of pre-established harmony, are brought together, — this is a dispensation of God, under all circumstances, not less astonishing and wonderful than when God sends His angel, or removes quickly the evangelist without his concurrence. The rapid progress, by means of which seed- time and harvest follow in the soul of the Ethiopian, is even as miraculous as the invisible removal of Philip. HOMILETICAL HINTS. And an angel of the Lord (ver. 26). If by the envy of Satan an offence has occurred in the Church of God, so the Lord does not delay to refresh His sorrowing believers by pecu- liar proofs of His power and favour (Leonh. and Spieg.). — Not without God does the Gospel make progress in the world, and not without God is even one soul gained. — If the law was given by the ministry of angels, wherefore should they not also be serviceable in the spread of the Gospel, into whose mysteries they desire to look ? (Starke). — How precious is the conversion of a single soul in the sight of the Lord ! In order to bring the chamberlain to the faith, he sends an angel to Philip, and sends Philip from populous Samaria to the desert way leading to Gaza (Apost. Past.). — To the way lohich is desert. Sin is the real waster of lands ; but when the Gospel comes, then the wilderness and the desert rejoice (Starke). And he arose and went (ver. 27). A teacher of the Gospel must go in the obedience of faith, although the call leads him into the wilderness. — And^ behold, a man of Ethiopia. Now is fulfilled the prophecy : “ Ethiopia shall stretch out its hands unto God.” Who had come to Jerusalem to worship, and was returning (vers. 27, 28). Not in the temple of Jerusalem, but on the desert w'ay to Gaza, was he to find the pearl of great price. Thus formerly the wise men from the East had to journey on from Jerusalem to Bethlehem to find the new-born Jesus. — Sitting in his chariot, and reading the prophet Isaiah. The perusal of the Holy Scriptures is especially to be recommended when we come from the house of God, as the chamberlain here 316 THE ACTS OF THE APOSTLES. from the temple, in order to preserve the good impressions which we bring from it (Quesnel). — The word of God, the best reading on a journey : not only on the desert way from Jerusalem to Gaza, but on the way through time to eternity. 1. We forget thereby the hardships of the way. 2. We look not aside to for- bidden paths. 3. We make thereby blessed travelling acquaint- ances. 4. We go forward on the right path to the blessed goal. — He had worshipped, and now read the prophet. He indeed stood still in the twilight of pious anticipation, in his pilgrimage to the temple, and in his reading on his return ; but yet he was on the right way. No man arrives suddenly at the top : by mounting, and not by flying, do we reach the uppermost steps of the ladder. Therefore let us ascend as with two feet, namely, by meditation and prayer. For meditation teaches us what is wanting, and prayer obtains so much from God, that nothing more is wanting. Meditation shows us the right way, and prayer leads us along it (St Bernard). — In the chamberlain, the blessing of faithfulness in little things is seen. That he applies his small knowledge of the God of Israel so well, first in order to take a distant journey for devotion, and secondly, to occupy his time in his journey so faithfully in reading the prophet, was an actual proof that something of the truth was in him, and must lead to complete salvation and the whole truth (Eieger). Then Philip ran thither, and heard, and said (ver. 30). The conduct of Philip toward the chamberlain, is an excellent example how a teacher should deal with the awakened. Mark on this point the precious counsel of Spener : A teacher ought not for ever to vex himself with dead and hardened sinners : he ought rather to attend to those in whose hearts God Himself has made, by grace, a blessed preparation for conversion.” He ought to take them into his close treatment, and endeavour to fan the spark fallen into their hearts. Just as physicians, after all, can be nothing more than ministri naturce, so ministers are ministri gratice. When children come to the birth, then help is necessary. That so many souls perish in these circumstances, is really a fault of the teachers, and of their inattention or unskilful- ness (Apost. Past.). — Philip does not wait until he is spoken to : without compliments or excuses, with bold courage and pious for- wardness, he penetrates into the spiritual condition of the man, wliom God had led into his way. — Awakened souls are shy and CHAP. VIII. 26-40. 317 timid, and it is difficult for them to apply to a teacher, because in general they are afraid of him. Therefore we must go to them, and pray God for wisdom to find the right entrance into their hearts (Apost. Past.). — And heard him read the prophet Isaiah. If a teacher, on his visit, finds people occupied with the word of God, he must not long waste time with digressions about the weather and the state of their health, but take the word of God for his text and introduction, as it lies o^Qw.— Vnder- standest thou what thou readest^ A weighty question for us. 1. It supposes that we read the Bible. Is this supposition cor- rect, or does this half-heathen put us to shame ? 2. It discloses to us our natural blindness. Is our Bible reading not often an unintelligent reading, our Bible a book not understood ? 3. It excites us to seek the true interpreter and guide : He it is who spoke by Philip, the Spirit of the Lord, who always lives and operates in the Church. — Three questions to the conscience in reference to the word of God. 1. Beadest thou what thou hast? 2. Understandest thou what thou readest ? 3. Obeyest thou what thou understandest ? But he said, How can /, except some one should guide me ? (ver. 31). A diligent teacher and a people eager for learning soon understand each other (Starke). — The Holy Scriptures in the hand, and the ministerial office at the side; so wilt thou not miss the right way. — This passage of Isaiah, although he did not un- stand it, had captivated his heart. It was his companion in solitude, both at home and abroad (Besser). — The Holy Scrip- ture rejoices and captivates its readers, although they understand only a little. Spices give forth their odour through their cover- ings (Bengel). — The Holy Scriptures point thee to the Church, and the Church points thee to the Holy Scriptures (Kudelbach). A?id he desired Philip that he would come up and sit with him (ver. 31). From the guest in the chariot, he becomes the guide : from the traveller kindly invited in, he becomes the director to the true fatherland. The contents of the scripture icere these: He was led as a sheep to the slaughter (vers. 32, 33). It was the finger of God which pointed to this passage ; for the sum of all Christian truth ' is Christ, the humbled and exalted (Phil. ii. 5-9). In this is contained an admonition for all teachers to lead souls as the chief matter to the knowledtre of Christ, the Crucified and the 318 THE ACTS OF THE APOSTLES. Risen One. This, as a rule, is much more effective than moral preaching. The missionaries in Greenland who, with discourses on the living God and His holy commandments, preached for a whole year to deaf ears, struck home when they attempted it with the second article of the Creed, and commenced with the evangelical message, “ Behold the Lamb of God, that beareth the sins of the world 1” I pray thee, of whom speaketh the prophet this f (ver. 34). Humbly to acknowledge our ignorance in divine things, is better than proudly to conceal it. To inquire after the mysteries of Scripture, is wiser than to mock at them. — “I pray thee, of whom speaketh the prophet this I ” the great inquiry which leads from the Old Testament to the New. And preached unto him the Gospel of Jesus (ver. 35). The knowledge of the Saviour comprises the entire knowledge of salvation (1 Cor. ii. 2), (Quesnel). See, there is water ! (ver. 36). Everything must take place which was necessary for the grounding and perfecting of this soul in the faith. True teachers ought in faith and simplicity to proceed in the ways pointed out by God : place, time, and nature must be rendered serviceable in the work for the king- dom of God (Apost. Past.). — See, here is water I The joyful cry of a soul thirsting after grace, in its journey through this wilderness-world. 1. When it looks back with gratitude to the water of holy baptism. 2. When it belie vingly repairs to the fountain of the divine word. 3. When in hope it looks forward to the waters of eternal life. — What doth hinder me to he bap- tized ? The word and sacrament are two means of grace which mutually complete each other, of which the one must not be overvalued above the other, or despised in comparison with the other. When the sacrament is despised, the body of the Church falls to pieces : when the word is set aside, its spirit dies. Believest thou with all thine heart f (ver. 37 in the textus receptus). The example of the hypocritical Simon perhaps made Philip more careful to insist on belief with an entire heart. But as he saw that true faith, although not perfectly developed, yet was present in its germ and essence, he did not refuse the sacrament. An admonition for the ministry in the admission to the comforts of the word and to the sacraments, on the one hand not to act loosely and inconsiderately, and on the other hand CHAP. VIII. 26-40. 319 not to keep back souls too long, and by overstrained legal demands to dispirit and frighten them. — Confession of faith belongs to baptism according to ancient usage. — ^^From the ^ circumstance that the chamberlain is not admitted to baptism until he has made confession of his faith, the general rule is made evident, that those who stand without ought not to be received into the Church until they have testified their faith. But many fanatics on this pretext falsely impugn the baptism of infants. Wherefore must faith precede baptism in the chamberlain ? Because Christ with this sign marks those alone who are of the household of the Church, so must those neces- sarily become members of the Church who are baptized. But as it is certain that those who are grown up are incorporated by faith, so I say that the children of believers are likewise born the children of the Church, and are accounted members of Christ from the womb, for God adopts us with the promise that lie is also the Father of our seed. Although, then, faith is requisite in those who are grown up, yet this in no wise refers to children who are in entirely different circumstances” (Calvin). — How can water effect so great a thing? Water certainly does it not, but the word of God, which is with and in the water, and faith, which believingly relies on that word of God ” (Luther). — Both are found here at the water. The word of God in Philip’s mouth, and faith in the chamberlain’s heart (Leonh. and Spieg.). — Distinguish between faith before bap- tism and faith after baptism. Faith before baptism speaks thus : I believe that I am a sinner, and that Jesus Christ, the Son of God, is the Saviour of sinners ; therefore I will be bap- tized in His name, in order that I may receive the forgiveness of sins, life, and salvation. From those who are grown up, who wish to be baptized, the Church requires that they speak thus orally, because they can speak, after they have heard the word of God. Infants, who cannot speak, have yet a language com- prehensible to God. Their dumb misery cries to the Saviour, who for infants also has shed His blood, and promises to them the kingdom of heaven; wherefore the Church does not refuse baptism to them. Do we ever refuse meat and drink to children and sick persons who cannot work, because he who will not work shall not eat? Faith after baptism speaks thus: I believe that Jesus Christ, the Son of God, is my Saviour, who has re- 320 THE ACTS OF THE APOSTLES. deemed me, a lost sinner, from death and the devil, and has saved me by the forgiveness of sins. This faith made the baptized chamberlain joyful (Besser). And he baptized him (ver. 38). The first-fruits of the race of Ham, that since the days of the fiood lived under the curse, has now received the gracious fiood of holy baptism (Leonh. and Spieg.). The Spirit caught away Philip (ver. 39). When God’s in- struments have performed that for which the Lord sent them, they may be immediately removed, either to another field of earthly activity, or from the militant to the triumphant Church. — Would that we might be able to return to our Lord and say : ^^Lord, it is done as Thou hast commanded!” (Apost. Past.). — A^id the chamberlain saw him no more. Philip had converted the chamberlain not to himself, but to Jesus. A soul which by faith has found Jesus may henceforth be deprived of its guide (Apost. Past.). — For he went on his way rejoicing. When we have found the Lord, we can go on our ways rejoicing to our eternal home. — The effect of faith is, that it makes the heart joyful, daring, cheerful toward God and all creatures, so that it cares for no trouble (Luther). But Philip was found at Asdod, and journeying farther^ he preached the Gospel (ver. 40). He is not satisfied with this precious booty. He thought not. Now thou hast done thy part and mayest rest (Apost. Past.). — The travels of believers are ever useful : they take no step without spreading the savour of the Gospel of Christ (Starke). — Before the Gospel of Christ, the partition-walls of nations, the bulwarks of national hatred, gradually fall. Philip has won souls in Samaria, and now he preaches Christ in Philistia. The cortversion of the Ethiopian eunuchy an example of the way in which the Gospel was propagated during the first ages of Christianity. 1. The divine order which we perceive therein. God guides the publication of the Gospel, in such a manner and to such a place where the greatest good can be effected, and the most fruit produced in the shortest space of time. And let every one, who according to this divine order appears as one favoured, be earnestly intent on economizing this heavenly gift of grace, which is entrusted to him not for his own sake, but for the sake of the spread of the Gospel. 2. The human manner CHAP. VIII. 26-40. 321 of acting in this history. From Philip we learn to follow the drawing of the Spirit whenever we perceive it ; but when it is not perceived, to remain in the common paths of ordinary call- ing ; and further, without anxious thoughts about a mere letter- faith, to come to the assistance of the desire of salvation, — the pleasure in the word of God, — where it shows itself in a soul, and to trust that the Lord will complete the work begun by the power of His word and by the blessing of Christian ordinances (Schleiermacher). — The conversion of the Ethiopian eunuch. 1. Occasioned by God’s providence. 2. Effected by the preach- ing of the Gospel. 3. Sealed by baptism (Lisco). — The blessed pilgrimage. 1. The departure from the world. 2. The inquiry after the Lord. 3. The heavenly friend. 4. The homeward journey with him (Lisco). — The first-fruits of the Gentiles. 1. How the Lord moves his heart to inquire after salvation. 2. How He directs Philip to the eunuch as his teacher and guide. 3. How the eunuch receives the sacrament of baptism (Langbein). — The history of the conversion of the Ethiopian chamberlain^ an earnest of the fidfilment of greater promises. 1. Of the two promises which the Father made to the Son: I have made Thee to be a light of the Gentiles,” Isa. xlix. 6. ‘‘ I will give Him a great multitude for a spoil,” Isa. liii. 12. 2. Of the two promises which are made to all : “ Before they call, I will answer them,” Isa. Ixv. 24. Whosoever will call upon the name of the Lord shall be saved,” Joel iii. 5 (Lang- bein). — The divine guidance of souls to life. 1. God awakens in them a deep longing after peace. 2. He kindles within them pleasure and love to His word. 3. He reveals to their faith, the understanding of His way of salvation. 4. He seals them by the power of the sacraments with the comfort of His grace (Leonh. and Spieg.). — How all things co-operate to pro- mote the salvation of a soul desiring to be saved. 1. God : by His angel and His Spirit. 2. Man : Philip, by his meeting and discourse. 3. The Scripture: the prophecy of Isaiah. 4. Nature: the water by the way. — Four noble guides to the way of salvation. 1. The voice in one’s heart, which longs after God. 2. The in- timation of Scripture, which points to Christ. 3. The guidance of the ministry, which explains both the presentiments of the heart and the counsels of Scripture. 4. The efficacy of the sacrament, which seals to us the divine grace, and nourishes and 322 THE ACTS OF THE APOSTLES. strengthens within us the divine life. — How the Ethiopian trea^ surer found the true treasure. 1. The place where he found it : a solitary road through a waste. 2. The chest wherein it was hid : the Scripture with its dark sayings and seals. 3. The key which he obtained, by the sermon, eagerly received. 4. The jewel which sparkled to him : Christ, who died for our sins^ and rose again for our justification. 5. The right of possession which was acknowledged to him by holy baptism. 6. The blessed treasure which he carried home with a rejoicing heart. — Philip on the way to Gaza^ a type of a true minister of God's ivord. 1. The pious obedience with which he follows the impulse of the Spirit. 2. The apostolic courage with which he lays hold on a soul strange to him. 3. The evangelical wisdom with which he fans the spark of faith into a flame. 4. The priestly unction with which he seals, at the proper moment, the saved soul to the Lord. 5. The Christian humility wdth which, after the work of salvation is completed, he steps behind the Lord. — Philip and the chamberlain^ a blessed travelling acquaintance. 1. They meet unexpectedly, but God had for a long time prepared this meeting, by the pilgrimage of the chamberlain and by what preceded it in the leadings of his life, as well as by the missionary journey of Philip. from his flight from Jerusalem to his recall from Samaria. 2. They meet as strangers — strangers in station, nation, and religion, but they soon find themselves together as brethren in the Lord. 3. They are again speedily separated : each goes on the way of his calling, but they remain blessedly united in Christ, for time and eternity. (Application to our friendships, acquaintances.) — To the pious pilgrim, the wilderness is converted into the garden of the Lord. 1. God’s word is his manna, so that he does not hunger. 2. God’s children are his guides, so that he does not go astray. 3. God’s grace is his rivulet, so that he is thereby strengthened. 4. God’s heaven is his Canaan, to which he journeys. CHAP. IX. 1, % 323 SECTION II. CONVERSION OF SAUL : HIS ACTIVITY, AND THE EVENTS WHICH BEFELL HIM IMMEDIATELY AFTERWARDS. (CHAP. IX. 1-30.) A. Persecuting zeal against the Christians drives Said to Damascus. Chap. ix. 1, 2. 1 But Saul, still breathing out threatening and murder against the dis- ciples of the Lord, went to the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any walking in this way, men or women, he might bring them bound to Jerusalem. EXEGETICAL EXPLANATIONS. 1. But Saul . — The narrative following is inserted in the his*” tory by the connecting particles and €tl. By he the hostile and destructive activity of Saul is placed in contrast to the work of Philip edifying and extending the Church, of which the his- tory treated immediately before. By en the activity of Saul, as here described, is united with his earlier activity (chap. viii. 3), as a continuation of the persecution of the Christians com- menced by him at the death of Stephen. And indeed it appears as if the interval between the commencement and this unbroken continuation of the hostility of Saul is not to be conceived as short. It is not without design that Luke has placed the two narratives in chap. viii. 5-40 between chap. vii. 58 (taken along with chap. viii. 1-3) and chap. ix. 1. Thus, then, this narrative does not stand apart and disconnected. It also evidently repre- sents the disposition and feeling of Saul not simply as continuing the same, but as increasing wdth time. The expression egirvewy aTretX^? koX (j)6vov indicates this, which represents threatening and murder as if they were his native air in which he breathed. The hostile disposition of Saul against the Christians is thus characterized as risen to a fanatical height, delighting in murder and dangerous to life, which in chap. viii. 3 does not yet appear to have been the case. It is entirely in accordance with human nature, that a passion, by long duration and gratification, in- 324 THE ACTS OF THE APOSTLES. creases in violence and fury, and as it were • identifies itself with the character, — becomes as it were the element of a man’s life : particularly is this the case with fanaticism. The heightened degree of fanaticism in Saul displays itself by the measures which he now contemplates. 2. He desired of him letters . — Hitherto Saul was satisfied with persecuting the Christians in Jerusalem. Now his zeal impels him to persecute the disciples of Jesus without the city, even beyond the boundaries of the country : it takes him to Damascus. This old capital of Syria, about thirty geographical miles north-east of Jerusalem, celebrated far and wide for its trade, commerce, and religion, as well as for its paradisaical situation, was, since the time of Pompey, B.c. 64, under the Roman rule, and belonged to the province of Syria. It num- bered among its inhabitants, since the times of the Seleucid^, many Jews (Josephus, Bell. Jud. i. 2, 25, ii. 20, 2), which strik- ingly corresponds with our passage, according to which there was more than one synagogue at Damascus (rd? (rvvajcoyd^). It appears that it was also certainly known at Jerusalem that Christians — that is, converted Jews (Saul thinks on them en- tirely in connection with the synagogues) — resided at Damascus. The form of the expression idv Ttva^ eypy evidently indicates the certainty of the expectation to find such there. They are called TLve<^ TTj^ ohov oVt 69 , people treading that way, belonging to that way : oSo? by itself does not indicate, as is wrongly inferred from chap. xix. 9, 23, xxii. 4, a sect, but a certain mode of life and con- duct. In its definite application here, it signifies the definite direc- tion of life by faith in Jesus, as the Messiah. Luke has not in- formed us how the Gospel came to Damascus. The supposition is the most probable, that individual Christians from Jerusalem, dis- persed by the persecution, had come to this large city. If some travelled as far as Cyprus and Antioch, individuals may have reached Damascus, which lay nearer, even earlier. Moreover, it is very conceivable that these may have spread the Gospel on the spot, and have converted other Israelites in the city. Saul had Damascus in view, because perhaps he heard of the great number of Christians who resided there, or because he himself had connections there. In order to attain his object, namely, to arrest the disciples of Jesus found there, and to lead them bound from Damascus to Jerusalem, where they should be tried. CHAP. IX 1, 2. 325 he requested writings from the high priest, as recommendatory letters or warrants (the plural iinaTdXm corresponds with the plural (Tvva^wyd^, according to which it appears as if he had requested a separate letter of authority for each synagogue). It is uncertain who was the high priest at that time, as the year of tlie conversion of the apostle is not determined. If the conver- sion of Saul took place as early as the year 36 (Hug, Olshausen, Meyer 35), then Caiaphas was still in office, who was deposed by Vitellius in the year 36. Jonathan, the son of Ananus, suc- ceeded him, and he was succeeded in the year 37 by his brother Theophilus (Joseph. Ant. xviii. 4). It was probably the latter who was in office. It is not expressly said, but is evidently implied, that the high priest actually gave the desired letters : he could have" had subjectively no reason to refuse the means to this zealot for ancient Judaism. The foreign Jews freely re- cognised the authority of the high priest at Jerusalem, and relatively that of the Sanhedrim, of which he was the pre- sident, as the highest legal court in religious matters. And as regards the civil authority, it must be assumed, according to practice, that it would throw no obstacle in the way of a mea- sure which was represented as purely a religious concern of the Jews. DOGMATICAL AND ETHICAL THOUGHTS. Christ rules in the midst of His enemies. This is the truth which is represented to us by the fact, that Saul is permitted with hellish enmity and blood-thirstiness so long to vex, dis- perse, and lay waste the Church. That he attacked the Re- deemer Himself with insults and blasphemies, Luke does not relate, but he himself at a later period acknowledges, 1 Tim. i. 13. Here he appears only as a persecutor of His disciples and of His Church. But the more carnal zeal, heat of passion, and devilish blood-thirstiness are minffied with ignorant zeal toward O O God, so much the more critical is the state of his soul. The higher fanaticism rises, so much the more powerful becomes the hesh, and the man is converted by blind rage into a blood- thirsty, ravenous, and savage beast. So far the Lord allows Saul to proceed, in order to snatch him out of the burning and to convert him. Long-suffering waits to the uttermost, but grace lets not the sinner from its sight, even in his maddest 326 THE ACTS OF THE APOSTLES. career. Saul is an illustrious example of the love of God in Christ, seeking and saving the most desperate sinners. For Homiletical Hints, see below. B. The exalted Lord appears to Saul, not far from Damascus. Chap. ix. 3-9. 3 But it came to pass on the journey, that he came near Damascus ; and suddenly a light from heaven flashed around him : 4 And he fell to the earth, and heard a voice saying to him, Saul, Saul, why persecutestthouMe? 5 But he said. Who art Thou, Lord? But He, I am Jesus whom thou per- secutest. 6 But arise, and go into the city, and there it will be told thee what thou shalt do. 7 But the men, who journeyed with him, stood speechless, hearing indeed the voice, but seeing no one. 8 But Saul arose from the earth ; but when he opened his eyes, he saw nothing ; but they led him by the hand, and thus brought him to Damascus. 9 And he was there three days without sight, and neither did eat nor drink. ' Ver. 3. The Codd. A.B.C.G., subordinate MSS., and many versions have l», which therefore is properly preferred by Lachmann and Tischendorf to ctxo, supported only by E.H. and some cursive MSS. Ver. 5. 