^ PRINCETON, N, J. *^ 
 
 \ 
 
 Presented by"^Y~(S^5\C\eYAV^\ C7\-V-Vo r"^ 
 
 Division .. Ob C.(o L. b 
 
ACTS OF THE APOSTLES, 
 
 WITH irOTES, 
 
 CRITICAL, EXPLANATORY, AND PRACTICAL, 
 
 DESIGNED FOE BOTH PASTORS AND PEOPLE. 
 
 REV. HENRY COWLES, D.D. 
 
 «• The words that I speak unto you— they are spirit and they are life." 
 
 John 6 : 63. 
 
 KEW YORK: 
 D. APPLETON AND COMPANY, 
 
 1, 8, AND 5 BOND STREET. 
 1883. 
 
Copyright, i88i, by Henry Cowles, 
 Oberlin, Ohio. 
 
ACTS OF THE APOSTLES. 
 
 INTRODUCTION. 
 
 This book holds a middle place between the Gospel His- 
 tory aud the Epistles, being an historic continuation of the 
 former and a natural introduction of the latter. To in- 
 troduce the book to the diligent reader, I propose to treat 
 of the following points : 
 
 I. Authorship: 
 
 II. Date of its composition : 
 
 III. Its authenticity as history : 
 
 IV. The objects of the book: 
 
 V. Its points of special value : 
 
 VI. The chronology of its important events. 
 
 I. Authorship. 
 
 In his first words the author identifies himself with the 
 author of the Gospel History by Luke, addressing the same 
 Theophilus here as there, and proposing to take up the his- 
 tory here at the point where he laid it down there. Hence 
 if that Gospel'History Avas written by Luke, so is this "Acts 
 of the Apostles." The former writes out the personal, his- 
 tory of Jesus in the points mainly of his miracles and of his 
 preaching — "all that Jesus began both to do and to teach" 
 — down to his ascension. This latter takes up the thread of 
 the history dropped there and continues it to the close of 
 Paul's first imprisonment at Rome. 
 
 Further, this identity of authorship is amply established 
 by its similarity of style compared with that of the Gospel. 
 This argument can not be presented in its full strength to 
 the merely English reader, these peculiarities of style per- 
 taining mainly to the original Greek. In that language 
 they are veiy manifest and convincing. Luke approaches 
 more nearly to the style of classic Greek than any other 
 
2 INTEODUCTION. 
 
 New Testament writer, indicating that this was probably 
 his vernacular, and that he had enjoyed fair advantages for 
 culture. 
 
 Finally, the testimony of the early Christian Fathers to 
 Luke as the author is unanimous and decisive, Irenseus (A. 
 D. 178) — himself intimate with some associates of the 
 Apostles — knew the book well, and regarded it as undenia- 
 bly the work of Luke. Clemens of Alexandria (flourished 
 A. D. 190) regarded Luke as the author; as do also Ter- 
 tullian (A. D. 200); Eusebius (A. D. 325) from whom 
 has come down this statement: "Luke, a native of Anti- 
 och, by profession a physician, was mostly Paul's companion, 
 though he associated not a little with the other apostles. 
 He has left us examples of the art of healing souls, which 
 he acquired from the apostles, in two divinely inspired 
 books ; first in the Gospel, which he testifies to have written 
 according to what eye-witnesses and ministers of the word 
 delivered to him from the beginning, all which also he says 
 that he investigated from the first; and secondly, in the Acts 
 of the Apostles, which he composed not from report, as in 
 the other case, but according to his o"\vn personal obser- 
 vation." 
 
 II. Date of its Composition. 
 
 The most rational assumption is that the author contin- 
 ued his history fully up to the time when he wrote, so that 
 the last recorded event may be assumed to give, proxi- 
 mately at least, the time of his writing. On this assump- 
 tion, we shall date the book two years after Paul's first im- 
 prisonment at Rome commenced (Acts 28: 30) — which may 
 be assumed to be the date of his release. This line of argu- 
 ment fixes the date about A. D. 63. ' 
 
 HI. Its Axdheniicitxj as History . 
 
 This admits of being expanded at great length; but it 
 must suffice to refer to three specific sources of testimony. 
 