'O Bs x,vptog iWtu., in the textus receptus, has only G.H., some cursive MSS., and the Syriac for it; in E. uTriv is awanting, and in other MSS. icvpiog. A.B.C. and others have only o Bs, which is undoubtedly gen- uine, and was unnecessarily completed by x,vp. il-Tnu. — It is remarkable that the gloss after huKeip., which Erasmus and the Elzevir have received — ax,7^r,p6u aoi 'Tirpos Kiurpx T^oiKTi^siv. Tpepccou rs kccI iWe' Khpis, t / pos croii^Gou ; Ka.1 d x,vpiog Tirpdg uvrdv — is found in no MS., and is awanting in the Sinaitic Codex : E. only has aK'hnpdu — but not the rest. On the other hand, the Vulgate and some Oriental versions, as well as Theophyl. and Oec., have that addition, which is evidently borrowed: aK'hnpdu aot arpdg KiurpcK hocKTiCtiu is froiu chap. xxvi. 14, and uttou Bg* r/ azoinoa Kvpis is from chap. xxii. 10. All Codd. begin ver. 6 with dhha,. Ver. 8. Most MSS., some versions and fathers, have ovliua^ as in the textus receptus. But still ovhiu is to be preferred, which has B., the Sinaitic MS., and some versions for it ; also it stood originally in A., and was cor- rected by a later hand into oiiUutx.. It is highly probable that the correc- tion arose from (Knlha, in ver. 7. EXEGETICAL EXPLANATIONS. 1. Suddenly a light from heaven flashed around him. — Saul set out on his journey, and had almost accomplished it. He was already near its termination, not far from the city of Damascus, CHAP. IX. 3-9. 327 when a sudden appearance arrested him and cast him to the ground. A light from heaven suddenly shone around him (TrepLTjarpa'xjrev), as unexpected, as powerful, and as blinding as a flash of light- ning. It is evident, however, that actual lightning is not here adverted to ; but the appearance of the light is by the verb only compared with lightning. Ilepi in composition gives us to understand that the light enclosed Saul round about, and not only him, but also his attendants. According to what follows in vers. 17 and 27 (’I?;croi}? 6 ocpOel^ 7] : this cannot here denote nations in general, as the viol ^laparfK are afterwards expressly distinguished from them, but only the heathen nations ; 2. /SaatXet^j ruling lords, princes ; 3. viol ^laparjX. The Wvr] are placed first and Israel last, because Saul’s office of witnessing in the first place respects the heathen world, and should find in this its sphere of opera- tion. Israel is not excluded from this sphere of operation, but comes into consideration only in the second instance. By this word of the Lord, Saul is evidently marked out as the apostle of the Gentiles, only the name apostle ” is not expressly con- ferred on him. The next sentence does not contain, as one would at first expect, the reason of the statement that Saul is a chosen instrument (Meyer), but the reason annexed to iropevov : Go hence, for (you will have nothing more to fear from him, you will have nothing to suffer from him ; on the contrary) I will show to him how much he must suffer for My name’s sake.” 'Tiro^el^o) is not to be considered as a prophetic revelation (De Wette), but as an intimation which would be fulfilled in fact and by experience. ^'Oaa Sec avTov nraOelv appears to be an allusion to the words of Ananias, oaa KaKa enrolTjcre rot? dyloL^; aov. 6. Then Ananias ivent, and came to the house . — Ananias im- CHAP. IX. 10-19. 339 mediately obeys : he went and came to the house indicated to him. The address, Brother Saul,” is not grounded only or chiefly on Jewish descent and nationality, but on their fellow- ship and relationship in Christ, which was already certain by the word of the Lord to Ananias. With tender love, comforting him and awakening confidence, he addresses the still humbled man as a messenger of God, who should restore him to sight, and communicate the gift of the Holy Ghost. What Christ in the vision had imparted for his encouragement on account of his fears, Ananias does not appear immediately to have commu- nicated to Saul ; and in this he has done well and acted with Christian tact, for, as Bengel expresses it, Sauli non erat scirey quanti ipse jam esset. 7. And immediately there fell from his eyes as it were scales . — This is not to be understood as if objectively a scaly substance had been loosened from the pupil of his eyes (Bengel and Meyer), but only the subjective impression of Saul appears to be de- scribed : it was to him as if there fell something like scales from his eyes, in consequence of which he could again see ; and this happened suddenly, after Ananias had laid his hands upon him. It is evident to every impartial mind, from the whole narrative, and also from evOeccr^y that this circumstance is to be considered as a miraculous and supernatural effect. Immediately Saul was baptized by Ananias : wherein dvacrrdf; does not suppose that he lay upon his bed, or that he knelt and continued in a praying attitude ; but it most probably only intimates the quick transi- tion from experience and reception to independent action. After Saul had been baptized, and indeed probably in one of the rivers praised by Naaman, Amana or Pharphar, he broke his fast and took bread ; so that he quickly recovered {evLcr'^vaev de- signedly, the aor. not impf., a word which occurs in the sense of recovery from sickness). He seems from this to have declined in strength by the miraculous appearance, terrifying him and weakening his bodily powers, taken in connection with his three days’ fast and his internal struggles. DOGMATICAL AND ETHICAL THOUGHTS. 1. In this section the proper agent is none other than Christ Himself, the exalted and sovereign Lord of His kingdom. Ananias is only the messenger who is commissioned and sent to 340 THE ACTS OF THE APOSTLES. Speak and to do what he was commanded. But it is Jesus Christ who makes both the will and the performance. Even as with the tm’rifying commencement of the conversion, so here also the heavenly Kedeemer Himself personally and really interfered in the progress and completion of tlie conversion of Saul. By a vision he sends Ananias to Saul, who is likewise prepared for the visit by a vision. By an extraordinary and miraculous ap- pearance was Saul awakened, and by an extraordinary revela- tion also is he completely converted. He was called and settled in the ministry by the Lord Himself, not by man ; a fact which Paul, as the apostle of the Gentiles, has maintained with good reason. 2. In the appearance before the city, Christ directly mani- fested Himself to Saul in the light and by the word : in the city, He has only indirectly spoken with him and worked on him by Ananias. What at the beginning was purely a supernatural effect, was gradually to pass over to the natural course of divine providence. Here the communication and the curative effect by the instrumentality of a man is the transition. Saul likewise, after the Lord Himself had arrested him in his career as a per- secutor, and had manifested Himself to him, w^as to be united Avith the Church of Christ and implanted into the body of Christ : for this purpose the Redeemer employs one of His disciples in the name of all. He ministers to him in word and deed, with the imposition of hands, baptism, and the word. 3. Ananias was not an apostle, but a disciple : that is to say, a simple member of the Church, entrusted neither with the ministry nor with any other office. That precisely such a one was sent by the Lord to Saul, was wisely ordained. Had an apostle, as Peter, been sent to him, not only might Saul have been tempted to pride, but he would have been regarded as de- pendent on human authority, his apostolic office and work would have been considered as subordinate to that of the other apostles ; whereas he was to be entirely independent. This Paul often in- sists upon, when he asserts that he w^as an apostle, not of man, neither by man, but by Jesus Christ (Gal. i. 1 and other places). 4. In a christological point of view it is important to observe that Ananias, in his answer to Christ, calls the disciples of Jesus not only ol iiriKaXov/Jbevot to ovofid aov (ver. 14), but also ol wyioi ( 70 V (ver 13). ^EmKoXetaQai ovofia is in the LXX., and so CHAP. IX. 10-19. 341 also here, the Greek expression for by wliich it is im- plied that Christians invoked Jesus, directed prayer to Him, as the Israelites did to Jehovah, their covenant God. When, further, Ananias designates Christians as the saints of the Lord Jesus, he again uses an expression which in the Old Covenant could only refer to Jehovah. If Christ has His saints, then by this expres- sion divine honour is ascribed to Him. Christians are, according to this idea, men who stand in an intimate and essential relation to Jesus Christ, as a divine person ; and as He is holy, so they by their fellowship with Him are also consecrated. Thus then both ideas, ol iiriKoXovfjievoi, top Kvptov and ol aytoL avrovj point to the divinity of Christ. 5. Imposition of hands occurred in chap. viii. 17 as the medium of the communication of the Spirit : here it is chiefly mentioned only as the medium of the restoration of Saul to sight. But it is sufficiently evident that the gift of the Holy Ghost was like- wise communicated by the imposition of hands. And besides, it consists entirely with the nature of this action, as being in the first instance a corporeal, but also a spiritual action, that it can operate not only spiritually, but also, and in the first instance, corporeally. — It is further worthy of remark, that Ananias, as a simple Christian, performs the imposition of hands and imparts the gift of the Holy Ghost. Thus this function is not absolutely and exclusively united to the ministry, much less to apostolic authority. It is God who imparts His Spirit, not man ; He dis- tributes the gifts of His Spirit to whom He will and how He will; He is not bound to any human or ecclesiastical medium, but re- mains unrestrained and perfectly absolute in this matter. 6. Only by baptism, which he received, was the work of Saul’s conversion completed, his regeneration and engrafting into Christ consummated. The question arises. How is the baptism of the Spirit related to the baptism of water ? The actual filling of Saul with the Holy Ghost is not in express terms mentioned, either before or after his baptism ; and De Wette has thought it remarkable that only the bodily restoration, but not the ensu- ing filling with the Holy Ghost, is noticed. But from the whole context, it is necessarily to be supposed that the filling of Saul with the Holy Ghost, as certainly as his restoration to sight, re- sulted immediately on the imposition of the hands of Ananias. Ananias mentions both in the same sentence from the words of 342 THE ACTS OF THE APOSTLES. Jesus, as the object of his mission ; and if the bodily gift re- sulted €v 660 )<; (ver. 18), we must suppose that the spiritual gift likewise accompanied the imposition of the hands. If this were the case, then the baptism of the Spirit preceded the baptism of water. Though this was not the rule (chap. ii. 33), yet is everything which God does a higher rule and ordinance ; and it is wrong to think that God Himself is bound to an ordinance, although we are bound to it. Thus also with baptismal in- struction : Ananias has imparted none to Saul, although, as a rule, such must take place with proselytes ; but here all further preparation for baptism was in fact superfluous, as repentance and faith in Jesus Christ had been directly awakened and effected by Himself. Thus, as Erasmus says, Paulus Jesum Jiabuemt catechistam. 7. Saul was called to be the apostle of the Gentiles. It is true in our section the name of apostle was not conferred on him, and indeed in the Acts generally Paul only once receives the title of apostle, and that too along with Barnabas (chap. xiv. 14) ; yet the calling of Saul is evidently and strikingly described as that of the apostle of the Gentiles. Without doubt it was com- municated to him by Ananias, that he was destined by the Lord to be the bearer of His name among the Gentiles. Paul him- self mentions the purpose of God, that he should preach the Gospel among the heathen, in direct connection with his calling and conversion (Gal. i. 16). And he relates to Herod Agrippa (Acts xxvi. 17), that his mission to the Gentiles was immedi- ately revealed to him, mentioning that as the direct word of Jesus Himself, which was doubtless communicated to him by Ananias. Paul was likewise, by the completion of his conver- sion, called to be the apostle to the Gentiles, not with exclusive limitation to the Gentile world, but with special reference to it. In so far Paul does not stand in one and the same order with the original apostles, as a thirteenth, or, as some think, a twelfth in place of Judas Iscariot, inasmuch as the choice of Matthias, it is alleged, was rash and invalid before God. These are chiefly apostles for Israel, Paul is chiefly the apostle for the Gentile world. But, in apostolic origin and dignity, he is not inferior to them. They were directly chosen, called, and installed in office by Jesus ; Paul was so also; only they were called by the Re- deemer in His state of humiliation, but Paul by Him in His CHAP. IX. 10-19. 343 state of exaltation. They were, as eye-witnesses and ear-wit- nesses, to testify of Jesus ; so also was Paul (chap. xxii. 15, xxvi. 16), and he himself always lays the greatest stress, for the sake of the independence and reality of ^ his apostolic dignity, on this, that he was called of God, not of man, and directly by Jesus Christ, not by man (Gal. i. 1). 8. On the whole history of Saul’s conversion . — How are we to understand it? It is well known that it has been regarded, partly as a natural occurrence, and partly as an unhistorical em- bellishment of a myth : both views proceed from the supposition of the impossibility of a miracle in general, that is, of a direct interposition of God in nature and history. Both suppositions arise from naturalism, and differ only in the method they adopt. The one interprets the narrative given in the Bible as a purely natural transaction ; the other leaves to the biblical narrative its miraculous meaning, and so far with a more candid sense of truth, but refers the history to alleged embellishment, that is, to distortion of fact by myth and tradition. The natural explana- tion (whose supporters are named by Meyer) generally considers a thunder-storm and a previous internal state of mind as the co-operating conditions ; that Saul, earnestly taken up with Christ and His Church, agitated by the impression made on him by the death of Stephen, imagined he saw in the lightning the appearance of Jesus, and heard in the rolling thunder the words of Jesus, and was thereupon completely led over to Chris- tianity by Ananias, with whom he was previously acquainted, and also his blinded sight was restored. With this the latest formed supposition of Ewald agrees in essentials. He holds that a deadly burning wind with irresistible force cast Paul and his companions to the ground, and that at the same time he was thrown into a violent state of excitement, so that he saw Christ in the appearances of the air coming down upon him from heaven, and, lying on the ground, heard the threatening words of the heavenly One. But with these representations we must, 1. invent these natural conditions and circumstances, both in the soul of Saul and in the external world, without the narrative before us affording any connecting link ; 2. we must deny, or at least tacitly lay aside, what the Bible itself, here and in parallel passages, positively, unmistakeably, and with one accord testifies, as the kernel of the event, namely, the reality of an appearance 344 THE ACTS OF THE APOSTLES. of the glorified Eedeemer. As regards the first, there is no hint in the words of Luke of lightning and thunder, of a storm, of a simoon ; and when Saul is imagined to be in a state of mental doubt and deep strife of, conscience, moved by the observations and experiences which he had made on Stephen and other Christians whom he had persecuted, prior to the vision on the way to Damascus, not the least indication of this is found in the narrative ; on the contrary, we are clearly given to under- stand that Saul continued in a fanaticism entirely unbroken, by no means in a frightened state of feeling and mind, when the vision brought him suddenly to consideration and conversion. With this everything agrees which Paul himself states in his Epistles concerning his conversion and his mental state. And the character of the man, who was ever thoroughly in earnest, contradicts beforehand the supposition of internal vacillation, — of a certain indecision of mind. As regards the second remark, the reality of the objective appearance of Christ is the kernel of the transaction, not only in the Acts of the Apostles, but in Paul’s own Epistles, so often as the fact of his conversion is mentioned; and to explain the whole historically established transformation of the apostle, apart from the appearance of Christ as an objective reality, is not only doing violence to the testimonies before us, but also an opinion which converts into an airy phantom one of the greatest and most important occur- rences of history, and makes the event more mysterious than the miracle itself. How is it conceivable that the actual appearance of Christ before Damascus, on which (along with what happened in the city) the conversion of Paul, his whole wonderful activity, his sufferings for the sake of Christ, and his entire doctrinal views essentially rested, should have been only the play of his imagination, in other words, enthusiastic self-deception and empty delusion ? And how could Paul have obtained the re- spect and acknowledgment of the rest of the apostles and of the whole Church, not simply as a converted Christian, but as a commissioned agent of Christ, as an apostle, which was un- deniably accorded to him, if his calling to the apostolic office was not certainly and undoubtedly real? We are beset on all sides with the most invincible doubts and difficulties, if, in spite of the above testimonies, we deny the reality of the appearance of the exalted Christ, and will yet imagine and maintain the CHAP. IX. 10-19. 345 circumstances of the transaction as they are narrated. The con- version of Saul, and his calling to be an apostle of the Gentiles, cannot be understood as a purely natural development from his original disposition and former experiences, but only as a trans- formation which has its foundation in the miraculous interposi- tion of God in the world of mind and in the powers of nature, namely, in a real appearance of the exalted Kedeemer percep- tible to the senses. No positive preparation or sowing of the seed, but merely such a condition as rendered this spiritual change on Saul possible was afforded — on the one hand, by his original moral state, inasmuch as uprightness of heart, decision of will, honest and faithful use of his knowledge, and fear of God were in him — and, on the other hand, by his previous knowledge of Jesus of Nazareth and of His Church. HOMILETICAL HINTS. But Saul yet breathing out threateiiings (ver. 1). God often suffers man to go as far as his passions can drive him, that He may show from what a depth He is able to draw him out (Quesnel). — Our Lord God is such an artificer, that He has pleasure only in difficult masterpieces, and not in trifling pieces of work. Also He works with special pleasure from the block. Therefore He has from of old selected especially very hard wood and stones, in order to show His skill in them (Luther). That he might bring them bound (ver. 2). False religion is bloodthirsty; the true Church suffers persecution (Starke). And as he came near Damascus (ver. 3). When the proper moment has come, then no heart is so strong, even if it were as pure quartz or diamond, that it can hold out and avoid break- ing (Luther). — At mid-day one sees no ghosts (Acts xxii. 6). Thus there is no possibility of this being a deception of the fancy (Williger). — When need is greatest, God is nearest : proved, 1. To Saul: when sin rose highest, the Lord snatched him back. 2. To the Christians at Damascus : when the enemy was even before the gate, the Lord called. Hitherto shalt thou come, but no farther. — And suddenly there shone round about him a light from heaven. Another light than that which shone around the shepherds on the plains of Bethlehem, and yet essen- tially the same : here also Christ was born in the night of a darkened heart. — A twofold light streams even now from heaven ACTS — VOL. I. z 346 THE ACTS OF THE APOSTLES. into the heart on conversion : 1. The terrifying ray of the divine law. 2. The consolatory shining of evangelical grace. And he fell to the ground (ver. 4). If we, proud and high- minded by nature, are to be helped, we must fall to the earth (Starke). — Saul! Saul! This repeated and impressive calling by name by the Lord (as Abraham ! Abraham ! Gen. xxii. 11 ; Samuel ! Samuel ! 1 Sam. hi. 10 ; Jerusalem ! Jerusalem ! Matt, xxiii. 27 ; Simon ! Simon ! Luke xxii. 31) reminds Saul : 1. Of the perversity of his heart. It is very possible that by this forcible and emphatic repetition of his name, the conscience of Saul, who was a Benjamite like Saul the son of Kish, may have been strongly reminded of his resemblance in character to the rejected king of Israel. For just as the former with his men, driven by an evil spirit which had taken possession of him, went forth to seize and destroy the Lord’s anointed, so had this man with his followers gone out full of murderous zeal to persecute and to put to death Christ, the Anointed, in His members” (Baumgarten). 2. Of the gracious designs of the Lord with him. Saul is with truth named ^Ohe asked of God.” Jesus here reclaims this man as His property, of whom it thus holds good, He shall have the strong for a prey.” — Said, Saul, why persecutest thou Me f Jesus is far above all heavens, but He has His feet on the earth : the Head is in heaven and the body on earth. As now Saul smote and trod upon the feet, the Head cries, Saul, Saul, why persecutest thou Me? (Augustin). — God thus apprehends Saul in his sins, and reproaches him with the blood of His Christians, so that it were no wonder if Saul were in- stantly struck dead; for when this pierces the heart, and is placed before our eyes, that we have persecuted God, there will remain little comfort (Luther). — Saul persecuted Jesus, and Jesus perse- cuted Saul. Saul persecuted Jesus in wrath, and sought to root out His name. His word, and His Church. But Jesus persecuted him in mercy, and called to him, Saul, Saul, why persecutest thou Me ? As if He would say : What have I done to thee ? Wherein have I injured thee, that thou so eagerly persecutest and afflictest Me in My members ? Behold, how easy were it for Me to destroy thee suddenly, and with a thunderbolt to cast thee into hell ! I will not reward thee as thou hast merited. I have loved thee from eternity, I whom thou hitherto hast hated : I have shed My blood even for thee, although thou hast thirsted after the blood CHAP. IX. 10-19. 347 of My saints. On this account Paul says, “ I am apprehended of Christ” (Phil. iii. 12). When I least thought of it, when as a madman I ran to hell, my blessed Pedeemer apprehended me, and plucked me as a brand from the burning. “ For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them who should hereafter believe on Him, to life everlasting” (1 Tim. i. 16), (Scriver). — How terrible must these words have been to Saul, Why persecutest thou Me ? He had, in all his actions, only God’s honour in view, and would expect indeed praise and approbation from heaven : and behold his work is cursed, his zeal for God is called a persecution of Jehovah ; and this by the Lord Him- self, whose words Saul recognises in the heavenly voice (Leonh. and Spieg.). Who art Thou, Lord‘d (ver. 5). With this question, Saul takes a step forward. He inquires after God. He yielded to that providence which shut up his way with thorns, at least he did not strive against it. — Many of you stand on the same step of the inner life. Why persecutest thou Me ? In piercing accents has this call pursued you. It arouses you in the morning, and disturbs you in the evening, accompanies you in your journeys, and embitters your dreams. You have a thorn in you, which you cannot get rid of : an excessive grief pervades your life, about which you are not clear to yourselves. You suspect that your salvation is connected in some mysterious manner with Christ, but you feel yourselves still separated from the Saviour. Inquire at least, Who art Thou, Lord ? ” Ask in prayer, search the Scriptures, and the Lord will manifest Himself to you (Jaspis). — lam Jesus, whom thou persecutest. With these words, a terrible light dawns upon the apostle : 1. Concerning the Lord J esus : (a) that He lives exalted in heaven ; (h) that He is with His people on earth, and declares their sufferings to be His. 2. Concerning himself : (a) that he was, in sinful blindness, fighting against God ; (h) that therefore he had laboured in vain. — Saul, Saul, why persecutest thou Me ? I am Jesus, whom thou persecutest. In this call, the law and the Gospel are united : 1 . In the call, Why persecutest thou Me ? ” the law, which reproaches Saul with His sins. 2. In the declaration, “ I am J esus,” the Gospel, inasmuch as the Lord therein reveals and offers Himself to Saul as the Kedeemer of the world, yea, as his 348 THE ACTS OF THE APOSTLES. own Redeemer. — I am Jesus. We may experience something of what this name of J esns was to the converted Saul for life, if we also have had an hour when for the first time such a declara- tion, “ I am J esus,” pierces our hearts, so that we recognise our sins powerfully, but His grace more powerfully (Besser). — It will he hard for thee to kick against the pricks. Has He then compelled him to abstain from his previous acting? By no means: for almighty grace does not apprehend us against our wills, but it is even our will which it apprehends, so that we with joy willingly belong to it, because we have now recognised our sal- vation (Palmer). — It will he hard for thee, etc. A warning not to advance willingly against the overruling power. 1. The manner in which Saul received the warning : by means of an external miraculous occurrence indeed, but not without being internally apprehended and led to the way of truth. 2. What the meaning of this warning was : not that he should yield to external compulsion against his convictions ; but this was to be- come clear to him to be foolishness, to which he should no longer yield, namely, that God has intended salvation only for- the people of Israel and not for all ; and he was not to resist the im- pulse to bring to others also the light which had arisen to him- self, and thus to fulfil his calling as the apostle of the Gentiles (Schleiermacher). — It will he hard for thee. Who can step with naked feet into burning fire, or strike the diamond with his hand ? Yet these words do not only show the powerlessness of all human resistance to God, but likewise they express the riches of divine mercy and grace ; for, in truth, it is hard to ex- tinguish the living coals of the love of God to His enemies with the determination : I will not be converted (Besser). And he with fear and tremhling said (ver. 6). The intense fear of this moment must have in a short period made up to Paul all those experiences which the other apostles received from many years’ tarrying with Jesus in His temptations (Rieger). — The roaring lion is converted into a patient lamb, and the breathing of vengeance is changed into fear and trem- bling. Saul now becomes Paul, that is, “little,” and must acknowledge, “ Lord, Thou hast persuaded me, and I was per- suaded : Thou art stronger than I, and hast prevailed,” Jer. XX. 7. The fear and trembling is a sign of penitent con- trition ; but amid these legal terrors faith was already born CHAP. IX. 10-19. 