 1. Its allusions to well known cities, to historic charac- 
 ters, and to the customs and events of his time, are every- 
 where found on tlie most searching examination to be made 
 with surprising accuracy. Ephesus, Corinth, Athens, 
 Antioch, Rome, are well known cities. Luke's allusions to 
 them always testify to his accurate knowledge of what they 
 were. So the death of Herod Agrippa (Acts 12) : the ad- 
 ministrations of Felix and of Festus, are fixed dates with 
 
INTEODUCTION. 3 
 
 which Luke's narrative corresponds. He knew that Phi- 
 lippi was a Roman colony (Acts 16 : 12). 
 
 2, The words and deeds which he attributes to his princi- 
 pal, best known characters (e. g., Peter and Paul) are en- 
 tirely in harmony with all else that is known of these men. 
 This is the same Peter who appears in the gospel history 
 and in his own Epistles ; the same Paul whose character 
 stands out so clearly in his Epistles. The strong character- 
 istics of Paul as seen in his Epistles are thoroughly fore- 
 shadowed in this book. Thus every thing wears the stamp 
 of historic authenticity. 
 
 3. The coincidences between the incidental notices in the 
 Acts, and the corresponding notices in the Epistles, will 
 bear the closest examination. That they are manifestly and 
 certainly undesigned, and therefore are not the result of plan 
 — are not wrought up for fiction, but are the straightfor- 
 ward, honest showing of truth, — has been admirably brought 
 out in Paley's "Horse Paulinse" — a presentation of this line 
 of argument which can not well be surpassed, and which as 
 an argument for the authenticity of the book, has never 
 beeu refuted. 
 
 IV. TJie Objects of this Booh 
 
 To take up and continue the gospel history ; to show 
 how the great work of preaching Christ and his gospel was 
 prosecuted by the apostles after the ascension of their Lord ; 
 under Avhat circumstances ; by the agency of what leading 
 actors, and against what chief obstacles. It seems to have 
 been one very special object to show the fulfillment of the 
 great promise of the Holy Ghost ; to present striking man- 
 ifestations of his i^resence and power, and, not least, to bear 
 witness that the success of this great enterprise was due to 
 his power, so that this history might fitly have been called — 
 not "The Acts of the Apostles," but "The Achievements of 
 the Holy Ghost." For those were glorious manifestations of 
 his power. — In pursuance of this special object the scenes 
 of the great Pentecost give supreme prominence to the work 
 of the Holy Ghost ; the new boldness, wisdom and mag- 
 netic force manifested in the apostles come remarkably into 
 the foreground of the history: the wonderful spirit and 
 power of Stephen are attributed to his being full of the 
 Holy Ghost ; the conversion of Saul comes in the same line 
 of testimony ; the guidance and success vouchsafed to Philip 
 the evangelist, to Peter also, and to Paul all along in his 
 
4 INTEODUCTION. 
 
 great gospel labors, serve to reveal the matchless Avisdom 
 and efficiency imparted to man by the Spirit of God. 
 
 As to the historic aims of the book, it does not attempt 
 a complete history of the labors of all the apostles. The 
 first twelve chapters keep Peter mostly in the foreground. 
 The rest of the book traces the history of Paul. In the 
 first great division, John is sometimes seen by the side of 
 Peter; Stephen and Philip from the first seven deacons and 
 evangelists (Acts 6) come into the narrative ; while in the 
 latter portion we have notices of Paul's fellow-laborers — 
 Barnabas, Silas and Timothy. 
 
 Moreover, this book throws valuable light upon the mis- 
 sionary policy of the apostles in the point of special en- 
 deavors to plant the gospel in great radiating centers of 
 power. The book is chiefly occupied with the endeavors to 
 plant strong churches in Jerusalem, Antioch, Ephesus, 
 Philippi, Corinth, and Rome. To take and to hold for 
 Christ these gi'eat strategic points was a first and control- 
 ling measure of their policy. This history is chiefly occu- 
 pied Avith the planting of churches in these strong centers 
 of population and of influence. 
 
 Finally, the history Avas manifestly shaped to bear upon 
 the question (then of vital importance) — of the exclusive 
 claims of the Jews, and the rights of Gentiles to gospel 
 blessings. The precise point of this question Avas Avhether 
 the Gentile must of necessity come into this new kingdom 
 through Judaism; or Avhether the middle Avail of partition 
 should be broken down, and his access be free as that of 
 the Jew himself. The history in this book shoAvs accord- 
 ingly how Peter's mind Avas disabused of his life-long na- 
 tional prejudices on this point; and also hoAV the repug- 
 nance of the Jew to his gospel preaching drove Paul forth 
 from them to the Gentiles. The great council (Acts 15) 
 over the main points in this controversy Avas a step of im- 
 mense and glorious progress toward Gospel emancipation 
 from JeAvish bondage. 
 
 V. The value of this book has been already suggested. It 
 is the first great chapter of church history and the best. 
 Taking up the thread of missionary history Avhere it Avas 
 temporarily dropped by the death of Christ, it sIioaa^s how 
 the Avork Avas prosecuted by the original apostles and espe- 
 cially by the extraordinary accession of a new couA^ert in the 
 person of Saul the persecutor. 
 
 High above all its other points of value is the light it 
 
INTRODUCTION. 5 
 
 throws upon the agencies and powers of the Holy Ghost. It 
 was of great consequence that Jesus, shortly before his 
 death, spake so freely and fully of the work of the Com- 
 forter, the Spirit of Truth (then mostly prospective). This 
 history fills out those revelations of the Spirit's agency by 
 describing minutely the manifestations of his power in the 
 
 souls of men "full of the Holy Ghost." Hence this book 
 
 records the grandest illustrations of Christian heroism. 
 Here all along are men endued with the Holy Ghost and 
 with his great power from on high. We have the record 
 of their zeal, their devotion, their self-consecration, and of 
 their glorious success in the saving of men. These are the 
 best lessons of this book of history — the best lessons, indeed, 
 next to the words of Jesus, which any book could give. 
 
 VI. TJie Chronologtj of its Principal Events. 
 
 It may be convenient to the reader to have here a group 
 of some of these most useful dates. 
 
 1. TJie year of Saul's conversion. The evidence is only 
 
 probable. Paul speaks (Gal. 1: 17, 18) of going into 
 Arabia soon after his conversion ; and then returning again 
 to Damascus; and moreover, of "going up to Jerusalem 
 three years after" [some important event], and this is as- 
 sumed to be that of his conversion. ^Yet further; his 
 
 first peril from persecution is referred to (2 Cor. 11 : 32) as 
 occurring at Damascus under "Aretas the king." Suppos- 
 ably this "Aretas" was king of a district in Great Arabia, 
 of which Petra was the capital city. He is known to have 
 been in hostile relations to Herod, and therefore to Rome. 
 His occupancy of Damascus must have been bi'ief. On 
 grounds connected with the power of the Roman emperors 
 over Damascus, it is supposed to have ended about A. D. 
 39. Hence Paul's conversion may be with much 2:)roba- 
 bility assigned to A. D. 36. 
 
 2. The death of Herod Agrippa (Acts 12: 2, 3) is fixed 
 beyond doubt by the testimony of Josephus, in the year 
 A. D. 44, after a reign of three years. This event being 
 well established carries with it the other important events 
 of this chapter 12; the mai'tyrdom of James; the deliv- 
 erance of Peter; and the first great missionary tour of 
 
 3. The administration of Felix and also of Festus. Com- 
 bining the historic dates of the Roman historians and of Jo- 
 sephus, the point referred to (Acts 24 : 27) where Felix 
 
6 INTRODUCTION. 
 
 ended and Festus began, is fixed at A. D. 60. This deter- 
 mines proximately the year of Paul's arrest at Jerusalem, 
 two years before; also of his voyage to Rome a prisoner 
 under his appeal to Csesar ; and of its termination after two 
 years (Acts 28 : 30) when the history of this book closes. 
 
ACTS OF THE APOSTLES. 
 
 CHAPTER I. 
 
 Reference to his "former" history — that of the gospel 
 (vs. 1, 2); to the events intervening between Christ's res- 
 urrection and his ascension (vs. 3-5) ; question by the apos- 
 tles as to his restoring the kingdom to Israel and his an- 
 swer (vs. 6-8); the ascension (vs. 9-11); tiieir return to 
 Jerusalem and what they were doing there (vs. 12-14) ; con- 
 cerning the traitor Judas (vs. 15-20), and the appointment 
 of a successor (vs. 21-26). 
 