349 within him, for he immediately calls Jesus, persecuted by him, his Lord, whose will should henceforth rule his life (Leonh. and Spieg.). — The two life-questions of Cluistians. 1. The ques- tion for knowledge: Lord, who art Thou? 2. The question for the will : Lord, what wilt Thou have me to do? — Go into the city^ and it shall be told thee what thou must do. Paul after- wards received his apostolic status and preparation for his office from the Lord Himself, without human instruction; but he must become a Christian in the ordinary way, by the ministry of another (Kieger). — Although God speaks with Paul from heaven, yet He will not abolish the ministerial office or make an exception to any one ; but He directs him to the city, to the pulpit or minister : there shall he hear and learn what he is to learn. For God will make an exception to no one, but gives His baptism and the Gospel to one as well as to another (Luther). The men luho journeyed with him (ver. 7). Saul's comrades in sin are obliged to be the witnesses of his conversion. The conversion of the man, whose fierce enmity against Christ had blazed afar as a firebrand, was not to happen in the lonely closet, but openly before many witnesses (Leonh. and Spieg.). — Stood speechless. Behold the effect of the Gospel ! All hear it, but few comprehend it. — The conversion of Saul reflects the image of every converted heart. It shows : 1. The zeal and striving of the natural heart, and the Lord’s voice, “ Why per- secutest thou Me?” 2. The question of the obstinate heart. Who art Thou, Lord? ” and the Lord’s answer, I am Jesus, whom thou persecutest.” 3. The question of the humbled heart, “ What must I do ? ” and the Lord’s answer, “ Repent and believe on Me” (Florey). And Saul arose from the earth (ver. 8). Not only sorrow and good purposes belong to conversion, but also active obe- dience (Starke). — He saw nothing; hut they led him by the hand and brought him. The external miracle images step by step the internal conversion. The man who, before God cast him down to the ground, would lead all men, now himself requires a guide. He must be led as a child ; his natural strength is broken, and he yields himself willingly to this guid- ance ; the false light is extinguished in him, and, hungry and thirsty, he waits in darkness for the true light (Gerlach). — 350 THE ACTS OF THE APOSTLES. And brought him to Damascus. He had not thought to have made such an entrance. He wished to lead out the Christians bound from Damascus, and now the Lord leads him as one bound into the city (Starke). And he was three days without sight (ver. 9). The physical blindness was to be to him a blessed help, to aid him in earnestly contemplating the Saviour who had appeared to him, and in learning spiritually to know Him. Jesus glorified Himself in his heart, and therefore he must see nothing of men and the vanities around him (Apost. Past.). — We must become poor, before we are filled; blind, before we see (Starke). — These three days were a blessed period for inward collectedness. We often take days and weeks for a cure or a visit to our friends, neglecting our olficial and household duties : but who has even once devoted three days to intercourse with himself for the cure of his soul? (Kieger). — The chamberlain, the jailor, Cornelius, and others, had not to w'ait so long. But God found it good for Paul, in order to cure him thoroughly of his pharisaical pride and rooted aversion to the cross of Christ (Apost. Past.). — In these three days, Paul wrestled Jacob’s fight with God, the fight which he himself describes (Rom. vii. 7-25). — The three days^ sepulture for the inward man. 1. The old must pass away: the old light is gone; the old enjoyments are no longer palatable; the old activity is paralysed; the old friends are away. 2. The new is quietly preparing : a new light is kin- dling within ; a new salvation is rising up to the soul ; strength is collecting for a new calling ; new friends are standing at the door. But there was a disciple named Ananias (ver. 10). Saul appeared entirely forsaken during the three days of his blind- ness ; but it was not so. The true Shepherd does not neglect His found sheep for a single instant, but has already prepared the instrument for raising him up. Thus, after the most wonderful conversion, God now leads Saul into the ordinary beaten tracks of the means of grace and way of salvation. — Ananias was no celebrated teacher, but a simple disciple. High gifts and great dignities do not belong to a successful ministry, but only faithful servants. But yet the choice of Ananias was a wise dispensa- tion for Saul. The learned Pharisee, for his humiliation, was to receive an unlearned Christian for his teacher. If Peter or CHAP. IX. 10 19. 351 some other great apostle had been sent to him, Saul might, on the one hand, have become proud, or, on the other hand, de- pendent on human authority. Go hence (ver. 11). The short but comprehensive word of the Lord to His servant. 1. It demands absolute obedience. 2. It shames the doubts of his feeble courage. 3. It promises the Lord’s assistance and blessing. — The street which is called Straight (Luther, right”). God knows all streets, corners, and cellars, who dwells in them, what passes in them, yea, all thoughts (Starke). — The way which the Lord leads us is always the right way. Thou leadest me in the right path” (Ps. xxiii.). It was so, 1. for Saul ; 2. for Ananias. — Behold, he prayeth ! A beautiful saying concerning a converted sinner : 1. To desig- nate his spiritual condition : (a) he prays ; thus he is no longer a blasphemer of Jesus, but lies beseeching the Lord whom he formerly persecuted : (h) he prays ; thus he is no longer a per- secutor of the Christians, but has thrown away his sword, and folds his weaponless arms in peace. 2. To turn loving hearts to him. (a) The Lord Himself looks down from on high, out of His sanctuary, with love upon the broken heart which lies before Him in prayer. (5) The Church of the Lord shall turn to him with tender pity, and shall no more avoid him as a lost one, and fear him as a dangerous one, of whom it is once said, Behold, he prayeth ! He prayeth, and hath seen a mayi (ver. 12). Wherefore does the Lord deal with Saul in so extraordinary a way by visions and direct revelations? 1. For the sake of his future apostolic office, that he might be able to say, I have received it from the Lord. 2. For the sake of his hitherto pharisaical mode of thought, that he may perceive that grace is no production of his own mental powers and carnal learning. — And hath seen a man coming in, and putting his hand upon him. Thus the ordinary means of grace yet remained the chief matter. Men with whom something extraordinary occurs, must still be directed to the word and the ministry. Christ Himself says to the ten lepers whom He healed by a miracle. Go and show yourselves to tlie priests (Apost. Past.). Ananias answered, etc. (vers 13 and 14). A doubt arising partly from human weakness, which occurs even with the saints, and partly also from praiseworthy caution ; for we must not trust 352 THE ACTS OF THE APOSTLES. untested that which announces itself as an extraordinary revela- tion (Starke). Go hence, for he is a chosen vessel unto Me (ver. 15). The mystery of divine election was greatly dwelt upon by St Paul in his preaching, because he himself was a masterpiece of the work of free grace in the hearts of lost sinners (Besser). — He is a chosen vessel, etc. An illustrious description of the evangelical ministry. 1. The divine authority on which it rests: ^^He is a chosen vessel unto Me.” 2. The heavenly blessing which it brings : To bear My name.” 3. The wide sphere of labour which is pointed out to it : “ Before the Gentiles, and kings, and the people of Israel.” (None is so high and none is so low, inwardly or outwardly, but that the ministry has its message even for him). — He is, etc. Behold the wonderful power of divine grace ! It makes first of a ravening wolf a peaceful lamb, and then a faithful shepherd : it first breaks off the point of the threatening spear of the persecutor, and then converts it into the shepherd’s crook. I will show him how much he must suffer (ver. 16). Ananias was only to be the messenger ; the Lord Himself will do the rest. Ananias was only to announce grace to Saul; Jesus will then make him qualified for his office, and show him the way in which he should walk. He will reveal to him the approaching suffer- ings, and inspire his heart with courage and joy (Apost. Past.). — The more God has destined grace to a soul, the more also does He destine sufferings (Starke). Then Ananias went, and came, and laid his hands, and said (ver. 17). How good is it for a teacher simply to follow the directions of the Lord ! Ananias finds everything as the Lord has said : the house which He showed him, Saul to whom He sent him, the work which He pointed.out to him, and the success which He promised him (Apost. Past.). — Brother Said, etc. The address of Ananias, a model of pastoral wisdom. Brother Saul;” see here the tender love, with which we ought to meet broken hearts. The Lord has sent me : ” see here the pointing to above, from which salvation and help are to come to the penitent sinner. Who appeared to thee :” see here the en- couraging reminding of the beginning already made of the work of grace. ^‘In the way as thou earnest;” a gentle mention of the old sinful way. That thou mightest receive thy sight and CHAP. IX. 10-19. 353 be filled with the Holy Ghost:” a comforting intimation of the gforious 'design of the gracious work of God. And immediately there fell from his eyes as if it ivere scales (ver. 18). Many souls who go about to all celebrated pulpit orators to arrive at the assurance of salvation, require often only to go to a pious layman to receive light (Williger). — The en- lightenment of a sinner consists in this, that the scales of self- conceit are removed from his, understanding by the Holy Ghost, through the word and prayer, so that the heavenly light can stream into his soul (Starke). — How far a soul can advance in a few days if it will only be very obedient to grace ! (Apost. Past.). Arise and he baptized (ver. 19). Pestoration to sight was not the chief object of the mission of Ananias, but only a pre- cursor and earnest of the bestowal of salvation which was to take place by baptism (Leonh. and Spieg.). — Ananias rightly regards all instruction and preparation for baptism as superfluous. In this case an understanding of baptism in the name of Jesus has been prepared in a way such as never before had been, and as can never again occur (Baumgarten).^ — Saul was certain days with the disciples. Like and like associate together. After Paul was by baptism engrafted into Jesus, he is also incorporated into the fellowship of the members of the Church, first of all in order to receive strengthening of his new life and compensation for the lost friendship of the world, but soon in order to give and work independently for strengthening the Church and for the spread of the Gospel. On the luhole section. — Saul becomes Paul. 1. The last jour- ney of Saul. 2. The great turning-point. 3. The beginning of Paul (Ahlfeld). — The glory of Jesus in PauVs conversion : inasmuch as He therein manifests, 1. His patience ; 2. His mercy; 3. His power; and 4. His wisdom (Knapp). — The glory of the calling grace of Christ in PauVs conversion. A pattern to them who should hereafter believe on Him to ever- lasting life.” 1. Who was called? 2. How was he called? 3. How did he receive the call? (W. Hofacker). — The miracu- lous conversion of Saul. Miraculous: 1. as regards the man ; 2. as regards the circumstances ; 3. as regards the impression produced (Lisco). — The rich doctrinal contents in the conversion of the Apostle Paul. 1. In the fact itself : (a) We recognise 354 THE ACTS OF THE APOSTLES. therein the depth of divine wisdom in the calling of men to the faith ; (b) we see therein the greatness and omnipotence of divine mercy. 2. So also in the conduct of the apostle : (a) His question, Lord, who art Thou?” with the answer to it ; (b) his question, Lord,, what wilt Thou have me to do?” with the answer of the Lord (Lisco). — Doubts of the conversion of others founded on their early life, and on individual instances of deceitful appearances of repentance, but not justified when opposed to faith in the miraculous power of grace, and to the decided proofs of a real change of heart (Lisco). — The whole- some instruction which the conversion of Saul gives to excellent but unconverted men (Nitzsch). — The great miracle of FauVs conversion. 1. He who persecuted Jesus must enter His service. 2. He who did not know Christ, becomes His chosen vessel. 3. The learned Pharisee is sent to school. 4. He to whom the eye of the soul is opened, must lose his sight. 5. He who was to bear the name of the Lord into the world, must wait in solitude (Beck). — Paul's conversion. Saul the persecutor is suddenly converted : Paul the converted is trained in patience. — Saul’s conversion a fulfilment of the word ; “ A man’s heart deter- mineth his ways, but the Lord bringeth it to pass” (Beck). — Paul's sale of all that he had. He went for joy of the treasure found in the field, and sold all that he had, and purchased that field. What he gave up for Christ : 1. Circumcision as a claim on God ; for he boasted now in Christ, and had no confidence in the flesh. 2. Birth from Israel, — of the tribe of Benjamin : he was now born an-ew of water and of the Spirit. 3. Nationality — an Hebrew of the Hebrews he was now a Christian, and therefore of the seed of Abraham and an heir of the promise. 4. His position as a Pharisee : he was now a servant of Jesus Christ, called to be an apostle. 5. His legal zeal, with which he persecuted the Church : he was now a brother and com- panion of the sufferings of Christ. 6. His righteousness, in which he lived blameless : he had now by grace the righteous- ness of faith. 7. Lastly, he sold for the cross of Christ the world, which was by Jesus Christ crucified unto him, and he unto it (Kapff). — How difficult the Lord mokes it for man to be lost. 1. In the law. He threatens him with the curse of hell. 2. In the Gospel, He allures him with the promises of grace. 3. In the conduct of believers. He shows him the blessedness of CHAP. IX. 10-19. 355 faith. 4. In wonderful dispensations, He manifests to him His power and goodness. 5. In the ministers of the Church, He sends to him guides to life (Leonh. and Spieg.). — Concerning regeneration. 1. Its necessity (vers. 1, 2) : but for this it is not requisite to be a Saul breathing vengeance. 2. Its nature (vers. 3-6) : it is prepared in the knowledge of our sins and of divine grace, and it is perfected in the complete change of our entire thought, feeling, and will. 3. Its consequences : at first concealed from the world (ver. 7), but gradually also showing itself in love to the Lord in His people (ver. 15), in joyful- ness in suffering (ver. 16), and in zeal for the honour of God and the salvation of the world (vers. 20-22), (Lisco). — The victorious glory of Jesus Christ proved at Damascus : 1. for the protection of His friends ; and 2. for the confusion of His enemies. — The great day of Damascus : 1. Its troubled and stormy morning. 2. Its hot and thundery noon. 3. Its quiet and blessed evening. — The spiritual fight on the plain of Da- mascus. 1. The great enemies who meet there : on the one side, Saul breathing vengeance, with his armed followers, and his weapons of human learning and carnal zeal : and on the other side, Christ, the Crucified and Exalted One, with the marks of His wounds and in His heavenly glory, behind Him crowds of angels, among whom there is joy over a sinner that repenteth. 2. The hot fight which takes place. Christ attacks : Saul de- fends himself. 3. The glorious victory which is there gained. Saul with his party surrenders : Christ triumphs. 4. The rich spoil which is made : He shall have the strong for a prey.’’ Saul led away as a prisoner, not to death, but to life. 5. The joyful Te Deum of the Church. — The great life-experience of the Apostle Paul at his conversion^ the foundation of his whole preaching. 1. Of the power of sin. We are all by nature sin- ners, and God’s enemies : the law leads only to condemnation : works cannot justify before God. All this Paul experienced on his way to Damascus, and during the three days of his blind- ness. 2. Of the power of grace. In Christ, the Prince of life, grace appears in the world : it is offered to all, without distinction of birth and nation : repentance and faith are the way to salvation. All this was revealed to Paul in those days, from the time that the light of Jesus shone round about him, and His voice proclaimed to him, “ I am Jesus,” until the time 356 THE ACTS OF THE APOSTLES. of tlie imposition of hands and baptism by Ananias. — On the Refoi^mation-festival (at which, according to the rules of the Wurtemberg Church service, Acts ix. 1-20 sometimes occurs as the evening lesson). Paul and Luther, two chosen instruments of the Lord. 1. How He prepared them, (a) He takes, for this purpose, the right materials : there a Pharisee for the de- struction of Pharisaism, and here a monk for the overthrow of Popery ; and yet, both times, the right man. (5) He lays hold of them at the right time. It was high time there before the gates of Damascus, but it was the right time. Also when the Lord awakened Luther, it may be said. When need is greatest, God is nearest, (c) He forges them in the right fire. The fire is the flame of repentance kindled by the Holy Ghost : the hammer is God’s mighty word. In such a fire and under this hammer was Paul, as the noblest Damascus blade, forged in Damascus : and Luther was obliged to pass through the same fire, and under the same hammer, in his cloister cell at Erfurt. 2. How He used them, (a) To the confusion of His enemies : Paul and Luther both warriors of the Lord, cutting swords, different from a John and a Melancthon. (5) To the protection of His friends : the faithful pastorate of Paul ; the loving zeal of Luther, (c) To the use of all : not by attaching ourselves to 1mm an means and swearing to human word, but by being directed to Him, whose servants and instruments Paul and Luther were. — The history of Paul's conversion^ a type of the history of the Reformation. 1. Before both, Christ was perse- cuted and believers afflicted. 2. At both, (a) the light from heaven, and (h) repentance of heart. 3. From both, (a) evan- gelical preaching in the Church, and (5) evangelical missions in the world. D. Paul straightway preaches Jesus in Damascus^ hut is forced to flee from the city on account of the snares of the Jews. Chap. ix. 19-25. 19 But he was certain days with the disciples at Damascus. 20 And straightway he preached Jesus in the synagogues, that He is the Son of God. 21 But all who heard him were astonished, and said. Is not this he who destroyed them who invoke this name in Jerusalem, and came hither CHAP. IX. 19-25. 357 on purpose to bring them bound to the chief priests ? 22 But Saul in- creased the more in strength, and confounded the Jews who dwelt at Da- mascus, proving that this is the Messiah. 23 But after a long time, the Jews took counsel to kill him. 24 But their design was known to Paul. And they watched the gates day and night to kill him. 25 Then his dis- ciples took him by night, and let him through the wall, and lowered him down in a basket. Yer. 20. Tov ’ Incfovi) is, on external and internal grounds, decidedly to be preferred to rov Xptarou. Yer. 24. The middle TrccpsTi^povuro is much better attested than the active TTdper^pov'j, which is inserted in G.H., perhaps because the verb is used chiefly in an active form, in the import : “ to watch,” “ to lie in wait.” Yer. 25. Griesbach, Lachmann, and Tischendorf have adopted o/ pta,- ^Yiral aurou instead of ccvrov oi as the textus receptus, according to E.G.H. and some versions, has. Mad. avrov is in A.B.C.F. and the Sinaitic MS., and in so far better attested. It is the more diflacult reading, as the disciples of Saul are named, whereas hitherto only the disciples, that is, of Jesus, were mentioned : certainly no transcriber would have changed avro’j into avrou ; so that uvrov must be regarded as genuine. EXEGETICAL EXPLANATIONS. 1. Bat he was certain days vnih the disciples at Damascus . — Several sections of time are to be chronologically distinguished in vers. 19-25. (a) 'Hyipai rcvh, a period of quiet residence, when Saul lived in retirement, and enjoyed strengthening and refreshing intercourse with the believers at Damascus, (h) The period when he stepped out of the quiet life of brotherly fellowship, and commenced preaching Jesus in the synagogues of the city, (c) The longer period (rjiaepai iKavai) during which Saul, with increasing strength and boldness, preached Christ to the Jews, and, so to speak, took the offensive in his teaching, (d) The flight of Saul from Damascus, rendered necessary by the dangerous plots of the Jews, closed this long period, {e) Here- upon he came to J erusalem. — How can this, evidently very supi- mary narrative, be chronologically combined with what we know from the Epistles of Paul himself concerning this period of his life? Paul, in his Epistle to the Galatians (chap. i. 17), re- lates that after his conversion he did not go immediately to Jeru- salem to them who were apostles before him, but at first to Arabia, and from that back to Damascus, and not until three years after to Jerusalem. If we compare tlie narratives, two differences between them strike us. 1. The journey to Arabia, wdiich occurred in the interval between Saul’s conversion and his 358 THE ACTS OF THE APOSTLES. visit to Jerusalem, is in Acts ix. passed over in silence. 2. Luke only speaks of days (^f^epat '^piepai LKavai), whilst the apostle himself reckons years, and indeed mentions precisely three years. As regards this last point, in the first place it is to be considered, that Luke after the second chapter has never given an exact date, and that, according to the words of his narrative, we might imagine that everything as yet related might possibly be compressed into a very short space of time ; whereas the former chapters comprehend a period of at least four years, per- haps more ; accordingly it is entirely analogous, that here also an interval of years may be comprehended in a few words. Secondly, the expression 97/xepat iKaval is of a nature that it may possibly comprehend several years : Uavof; is very often, even by classical writers, used in the sense of great, important, consider- able, and in connection with y^povo^ or 97/^epafc, a long period. Similarly in the Plebrew, for example, 1 Kings ii. 38 ; whereas also in ver. 39 follows, of the same space of time. Accordingly, both the usage of Luke in reference to chronological statements generally, and also the expression '^puepai iKaval in ver. 23, will permit us here, to think of years. — But still the other difficulty remains, that Luke passes over in silence the Arabian residence of Saul. It is asked, whether in vers. 19—26 we can discover any place in which that journey, related by Saul himself, may be fitly inserted. Pearson places the Arabian journey before the 97/xepat rivh of ver. 19 ; Heinrichs and Ewald, immediately after them and before ver. 20. Both notions are incompatible with the strict and literal connection of the words ; especially evdeco^; is contradictory to them. Olshausen and Ebrard place the journey between vers. 25 and 26, which is however improbable, because Saul would hardly after his flight from Damascus return to it, which yet from Gal. i. 17 he certainly did. Therefore it only remains to insert the Arabian journey in the “ long time ” (ver. 23) (Neander, Meyer, and others) ; and indeed in such a manner, as we may suppose that Saul, soon after he had testified of Jesus in the synagogues of Damascus, went to Arabia ; and not until his return from it, did he preach with such increased strength to the J ews at Damas- cus, that a hostile disposition was raised against him, and de- signs were made upon his life, in consequence of which he fled, and (soon afterwards) came to Jerusalem. Thus a reconciliation CHAP. IX. 19-25. 359 of the two narratives may be effected, without however getting rid of the impression, that Luke knew nothing of the residence of Saul ill Arabia — in short, had no full information of the events between the apostle’s conversion and his visit to Jerusalem, per- haps had even no certain knowledge of the length of the interval. 2. And straightway he preached Jesus in the synagogues . — This, as well as what follows in ver. 22, is not to be considered as the commencement of the proper apostolical work of Saul, but simply as a testimony for the Eedeemer, borne from the inward feeling of his heart, which cannot but express what it believes. No trace is discoverable that he received a peculiar command and a divine mission for this purpose : on the contrary, the expression of Luke (ver. 20), i/CTjpvaae tov Jtjctovv, implies that it was the same as with Philip (chap. viii. 5). It is the voluntary work of an evangelist which we see, not the mission of an apostle. The statement of Paul himself also (Gal. i. 17-23) agrees with this, where he seems to represent all that happened previous to his return to Tarsus as not properly apostolic work. The distinction between vers. 20 and 22 is here worthy of re- mark : in ver. 20, Saul preaches Jesus, that He is the Son of God ; in ver. 22, he proves to the Jews that Jesus is the Messiah. These predicates, vlb<; tov Qeov and Xpia-To^, are not identical. It is true the idea u/o? tov Qeov includes that of the Messiah, but still it is not to be restricted to it: in vlb<; tov Qeov the stress lies on His personal elevation, in XpiaTo^ on His official dignity : in the one the chief thing is the relationship to God, in the other the Messianic work. The different form of the expression corresponds with this distinction. That Jesus is the Messiah, Saul proved (o-vy/Si^d^cov, i.e., bringing together, show- ing the connection) : this makes it sufficiently evident that the method which he took, was to prove from prophecy and its fulfil- ment, from the agreement of the Messianic prophecies with the historical facts in the life of Jesus, that He is the Messiah. On the other hand, that Jesus is the Son of God, of divine origin, a sharer of the divine glory, and worthy of divine honour, Paul proclaimed (eK'gpvaae) ; that is, he did not seek to prove this by inferences drawn from the Old Testament, but he exhibited it by direct and simple testimony from his own personal experience and conviction. The former method of statement confounded his opponents, inasmuch as they were not able to contradict the 360 THE ACTS OF THE APOSTLES. proofs, and yet were unwilling to grant the conclusion. This effect was the consequence not so much of a logical superiority, but of a moral krength in which Paul had gradually increased (^fjiaXkov iveSvvafiovTo), whilst he received confidence and bold- ness in his Christian conviction, testimony, and zeal in yet fuller measure. 