 1. The former treatise have I made, O Theophilus, of all that 
 Jesus began both to do and teach, 
 
 2. Until the day in which he was taken up, after that he through 
 the Holy Ghost had given commandments unto the apostles whom 
 he had chosen : 
 
 Unquestionably this " former treatise " is the well known 
 gospel of Luke, addressed to the same Theophilus. He was 
 (presumably) a Gentile convert, for whom, therefore, and for 
 all other Gentile converts, Luke wrote this history, as he 
 had previously his gospel. 
 
 Of all that Jesus both did and taught frovi the beginning — 
 a full history, both of his great deeds [miracles], and of his 
 various instructions, from the very commencement of his 
 public life. Noticeably, Luke's history narrates the scenes 
 of the birth of Jesus from an earlier point and more fully 
 
 than any other gospel historian. The Gospel of Luke 
 
 brought the history down to Christ's ascension, previous to 
 which he had given that one great command to go forth 
 into all the world and evangelize the nations. This com- 
 mand virtually comprehended their Avhole mission. It was 
 given specially by and through the Holy Ghost. It was his 
 voice through the lips of Jesus. 
 
8 ACTS. — CHAP. I. 
 
 3. To whom also he showed himself alive after his passion by 
 many infallible proofs, being seen of them forty days, and speak- 
 ing of the things pertaining to the kingdom of God : 
 
 4. And, being assembled together Avith them, commanded them 
 that they should not depart from Jerusalem, but wait for the 
 promise of the Father, which, saith he, ye have heard of me. 
 
 5. For John truly liaptized with water ; but ye shall be bap- 
 tized with the Holy Ghost not many days hence. 
 
 This is a more detailed account of the period between the 
 
 resurrection and the ascension. Jesus presented himself 
 
 to the disciples after his suffering of death ["passion"], 
 proving himself to be alive by many infallible signs — the 
 strongest which the nature of the case could admit — this 
 Greek word being used for the strongest evidence. Show- 
 ing himself to them — [better than " being seen "] — the word 
 signifying Christ's active agency in placing himself before 
 
 them. "Forty days" — not continuously, all the time, but 
 
 on occasions, usually of not very long duration, but amply 
 
 long for all practical purposes. Speaking, not precisely 
 
 about the things, but saying the things themselves, making 
 this revelation of the kingdom of God the subject-matter 
 of his discourses. This means that the great truths of the 
 gospel system were his themes. If we would inquire yet 
 more definitely the precise points of his teaching during 
 these interviews, we may infer them most surely from his 
 discourse with the two brethren going to Emmaus (Luke 24: 
 25-27) and with the assembled disciples on the evening of 
 the same day (vs. 44-48). These themes, involving the sig- 
 nificance of his death on the cross, were at once most vital, 
 and (up to that time) very dark to the disciples and little 
 understood. They were in no just sense prepared to go 
 forth preaching the gospel until they should know and ap- 
 preciate the true significance of the sacrificial, atoning death 
 of their Lord — why it behooved him to suffer and to rise 
 from the dead ; and what the old prophets meant when they 
 said he must " bear the sins of men." 
 
 The command, "not to depart from Jerusalem," was of 
 temporary, not perpetual obligation. They were not to go 
 till they liad received the Holy Ghost — supposably, not till 
 they should receive directions to go. 
 
 "Wait for the promise" — ^^more precisely, the blessing 
 promhed. Promised by the Father — i. e., promised to come 
 from the Father, Jesus having said, " I will pray the Father, 
 and he will give you another Comforter" (John 14: 16). 
 
ACTS. — CHAP. I. 9 
 
 As water was the standing Old Testament symbol of the 
 Spirit, so baptism supplied the illustration of his descent and 
 mode of communication. John the Baptist gave this most 
 significant formula, — " I baptize you with water : he shall 
 baptize you with the Holy Ghost" (Matt. 3: 11). In this 
 formula John only followed the symbolism of the old 
 prophets: — "Until the Spirit be poured upon us from on 
 high " (Isa. 32: 15) ; " It shall come to pass in the last days 
 that I will po»r out my Spirit, etc. (Joel 2 : 28, 29); "Then 
 Avill I sprinkle clean Avater upon you " — explained to mean — 
 " A new heart will I give you ; a new spirit I will put 
 within you" (Ezek. 36 : 25-27). 
 