3. The Jews took counsel to kill him . — At first the testimony of Saul concerning Jesus only excited astonishment and wonder- ing inquiry, whether it were possible that the same man who was known as the greatest enemy of the Christians, and whose zeal against them had driven him even to Damascus, was now so entirely changed, and could speak in this manner and be enlist- ing for Christ. Afterwards the astonishment passed over into bitterness and enmity, esj^ecially when they felt themselves ashamed by being driven to a corner by his proofs from the Old Testament. As they could not oppose him with reasons, their hatred burned the more implacably against him, and they formed plans to remove him out of the way, and thus to silence him ' for ever. 4. Then his disciples took him hy flight. — Fortunately, Saul received information of their designs upon his life. Moreover, the Jews, in addition to their murderous plan, watched the gates of the city that he might not escape. But his disciples, that is, Jews converted by his preaching of the Gospel^ assisted him in his flight by conveying him by night in a wicker basket through the wall, probably through a window broken into the city wall of a house built against it, and so let him down. What Paul himself relates (2 Cor. xi. 32) remarkably agrees with this nar- rative. That his life was threatened, that the gate of the city was watched, that he was put into a basket and let down through an opening in the wall, by which his flight from Damascus was rendered possible, all these four points are related in both narra- tives. Only they differ in the parties by whom the life of Paul was threatened, and the gates of the city were watched. According to 2 Cor. xi., this was at the instance of the eth- narch (prefect) whom the Arabian king Aretas had placed over Damascus and Syria ; whilst in our passage it is ascribed to the Jews of the city. This difference, however, is not difficult to be reconciled ; for without doubt the ethnarch (governor of the cit}^) of the Arabian king, who possessed the chief authority in the CHAP. IX, 19-25. 361 city, had no personal reason to attempt the life of Saul, and would only be induced to take measures against him by the slanderous information of the Jewish community. If this were the case, then Luke names, in fact, the real instigators of the measures adopted. But, on the other hand, it cannot be well imagined that the Jews at Damascus would be permitted per- sonally to occupy the city gates ; on the contrary, it is extremely probable that this occupation was performed by the military at the command of the government ; and, accordingly, Paul names the executive authority more precisely than Luke, whilst the expression of the latter, TrapeTrjpovTo, etc., sc. ol ^lovSaloty agrees also with this circumstance. In this way these two narratives mutually complete each other, whilst they are evidently entirely independent. This historical fact affords no trustworthy support to the determination of the chronology of the life of the Apostle Paul, as is often imagined, because no other information what- ever exists concerning this occupation of Damascus by Aretas (whose relations to Herod Agrippa and the Boman empire are known from Josephus, Ant. 18, 5), from which we are able to fix the time when that occupation took place. See Winer’s Dictionary ii. 217. DOGMATICAL AND ETHICAL THOUGHTS. 1. The conversion of Saul was begun by a direct interposi- tion of the exalted Redeemer in the world, and was completed by Ananias as a human instrument, although according to the direction of a peculiar revelation in a vision : in this there was already a transition into the channel of natural occurrences. But now it proceeded with the personal and spontaneous actions and works of Saul, entirely according to the usual order. It was wholly the inner impulse of his heart, the voluntary con- straint to proclaim the Saviour who had so graciously pitied him to those who did not know Him, which led him to the synagogues of the city, in order there to speak of Jesus to the Jews. 2. Saul preaches Jesus to the Jews at Damascus, not only proving from the Old Testament that He is the Messiah, but also that He is the Son of God. This last is a truth which hitherto has not appeared in the history of the preaching and doctrine of the apostles. That believers invoke Jesus (iircKa- \ovpL€voL TO ovopbo) Certainly supposes His divine glory and ACTS — VOL. I. 2 A 362 THE ACTS OF THE APOSTLES. dignity. But it is an essential step in advance, when a truth such as this regarding the person of Christ is fully and clearly recognised and expressed. And this was given to Saul to do, not without connection with the manner of his conversion and calling. From heaven, Jesus, as the Exalted One, and with divine authority and glory, appeared to him : and thus was the recognition of the divinity of Christ made evident to him, even more so than to those who were apostles before him, and had known Jesus long enough in His humiliation. The insight, penetrating more deeply into the nature of the person and work of Christ, was to be gradually acquired, even as the whole work of salvation and all the revelations of God have in them some- thing like human growth — a development in time. The times and seasons of such increase and growth, as w'ell as the instruments of such progress, God has reserved to Flis own power and wisdom to determine and choose. Saul himself, after his conversion, was only gradually led into all truth, became inwardly strong in spirit (juidWov iveSwa/iovro) and clear in knowledge, to which all the experiences in his life and actions, and especially his activity in preaching the Gospel, must have contributed. For Homiletical Hints, see below. E. His Visit to Jerusalem, from which also he withdraws on account of the plots of the Jews. Chap. ix. 26 - 30 . 26 But when he came to Jerusalem, he sought to join himself to the dis- ciples ; and they were all afraid of him, not believing that he was a disciple. 27 But Barnabas took him, and brought him to the apostles, and related to them how he had seen the Lord on the way, and that he had conversed with Him, and how he had spoken boldly at Damascus in the name of Jesus. 28 And he went, for a time, in and out with them at Jerusalem, and spake boldly in the name of the Lord Jesus. 29 He spake also and disputed with the Hellenists : but they went about to kill him. 30 When the brethren learned that, they brought him down to Caesarea and sent him to Tarsus. Ver. 26. Neither o 2esi/Ao? in some MSS., nor o UoivTio^ in one, is genuine. — E/c ' Lj 5. is not so well attested as et/, which besides is the more difficult reading, as Trctpayluea^cu is usually constructed with slg: therefore h has been preferred by all modern critics. — ’ E-TreipSiro is equally as well attested CHAP. IX. 2G-30. 363 as the active k'nipoc.^su (Lachinann) ; but as it is the more unusual form, it is to be considered as genuine. Yer. 28. Koti UTropsvopuuo; is awanting in two MSS. of the first and in many of the second order : it was probably omitted on account of the pre- position e!g following, which did not appear to suit SKTropsvopisuog ; but it is to be retained, also on the authority of the Sinait. MS. E/j is decidedly to be preferred to Iv, which is found only in one of the older MSS. Happn- without preceding it, is sufficiently attested : xm might easily have been added, as of the three MSS. which have it, two omit xal IxTrop. Yer. 29. Instead of ' Eaa>?!/ / o-raj-, A. and some old Latin versions have 'E'K'hYi'ja.g. There can be no question that this is spurious. The Sinait. Codex has 'EAAj^y/o-ra;. EXEGETICAL EXPLANATIONS. 1. But ivhen he came to Jerusalem . — According to Gal. i, 18, this took place three years after the conversion of Saul. We would certainly not have imagined the interval so long, according to the narrative before us ; especially the dread of Saul felt by the Christians of Jerusalem, and the recommendation and inter- cession of Barnabas rendered necessary on that account, make the impression as if the occurrence were pretty recent, and not already three years old. However, it is to be observed that Luke says not etSore?, but nTLaTevovreut, mindful of his former life, he does not wonder that they shun him, and he bears it patiently that the brethren, in just fear, keep themselves at a distance from him. This showed the genuineness of his conver- sion, that he who formerly raged so cruelly, bears now patiently persecution and scorn (Calvin). — It is well, if it be found from experience that one is trusted at the end more than at the be- ginning (Kieger). But Barnabas took him (ver. 27). Barnabas might well ap- pear, with his kindly service of love to the afflicted soul of the rejected Saul, as a son of consolation (Leonh. and Spieg.). — Thus the Lord knows how to pour a drop of consolation into the bitterest cup of sorrow for Plis people, and particularly by the faithful love of a like-minded friend (Langbein). — And related to them how he had seen the Lord in the way. The 368 THE ACTS OF THE APOSTLES. courses of life, the histories of conversion, the gracious experi- ences of others, often serve for our learning, edification, and humiliation. Only it must not be forgotten, that the ways of God are manifold, and that all souls are not led in the same manner. And he was with them going in and out (ver. 28). He was now recognised as a brother, and the old enmity forgotten. It is the manner of the world, and contrary to Christian love, to remain inflexible to those sinners who have shown themselves by word and conduct to be truly converted : thereby is the work of God overlooked, and the name of Christ blasphemed. He disputed ivith the Hellenists (ver. 29). Exactly as for- merly Stephen did, at whose death Saul rejoiced, and who is now risen a greater in his stead. These are the wonderful ways of God in His kingdom, — Plis gracious dealings with souls. When the brethren learned that, they brought him (ver. 30). This flight and rescue of the apostle, as on a former occasion from Damascus, is a testimony : 1. For Paul himself, who seems to have fled more from the persuasions of the brethren than from care about his own person. 2. For the brethren, who knew to value him, and in faithful love laboured for his rescue. 3. For the Lord, who watched over the head of His servant, and was his refuge in Jerusalem as in Damascus, in Tarsns as in Caesarea. On the whole section (vers. 20-30). — The testimony of Christ. 1. The source from which it must proceed : a heart apprehended of Christ and converted. 2. Its contents : Christ the Son of God and the Saviour of men. 3. Its success : astonishment on the one hand, and blessed fruits on the other (Langbein). — The marks of true conversion. 1. Joyful confession of Christ (ver. 20). 2. Willing endurance of the enmity of the world (ver. 23). 3. Humble intercourse with believers (ver. 26). 4. Godly conduct in the service of the Lord (ver. 28), (Leonh. and Spieg.). — The dangers of a newly converted person. 1. Hatred and persecution of the world (ver. 23). 2. Distrust on the part of believers (ver. 26). 3. Spiritual pride of one’s own heart. 4. Contempt of the Church and the ordinary means of grace. — The progress of PauVs conversion (chap. ix. 7-23). 1. The first impression : the deep feeling of his spiritual inability (ver. 8). 2. The first signs of life: “Behold, he prayeth!” (ver. 11). CHAP. IX. 31-43. 369 3. The first testimony, that Christ is the Son of God (ver. 20). 4. The first experience : the cross for the sake of Christ (ver. 23), (Jasper). — Evidences of faith in the newly converted Paul. 1. Joyful confession of Christ before men (vers. 20, 22, 28). 2. Lovely growth in the new life (ver. 22). 3. Undaunted cou- rage amid the persecutions of the world (vers. 23-25). 4. Humble patience with the distrust of the brethren (ver. 26). — The first essay of a warrior of Christ. He must, 1. Inviolably swear alle- giance to the banner (vers. 20, 23) ; 2. Diligently employ his w^eapons (ver. 22); 3. Modestly take his place in the ranks (vers. 26, 28) ; 4. Courageously look the enemy in the face (vers. 22, 29) ; 5. Obediently retire at the signal (vers. 25, 30). — The probation years in the ministerial office. 1. The first official tasks. 2. The first official joys. 3. The first official sufferings. SECTION HI. PETER, TRAVERSING THE CHURCHES OF JUDEA, IS INDUCED BY A SPECIAL REVELATION TO VISIT CORNELIUS, A GENTILE, TO PREACH CHRIST IN HIS HOUSE, AND TO BAPTISE HIM AND HIS HOUSEHOLD ; A STEP AT FIRST CALLED IN QUES- TION AT JERUSALEM, BUT IN CONSEQUENCE OF THE AN- SWER OF PETER, FINALLY ACQUIESCED IN WITH JOY. (chap. IX. 31-XI. 18.) A. During the peaceful and flourishing period of the Churches in the Holy Land, Peter makes visits to them: on this occasion he cures the paralytic PEneas at Lydda, and raises Tahitha from the dead at Joppa. Chap. ix. 31-43. 31 Then had the Church in all .Judea, and Galilee, and Samaria peace, being edified and walking in the fear of the Lord, and was multiplied by the encouragement of the Holy Ghost. 32 But it came to pass, as Peter went through all, that he came down also to the saints who dwelt at I.ydda. 33 There he found a man, named .^neas, who had kept his bed for eight years, and was paralytic. 34 And Peter said to him, iEneas, Jesus the Anointed maketh thee whole : arise, and make thy bed. And immediately he arose. 370 THE ACTS OF THE APOSTLES. 35 And all the inhabitants of Lydda and Saron saw him, and turned to the Lord. 36 But there was at Joppa a disciple named Tabitha, which by in- terpretation is called Gazelle : she was full of good works and charity which she did. 37 But it came to pass in those days, that she fell sick and died. Then they washed her, and laid her in an upper chamber. 38 But as Lydda was nigh to Joppa, and the disciples heard that Peter was there, they sent two men to him, and desired him : Delay not to come to us. 39 But Peter arose and came with them. When he was come, they brought him into the upper chamber : and all the widows stood by him weeping, and showing the under and upper garments which Gazelle had made, while she was with them. 40 But Peter put them all out, kneeled down, and prayed : then turned to the body and said, Tabitha, arise. And she opened her eyes, and sat up when she saw Peter. 41 But he gave her his hand, and raised her up ; and called the saints and widows, and presented her alive. 42 And it was known in all Joppa ; and many believed in the Lord. 43 And it came to pass that he remained a long time at Joppa with one Simon who was a tanner. Ver. 31. 'H — lx,K7\.Yiaio(, — I'Tir'hYt&vuiTo-. so read A.B.C., the Sinait. MS., many MSS. of the second order, most Oriental versions, the Vulgate, and Dionysius of Alexandria. Whereas E.G.H. and some other MSS. have the plural od — iKKT^Yiaicu (‘roicrot; E.) — k'TvT^yi&vuouTO. As these latter MSS. are, taken at an average, younger, and as the most ancient versions have the singular, so it (the singular) is decidedly best attested, and has been pre- ferred by Griesbacb, Lachmann, Tischendorf, and Bornemann. The plural is to be regarded as an explanation. Ver. 38. The MSS. G.H., a number of later MSS., some versions, and fathers omit the words uvrolg (ver. 39) suppose the above words. — A.B.E.C. (first hand) and Sinait. MS. have oKi/Tjc^g and whereas G.H.C. (later hand) read and c&vtuv. Particularly, the observation made in the Codex Ephrsemi (C.) decides for the direct con- struction as the original ; besides, the Coptic has along with the infinitive the first person of the pronoun, a remnant of the original reading. EXEGETICAL EXPLANATIONS. 1. Then had the Church peace. — This section leads us to the conversion of Cornelius, forming the transition to the epoch of the missions to the Gentiles. The narrative follows Peter step by step to the neighbourhood of Cmsarea. The connection with the preceding is indicated by ovv^ although not in the sense that the peace of the Church is to be connected with the conversion of the former persecutor Saul, as conditioned and occasioned by it ; but with ovv (as Luke elsewhere uses the word, chap. viii. 4, xi. 9) the thread of the history, dropped by a digression or a longer episode, is again taken up. Ver. 31 describes the condition of the Chris- tian Church, during a considerable period, after the persecution. CHAP. IX. 31-43. 371 which broke out with the martyrdom of Stephen, had slackened, and w'as come to a complete pause, as a condition of external peace (elpijvr)) and internal growth in Christian piety. Luke names here the three districts of Palestine, — Judea, Galilee, and Samaria, as districts where Christian churches were. In Samaria such were founded according to chap. viii. 12, 25. In Judea, as yet only the holy city itself is expressly mentioned ; but it is easy to imagine that in several villages and cities of this province, as Avell as of the province of Galilee, which was the chief theatre of the work of Christ and the residence of most of the apostles and disciples, Christian churches had been formed. Samaria is named last, on account of the difference between the Samaritans and the Jewish people in religion. The A^erb iirkr^Ovvero^ both ac- cording to constant usage in general, and the special usage of Luke (chap. vi. 1, 7), is to be taken in the sense of miiltiplicare, augescere numero (Bengel), not of repleri aliqiia re ; and Trapd- /c\7]cn<; cannot for this reason mean comfort, but only exhorta- tion, encouragement. 2. Then Peter went through all. — This BLep'^eaOaL, literally a journey through various places, was an apostolic journey of visitation and inspection. Acd Trdvrcov sc. dytcov, as is proved from Avhat follows. Peter came down, in this journey to the Avest coast, to Lydda, a village not far from the sea-coast, Avhich Josephus describes as 7ToX6&)9 to ovk diroheovaa (Ant. 20, 6, 2). According to A^er. 38, Lydda was near to the city of Joppa. 3. iEneas is not described as a Christian : he is rather re- presented by evpe and dvOpwirov rtva as a stranger : his Greek name makes his Hellenistic descent probable. The assurance giA'en to him, confined to his bed by his paralytic limbs, Jesus, the Anointed, makes thee Avhole,” supposes indeed some knoAA^- ledge of the name of the Kedeemer from hearsay (audierat de Christo sine duhio, sanante omnes illo tempore — Bengel), but not by any means membership in the Church of Christ; for this kind of a description would not be employed of a believer. ’I drat is to be understood strictly as present, not as future : the healing Avas instantaneous ; the sick man can immediately rise and make his bed. This miraculous and sudden restoration of one who Avas so long paralytic, \Adiom aftei’Avards the inhabi- tants of the place and district sa\v in health, Avas the reason of 372 THE ACTS OF THE APOSTLES. the conversion of many: for, that Luke does not represent all as converted, requires no proof. By 6 ^apcav no particular place is meant (the modern village Saron), as some have thought, for in this case it would have wanted the article ; but the well- known, fruitful, and beautiful district of that name, the flat coast-line extending from Caesarea southward to Joppa. 4. Tahitha ; in Greek hopKm, the gazelle, — an animal which, by reason of its slender and agreeable form, its graceful motions, and its fiery and beautiful eyes, occurs among the Hebrews and other Orientals, not unfrequently, as the image of female loveli- ness, — was also used as a woman’s name. Thus was it with this person who dwelt in Joppa (the well-known seaport of antiquity, the middle ages, and modern times), and who, entirely different from H^neas, is represented as a Christian, and in particular is praised on account of her charity and love of her neighbour, proved by many acts of benevolence. Of this a trait is mentioned, evidently taken from life, that (ver. 39) the widows come together to bewail the loss of their true benefactress, and show to Peter in the presence of the dead body the under and upper garments Kol ipbaTLo) which Tabitha had made during her lifetime, evidencing not only her skilful hands, but also her self-sacrificing and ministering diligence. A noble specimen of a Christian woman is this pious disciple at Joppa, who did as much good as she could to the poorest and the most destitute, the widows ; and, as it appears, not herself endowed with great means, by woman’s work, which she performed with assiduity and self-denial in mini- stering love for the good of the needy, she proved herself to be a disciple of Him who first showed pity to her and to the world. 5. She was sick and died . — Without doubt Tabitha had for years ministered to Christ in pauperihusj and manifested her faith by her love. Now whilst Peter tarried in the neighbour- hood (ev eice[vai<=; rats' -^piepaLs:), she fell sick and died. Then the disciples, after they had washed the body and put it in a quiet upper chamber, sent from Joppa to Lydda with a pressing re- quest to Peter, whom they knew to be so near, that he would come to them without delay. It appears that the whole Christian community at Joppa shared in a feeling of grief at the loss of the disciple ; and the wish was excited in their hearts which they did not venture to express in words, that, if it were possible, she might be recalled to life. A proof of the intimate fellowship CHAP. IX. 31-43. 373 among ChristianSj by means of which a person who externally stood alone in the human fellowship, is joined by closer than family ties with others. 6. But Peter arose and came . — After the apostle had come without delay, the Christians brought him into the upper chamber where the body lay (for ol jjLaOrjTai is without doubt the nomi- native to dv'q^a^ov). Then all the widows to whom the de- ceased had done good deeds stood by him ; so that there were two circles collected, with whom Tabitha was connected in life. 1. The Christian church, to which she belonged. 2. The widows, partly at least not belonging to the church, whose benefactress she had been. But Peter put them all out, in order to devote himself undisturbed to prayer. Not until after earnest prayer on his knees, does he turn to the body, and. call to it, Arise.” Luke vividly relates how she at first opened her eyes ; then, when she saw Peter, she sat up on the bed ; and then, when Peter gave her his hand, she arose from her couch. Now the apostle calls in the others, the Christians and the widows, in order to present her before them all, raised to life by the power of God, — a fact which naturally was noised abroad in the whole city, and led many to faith in Christ. Peter did not leave Joppa immediately, but made a longer residence there, dwelling with Simon, a tanner, who without doubt w^as a Christian : there- fore tlie apostle could not esteem him unclean on account of his occupation, although this was the case according to rabbinical ideas. 7. The resurrection of Tabitha, as might be expected, is explained by some as a natural occurrence, and by others as an unhistorical myth. The former (e.g.^ Heinrichs) suppose an apparent death and an awakening out of it. The latter (e.g., Baur) consider the narrative simply to be a transference of events in the life of Jesus, particularly the resurrection of the daughter of Jairus, made by an embellishing myth for the glorification of the apostles. Baur even lays stress on the simi- larity of sound between TaXtOd (Mark v. 41) and TafSiOd, and seeks to refer the last name to the first, as denoting the same thing. If there be any analogy in the procedure which Peter here adopted, — for example, exclusion of those present, the ad- dress to the dead, and giving her his hand, — this is the more comprehensible, as Peter was one of three disciples who, along 374 THE ACTS OF THE APOSTLES. with the parents, were the only witnesses of the raising of Jairus’ daughter ; and the apostle naturally took the procedure of his Lord and Master for a model. DOGMATICAL AND ETHICAL THOUGHTS. 1. The unity of the Church of Christ here appears for the first time, though only in expression. There were already a great number of Christian churches in the three provinces of Palestine — Judea, Galilee, and Samaria. But yet they were considered and regarded as a whole, as 97 iKKXTjcrla : what hap- pens to one concerns the others ; there is one life in them ; they are united together. It was more difficult to preserve and sus- tain this unity when the Gospel spread over more countries, and penetrated to the Gentile world. But even in the present time, when the national churches of one and the same confession have isolated, themselves, and still more when the Romish, Greek, and Evangelical Churches appear to be separated from each other by a wide gulf, yet the una sancta catliolica ecclesia is not a vain delusion, but a truth of faith. 2. The Church was edified. — What is edification ? The be- liever is built by regeneration and conversion on the foundation which is laid, on Jesus Christ, the corner-stone of salvation — he is joined to Him. But as birth is only the commencement, and growth and development the progress of bodily life ; so is re- generation only the commencement, and sanctification and re- newal the progress of the spiritual life : continued building must follow the laying of the foundation. And as regeneration is a divine-human work in man, effected by the grace of God, but conditioned by the reception and susceptibility of man ; so also edification or renewal is a divine-human work, in which human self-activity and the operation of divine grace co-ope- rate: only here the momentum of moral strength and independent action appears predominant. Luke expresses this, inasmuch as he mentions, in the first place, walking in the fear of God, that is, earnestness in avoiding all sins of omission and commission, and in pleasing God by obedience; but afterwards mentions that they were multiplied, in consequence of the encouragement of the Holy Ghost ; that is, by the gracious operation of the Spirit, they increased in the number of their members. The operation of the Spirit indeed is here referred to only as the cause of the CHAP. IX. 31-43. 375 increase of the Church from without, but still it is also proved to be an essential power in the life of the Church. 3. The word of Peter, laral ere ’It](tov<; 6 XpterTo?, is a testi- mony of the actual presence and divine power of Jesus Christ, especially as the deed immediately follows the word. It is not the apostle who made the sick man whole and restored his paralytic strength, but Jesus Christ. This miracle is a striking proof, that Christ in a state of exaltation works and carries on what He did in a state of humiliation (see chap. i. 1, yjp^aro 6 ’Irjaov^i iroielv). This word of Peter was likewise a powerful support to the faith of the sick man in the person and powder of Christ. Nothing is said of the faith of the paralytic ; Peter did not inquire after it ; but it is undoubtedly assumed as present. 4. Conversion to the Lord, namely, to Jesus Christ, is an evidence of the divinity of Christ. Of the Gentiles who be- came Christians, Luke (chap. xv. 19) uses the expression iiri- arpeipeLv eVi t6v Qeov, If faith in Jesus Christ is a conversion to the Lord, this supposes His divine dignity and essence. "Ettl- (TTpe^eiv is, according to the biblical idea, such a turning of heart and will, as that sole trust is placed on Him to whom we turn, and the most devoted obedience rendered to Him : and this supposes that Christ is the same as God, otherwise conversion to His person would be nothing else than falling into idolatry. 5. Tabitha was full of good works and charity. Here we find the observation of Baumgarten founded : it lies in this ex- pression, that the good works and alms-deeds, by which this Christian woman was distinguished, are represented as some- thinfT residinfT in her, somethin^ adherino; to her soul ; whilst good works, as soon as they have been performed, acquire an external substantiality. But herein consist the genuineness and Christianity of good works,’ that the whole soul of the man is contained in them ; so that not only the hand gives something and does something, but the soul itself, and what is done pro- ceeds from the heart. If this is the case, then the work is not an opus operatum, which is foreign to the soul, and completely so to the Spirit of God ; but something cleaving to the soul, the practice of which adheres to the soul, remains in it, and follows it even in death (Rev. xiv. 13). 6. The resurrection of Tabitha was, as little as the cure of 376 THE ACTS OF THE APOSTLES. ^neas, an independent act of Peter as a Christian and an apostle, but the act of Christ, for it was essentially an answer to prayer. The apostle kneels when he is alone with his God and Lord in the chamber of the dead ; and not until then does he turn to the body, and call on it, in the power of the Lord whom he has invoked — of that Saviour who is r?;? — to arise. This prayer is the essential feature by which the resurrection of Tabitha is distinguished from that of the ^ daughter of Jairus. Jesus, without any preceding prayer, took the dead child by the hand and recalled her to life ; but Peter does not do so until he had prayed to the Lord for this miracle. The name of Jesus, and not that of His apostle, is thereby glorified : many are converted in consequence at Joppa to Christ, and not to Peter. HOMILETICAL HINTS. Then had the Church peace (ver. 31). After the storm there always comes a little hour of rest for the Church : however much the dragon may snort, the Lord spreads His wings over His brood and screens them (Apost. Past.). — Through allJudea and Samaria, Under the banner of the cross, Jews and Samaritans are found together in peace. Behold here the re- conciling power of the Gospel, the destination of Christianity to be the religion of the world ! — Being edified^ and walking in the fear of the Lord^ was midtiplied by the encouragement of the Holy Ghost. The season of refreshing for the Church of Christ : 1. As times of rest and comfort after the storms of tribulation. 2. As times of gathering and strengthening for new fights. — How are years of peace in the Church converted into years of bless- ing‘s l.’When peace does not make us presumptuous, and the Lord is feared, although there is no enemy to fear, 2. When peace does not make us luxurious, and the comfort of the Holy Ghost is sought, although we are prosperous. 3. When peace does not make us indolent and the Church is edified, that is, increases in all the parts of Christian life, instead of resting self- satisfied on the laurels of former days. — In peace it concerns us to build : houses and fields, schools and churches, hearts and congregations. — Concerning healthy and unhealthy peace : 1. in the house ; 2. in the country ; 3. in the Church. — How is a church edifiedS 1. When the fear of God and His word is the CHAP. IX. 31-43. 377 immoveable foundation on which its life and doctrine rest. 2. When love and peace in Jesus Christ is the cement which hinds hearts together. 3. When the power of the Holy Ghost is the impelling cause which guides individuals and the whole Church toward heavenly perfection. — When does a church flou- rish ? 1. When it is rooted in the fear of the Lord. 2. When it branches out in brotherly love. 3. When it ripens the fruits of the Spirit. — Wherefore are times of blossoming so brief in Chris- tian hearts, Christian congregations, and Christian nations? — Is it spring or autumn in the Church of the Lord? But it came to pass as Peter went through all (ver. 32). Church-visitation is as necessary to a congregation, as the in- spection of a gardener is to a garden. We must not be sure even when the Church is in peace, but take diligent oversight, for the devil is not idle (Starke). — That he came down to the saints. It is a great deterioration that this name, “ a saint,” has become in Christendom a mock-name, that it is esteemed self-glorifica- tion when one assumes it. According to Scripture, it may be employed in all humility. A sinner, who repents and dedicates himself to the service of God and Christ, is a saint (Rieger). There he found a man ivho had kept his hed eight years (ver. 33). Among the saints we meet with the sick : the community of the saints in all respects retains something of a hospital, so that one must be a nurse to another. How much living strength has already proceeded from Jesus Christ ! Everything which is sickly in me, will through Him hereafter be presented gloriously (Rieger). JesuSy the Anointed, maketh thee whole (ver. 34). A word, 1. Of apostolic humility: Jesus Christ does it, not I ; 2. Of the prophetic power of faith : He makes, not He may make, thee whole. — Arise and make thy hed. When such as we, in these degenerate days, pray for help beside a sick-bed, if it be God’s will, w^e exhort the sick 'to patience, and comfort them with re- gard to the future : then a Peter may, in his apostolic fulness of power, proclaim to Aeneas, Thou wilt be made whole, yea, thou art already made wdiole; then a Luther, in the heroic power of his faith, may command the sick and faint-hearted Melanc- thon. Thou must live, thou shalt not die. — Two tilings pertain to the care of sick souls. 1. They must be taught by faith to look to the Lord, from whom only come salvation and help. ACTS — VOL. I. 2 B 378 THE ACTS OF THE APOSTLES. 2. They must be exhorted in His strength to rise up and walk in newness of life. They turned to the Lord (ver. 35). If the Lord blesses the ministry of His servants, the cure of the body must lead to the salvation of the soul; and one recovered draws many after him. A disciple (ver. 36). Women should not be teachers, but disciples in the Church (Starke). — Full of good works mid alms. Almsgiving does not impoverish : it empties the hand, but fills the heart (Prov. xix. 17). — The beautiful eulogium on Tahitha. 1. She was a disciple : this indicates faith which like Mary sits at the feet of Jesus. 2. She was full of good works and alms : this indicates love which serves the Lord in His brethren, and by which faith manifests itself as living. It came to pass that she fell sick and died (ver. 37). Not until she died was it made evident what a great treasure the Church had in her. The odour of the costly ointment filled the house, when the vessel was broken in which it was concealed (Besser). — Few words are used of her sickness and death. But certainly the Lord was at her sick-couch and death-bed, as for- merly He had not failed in her closet, where as a disciple she kneeled in prayer, and in her work-shop, where she sewed gar- ments for the poor. As thou livest, so thou diest. When the disciples heard that Peter was at Lydda, they sent for him (ver. 38). They also were believers, but they had not the miraculous gifts of a Peter. Grace and gifts are two things. God imparts the latter according to His wisdom, and gives to one servant five pounds, to another three, and to a third one (Apost. Past.). — They scarcely hoped for a miracle from Peter; they desired chiefly his consolation. Much is already gained when, in a house of mourning, there is only earnest de- sire after comfort from the word of God. They showed the upper and under garments (ver. 39). Good deeds left behind are the best relics of the saints (Starke). — The tears of the widows at the bier of Tabitha, a beautiful testimony : 1. To the dead and her love ; 2. To the living and their gra- titude. But Peter put them all out^ and kneeled down and prayed (ver. 40). Wherefore does he put out those present? 1. After the example of his Master at the raising of Jairus’ daughter. 2. He may have perceived in some an idle curiosity. 3. In CHAP. IX. 31-43. 379 order to be able to pray better alone. 4. Because he did not yet know whether it was the Lord’s will to restore life to the dead : therefore he desires to speak alone with the Lord, and to present to Him the wish of the disciples. — Observe: (a) A teacher, although he should possess miraculous apostolic powers, must yet remain in constant dependence upon the Lord ; he must never in his ministry act or think presumptuously, as if he could do something, (d) We must not enter upon every matter, which even pious persons request of us, without examination, but must first inquire at the Lord, especially when it concerns the life or death of a child of God, the remaining or going of a teacher, etc. (c) Private prayer is especially necessary on such occasions. — Tahitlia^ arise. Thus should it succeed with teachers in the spiritual awakening of souls : in prayer, to have strength and freedom before God ; with the word of God, to press upon dead hearts ; by assistance, to direct and guide those raised to life, and of dead souls to present living saints, to the praise of God and the example of others. That is a work worthy of an apostle and follower of Jesus (Apost. Past.). He called the saints (ver. 41). There is something extremely beautiful when a teacher can publicly distribute those blessings which he asked on his knees in the closet, and can strew them as seeds of more abundant fruits (Apost. Past.). — Luke has related the weeping of the widows for the dead : he has not described their joy at her being again raised : that was inde- scribable (Besser). And it was known in all Joppa (ver. 42). Simon, the son of Jonas, comes to more honour in Joppa than Jonas, the old prophet (Starke). — Many helieved. In Lydda all turned ; in Joppa, only many. All miracles have not the same effect, and all sermons have not the same blessing (Apost. Past.). And it came to pass that he remained a long time in Joppa (ver. 43). If God opens anywhere to a teacher a wide door, he is bound to remain there as long as he can, in order that the good may take root. — With one Simon, a tanner. No trade is so insignificant in the eyes of the world, even externally so dirty, which may not be rendered holy (Starke). — Although the house of Simon the tanner was insignificant before man, yet, accord- ing to chap. X. 6, it was known and described by the angels of God in heaven (Pieger). 380 THE ACTS OF THE APOSTLES. On the whole section. — The Church of Christ is rich in love and hy love. 1. Some such souls will always be found in a congregation, who, as it were, serve as centres and gathering- places for the love present in the congregation, through whose hands every work of love proceeds, who are ever loud and yet silent admonishers for the others. Where there is even only one Tabitha in a congregation, it is rich by love — in such a soul, the Church has its greatest capital ; and where such a one dies, there the Lord will raise up successors — love dies not. 2. But the Church is only then rich in love and by love, when the communicating love meets with a grateful reception : other- wise there is no blessing in all the gifts received (Palmer). — How good works and alms-deeds are necessary features in the portrait of a true Christian (Beck). — How the Lord has always men ready to call the dead in His Church to life. — On the par- ticipation of women in the home mission : 1. Their duty; 2. their fitness ; 3. their opportunities (Fritz). — Christian sympathy in our neighbours’ pains and sorrows (Hartmann). — How the miracles of Jesus and His apostles ought to be blessed to us : they ought, 1. to strengthen our faith; and 2. to excite us to holiness (Lisco). — Tahitlia no picture of fashion, but of example for Christian women. 1. In Her life : by her walk of faith (she was a disciple) and labour of love (she was full of good works and alms-deeds). 2. In her death : by the tears of love (the wido^vs) and the prayer of faith (Peter) at her bier. 3. In her recall to life : as an image of the blessed duration of a sanctified life — below in blessed memory, and above in heavenly glory. — The dead upper room of Tabitha, and the dead-chamber of our loved ones. 1. As dark abodes of mourning love, weeping with good reason. 2. As quiet chapels of praying faith, wrestling with God. 3. As glorious fields of victorious hope, triumphing over death and the grave. — The dead Tabitha, a life-portrait for the encouragement of many. 1. The course of her life, which is read on her coffin, short, but ex- pressing much : A disciple,” full of good works.” 2. The mourners who stood around her bier, simple yet touching ; weeping love and comforting faith. 3. The funeral hymn which was uttered beside her dead body, a triumphal call to life, Tabitha, arise ! unique in its nature, yet full of comfort to all ; for it pointed not only to a short continuance of her CHAP. IX. 31-43. 381 earthly coarse, but to an eternal resurrection and continuance in life of all the children of God, above in the Father’s house, and below in those who were by them directed to God. — On the home mission. Tahitha^ arise! a call for our time. 1. To whom is it addi’essed ? Arise, spirit of love and compassion I This call is addressed to all modern, but especially to evangelical Chris- tianity. And if men will not hear it, then shame them, ye women, who from the days of Tabitha have always been fore- most in the works of love and in the heroic deeds of Christian charity. 2. Wherefore is it addressed ? Great is the need of the time, and greatly has the obligation of rescuing love in- creased, especially in the Evangelical Church, which in this, has to learn from her Catholic sister. 3. Whence does it come ? Not from without. The work of the home mission is no mere matter of fashion : the arm of the world can be of no use in it : the Lord Himself must be. present, Peter must come : God’s word with its strength, the Church with its blessing, the spiritual office with its love. — The miraculous resurrection of Tahitha, a type of the gracious miracle of sjnritual resurrection. There precedes : 1. Sorrow and sympathy of a mourning church: the weeping widows. 2. Prayer and supplication of God’s believing servants : the praying Peter. 3. The awakening call of the divine word : Tabitha, arise. There follows : 4. The first signs of life in an awakened soul : she opened her eyes, saw Peter, and sat up. There is further necessary : 5. Friendly assistance for tlie life yet weak : he gave her his hand, and lifted her up. 6. Loving reception into the Church : he called the saints and widows, and presented her alive. Lastly, there fails not : 7. A blessed impression upon many. — Compare with the life of Tabitha, the biography of the pious Beata Sturm, 1730, called (yper anagramma) the Wurtemberg Tabitha. ^ * Tabea, in German. 382 THE ACTS OF THE APOSTLES. B. From Joppa, PeUr is sent to the Roman centurion Cornelius, in consequence of divine revelations to both, to whom he pro- claims Christ; and as fortJmith the gift of the Holy Ghost was imparted to him and the other Gentile hearers, he orders baptism to be conferred. (Chap. x. 1—48.) I. The God-fearing Boman centurion Cornelius, at Caesarea, is induced, by the appearance of an angel, to send to Joppa for Peter. Chap. x. 1-8. 1 But a man in Caesarea, called Cornelius, a centurion of the so-called Italian band, 2 Pious and God-fearing, with all his house, who gave much alms to the people (Israel), and prayed to God always, 3 Saw evidently in a vision, about the ninth hour of the day, an angel of God coming in to him ; who said, Cornelius ! 4 But he looked on him, and was afraid, and said. What is it, lord ? But he said to him. Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, surnamed Peter. 6 He is a guest with one Simon, a tanner, whose house is by the sea -side. 7 But when the angel who spake with him was departed, he called two of his servants, and a God-fearing soldier of them that waited on him continually, 8 And related all things to them, and sent them to Joppa. Ver. 1. after r/g is awanting in all the principal Codd., and was only added because it was overlooked, that the construction is carried on to uBsy, ver. 3. Ver. 3. 'Ho-gi Tripl is indeed in A.B.C.E., and is preferred by Lachmann : wffg/by itself is attested by G., Chrysostom, and CEcumenius ; 'Tsrspt is un- necessary, and is probably an insertion. Ver. 5. Tiucc after '2,i'/xo)voc is better attested than its omission ; it is in A.B.C. and many versions ; but it appeared to be derogatory to the uni- versally known apostle. Ver. 6. The conclusion of ver. 6, in the textiis receptus, ovrog T^aT^vjau Goi^ ri ui 7ro/go/3ou^ez/o9 tov Qeov, referring to the one true God). This disposition manifested itself,, partly in diligent prayer and supplication to God, and partly in the exercise of practical liberality toward the Israelites (o Xao?, the people Israel); like that other centurion in Capernaum who loved the people Israel, and of his own private means built for them a synagogue (Luke vii. 5). This liberality is a beautiful and touching trait, not only in a hardened soldier, but more especially as practised by a Poman toward the tlews, subject to Pome, and in general de- spised. The whole description leads us to suppose that Cornelius, dissatisfied with his ancestral Gentile religion, as many of his age were, had turned inquiringly to the faith of Israel, and to the knowledge and worship of the one true God. It is no wonder that he was held in general estimation among the Jews (ver. 22). However, there is no reason from this description to suppose that he was a proselyte in the proper sense of the term, as is generally thought (Grotius, Neander, and others) ; in the whole narrative (see ver. 28 and chap. xi. 1) he is regarded as really and socially a Gentile. He had only in a loose way, according to his mode of thinking and family worship, inclined to Judaism, but had not by any decided act attached himself externally to it. 2. lie saw in a vision an angel of God . — The appearance of the angel was imparted to Cornelius about the ninth hour (three in the afternoon), the third hour of prayer, which probably the pious Gentile observed of his own accord. He saw in a vision — that is, in an internal vision produced by God, but distinctly (cf)avepd}^), not by a deception of the senses — an angel of God coming into his room, who addressed him by name. Cornelius 384 THE ACTS OF THE APOSTLES. looks up, contemplates attentively the form, is terrified at the unexpected and dazzling appearance, and replies with a respect- ful question. The angel informs him that his prayers and alms did not remain unforgotten by God {ave^rjcrav eh fjLvrjjLcocrvvov — •yevrjao/jievai fivijiioavvov) : they have ascended up as incense to heaven, so that they remind God of thee. And now Cornelius receives a command, in order to be led to salvation by Peter, to send to Joppa for him. XlfjLcovd nvaj because the apostle was yet unknown to the Roman. Also the house of the man with with whom he lived as a guest {^evi^eTai^ hospitatur) is accurately indicated. 3. Cornelius obeys the intimation received, and without delay calls two of his servants (ot/cerT/?, a much more honourable name than SouXo?), who as belonging to his ol/co? were God-fearing, and a pious soldier (evcre/Sihj see above) of them who were at- tached to his personal service. Pie communicated to them with- out reserve (aTravra) the vision which he had seen, and sent them with tlie necessary instructions to Joppa. DOGMATICAL AND ETHICAL THOUGHTS. 1. IIow everything in this history of the conversion of the first Gentile convert was to be purely the result of the divine guidance, is evident from this among other things, that Cornelius did not come in contact with Philip the evangelist, who must have been much nearer, as he (chap. viii. 40 compared with chap, xxi. 8) without doubt dwelt at that time in Caesarea, but was directed to Peter, who was not then on the spot. It was not to be a simple member of the Church, or an evangelist like Philip, by whom the first Gentile was baptized and received into the Cliurch, but one of the twelve themselves, and indeed that one who was pre-eminent among them in word and action. 2. The angel who appeared to Cornelius was not himself to convert him, but was only a heavenly messenger to bring the divine command to send for Peter. It was Peter who first ])reached the Gospel to him, and received him into the Church of Christ. It is the counsel of God, and the way which He has ordained, that repentance and remission of sins be preached to all nations in the name of Jesus ; and that thus the word of the Gospel, and indeed the word attested by men, was to be the means of salvation. Never was the mission of an angel the CHAP. X. 9-23. 385 direct instrument of the conversion of a soul, and never ought a man to make his faitli dependent upon such an extraordinary appearance from the higher world. 3. A high value is attributed to the prayers and alms of Cor- nelius, not only in the character given him by the historian, but also in the message of the angel. Luke places the alms first (ver. 2), the angel the prayers (ver. 4), because God chiefly re- gards the heart. Even the revelation of God in the message of the angel, which will lead to the eternal salvation of this Roman, is connected with these pious works. Does this imply the meritoriousness of works, meritum e,x congruo, according to the Romish notion ? By no means, and this because these works (a) have no merit in themselves, as external works, but by reason of the piety which was their source ; (5) because also the fear of God, from which the good works of Cornelius toward the people of God as well as his diligent prayers proceeded, was on the basis of the Old Testament entirely dependent on the grace and revelation of God coming to meet him and seekino^ him afar off. What was pleasing to God in him was his suscepti- bility toward the truth, and his fidelity toward that knowledge which was already bestowed on him. And whosoever is faithful in that which is little will be entrusted with that which is great. Cornelius proved this fidelity and his careful practice of obedi- ence in immediately following the intimation imparted to him. For the Homiletical Hints, see below. II. Before the messengers come to Peter, God enjoins him, in a symbolical manner, in a trance, to esteem nothing unclean which He has cleansed. Immediately thereupon, those sent by Cornelius with his invitation arrive. Chap. x. 9-23. 9 But on the next day, as these went on their journey, and drew nigh to the city, Peter went up to the house-top to pray about the sixth hour. 10 And he became hungry, and would have eaten ; but while they made ready something for him, a trance happened to him. 11 And he saw heaven opened, and a vessel descending as a great linen cloth, united at the four corners, and let down to the earth : 12 Wherein were all four-footed and creeping beasts of the earth and birds of heaven. 13 And there came a voice to him, Arise, Peter, kill and eat. 14 But Peter said. Never, 0 Lord ; for I have never eaten anything common and unclean. 15 And a voice 386 THE ACTS OF THE AFOSTLES. spake to him again the second time, What God has cleansed, that make not thou common. 16 This happened thrice : and immediately the vessel was taken up to heaven. 17 But while Peter doubted in himself what this vision was that he had seen, behold, the men sent by Cornelius, after they had made inquiry for Simon’s house, stood at the door, 18 And called, and asked whether Simon, surnamed Peter, was a guest here. 19 But while Peter was occupied in thinking about the vision, the Spirit said to him, Behold, men seek thee : 20 Arise therefore, get thee down, and go with them, for I have sent them. 21 Tlien Peter went down, and said to the men. Behold, I am he whom ye seek : what is the reason wherefore ye are come ? 22 And they said, Cornelius the centurion, a just and God-fearing man, who also is in good report among all the nation of the Jews, has re- ceived a divine command by a holy angel to send for thee to his house, and to hear words of thee. 23 Then called he them in and lodged them. Ver. 9. ’ Exg/z/iJi/, in B.C., Vulgate, and some fathers, is to be preferred to oc,vrZ)v^ which appeared to correspond better with the persons mentioned directly before. Ver. 10. Here, on the contrary, a.vruv is far better attested than kx,uucdv. — ’Eyg:/HTo in A.B.C., recommended by Griesbach, received by Lachmann and Tiscliendorf, was corrected into which appeared to suit better both iKaraaig and the prep, ^tt/, as well as the idea of a supernatural power. Ver. 11. ’Ex’ cx,i>r6v after pcarx/Sahov is found only in G., and is awant- ing in the principal MSS. and versions : it is without doubt spurious. — The words hh/^iuoi/ Kod are awanting in some documents, therefore Lachmann and formerly also Tischendorf erased them ; but probably they have been omitted to correspond with chap. xi. 5, and are here genuine, whilst in chap. xi. 5 no variations occur. Ver. 12. The position of rvig after epTrsra is completely attested. Ver. 14. Koi! instead of ^ has A.B., a number of versions, and fathers for it, and therefore is preferred by Lachmann and Tischendorf. Ver. 16. Evdug instead of xaA/:/ is completely attested : it would not have been inserted instead of the more evident word whilst the re- verse might easily have occurred. Ver. 17. Bornemann has inserted syhsro after sotvru in the text, whereas only D. has it, and it is wholly superfluous. — Lachmann omits x,oc( before ilov on the authority of A.B., some cursive MSS., and versions ; but if it stood there, it might have appeared unnecessary. Vei*. 19. The compound hev^v/aov/zivov is to be preferred to the simple svhpc. — Tpslg (chap. xi. 11) has indeed some important Codd. for it, but still it is a later addition. B. has Ver. 20. “Or; is to be preferred to hori^ which has only G. for it. Ver. 21. The words roi>g d.'TrsarccT^pciuovg cctto rov KopvnT^iov Trpog uvrov after rovg uvlpocg are in H., some cursive MSS. and fathers, yet with various differences. It is decidedly a later addition. EXEGETICAL EXPLANATIONS. 1. On the next day. — Cgesarea, according to Edrisi (Winer’s CHAP. X. 9-23. 