 In this case Jesus looked to the scenes of the great Pente- 
 cost, then " not many days hence," i. e., but ten days after 
 his ascension. The coming down of the Spirit upon the apos- 
 tles was the grand event of that evei'-memorable scene — the 
 very baptism of the Holy Ghost here foretold. 
 
 6. When they therefore were come together, they asked of him, 
 saying, Lord, wilt thou at this time restore again the kingdom to 
 Israel? 
 
 7. And he said nnto them, It is not for you to know the times 
 or the seasons, which the Father hath put in his own power. 
 
 8. But ye shall receive power, after that the Holy Ghost is come 
 upon you: and ye shall be witnesses unto me both in Jerusalem, 
 and in all Judaea, and in Samaria, and unto the uttermost part of 
 the earth. 
 
 This question of theirs shows what was uppermost in their 
 minds, and how deeply the notion of a kingdom, like David's 
 over Israel, lay imbedded in their souls. Would not this be 
 the time for bringing back to Israel that lost supremacy and 
 independence ? 
 
 Their gross misconceptions as to the nature of his kingdom, 
 which he had labored so long and so unsuccessfully to dis- 
 place, he passes for the moment, to speak more definitely as 
 to the point which they made emphatic, " at this time." " It 
 is not given you to know the times or the seasons" — the 
 chronology or the character of the great future events which 
 
 the Father has reserved under his own control. It is 
 
 remarkable that here also (as in Mark 13: 32) Jesus recog- 
 nizes the Father's reservation of the question of time, to 
 himself exclusively. " Of that day and hour knoweth no 
 man ; no, not the angels which are in heaven, neither the 
 
 Son, but the Father." This reservation seems to include 
 
 both the fixing of the time, and the revealing of it prophet- 
 
10 ACTS. — CHAP. I. 
 
 ically to mortals. Therefore, let your minds be at rest 
 
 upon the question of time; do your duty, and let the great 
 things of the future take their place in time as the Father 
 may determine. He holds them entirely under his control. 
 
 " But ye shall have poiver " — not the same " power "as that 
 just before spoken of Jesus certainly does not say, When 
 the Holy Ghost shall come upon you, ye shall have that 
 very " power" which the Father holds exclusively and alone; 
 viz., that of knowing the times and seasons. It is unfortu- 
 nate for the English reader that these two Greek words so 
 very unlike should both be translated by the same English 
 word, "power." The first means that control over events 
 ■which lies in authority — the exclusive right to determine, and 
 consequently to know ; while the latter signifies that spiritual 
 force which was to come upon them in and with the effiision of 
 the Spirit — the power of truth on human souls, made effective 
 
 by the Spirit's agency. Having received this from the 
 
 Holy Ghost, they would be fully prepared to bear testimony 
 for Christ; to become witnesses for him as to what he is; 
 "what he has said; what he has done; what his sacrificial 
 death signifies; and how sinners may avail themselves of 
 
 his offered salvation. Let it also be noted that this 
 
 " power" stands in a sort of contrast with that " power" of 
 the Father (in v. 7), as if Jesus would say to them — Leave 
 to the Father the power [control] over the times of unknown 
 future events ; let it suffice you that ye are to have the far 
 more important power of the Holy Ghost, in the exercise of 
 which, ye may preach my gospel and bear witness to my 
 death and resurrection, and so turn men by thousands from 
 their sins to God. Let this gift of the Spirit's power be 
 your supreme aspiration — the gift ye are to implore with 
 persistent, believing prayer ; and let it perfectly meet and 
 entirely fill the largest desires of your souls. 
 
 Noticeably, in this reply, Jesus passes without definite 
 remark, that gross misconception of theirs as to the nature 
 of his kingdom — apparently relying upon the teaching Spirit, 
 then about to come, to make clear to their minds the spiritual 
 nature of his kingdom, and so remove that old misapprehen- 
 sion by the expulsive power of the far better and purer 
 truths of gospel salvation. 
 