387 Dictionary), was thirty Roman miles distant from Joppa, that is, about six geographical (German) miles ; thus a distance which amounted to a good day’s journey. The messengers of Corne- lius, to whom the angel appeared about three in the afternoon, went away, as we gather from ver. 7, immediately after, or at all events that evening ; and the next day about the sixth hour, that is, at noon, when Peter went up to the house-top and re- ceived the vision, they were near to the city J oppa. On their return also, when Peter accompanied them, they spent more than one day on the journey. 2. Peter went up to the house-top to pray . — Luther has trans- lated 8w/ia, an upper chamber, and so also other expositors have considered it as the same with vireppov ; but if Luke had meant that, he would have used the word as he has done in other places. Awpa itself means the house, or a part of it ; certainly never by itself alone, the house-top ; but eirl to Swfia indicates that the house-top is meant. Besides, the vision, in which Peter sees heaven opened and something let down from it, supposes that he was in the open air, and thus was upon the flat roof of the dwelling-house, to which it was often customary to repair for private religious exercises. At this time the apostle went up to perform his devotions, for the sixth hour was one of the three hours of daily prayer. As it was at this time of the day, so it is natural that Peter experienced hunger ; but whilst the house- hold (avTMv), the family or domestics of Simon the tanner, pre- pared something to eat, the trance (eWracrt?) took place. 3. A trance happened to him . — In the trance, transporting him suddenly and with irresistible power, Peter sees, hears, and answers in a condition, in which ordinary consciousness and the perception of the surrounding external world are taken away, and his soul is susceptible only to the vision imparted to him by God. He sees heaven opened, and a vessel as a great linen cloth descending, which was united at the four cor- ners, and thus let down ; so that we must imagine that it was held from above by the four corners, and then was so let down that Peter in the ecstatic condition of his soul could look into it and observe all that was in it, — namely, all four-footed and creeping beasts of the earth and birds of heaven. Tldvra is not to be understood, according to Kuinoel = varii generis^ which 7rdvT€<; with the article never means, but precisely = all beasts ; 388 THE ACTS OF THE APOSTLES. to wliicli the objection that this is not possible, is of no impor- tance, for it is spoken of a vision, not of an objective appearance : prospectum liunc liumano modo non dehenms metiri, quia ecstasis Petro alios oculos dahat (Calvin). All beasts are meant, with the exception of fish, which could not w^ell be represented in a dry cloth. It is wholly arbitrary and contradictory to the uni- versal term irdvra with the article, to suppose that only leviti- cally unclean animals (Kuinoel) were placed before Peter. 4. Arise, kill and eat. — ’Amcrra? does not imply that Peter lay during the trance, perhaps on his knees continuing in a praying attitude ; but it only contains an exhortation to action. The command to kill (here 6v(o, not to sacrifice) and eat, con- joined with his present hunger, implies an invitation to take without any distinction between Levitically clean and unclean animals. But this Peter refuses to do in a decided manner, ap- pealing to his strict observance of the precepts of the law in this matter. The address Kvpie is respectful, but as little supposes that it is Christ who speaks with him, as does the question of Saul, Tt 9 el, Kvpie (chap. ix. 5). When the voice is heard the second time, it says. What God has cleansed (made clean, de- clared to be clean), that make not thou (in contrast to the great God) common (declare not, treat not as unclean or profane). After the offer was made thrice (eVl rp/?, until the third time), the vessel was immediately taken up to heaven. The aorist dve\r](^6r], as well as ev6v<;, gives us to understand that the tak- ing up took place quickly, whilst the letting down occurred slowly and perceptibly. 5. While Peter doubted in himself. — What the vision meant, was not immediately clear to the apostle : he was in doubt about it {pL7)ir6pei), and thought earnestly for a good while upon it. But the solution of the mystery was in fact given by the call, at the same instant addressed to him, to come to the Gentile Cor- nelius. What was to be revealed to him referred not merely directly to food and to eating without scruple what the Gentiles would prepare for him, but to the Gentiles themselves, who were cleansed by God, and therefore were not to be reckoned by him as common and unclean, or avoided as unholy. The beasts which were shown him were symbols of human persons, of man- kind collectively, inasmuch as all beasts of the earth were placed before his eyes. Accordingly, the distinction between clean and CHAP. X. 9-23. 389 unclean among men (according to the Levitical law), that is, between Jews and Gentiles, was to cease bj God’s own purify- ing interposition. By ev eavT& placed before BiTjiropet we are given to understand that Peter was no longer in a state of trance, but bad come to himself, that is, was restored to the con- dition of ordinary consciousness and self-recollection. 6. Behold, men seek thee . — Whilst the messengers of Corne- lius already stood before the door of the house and inquired after Peter, he was sunk in deep meditation on the import of the vision. Then the Spirit of Christ internally revealed to him, without his having heard the call of the strangers, that men sought him, and ordered him to go down and unhesitatingly to journey with them, for they were sent by the Lord Himself. When it is supposed that Peter may have heard from the house- top the men calling to him, and when this is further amplified (as by Neander), violence is done to the narrative, which explains the affair as a supernatural, and not merely as a natural trans- action. Peter went down, and (as in general two stairs lead to the house-top, one inside the house and the other directly from the street) probably by the outside stair, and presented himself before them with the inquiry, wherefore they had come. 7. Blit they said . — In tlieir answer, the character which the messengers of Cornelius give of their master is deserving of notice : in their mouth it is very appropriate. Instead of (ver. 2), hUaio<; here stands ; a quality concerning which the subordinates of a man would have most experience. They lay also stress on the good reputation in which the centurion stood with the Jews; and this is extremely appropriate both for the speakers, who indeed were Gentiles, but had a leaning toward the Jews, and for Peter, to whom they wished thereby to recom- mend their master. The expression '^pi^yarl^oijiai, which among the heathen was used of oracles and other sayings of the gods, is also strikingly appropriate, without sounding exactly profane from the standpoint of revelation. And the explicit declaration to uLera'irepL'^acrOaL, which indirectly excuses Cornelius troubling Peter, but requires him to inquire after him, is here entirely in place. Peter is himself a guest in this house, yet he brings into it guests, who are lodged there. That he does not hesitate to invite them before he goes with them, is already a result of the revelation imparted to him. 390 THE ACTS OF THE APOSTLES. DOGMATICAL AND ETHICAL THOUGHTS. The revelation imparted to Peter in an ecstatic state refers to the mission to the Gentiles. It was not the ethical abolition of the Levitical laws of purification for the Jewish Christians in itself which was to be made known : the entire historical con- nection in which this narrative stands, decides against this notion. Its chief object was to remove all scruples, on the ground of the divine determination, which hindered Peter from lending his direct assistance to preaching the Gospel to the Gentiles ; and, indeed, once for all. The revelation had not its exclusive design in the conversion of Cornelius, but there was a principle estab- lished by it. On account of the prophecies of the Old Testa- ment, and the express commands and promises of Jesus Christ, it could never have been doubtful to the apostles that the Gen- tiles should be converted and incorporated into the kingdom of Christ ; as even Peter himself in his discourses (chap. ii. 39, iii. 25) has made references to the conversion of the Gentiles. But that the Gentiles should be directly received into the Church of Christ, of this the apostles had, as it appears, no conception ; on the contrary, they supposed that they would only become Chris- tians on condition of going over to the people of Israel, so that they would be incorporated by circumcision with the people of God, and thereby must submit to the Levitical law and the whole Mosaic dispensation. It was precisely this prejudice which required contradiction, and this was done by means of a divine revelation. The vision had no other chief contents than this : ‘‘ What God has cleansed, that make not thou common.” The multitude of beasts which Peter saw in vision were let down from heaven, and from heaven nothing can come down but what is pure and good. This was an image of those Gentiles whom God Himself cleansed by the operation of His grace, and put into an acceptable condition. The vision refers in the first instance to the Gentiles : this is evident, partly from the expres- sion of Peter (ver. 28) ; partly from the conclusion of this chapter, where we are informed that the Spirit of God was poured upon the Gentiles in the house of Cornelius, and only after this divine act had preceded, are they baptized ; partly from the argument of Peter (chap. xi. 15-17) ; partly from the later recollection of the same apostle of this fact (chap. xv. 8, 9), where he CHAP. X. 9-23. 391 appeals to this, that God has borne witness for these Gentiles by the communication of the Holy Ghost, without making any distinction between them and the Jews, purifying their hearts by faith. — But likewise the vision has also a reference to the Levitical laws of food and purification ; yet only in so far as the conscientious scruples of the pious Jewish Christians to intercourse with the pious Gentiles, and to partaking of their food, were to be removed. The evident meaning of this divine intimation was merely that because their persons were cleansed by God, their food was not to be avoided as unclean ; not that for Israel itself, even for converted Israel, were the Mosaic laws of food in general to be abolished. Only where God Himself, the Holy One, has interposed in a purifying manner, and declared something to be well-pleasing to Himself, man is not to act as if it were still unclean and profane, which we must avoid and withdraw from for the sake of God. 2. The Spirit gives to the apostle the interpretation of this mysterious vision in application to the messengers of Cornelius, who had at that moment arrived. The Spirit speaks to Petei', as formerly to Philip (chap. viii. 29), in the way of suggestion. But when the Spirit says, I have sent these men,” He speaks not in His own name, but in the name of God, who, by His angel, commanded Cornelius to send messengers to Joppa. HOMILETICAL HINTS. But a man in Coisarea (ver. 1). Hitherto the history treated of the founding of the Church in Judea, Galilee, and Samaria, which was effected, at first under the fiery baptism of the Holy Ghost, and then under the bloody baptism of martyrdom. This Church had now a period of peace. Now the second part of the great work of the Church, the conversion of the Gentiles, was to commence (Pieger). — Peter, who at Pentecost preached the word of reconciliation to Israel, is appointed by the Lord to pro- claim the salvation of Christ to the first-fruits of the Gentiles in the house of Cornelius (Leonh. and Spieg.)- — A centurion. The common saying, nulla Jides pietasque viris^ qui castra sequ- untur^ does not universally apply. The condition of a soldier and the fear of God are not antagonistic ; for the military state is not against the laws of Christ : it secures internal peace and protects against external force. But how unlike are most 392 THE ACTS OF THE APOSTLES. modern soldiers to the centurion Cornelius ! He was devout and God-fearing ; they are often godless and unbelieving. He gave alms; they are often seen to rob and plunder. He prayed to God always ; they are heard to curse, so that heaven and earth might well tremble (Starke). — Koman from head to foot, Cornelius had yet no heart for the Roman gods ; he was one of the sons of Japhet who are conquered in the conquered tents of Shem by the God of Shem (Besser). — A Gentile, a Roman, a soldier, a centurion : all barriers, one would think, to divine grace ; but it goes through them all. Pious and God-fearing^ with all his house (ver. 2). It is the highest ornament of a house when both the master and the de- pendants acknowledge and fear God ; to which the former should diligently command the latter, Gen. xviii. 19 (Starke). — Gave alms and prayed to God always. Perhaps something of the ser- vice of works may have adhered to this ; but, at all events, it was the honest striving of a man entirely to forsake unrighteousness, to serve God actively according to the measure of his knowledge (alms), and to make progress in the attainment of salvation (prayer). It would be doing injustice to reject entirely the ac- tions of such persons, and to place them in the same class with base Pharisaical spirits. We have, indeed, to warn them that they do not rest in ceasing to do evil and in learning to do well, because God forgives sin and bestows salvation only by grace ; but we must also beware that we do not reject the right use of the law as a schoolmaster to bring to Christ, and as a rule of life to believers (Apost. Past.). An angel, about the ninth hour (ver. 3). This was the hour of evening prayer. The hours of prayer are the true hours of grace, when the angels of God delight to come. Thy prayers and thine alms are come up (ver. 4). Nothing ascends to God as a pleasing savour except what has come from Him, has been effected by Him, and has been done for His sake, Phil. ii. 13 (Quesnel). — The acceptable sacrifice of the new covenant: 1. The prayer of faith. 2. The alms of love. Send men to Joppa and call Simon Peter (ver. 5). Not angels, but the ordinary ministers of the word, are the instruments by v/hich we are brought to regeneration and faith. The good angels despise not God’s ordinance and ministers ; they do not turn people away from them, but direct people to them : who- CHAP. X. 9-23. 393 ever turns people away from them is not a good angel and mes- senger (Starke). — That Cornelius is commanded to send for Peter, and that thus Peter must go to him, indicates the more evidently that Cornelius is not converted to Judaism, but that the kingdom of God is turned to the Gentiles (Rieger). — Who- soever hath, to him shall be given, that he may have abundance. This is the very thing which w^e must wish, in these days, for many an honourable house, where there is indeed religion, but yet no Christianity; where the fear of God and rectitude dwell, but yet not grace and peace in Christ Jesus. He is a guest with a tanner (ver. 6). Even the house of a tanner could provide for Peter: for his pretended successor hardly a palace would be sufficient (Rieger). He called two of his servants and related all things to them, and sent them (vers. 7 and 8). Cornelius had to thank his God- fearing and kind family government, that there did not now fail him men to wffiom he could entrust such a business. What a decorous intercourse the fear of God establishes in a house ! The greatest lord cannot place himself in a position of so much respect and love, as a master of a family who piously governs his house. Although this be not daily observable, yet it mani- fests itself on great occasions (Rieger). Peter went up to the house-top to pray (ver. 9). “ When thou prayest, enter into thy closet 1. In order that thou mayest not seek glory from man. 2. In order that thou mayest enjoy the blessing of privacy. — About the sixth hour. This was the quiet dreamy hour of noon, of which the ancients said, “ Pan sleeps.” But the living God, the Keeper of Israel does not slumber nor sleep at this hour, but watches over His people, and hears their prayers. And a true servant of God may at this hour be wakeful in spirit and fasting unto prayer. — The sixth hour was the mid-day hour of prayer, not only among the Jews, but also among the first Christians. Stated hours of prayers are in danger of abuse, inasmuch as prayer is esteemed superfluous except at this hour, and it is at this hour performed as a mere matter of custom ; but, well understood, they are also of great service, inasmuch as with the stroke of the clock they remind of prayer, which otherwise is too readily forgotten, and they strengthen the devotion of individuals with the thought, Many now’ pray with me. — Prayer the heavenly guide of the Christian ACTS — VOL. I. • 2 C 394 THE ACTS OF THE APOSTLES. through the course of the day. 1. Morning prayer. 2. Mid-day prayer. 3. Evening prayer. » He became hungry ^ and ivould have eaten (ver. 10). Bodily gifts are only rightly enjoyed when we have first in faith opened our mouth, as Peter, in prayer to God. Thus we taste, even in enjoying bodily blessings, how gracious the Lord is. God is ever the best provider (Apost. Past.). — As they made ready, a trance occurred to him. The earthly necessity of the body must be silent before the heavenly revelation. Thus the Lord at Jacob’s well, at the same hour of noon, said, when His disciples brought Him food, My meat is to do the will of Him that sent Me.” And so Paul writes, I am able both to be full and to be hungry,” Phil. iv. 12. And he saiv heaven opened (vers. 11-13). This history is designed to show the apostle that the Gentiles are to be par- takers of the grace of the Gospel. The Lord had already, in- deed, at His ascension commanded His apostles to go into all the world and to make disciples of all nations ; but the old prejudice of the superiority of the Jews, and that the Gentiles can only be admitted to baptism by means of circumcision, and to Christianity by means of Judaism, cleaved so firmly to the heart of Peter, that it must be removed by a special revelation (Apost. Past.). — Kill and eat. If we will have the sweet in our office (eat), we must not avoid what is painful to flesh and blood (kill). First work, then enjoyment : first repentance, then grace (Apost. Past,). But Peter said: Never, Lord (ver. 14). The same Peter who formerly would not permit the Lord to wash the feet of His sin- ful servant, now also does not believe that He can make that clean which according to the Jewish law was unclean. At both times, the same doubt of the condescension of the divine love and of the sufficiency of the divine grace. — The best persons often cleave so much to externals and ceremonies, that they are not at once diverted from them even by the divine command (Starke). — What the mouth was to a Jew, that the heart should be to a Christian: nothing unclean should enter therein (Quesnel). What God has cleansed, that make not thou common (ver. 15). 1. A declaration against legal scrupulosity which esteems that as unclean in nature, society, art, and science, which yet God will sanctify by His Spirit, and render serviceable for His kingdom. CHAP. X. 9-23. 395 2. A declaration against pride and carnal delicateness ; which shrinks affectedly or effeminately from contact with sinners and from condescension to the weak, who yet are included in the mercy of God, and shall be prepared for His kingdom. — What is clean before God, that make not thou common: but also, what is common before God, that make not thou clean. — Although the distinction which God made in the ceremonial law between the clean and the unclean has ceased, so that in the New Covenant to the pure all things are pure, yet the distinction remains which God has made in the moral law between the pure and impure. We must not call darkness light, nor light darkness. A teacher especially must have a holy zeal against everything that is unclean in himself and in others. Thus are the converted ex- horted : Touch not the unclean thing ; lay aside all uncleanness and wickedness ; let us cleanse ourselves from all filthiness of the flesh and of the spirit, and continue in holiness (Apost. Past.). This hapjjened thrice (ver. 16). How many things must God try with His servants until they rightly comprehend Him ! So also must the servants of Christ persevere in doctrine and ex- hortation, and not grudge repeating often the same statement. Thus, even now-a-days, this vision of Peter must ever be held up to us for doctrine, for correction, for comfort, and for exhor- tation. — The cloth bound at the four corners : or, God hath concluded all in unbelief, that He may have mercy on all.” — All manner of beasts in Noah’s ark, and all manner of beasts in the linen cloth : two illustrious images of redeeming grace. — What God has cleansed, , that make not thou common : a royal manifesto of evangelical freedom and grace directed against, 1. The nature of the Jewish law; 2. The pride of pharisaical castes ; 3. The monkish flight from the world (contempt of mar- riage, etc.) ; 4. Puritanic censoriousness. — The vision of Peter on the house-top, a mirror for the heathen mission : to show, 1. Its heavenly origin ; 2. Its immense field ; 3. Its severe work ; 4. Its doubts and difficulties ; 5. Its divine promise. But whilst Peter doubted in himself (yqv. 17). We ought not to receive without proof, revelations and suggestions in divine things, but neither ought we to reject them (Starke). — Behold^ there stand men at the door. Internal impulses and external events happening together, often lend a helping hand to each other, and disclose to us the will of God (Rieger). 396 THE ACTS OF THE APOSTLES. They called and asked (ver. 18). So wisely does God rule and guide everything, that they call who are to be called (Starke). ' While Peter thought on the vision^ the Spirit said to hwi (ver. 19). Light is given to him who is sincere, and seeks the Lord in singleness of heart (Quesnel). — Doubting nothing. When the Spirit of God calls, tlien we must compel ourselves to occupa- tions which our flesh and blood formerly shunned (Starke). Behold, I am he whom ye seek (ver. 21). Thus speaks a true servant of Him who Himself says : If you will seek Me with all your heart, I will be found of you. — Though those seeking him were strangers, and their visit troublesome, and he w^as fetched in night and darkness on a dangerous way ; yet a ser- vant of Christ does not delay, when he is called in the name of the Lord. They said, Cornelius the centurion, a God-fearing man (ver. 22). The love with which the servants speak of their master is a beautiful testimony for them, as well as for him. — And to hear ivords of thee, Cornelius was to hear words of Peter, not to see miracles done by him. The chief business of a teacher consists in the preaching of the word (Apost. Past.). Then he called them in (ver. 23). We ought to do good to the household of faith ; and particularly a bishop ought to be chaste, temperate, given to hospitality, 1 Tim. hi. 2 (Starke). The best family government, 1. Founded on the fear of God, in which the master goes before the household. 2. Exercised in love, which takes from the command its harshness, and from the service its bitterness. — The master of a family as he ought to be, 1. Before God, a pious priest of his house. 2. Among his own, a true father of his house. 3. To those without, a bene- volent landlord of his house. — A God-fearing house, a place of blessing. 1. Above the house, heaven is open : prayers ascend and the angels of God enter. 2. Within the house, dw^ell chastity and love among great and small, the master and the domestics. 3. Without the house, blessing flow^s by temporal benefits and an edifying example. — The house of the Gentile Cornelius, a re- proof to many a Christian house, 1. There the fear of God and prayer : here a life without God and prayer. 2. There harmony and love between master and servants : here coldness and indif- ference, or enmity and hatred. 3. There liberality and com- CHAP. X. 23-48. 397 passion: here avarice or selfishness. 4. There angels of bless- ing from God and heavenly salvation : here the curse on the house, and destruction in time and eternity. The messengers of the centarion at Peter s door : or, how proud heathenism humbly knocks at the gates of Christ’s king- dom of grace. 1. The great gulf which had to be overpassed : 'Tvoman pride and Jewish prejudice. 2. The heavenly power which paved the way: with the centurion, the drawing of the Father to the Son ; with the apostle, the emancipating spirit of truth and the constraining love of Christ. 3. The propitious wel- come : on the part of the messengers, humble request ; on the part of Peter, friendly reception. The embassy from Ccesarea to Joppa. 1. A testimony of the poverty of heathenism. 2. An honourable testimony for the Gospel. 3. A glorious testimony for the wonderful power and love of God, who will have all men to be saved. III. Peter goes with the messengers to Caesarea, and, after having received information of the revelation imparted to Cornelius, proclaims the Gospel of Christ in his house ; and as immediately the Holy Ghost was poured upon the Gentiles listening to him, he forthwith commands them to be baptized. Chap. x. 23-48. 23 On the day following, he arose and went with them, and certain of the brethren from Joppa accompanied him. 24 And on the day after, he came to C?esarea. And Cornelius waited for them, and had called together his relatives and intimate friends. 25 And as Peter was coming in, Cor- nelius went to meet him, fell at his feet, and worshipped. 26 But Peter raised him up, and said. Stand up, I also am a man. 27 And in friendly conversation, he went in, and found many who were come together. 28 And lie said to them, Ye know how unlawful it is for a man that is a Jew to as- sociate, or to come unto a foreigner ; but God has showed me that I should call no man common or unclean. 29 Therefore came I without objection, when I was sent for. I ask then, what is the reason why ye have sent for me ? 30 Cornelius said : Four days ago I fasted until this hour ; and at the ninth hour I prayed in my house ; and, behold, there stood before me a man in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are remembered before God. 32 Send then to Joppa, and call hither Simon, surnamed Peter : he is a guest in the house of Simon the tanner, by the sea- side : who, when he comes, will speak to thee. 33 Immediately therefore I sent to thee ; and thou hast well done that thou art come. Now we are all 398 THE ACTS OF THE APOSTLES. here present before God, to hear all things that are commanded thee of the Lord. 34 Then Peter opened his mouth, and said : In truth, I perceive that God respecteth not the person ; 35 But in every nation he that feareth Him, and worketh righteousness, is acceptable to Him. 36 The word which He sent to the children of Israel, preaching peace by Jesus Christ, He is Lord of all, ye know : 37 What took place throughout all Judea, beginning from Galilee, after the baptism which John preached ; 38 Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power ; who went about doing good, and healing all that were possessed of the devil, for God was with Him. 39 And we are witnesses of all that He did in the land of the Jews, and in Jerusalem ; whom they also hanged on a tree and killed. 40 Him has God raised up on the third day, and shown Him, 41 Not to all the people, but to witnesses chosen before of God, to us, who did eat and drink with Him after He rose from the dead. 42 And He commanded us to preach to the people, and to testify that it is He Himself who is appointed of God to be the Judge of the living and the dead. 43 Of Him all the prophets testify, that, through His name, every one that believes on Him may receive forgiveness of sins. 44 While Peter yet spake these words, the Holy Ghost fell on all who heard the discourse. 45 And the believers of the circumcision who came with Peter were astonished, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any one hinder the water, that these be not baptized, who have received the Holy Ghost as well as we ? 48 And he commanded them to be baptized in the name of the Lord. Then they entreated him to remain some days. Ver. 23. 'OJUrpog after dvocarag is feebly attested ; the name was with- out doubt added as the commencement of a church-lesson. Ver. 24. The sing. ilayiT^doj and the plur. daip'Khu are perhaps equally well attested ; but the plur. is the later correction, because aw^'h^ov and ocvrovg before and after are plur. ; therefore the sing, is properly preferred by Lachmann and Tischendorf. Ver. 25. The following addition in the Codex Cantabrigiensis (D. 6th century) and in the margin of the Syriac is a proof of insertions for the sake of embellishment, introduced in old MSS. in this history: — lipoas'/yi- l^ovroc rov Uirpov ilg Kctiadpuuu 'Trpo'hpcipcdu dg ro)u 'hov’Kav 'hitadC^nazv 'Trapocyi'/ouivai avrou’ 6 Be Kopu'^T^iog ix,7ryi^'i]actg x,cnl avvocur'^aoig uvto) 'xtauv TTpog roi>g Todoig TirpoasKvvmiy ctvrov. Ver. 30. Lachmann, on the authority of some MSS. and versions, omits umrivav x,Di\ : yet it is sufficiently attested, and was perhaps omitted because no mention is made of fasting in ver. 3. ’'ripxu after has only one MS. for it, and is to be erased. Ver. 32. “Oj- 'rotpotyivopciuog aoi is awanting in A.B., some cur- sive MSS., and versions, yet is amply attested ; it was only omitted because it is not in the parallel ver. 6. Ver. 33. gov instead of tov Qeov is too weakly attested to be preferred (as by Griesbach), especially as gov appeared more suitable, and is CHAP. X. 23-48. 399 thus the easier reading . — ' K-tt 6 is more strongly attested than :5 to, which appeared to be grammatically recommended : also Kvp'iov is decidedly better attested than Qiov. Ver. 36. Lachmann omits ov after Xoyov on the authority of A.B. and some versions ; yet it is decidedly attested, and was perhaps omitted in order to make the sentence more simjde. Ver. 37. has indeed fewer MSS. for it than dp^upceuog, but nevertheless it is genuine : the nominative does not suit the construction. Ver. 39. 'Eapceu after Tjpcslg is without doubt spurious. Ver. 42. kvrog : the number of testimonies is in favour of ovrog, which Lachmann has preferred ; but ovrog is probably a correction, because it recurs in this context in a regular manner. Ver. 48. Toy Kvptov is without doubt the original, whilst some Codd. add ’ Imov XpiffTov, or have that name without rov Kvpiov. EXEGETICAL EXPLANATIONS. 1. On the day following ^ Peter arose. — Peter waited for the next morning to set out with the messengers of Cornelius (who required some rest), when six men of the Christian church at Joppa accompanied him of their own accord, perhaps also en- couraged to do so by the apostle himself. Luke gives the exact number in chap. xi. 12. Accordingly there was a small caravan of ten men. They required more than one day for the journey of thirty miles ; and it was not until the next day that they came to Caesarea, consequently the fourth day after the intimation which Cornelius had received from the angel. 2. But Cornelius waited for them. — He could calculate their return upon that day ; and not only he himself waited for the apostle and his own messengers (avTovC) with respectful eager- ness, but he had also invited to receive this precious visit, brought about by God, his relatives and intimate friends, who were, with- out doubt, similarly inclined and religiously susceptible: so that the centurion could say with truth, ^^We are here present before God” — in recollection of God, and in pious looking up to Him. Accordingly, when Peter and his nine fellow-travellers arrived, and when with Cornelius, not only his whole house, but also his relatives and friends, were assembled, there was already a toler- able congregation. 3. And as Peter entered^ namely, into the house of Cornelius (eyevero rod elcreXOeiv, a Hebraism, but unprecedented in this form), the master of the house went to meet him, and testified his respect, yea, his worship in the proper sense, by falling down 400 THE ACTS OF THE APOSTLES. at his feetj a gesture which properly denoted divine adoration {7rpo(reKvvr)(T6v, where, however, the object avTov is not named from monotheistic delicacy). The spurious addition to ver. 25 is remarkable, which is not content that Cornelius should wait for tiie apostle in his own house and go to meet him within it, but states that he is informed by a servant of the approach of Peter to the city, and leaves his house in order to go to meet him out- side. There is here also no scruple to say directly, TrpocreKvvrjcrev avTov. The Roman recognises in Peter an ambassador of God, and he has no hesitation in showing him divine honour, in which the heathen deification of men might co-operate. But Peter did not suffer this idolatrous honour for an instant : he raised him up, and called on him to arise, for that he also was a man. 4. And in friendly conversation^ Peter went in, namely, into the room where those invited by Cornelius were assembled. Both times (vers. 25 and 27) the same verb is used (elo-eXOelv, elarjXOe) without any more exact addition : however, the first time the entrance into the house is meant, and the second time the entrance into a particular room. Thus then the apostle met a considerable assembly (ttoXXoi;?), — a large field white already for harvest. 5. Ye know. — Peter forthwith addresses those assembled in common : frankly expressing himself about his presence in the liouse of a Gentile, he asks for what reason they had sent for him. The apostle addresses not only Cornelius, but all present, supposing them to be informed, and apparently taking for granted that Cornelius had sent for him in the name of all. He premises that they are aware that a Jew should not so con- nect himself with a foreigner (dXXo(f)vX(p, chosen from delicacy, instead of the name heathen) as to associate intimately with him (KoXXdaOaL), step or come into close intercourse with him, enter his house. ^AOepurov is nefas^ not permitted : the forms dOe- puaro^ and dOepuro^; are interchanged even in classical Greek. There is in the law of Moses no literal prohibition of this kind ; even its spirit does not accord with it. But rabbinical Judaism has certainly carried the separation from the Gentiles so far : thus it is said. Prohibitum est Judceo solum esse cum etlinicOy itinerari cum etlinico^ etc. (Lightfoot). Also the circumstance in John xix. 28 proves that the Jews in the time of our Lord thought that they would be levitically- defiled, if they entered CHAP. X. 23-48. 401 the house of a Gentile. There have indeed been exceptions to this rule, but Peter speaks of the established custom. The apostle, however, declares that God had showed him (eBet^ev of a symbolical vision) that he should call no man {avOpcoirov with an emphasis, indicating and establishing universality) common or unclean — treat or avoid him as such. Therefore, on account of the divine intimation, he had raised no objection, but had come immediately after he had received the call. Now he would hear, more exactly than had been told him by the mes- sengers, the reason of the invitation. 6. Four days ago, I fasted. — Cornelius first relates the inti- mation imparted to him by the angel, and then requests Peter to announce to him and his assembled friends what he, as the messenger of God, had to say to them (vers. 30-33). The expression diro rerdpTr^q r}pbepa — The expression iv tw dp^acrOal fjL6 \a\elv supposes that Peter had not yet concluded, but would have said more when the discourse was interrupted by the un- expected event. Peter, with special intention, brings promi- nently forward the identity of this communication of the Holy Ghost which ensued with the oricfinal communication of the O Spirit : in ver. 15, ^airep Kal icf) iv dp)(rj^ namely, in the beginning of the outpouring of the Spirit ; and in ver. 17, t^v 1l(77]v Scopedv — ci)9 Kal gpulv mcTTevaaaiv^ etc. Uiarevaacnv here is to be referred to the subject nearest it, gputv^ not to the more distant one, avroh (Kuinoel) ; also not to both pronouns to- gether, for the addition, as Bengel well observes, will point to faith in Christ as the condition on which alone Christians at the beginning had received the gift of the Spirit : Not because we were Israelites, not because we are partakers of circumcision, but because we have believed on Jesus as Lord and Messiah, did God confer on us the gift of the Spirit, and indeed as a free gift of grace, without any lawful claim to it, without God’s owing it to us. 6. Then remembered I the word of the Lord. — The recollec- tion of the word of Jesus (related both in Luke hi. 16 and in Acts i. 5) has not only the meaning that Peter lived to witness an extension to the Gentiles of the gift promised in the first instance to the apostles (Meyer) ; but the chief point lies in the relation between the baptism of water and the baptism of the Spirit, in this sense : the Lord has promised to us His baptism, as the baptism of the Holy Ghost ; if now He conferred on the Gentiles the baptism of the Spirit, which we at an earlier period received, then the baptism of water can and durst not be re- fused, otherwise it would be represented in a wholly erroneous manner, as something more important and holier than the bap- tism of the Spirit. 7. If now God gave to them the like gift. — A just inference is contained in this concluding question : “ Plow then was I able to resist God ? ” Je, in the conditional sentence, brings promi- nently forward a contrast ; and this here, where two questions CHAP. XI. 1-18. 423 are combined, is twofold. Peter asks, Who was I in compari- son? and, Was I then able to hinder God? The first question contrasts God and man ; the second, the almighty will and work of God, and the weak strength of man. In both respects it was impossible to hinder God, namely, in His counsel to save these Gentiles, and to incorporate them as well as born J ews into the kingdom of Christ. 8. Accordingly, Peter has not restricted himself to the special objection which was brought against him in respect of his intimately associating and eating with the Gentiles ; but he has made the gracious design of God concerning them, as ex- pressed by the unmistakeable acts of God, the chief basis of his justification. And if this point were made clear and convincing, then was also the self-defence of the apostle, in respect of his associating with the Gentiles, successful. That was, according to ver. 18, actually the case. For, in consequence of this state- ment, the objectors not only expressed themselves satisfied {^av- ')(CL(rav)^ so that they in silence withdrew their reproaches, but they glorified God, because that God had also to the Gentiles given repentance unto life. The distinction of time betw’een ‘^Gvyaaav and eho^a^ov gives us to understand, that the pacifi- cation of the opponents was instantaneous, whilst their thanks and praise to God were enduring. DOGMATICAL AND ETHICAL THOUGHTS. 1. The fact, that within the primitive Church there arose a difference in respect of the procedure of Peter with Cornelius, so that even reproaches were made against the apostle on account of his conduct, is not concealed from us. Similarly as in Acts vi., discontent shows itself : there indeed only directed by one party of the Church against another, but here by a part of the Church against an apostle. The sacred history does not attempt to place believers in an ideal light, in which such facts must be con- cealed, but it represents everything according to truth. Even the apostolic Church does not shine in such a unity as would suffer no difference. And although originally a zeal for God lay at the bottom of the discontent toward Peter and of the complaint against him, yet it is clearly a zeal without knowledge, in which also moral errors co-operated. Yet this is related to us with all candour, not simply for the sake of historical truth, but that we 424 THE ACTS OF THE APOSTLES. may be warned and reflect : Let him who stands take heed lest he fall. 2. The conduct of the Apostle Peter, when reproaches were made against him, is truly evangelical and according to the mind of Jesus, but is not hierarchical. Very far from falling back upon his apostolic power and authority, or defending him- self on an alleged primacy — very far from arrogating to him- self an infallibility in principle, and declining all explanation and justification, he permits his opponents to express themselves fully, and he defends himself with all calmness and mildness, in such a manner that he makes the facts so speak that the oppo- nents freely admit themselves to be vanquished. Thus the dis- cussion serves only in major em Dei gloriam (ver. 18, iSo^a^ov Tov Seov), and more so than if it had been insisted on, that the apostle must beforehand be in the right, and that he was not obliged to defend himself against the contracted views of the laity. HOMILETIC.il. HINTS. But the apostles and brethren heard (ver. 1). A single family sometimes diffuses the good savour of Christ to a great distance (Quesnel). — It remains an eternal glory for Peter, that he ventured to be the first to direct the poor Gentiles by the Gospel to Christ. Although nothing further is said or heard of us in the world than this — The man takes pains to save sinners by the Gospel, and his labour is not fruitless ; here a sinner is appre- hended, there one sighs after grace ; this one rejoices over the peace of his soul, and that one walks according to the Gospel, and all regard the man as a faithful example ; that is an abiding praise before God . — Ccesarea and Antioch^ Jerusalern! s joy. This is the substance of the entire chapter. The Lord over- came the carnal thoughts of the believers of the circumcision, so that they were silent, and praised God for what had hap- pened in Cmsarea, and stretched forth fraternal hands to Antioch, in order that that might be accomplished which the sign of Caesarea indicated. Before Luke represents to us the course of the Gospel from Antioch to the end of the earth, he makes us attend to the unity of the Spirit in which Antioch stood with Jerusalem ; but Caesarea is the band of peace wmndrously woven by the Lord betw^een Antioch and Jerusalem (Besser). CHAP. XL 1-18. 425 But when Peter came up, they of the circumcision disputed icith him (vers. 2, 3). How has not wisdom still to justify her- self against many censures and objections, on account of her chil- dren and her mode of gathering them ! Who will do anything so well that it is not exposed to some opposition % Such opposi- tion must often balance the joy which one might have at a good progress, so that he may remain the more surely in the humi- lity and moderation in which Peter is now found (Rieger). — The church at Jerusalem did not recognise Peter for a pope, when they here called him to account (Starke). — Disputing in religious matters, it is true, seldom ends without offence ; but yet it has often its use, in bringing the truth more into light. — We observe in this dispute : 1. That even among God’s saints, no one has been without blemish and folly ; and though indeed we can put in no comparison the great breaches of our modern Zion with the little gaps in the primitive Church, yet the Church has been at all times an hospital, and will ever continue so, in which the sick and infirm are cured by the true Physician, Jesus. Let no one, therefore, despair, if he must exercise his office among the living and the dead, among the healthy and the sick. 2. But, on the other hand also, we must not put down the faults of the saints as wickednesses. There are people who, with refer- ence to the righteous, strain at gnats, whilst otherwise they will swallow camels : others, who look at the failings of the apostles through a'magnifying glass, as if they had not rightly under- .stood the mind of their Master, spoiled His plan, etc., because they themselves can never establish their doctrinal system, except on the ruins of the apostolic doctrine : and there are still others who, in their transgressions, use the faults and sins of believers in the primitive Church as an excuse. To all these we must make evident the distinction between faults and weaknesses, and between, faithlessness and imperfection : we must show them how the faults of believers are not recorded for our example, but for our warning : we must enjoin them to repent and do the first works. Especially teachers have to guard against a quarrel- some disposition, and to think on the word of Paul : Whoever wishes to dispute, let him know that we have no such custom. 3. If we have truly recognised and experienced the universal love of God, we will be able to judge better of many events which concern the kingdom of God, although they occur with- ACTS — VOL. I. 2 i: 426 THE ACTS OF THE APOSTLES. out the limits of our confession, and will not indulge in too great a zeal against other religions. We will rejoice, if still here and there a soul is gained, though in the manner in which it was effected we should have to censure this or that. 4. It was those of the circumcision who took offence at the baptism of the Gentiles, believers among the Jews who, from love to the ordinances of their fathers, and misinterpretation of scrip- tural passages, held the keeping of the law of Moses to be ne- cessary. A remnant of Jewish leaven yet fermented in them, and through them in the primitive Church. There is seen from this the strength of old and deeply-rooted prejudices even among the converted. Especially subtile legalism is of such a nature, that it readily sprouts afresh, where it has ruled in a powerful manner before conversion (Apost. Past.). — The weak- nesses of believers to be regarded : 1. Not as testimonies against the faith, but as proofs of human weakness, which is not yet completely overcome by faith ; 2. Not as palliations of personal sins, but as sign-posts, that he who stands may take heed lest he fall. — The rents in the primitive Church represented : 1. For humility, in order to observe from them the power of the enemy, who never neglects to sow tares among the wheat. 2. For com- fort, in order to recognise in them that nothing new or strange befalls the Church in the rents and divisions of the present. 3. For doctrine, in order to see from them how the rents are to be healed by the power of evangelical truth and love'. But Peter hegan^ etc. (vers. 4-17). See here a beautiful example of humility, especially in a teacher. He gives an ac- count of his conduct with meekness, according to his own exhor- tation (1 Pet. iii. 15, 16); very differently from the bishops of Pome, who will be judged by no man (Starke). — Here he was / a true Peter, who stood firm as a rock against the attacks of his brethren, and suffered himself neither to be shaken in his convic- tions, nor to be thrown out of his tranquillity and meekness. How would we have stood this trial, — we who are often so sensitive and impatient even at the friendly admonitions of kind friends, or perhaps allow ourselves to be led astray by human opinion in that which we have recognised as the will of God ? (Apost. Past.). — The defence of the apostle is throughout calm, natural, clear. He accurately relates the affair according to all its circum- stances, and especially brings forward what must serve for his CHAP. XI. 1-18. 427 own vindication ; as, for example, his own prejudices at first, the heavenly vision, etc. This mode of defending his innocence by a simple narrative of the facts and circumstances of the case is the most suitable to Christianity, as truth and uprightness ought to be the foundation of all our actions (Apost. Past.). — The jus- tification of the Apostle Peter before the Christians concerning the baptism of the Gentiles. 1. That he justified himself. 2. How he did it (Schleiermacher). When they heard this, they were silenced (ver. 18). The strong ouo^ht to bear the infirmities of the weak, but the weak must let themselves be taught by the strong (Starke). — To err is human, but deliberately to persevere in an error of which we are con- vinced is devilish. How much damage has obstinacy in defend- ing erroneous propositions, once adopted, caused to the Church of God! (Apost. Past.). — The objections of human short-sighted- ness against the wonderful ways of divine wisdom, ending, 1. in abashed silence; 2. in joyful praise of God. On the whole section. — Peter s defence before the brethren, a model of brotherly vindicatio7i. 1. By its evangelical meekness and humility. 2. By its apostolic firmness and uprightness. — The best testimony of a servant of God against opposition and misapprehension. 1. The divine injunction, of which he is con- scious. 2. The eyes of men, under which he acted. 3. The tranquillity of spirit, with which he can vindicate himself. 4. The fruits of his work, to which he is permitted to point. — Thus hath God also to the Gentiles given repentance unto eternal life. See herein, 1. The greatness of divine grace ; 2. The blessing of human repentance. — The reception of the first Gentile family into the Christian brotherhood. 1. A glorious triumph of divine wisdom and compassion. 2. A beautiful proof of Christian humility and friendliness. 3. A powerful incitement to live for the salvation of souls. 428 * THE ACTS OF THE APOSTLES. SECTION IV. THE PLANTING OF A GENTILE-CHKISTIAN CHURCH AT AN- TIOCH. THE MUTUAL FELLOWSHIP OF FAITH AND LOVE BETWEEN THIS CHURCH AND JERUSALEM. SAUL IN CON- NECTION WITH THE CHURCH AT ANTIOCH. (CHAP. XI. 19-30.) A. The founding of the Church at Antioch hy the Hellenists. Chap. xi. 19-21. 19 Now they who were scattered, since the trouble which arose about Stephen, travelled as far as Phenicia, and Cyprus, and Antioch, preaching the word to none but to the Jews only. 20 But some of them were men of Cyprus and Cyrene who came to Antioch, and spake there to the Greeks, preaching the Gospel of the Lord Jesus. 21 And the hand of the Lord was with them, and a great number, who believed, turned to the Lord. Ver. 19. 'EttI 2rg(p«t!/) James is slain, because in the counsel of God the Church, as w’ell as the world, requires now the blood of a martyr from among the apostles ; (c) Peter is arrested, his self-confidence humbled, and his final fate placed before his eyes. 2. His love : (a) James receives the crown of eternal life ; (h) Peter the unexpected gift of deliverance for this life ; (c) the praying Church their teacher from deadly danger, given in an- swer to their prayers, and miraculously presented to them anew (Lisco). — Human necessity and God’s aid. The Lord’s aid effects, 1. Holy joy among His people ; 2. Impotent rage among His enemies. — The connection of the deliverance of Peter with the prayer of the Church, as an example of the connection be- tween prayer and the answer to prayer. — God gives above all that we can ask or think. — The bleeding James and the rescued Peter : or, God leads His people by many paths to one end. 1. By many paths : (a) James’ short period of work and Peter’s long day of work ; (b) »T ames’ sad end and Peter’s glorious deli- verance. 2. To one end : (a) Both promote the kingdom of God — James by his death, and Peter by his life ; {b) both carry off the crown of eternal life — James after a short contest, and Peter after a long service. — The deliverance of the rescued Peter. 1. A triumph of divine power. 2. A reward of apostolic fide- lity. 3. A fruit of intercessory brotherly love. 4. An over- throw of proud tyrannical rage. — The i^escuing angels of God. 1. They come in the night (ver. 6). 2. They raise us from the ground (ver. 7). 3. They lead us as in a dream (ver. 9). 4. They bring us through iron doors (ver. 10). 5. They leave us alone (ver. 11). — Peteds rescuing angel^ an image of rescuing 470 THE ACTS OF THE APOSTLES. grace^ as if leads, 1. Out of the fetters of sin to the liberty of the children of God; 2. out of the night of sorrow to the day of gratitude and joy ; 3. out of the perils of death to the light of eternal life. — Peter^s deliverance from chains, an image of our gracious deliverance from the chains of sin, 1. The severe imprisonment : (a) The chains ; {h) the keepers ; and (c) the sleep. 2. The merciful deliverance : (a) The messenger from heaven with his joyful light and awakening voice ; (h) the awakening with its fears and joys ; (c) ,the first walking, with its hindrances and aids (walking as in a dream through the first and second watch, and the iron gate). 