 Note also that the range (geographically) of this witness- 
 ing for Christ — "Jerusalem, Judea, Samaria, and to the ut- 
 termost parts of the earth," was pleasantly suggestive of the 
 marvelous breadth of their great commission : — " Go ye into 
 
ACTS. — CHAP. I. 11 
 
 all the world and preach the gospel to every creature." It 
 ought to have been inspiring under the hope of doing a vast 
 and glorious work for Jesus. How forcibly it leveled its blow 
 against the close exclusiveness of Jew toward Gentile ! — one 
 of the gross misconceptions which the new dispensation of 
 the Spirit Avas destined to displace. 
 
 9. And -when he had spoken these things, while they beheld, he 
 was taken up ; and a cloud received him out of their sight. 
 
 10. And while they looked steadfastly toward heaven as he went 
 up, behold, two men stood by them in white apparel ; 
 
 11. Which also said, Ye men of Galilee, why stand ye gazing 
 up into heaven ? this same Jesus, Avhich is taken up from you into 
 heaven, shall so come in like manner as ye have seen him go into 
 heaven. 
 
 This account of the ascension supplements that which Luke 
 gave in his "former treatise" (Luke 24: 30-32). 1\\ that 
 it was said that Bethany was the honored place, and his up- 
 lifted hands and the final benediction were attendant circum- 
 stances of the ever-memorable scene. Here "we learn his 
 last preceding Avords, and that it was in their presence, im- 
 mediately under their open eyes, that he was lifted up from 
 earth, till a cloud received him and they saw him no more! 
 Yet they continued steadfastly gazing (how could they turn 
 to look at anything else?) — until two men in angel whiteness 
 came to apprise them that he had indeed ascended into the 
 very heavens, and therefore they need gaze upward no long- 
 er : but that, in his own time, or rather in the Father's ap- 
 pointed time, he would surely come again in manner some- 
 what analogous to this Avhich they had witnessed. As 
 
 this last statement by the angels made no allusion to the 
 time when he would in like manner return, it is perhaps sup- 
 posable that they inferred it might be Avithin their oAvn life- 
 time, and that the too hasty inference fostered this prevalent 
 notion — a notion which, though erroneous, Ave can easily see 
 might have been very dear to their hearts. Unfortunately 
 they Avere far too eager to knoAV the definite time of the next 
 personal coming, and hence Avere exposed to gross misap- 
 prehensions. 
 
 12. Then returned they unto Jerusalem from the mount called 
 Olivet, which is from Jerusalem a sabbath day's journey. 
 
 13. And when they were come in, they went up into an upper 
 room, where abode both Peter, and James, and John, and Andi-ew, 
 Philip, and Thomas, Bartholomew and Matthew, James the son 
 of Alphaeus, and Simon Zelotes, and Judas the brother of James. 
 
12 ACTS. — CHAP. I. 
 
 14. These all continued with one accord in prayer and suppli- 
 cation, with the women, and Mary the mother of Jesus, and with 
 his brethren. 
 
 Kemembering their instructions (v. 4) not to " depart from 
 Jerusalem," they forthwith returned to the city, and took up 
 quarters (so to speak) in an " upper room" — a spacious 
 chamber probably of the sort provided for the accommodation 
 of devout attendants upon the Passover — possibly the very 
 same in which their own last Passover was held. Here they 
 " abode" holding it not merely as a place of meeting for 
 worship but a home for their accommodation to the extent 
 
 we may presume of its capacity. Luke enumerates the 
 
 eleven still faithful, adding also "the women," well known 
 for their noble devotion to their Master: specifying "the 
 mother of Jesus and his brethren." These brethren have 
 appeared on several occasions in the Gospel history (John 2: 
 12 and 7: 3-5— Matt. 12: 46-50 and its parallels) but never 
 before as being with the apostles and the godly women, " of 
 one accord in prayer and supplication." The great change 
 from unbelief and semi-hostility, to penitence, faith and 
 prayer, must have passed over them quite recently, and not 
 improbably in connection with Christ's personal appearance 
 after his resurrection, to James (1 Cor. 15: 7) whom Paul 
 seems to speak of separately as not included among the 
 