3. The glorious liberty : (a) The firm standing on one’s own feet ; (h) the joyful reception by the brethren ; (c) the impotent rage of the world. But they came with one accord and desired peace ; because their country was nourished by the hinfs country (ver. 20). For the sake of food, people pray willingly for peace and good weather. For this they put up with everything, which they would not submit to for the sake of God and their salvation. The world makes many compliments to the devil, but it will not give to God a single good word (Gossner). On a set day (ver. 21). It was not only the day fixed by Herod for the feast, but also the day fixed by the Almighty for judgment (Apost. Past .). — Herod set upon the tyibunal. Many a one designs to ascend the tribunal, and ascends the platform of his own death (Quesnel). It is the voice of God (ver. 22). O cursed flattery ! how presumptuous and shameless art thou still ! A true pest of princes and lords, yet a common court artifice, on account of which these princes and lords are much to be pitied (Starke). — Carnal men, with the Jews, will not have the lowly Jesus for their king ; but a boaster like Herod suits them : they will even have him for a god (The same). But immediately the angel of the Lord smote him (ver. 23). This immediately” is a terrible addition to the shouts of the people : an actual proof, “ But He that dwelleth in heaven laughs : the Lord has them in derision” (Williger). — Certainly this immediately” does not always follow the footsteps of crime; but it does not therefore remain away. The mills of God grind slowly, but they grind exceeding small . — An angel of the Lord. The world says. It was a singular disease : physicians can CHAP. XII. 471 tell in various ways how it originated. The Scripture says, An angel of the Lord smote him (Gossner). — An angel rescues Peter, and an angel smites Herod. The angels are friends or foes, according as they have before them the friends or foes of God (Starke). — Peter, laid in chains, guarded, and about to be led to judgment and death, is delivered. Herod, sitting on his throne, adored by the people, and surrounded with his court, is executed. Who will not adore the government of Godi (Quesnel). — And was eaten of worms. Sometimes the pious and the wicked suffer the same ; but it is not therefore the same. To the one, it is a fatherly correction ; to the other, a righteous punishment. Job’s body was also eaten of worms (Starke). — To throw down great tyrants, God requires not to summon many horsemen : even worms often do it. — Now after the Lord had thus spoken, it may be said in truth : This is the voice of God, and not of a man. But the word of God grew and multiplied (ver. 24). Herod is eaten with worms ; but the word of God grows and multi- plies. A beautiful contrast. So is it always : one Herod vanishes after another, but the name of Jesus remains exalted (Apost. Past.). — God, by this removal of Herod, made the more room for His word and kingdom. Formerly the angel of the Lord said in a dream to Joseph, They are dead who sought the young child’s life,” Matt. ii. 20. Here it may be said. They are dead who sought the life of the young child Jesus in His members (the young Church), (Bogatzky). But Barnabas and Saul returned (ver. 25). This visit was a special strengthening of heart after the heat of trouble (Wil- liger). — How puny the work of Barnabas and Saul, but yet how eternally abiding its fruit ! How dazzling the business of Herod, but how worm-eaten and corrupt ! On vers. 20—25. — The narrative of HerodH s death. 1. Where- fore has it found a place in the Acts of the Apostles ? Not as if the death of Herod had been a punishment for the beheading of James, but also because political events are not matters of indifference to Christianity. 2. What are we to learn from it ? That the common weal can prosper, not by flattery and yielding to the lusts and passions of men, but only when we are free from both, looking to the eternal and unchangeable will of God (Schleiermacher). — The Lord is King! 1. This His enemies 472 THE ACTS OF THE APOSTLES. experience, whom He overwhelms in the midst of their pride. 2. This His friends experience, whom He blesses, comforts, and exalts in all their troubles (Lisco). — The, for us, cortiforting rule of Divine Providence over the primitive Church at Jerusalem. 1. Its security by the death of Herod. 2. Its spread and con- solidation by the increase of the word and external aid (Lisco). — To God alone he the glory. 1. He wdio deprives Him of it, destroys himself, and spreads mischief (Herod). 2. He who honours God, honours himself and others (Barnabas and Paul), (Lisco). — All things must work for the best to those who love God, whether death or life : shown, 1. In the death of James ; 2. in the deliverance of Peter (Langbein). — Herod’s end ; or, a haughty spirit precedes a fall : 1. The haughty spirit ; 2. the fall. — God resisteth the proud, hut giveth grace to the humhle. 1. The proud (Herod) : (a) How they are inflated against the Divine Majesty ; {h) how the Almighty resists them. 2. The humble (the Church) : (a) How they humble themselves under the mighty hand of God : famine, persecution, imprisonment. (h) How God gives grace to them : wonderful deliverance, the destruction of enemies, brotherly assistance, increase of the word. — The word of God increases, and everything must minister thereto. 1. The martyrs (James) water the fleld of the Church with their blood. But also, 2. The adversaries (Herod) manure it with their mouldering bones. 3. The Lord Almighty inter- poses by His miraculous aid (Peter). But also, 4. His servants do not fail in their work of love (Barnabas and Saul). — God as the absolute monarch in His kingdom: proved, 1. In the early death of James ; 2. in the miraculous deliverance of Peter ; 3. in the horrible end of Herod. — The angels of the Lord in the ser- vice of His kingdom. 1. They execute His judgment upon the wicked Herod. 2. They lead the imprisoned Peter out of prison. 3. They convey James, having completed his course, to heavenly joy- END OF VOL. T. MURUAY AiSD GIBB, PRINTERS, EDINBURGH. Edinburgh, 38 , George Street. Messrs Clark beg refpeiflfully to invite attention to the following announcements — 1st, From this time they will allow Selections from First and Second Series of the Foreign Theological Library, of not fewer than Twenty Volumes (or a larger number at the same proportion), at the Subscription price of Five Guineas. 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The strength and weakness of the Theistic systems of Descartes, Malebranche, Leibnitz, and Newton, are tested and ascertained. M. Saisset has shown that Pantheism alternately dilates, the Being of beings into the monstrous God who is All, or dilutes Him into the (^hdowy God, who is no- thing ; that it is founded upon precarious deductions from that experience which it condemns ; that its vaunted principles are word-jugglings, false to the verge of madness ; that it leads the soul to an abyss of darkness, without morality, im- mortality, or God. He has done this, not merely by demonstrating the impotence of human reason, but, with metaphysical good sense as well as subtlety, showing that God is light as well as darkness, and that reason has its strength as well as its weakness. ‘As a handbook to the theological side of modem speculation, it is a most valuable addition to philosophical literature. The translation is clear and, at the same time, idiomatic ; it is English in its language, French in the transparency of its expression.’ — Saturday Review. ‘ M. Saisset is as honest and impartial as a critic can be.’ — Rev. F. D. Maurice. ‘ On the whole, we have in this book a great work well translated and carefully edited. Some passages there are in the text, never in the notes, which a Christian will suspect as erroneous, or lament as deficient. But to those great truths which Aquinas has called “ the preamble of the faith,” it forms a solid and beautiful testimony.’ — Christian Remembrancer. Edinburgh: T. & T. CLARK. London: HAMILTON, ADAMS, & CO. OTovfeiS ^ubIi!gt)c'U ip C. ani C. Claris, (IBUiniuvglj. Fifth Thousand, now ready, JOHN ALBERT BENGEL’S GNOMON OF THE NEW TESTAMENT. J[irst Cranslattb into WITH ORIGINAL NOTES, EXPLANATORY AND ILLUSTRATIVE. The Translation is comprised in Five Large Volumes, Demy 8vo, of (on an average) fully 550 pages each. Subscription, 31s. 6d., or free hy Post, 35s. The very large demand for Bengel’s Gnomon enables the Publishers stiU to supply it at the Subscription Price. The whole work is issued under the Editorship of the Kev. Andrew R. Fausset, M.A., Rector of St Cuthbert’s, York, late University and Queen’s Scholar, and Senior Classical and Gold Medalist, T.C.D. For the convenience of such as may wish only a portion of the Commentary, the volumes are sold separately at 85. 6d each {except Vol. II. IO5. 6 d.), Vol I.— INTRODUCTION, MATTHEW, MARK. Vol. n.— LUKE, JOHN, ACTS. Vol. III.- ROMANS, CORINTHIANS. Vol. IV.— GALATIANS to HEBREWS. Vol. V.— JAMES, to the End. ‘ There are few devout students of the Bible who have not long held Bengel in the highest estimation, nay, revered and loved him. It was not, however, without some ap- prehension for his reputation with English readers that we saw the announcement of a translation of his work. We feared that his sentences, terse and condensed as they are, would necessarily loss much of their pointedness and force by being clothed in another garb. But we confess, gladly, to a surprise at the success the translators have achieved in preserving so much of the spirit of the original. We are bound to say that it is executed in the most scholarlike and able manner. The translation has the merit of being faithful and perspicuous. Its publication will, we are confident, do much to bring back readers to the devout study of the Bible, and at the same time prove one of the most valuable of exegetical aids. The “getting up” of those volumes, combined with their marvellous cheapness, cannot fail, we should hope, to command for them a large sale .’ — Eclectic Review. ‘We are heartily glad that this important work of an English Translation of Bengel’s “ Gnomon,” has not only been fairly started, but has been successfully completed. Ben- gel’s “ Gnomon ” has always been held in the highest estimation by all competent judges, as presenting a very remarkable, probably unexampled, combination of learning, sagacity, critical tact, evangelical unction, and terseness and condensation of style. Its growing popularity in Germany is, like the popularity of Calvin’s Commentary on the New Testa- ment, as edited by Tholuck, one of the very best signs of the times. . . The enterpris- ing publishers have secured, for this purpose, the services of several accomplished and thoroughly qualified scholars. Mr Fausset, of Trinity College, Dublin, acts as general editor and superintendent, and undertakes the translation of the Commentary upon the Gospels of Mark, Luke, John, and Acts of the Apostles. . The Rev. James Bandinel of Wadham College, Oxford, has translated Bengel’s General Preface, and his Commentary upon Matthew’s Gospel. The Eev. Dr James Bryce, late of Aberdeen, has translated the portion upon the Epistles to the Romans and Corinthians, and has undertaken the rest of Paul’s Epistles. The Rev. Dr Fletcher of Wimborne has executed the translation of the remainder of the work on the Catholic Epistles and the Apocalypse .’ — British and Foreign Evangelical Review. Edinburgh: T. AND T. CLARK London: HAMILTON, ADAMS, AND CO. Saorki C. aiiB €. Claib, eBtntui'sIj. In One Volume, demy 8vo, price 7s. 6d., THE EELIGIONS BEFOEE CHEIST; BEING AN INTRODUCTION TO THE HISTOEY'OE THE FIRST THREE CESTURIES OF THE CHURCH. BY EDMOND DE PEESSENSE, PASTOR OF THE FRENCH EVANGELICAL CHURCH, AND DOCTOR OF DIVINITY OF THE UNIVERSITY OF BRESLAU. TRANSLATED BY L. COKKEAN. With Preface by the Author. ©pinions of From the Morning Herald. ‘ The object of this book is briefly to show under what conditions Christianity began its life and death struggle with Paganism. The object is as useful as the result is admirable. M. de Pressense has done the religious world a service by his publication of this volume, and we can have no doubt that by the religious world the value of his labours will be duly appreciated.’ Dublin Evening Mail. ‘ We are glad to see that the valuable works of this pious and erudite French pasteur have at last attracted the attention they deserve from the English religious public, and that Messrs Clark have undertaken their publication, through the medium of a translation, which seems to us peculiarly faithful and powerful, rendering all the force and terseness of the original with an elegance rarely attained in a translation.’ Scottish Press. ‘ The present volume, by M. de Pressense, forms an introduction to his great work upon the History of the First Three Centuries of the Church, and contains an exposition of tniths and principles that are of very great moment to those who desire to learn the exact nature of Chi istianity, and what it has accomplished for the human race, compared with those religions which it superseded. The translation appears to be an excellent specimen of the difficult act of the transfusion of thought from one language to another ; and the stylo has a freshness and elegance about it which makes the work, in its English dress, appear as if it were original.’ Northern Warder.’ ‘ A remarkable work, and the fruit evidently of great learning and research. The translation possesses all the merits of elegance, ease, and accuracy combined, and is most felicitously executed.’ Edinburgh: T. & T. CLARK. London: HAMILTON, ADAMS, & CO. |}ubl{£l5cl( ip C. ani Clari, (IBiiniurg!). CHEAP RE-ISSUE OF THE WHOLE WORKS OF DR JOHN OWEN. EDITED BT REY. W. H. GOOLD, D.D., EDINBURGH, WITH LIFE BY REV. ANDREW THOMSON, D.D. In 24 Volumes, demy 8vo, handsomely bound in cloth, lettered. With Two Portraits of Dr Owen. Several years have now elapsed since the first publication of this Edition of the Works of the greatest of Puritan Divines. Time has tested its merits ; and it is now admitted, on all hands, to be the only correct and complete edition. At the time of publication it was considered — as it really was — a miracle of cheapness, having been issued, by Subscription, for Five Guineas. In consequence of the abolition of the Paper Duty, the Publishers beg now to issue Proposals for a Re-issue of the Twenty-four Volumes (to Subscribers only) for FOUR GUIN EAS. As there are above Fourteen Thousand Pages in aU, each Volume therefore averages Five Hundred and Ninety Pages. It will be issued on the following conditions : — 1. Six Volumes will be issued annually — in one delivery on 1st March of each year — the Subscription of One Guinea being remitted in advance. 2. A sufficient number having indicated their desire to receive the Twenty- four Volumes in one delivery, arrangements are made for this purpose, — the Subscription of Four Guineas being payable in advance. 3. The Publishers greatly prefer that intending Subscribers pay their Sub- scription tlirough their respective Booksellers ; but they beg that, in any case, the names may be forwarded to them at once. 4. It is distinctly to be understood, that parties subscribing, subscribe for the whole Twenty-four Volumes. 5. The issue at Four Guineas will be strictly confined to Subscribers ; and after the List is complete, the Work wiU return to its former price. The first and second issues, Vols. 1 to 12, ?iow ready. Complete sets of 24 Vols. can be had at once at the above price. Copies strongly bound in Cloth, Red Edges, price L.4, 10s. Messrs Clark trust to receive the support of the Clergy and Laity of all Denominations for this undertaking, which, in connection with Mr Nichol’s Series, and the publication of Howe by another firm, completes the grand gallery of PUBITAN DIVINES. * tjiH finU tn 3[ohn SDfeen leanttng of ILtghtfoot, e istrengtlb of Charnock, the anal^ieiigi of l^oine, the isatour of Leighton, the ractneiSiS of i^e^lDooti, the glohj of OBairter, the cop{ou0neiei^^ of OBarrohj, the isplentiour of OBatesf, are all comhinetJ. Wit siheulf gutcHg reiStore the race of great Oitine^! if our canoioate^! toere UijEirtpIineO in jeiuch lore/ — The Late Dr Hamilton of Leeds. Edinburgh: T. & T. CLARK. London: HAMILTON, ADAMS, & CO. bi),C. anti C. Clark, Cbtnbursk* WORKS OF JOHN CALVIN, IN 51 VOLUMES, DEMY 8ro. Messrs CLARK beg respectfully to announce that the whole Stock and Copy- rights of the WORKS OF CALVIN, published by the Calvin Translation Society, are now their property, and that this valuable Series will be issued by them on the foUovdng very favourable terms : — 1. Complete Sets in 51 Volumes, Nine Guineas. (Original Subscription price about L.13.) The ‘ Letters,’ edited by Dr Bonnet, 2 vols., 10s. 6d. additional. 2. Complete Sets of Commentaries, 45 vols., L.7, 17s. 6d. 3. A Selection of Six Volumes (or more at the same proportion), for 21s., with the exception of the Institutes, 3 vols. 4. The Institutes, 3 vols., 24s. 5. Any Separate Volume (except Institutes), 6s. THE CONTENTS OP THE SERIES ARE AS FOLLOW:— VOL. Institutes of the Christian Religion, 3 Tracts on the Reformation, . . 3 Commentary on Genesis, ... 2 Harmony of the last Four Books of the Pentateuch, . . . . 4 Commentary on Joshua, ... 1 „ the Psalms, . . 5 „ Isaiah, ... 4 „ Jeremiah and Lamen- tations, ... 5 „ Ezekiel, ... 2 „ Daniel, ... 2 „ Hosea, ... 1 ,, Joel, Amos, and Oba- diah, ... 1 „ Jonah, Micah, and Nahum, ... 1 VOL. Commentary on Habakkuk, Zepha- niah, and Haggai, . 1 „ Zechariah and Malachi, 1 Harmony of the Synoptical Evan- gelists, 3 Commentary on John’s Gospel, . 2 „ Acts of the Apostles, . 2 „ Romans, ... 1 „ Corinthians, . . 2 „ Galatians & Ephesians, 1 „ Philippians, Colossians, ' and Thessalonians, 1 „ Timothy, Titus, and Philemon, . . 1 Hebrews, ... 1 „ Peter, John, James, and Jude, . . 1 Amongst the Theological Works which were widely circulated in England and Scotland during the latter part of the Sixteenth century, Translations of many of the Writings of John Calvin had a distinguished place. Of his eminence as a Divine and Commentator on the Holy Scriptures, it is unnecessary here to speak, though few are now fully aware of the very high respect in which his Works were held by aU the leading English Reformers and Ecclesiastical Writers from Cranmer to Hooker, and the extensive benefits resulting to the Church of Christ from hi? literary labours. At that time, doctrines which he never held were not attributed to him ; nor were sentiments imputed to him which he never advocated. Bishop Horsley well advised to ascertain what is Calvinism and what is not. Copious Tables and Indices are appended to each of the Commentaries, etc., to facilitate reference, and to render the whole Series more generally useful and acceptable to every class of readers. ‘ The Venerable Calvin.— I hold the memory of Calvin in high veneration ; his works have a place in my library ; and in the study of the Holy Scriptures he is one of the commentators I most frequently consult .’ — Bishop Horsley. ‘ Calvin’s Commentaries remain, after three centuries, uu paralleled for force of mind, justness of expression, and practical views of Christianity .’— of Calcutta {Wilson). ‘ The Genevese Reforaer (Calvin) surpassed Knox in the extent of his theological learning, and in the unrivalled solidity and clearness of his judgment.’ — M'-Crie {Life of Knox). ‘ A minister without this, is without one of the best Commentaries on the Scriptures, and a valuable body of divinity.’— Ric^ers^e^A, Christian Student. Edinburgh: T. & T. CLARK. London: HAMILTON, ADAMS, & CO. OTorl^iS 3Put)li£ii)€tf C. antJ C. Clarfe, (^Ui'nburs]^. In Four Volumes Crown 8vo, price L.l, 4s., BIBLICAL COMMENTARY ON THE GOSPELS AND ON THE ACTS OF THE APOSTLES. ADAPTED EXPRESSLY FOR PREACHERS AND STUDENTS. By HERMANN OLSHAUSEN, D.D., PKOFESSOB OF THEOLOGY IN THE UNIVERSITY OF ERLANGEN. Crnnslatcb from tl^e ®£rmam Notice of Olshaiisen’s Commentary from * Christian Observer.’ ‘ The honoured names of Olshausen, Tholuck, Hengstenberg, Neander, and others of less note, though not of less usefulness, must ever command the respect of every deeper student of theology. They shine with a lustre that renders the darkness around them still more dark and palpable. It is to the first of these names that, on the present occasion, we wish shortly to direct the attention of our readers, not indeed in the language of unqualified approbation (would indeed it were so), but yet with such expressions of praise, as may show a just gratitude for the concentration and energy of mind which the learned expositor develops in every page of his thoughtful commentary. We are desirous, too, of enabling our more general readers to form an estimate of the exegetical labours of Germany, which now, by the media of translations, are becoming more widely and popularly known among us. We would gladly obliterate from their minds the uncharitable impression that eveiy German theologian is a rationalist, and every Church historian a sceptic. There are great and noble exceptions, and none more eminent than that of the wise and good man whose labours preface our article. Dr Hermann Olshausen is one of those persons whom the pious hearts of Germany will long remember with affection and veneration. Endowed even at an early age with unusual gifts, with a great faculty for acquiring languages, with the rare quality of an instinctive criticism, with a singular flexibility of mind, and a com- mand of language which enabled him to give expression to the most subtle modes of thought ; with all these gifts and powers, he devoted himself to the vindication of the Gospel history against the rabble calumnies of rationalists and pantheists. On the great and fundamental doctrines of Christianity, Olsl^ausen is as fixed and as stable as the rock on which the Church is built. The consciousness of sin is, as his translator well remarks, “ the pivot in Olshausen’s mind which moves all the rest deep inward experiences, and the pressing need of a Eedeemer, make him ever feel and ever avow that we are not fol- lowing cunningly devised fables, but real, substantial, and vital truths, which breathe and bum through every page of the blessed Gospels. Many passages of real force, eloquence, and piety, have been marked by us in our perusal of these volumes. We ought to add, that the translation of Olshausen’s work, considering the difficulties inherent in the style of so thoughtful and often profound a writer as Olshausen, is, on the whole, successfully executed. We conceive ourselves to have detected a few mistakes, but they are not such as to deprive the work of the character of a fair, and, indeed, complete representation of the mind and genius of the author.’ In Two Vols., demy 8vo, price 15s., HANDBOOK OF CHURCH HISTORY TO THE PRESENT TIME. FROM THE GERMAN OF PROFESSOR KURTZ. AUTHOR OF THE ‘ HISTORY OF THE OLD COVENANT.’ ‘ A work executed with great diligence and care, exhibiting an accurate collection of facts, and a succinct though full account of the history and progress of the Church, both ' external and internal. . . The work is distinguished for the moderation and charity of its expressions, and for a spirit which is truly Christian .’ — English Churchman. 1)1) C. antf C. Clarfe, (IBtlinburg^. In One thick Volume, Third Edition, price 12s., A GRAMIKEAR OF THE NEW TESTAMENT DICTION; INTENDED AS AN INTRODUTION TO THE CRITICAL STUDY OF THE GREEK NEW TESTAMENT, BY DR GEORGE BENEDICT WINER. . Translated from the Sixth Enlarged and Improved Edition of the Original, BY EDWARD MASSON, M.A., FOEMEKLY PROFESSOR IN THE UNIVERSITY OF ATHENS. Extract from letter from the late Venerable Archdeacon Hardwick, Christian Advocate. “ It is a subject of sincere pleasure to all critics of the sacred text, that this elaborate and ex- haustive tieatise is at length in a fair way of becoming familiar to England as it has long been to Germany ; I shall have gi’eat pleasui'e in commending it to my divinity class.” The Publishers have also been favoured with the following opinions of this translation, all from w'ell-known and eminent scholars : — I. “ The translation of ‘ Winer’s Grammar will, I am convinced, constitute an era in the Biblical Criticism of this country. It will dissipate those groundless fears as to the influence of Sacred Philology on the Christian taith, which the sad extravagances of our German brethren have tended to foster amongst alarmists ; and it will serve to show that Learning and Faith are not antagonists, but can cordially ‘ kiss each other,’ and that in this day, as formerly, the genuine scholar is the most likely to become and continue a sound practical Christian. The translation appears to be admirably executed.” II. This is indeed a valuable publication ; I rejoice at its being made at last accessible, as I am in the habit of recommending it annually to my Greek class.” III. “ I shall have pleasure in recommendiug your beautiful and apparently accurate edition of ‘ Winer.’ ” IV. “ From the hasty glance I have taken of it, I should think it was very well done in all ways.” V. “The work appears to be extremely well executed.” VI. “ This translation of Winer’s very valuable Grammar is extremely weU-timed ; and, I doubt not, will be used in Cambridge by theological students, who ere an increasing class in the University.” VII. “ I have no doubt that I will find it very useful in my lectures.” VIII. I have opened it in a few places, and find that, judging from them, it appears to be done with great care. I have a large theological class, to which I shall hAve much pleasure in strongly recommending it.” IX. “Having often had occasion to recommend to students the original ivork, or the old and very unsatisfactory translation, I shall have much greater confidence in recommending your publication, so carefully superintended by Professor Masson.” “ This is the standard classical work on the Grammar of the New Testament, and it is of course indispensable to every one who would prosecute intelligently the critical study of the most important portion of the inspired record ; it is a great service to render such a work accessible to the English reader.” — British and Foreign Evangelical Review. “We gladly welcome the appearance of Winer’s great work in an English translation, and most strongly recommend it to all who wish to attain to a sound and accurate knowledge of the language of the New Testament; we need not say it is the Grammar of the New Testament. It is not only superior to all others, but so superior as to be by common consent the one work of reference on the subject. No other could be mentioned with it.” — Literary Churchman. “We congratulate Mr Masson on the completion of his labour, and on having made such a useful and permanent contribution to our translated Biblical literature. There can be no doubt of the reliable character of a translation made by one with the knowledge and experience of Mr Masson, and he has transferred his German original into English that is at once idiomatic, clear, and ner- fectly expressive.” — Nonconformist. From S. W. Turner, D.D., Prof, in the Episcopal General Theol. Seminary. “ The value and importance of this work in its bearing on critical exposition of the New Testa- ment can hardly be overrated. I firmly believe that in proportion as such books are conscientiously i;sed to assist in investigating and determining the time meaning of the Scriptures, will erroneous views of doctrine gradually disappear, and Divine truth prevail in its greatness. Exposition, founded im preconceived systems, human authority, personal feeling, or supposed analogy, must be abandoned, ir modified, if found to be at variance with grammatical principles and usage. To assist in deter mining such usage and settling such principles, I know of no book comparable to Winer’s Grammar. It sho^d be in the library of every clergyman, and in the hands of every theological student” raor]fe£l ii) C. antr C. Clarfe, (SBtlmbursl^. MISCELLANEOUS PUBLICATIONS. Aulieiien (Professor). — The Prophecies of Daniel and the EEVELATION OF ST JOHN, Viewed in their Mutual Kelation, with an Exposition of the Principal Passages. Crown 8vo. 7s. 6d. Brown (Eev. Dr David).— Christ’s Second Coming; will it he Premillennial ? 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LONDON : HAMILTON, ADAMS, AND CO. 9 ' '■ ■■ ■ 1 I • > t M ,/' • -3 I / iV-; f V i 'e, . ■ ■'c I * : - ./i-.r- • - ^ ' - ‘ ' ’■ .f '.V. r-r-'V?-/,- ■•- ■ ■ • - •.V •> ■^*■'1 .^■. - ■' “ if *;T ■H' "> i . ••;/' - ■'• ■- /'■ n ^ V. •w , ^ ■ ' < • 7 '^ Ji, • ^ * > •<• ■ * •: ,. . r ; .. 'Uv ;V'-- : 'V '* 3 .A. \ -,- . y- •c- ■ . ■ *■ ■ > " V’- %*. ■• 4 . - *» .' . '^' .;,.^, 4 ; - ./V ‘ ' ., < • J • . ’■‘^'i V '.* ''■ V .*• "• * ■ \ ' > : ‘ ’ ■ V ' , .. »V.^ '> r 1 -. >• ♦ • - ■ - r p- . •■ >^ 5 v• ' V* •■ ' /•', 1 .- 4 ^ f> • ' r if - t