 apostles. The important thing to note here is, how they 
 
 passed their time and Avhat they Avere doing — all constant, 
 persevering, and of one heart in prayer. This must be taken 
 in connection with the command of Christ, stated by Luke 
 (24: 49); "Tarry ye in the city of Jerusalem until ye be 
 endued with j^ower from on high." Waiting for that en- 
 duement of power was by no means waiting idly for the 
 hours to pass till the blessing should come by the mere lapse 
 of time. For they could not have forgotten that when Jesus 
 at their request had taught them how to pray (as in Luke 
 11 : 1-13), he made a very special point of persevering im- 
 portunity, and then most distinctly applied this instruction 
 to prayer for the Holy Ghost: " Ask and ye shall receive ;" 
 How much more "( — more surely than earthly fathers give 
 bread), shall your Heavenly Father give the Holy Spirit to 
 
 them that ask him? Now, therefore, they understand well 
 
 what is to be done. Prayer, with persistent importunity, 
 with unfaltering faith in God's promise and in the specific 
 direction of Jesus, — prayer to be persevered in till the bap- 
 tism of power should fall upon them with most manifest 
 
ACTS. — CHAP. I. 13 
 
 fullness and unmistakable certainty — this was the main 
 business of that long protracted prayer-meeting — a model 
 prayer-meeting for all the future ages of time. 
 
 15. And in those days Peter stood up in the midst of the dis- 
 ciples: and said, (the numher of names together were about an 
 hundred aud twenty). 
 
 16. Men and brethren, this scripture must needs have been 
 fulfilled, which the Holy Ghost by the mouth of David spake be- 
 fore concerning Judas, which was guide to them that took Jesus. 
 
 17. For he was numbered with us, and had obtained part of 
 this ministry. 
 
 18. Now this man purchased a field with the reward of iniquity; 
 and falling headlong, he burst asunder in the midst, and all his 
 bowels gushed out. 
 
 19. And it was known unto all the dwellers at Jerusalem; inso- 
 much as that field is called in their proper tongue, Aceldama, that 
 is to say. The field of blood. 
 
 20. For it is written in the Book of Psalms, Let his habitation 
 be desolate, and let no man dwell therein : and his bishopric let 
 another take. 
 
 Peter moves to fill the place among the twelve, made va- 
 cant by the apostasy and death of Judas. Expanding this 
 subject, he speaks of the doom of Judas as having been fore- 
 shadowed in definite prophecy (v. 20) — this first quotation 
 being from Psalms 69: 25, and the second from Psalms 109: 
 8. Both these Psalms describe in general the case of liold, 
 defiant enemies of God and their consequent doom — the doom 
 being so surely the result of the sin that the case of Judas 
 must be supposed to come under the description and to be 
 
 virtually foreshadowed and even foretold here. We may 
 
 profitably notice that Peter's mode of reference to the Scrip- 
 tures implies the existence of " the Book of Psalms," and that 
 some (at least) of this book was written by David ; and (of 
 yet more importance) that it came from the Holy Ghost by 
 the mouth of David ; — i. e . , that David wrote under inspira- 
 tion of the Holy Ghost. 
 
 The circumstances given in vs. 18, 19 (whether ascribed 
 to Peter or to Luke) should be supplemented by other facts 
 appearing in Matt. 27: 3-8; viz., that when Judas saw 
 Jesus condemned to death, he repented in bitter remorse ; 
 brought back to the priests his bribe-money and threw it 
 down at their feet, declaring — " I have sinned in betraying 
 his innocent blood;" and that then he went away and 
 hanged himself. The circumstances added here — that "he 
 fell headlong, burst asunder, and all his bowels gushed out" 
 
14: ACTS. — CHAP. I. 
 
 — are by no means improbable, requiring only a position on 
 the edge of a precipice, and the breaking of the cord by 
 which he was suspended. Thus the appalling scene became 
 the more significant of his dreadful doom. We need have 
 no difficulty in harmonizing Matthew with Peter and Luke. 
 — Peter, speaking to those who had the circumstances fi'esli 
 in mind, might properly omit some of them because well 
 known ; while Matthew, writing long after, would record 
 
 only the more important historic facts. That Judas is 
 
 said to have purchased that field with the wages of his crime 
 does not require him to have made the contract personally. 
 It suffices that he threw back the money and that the priests 
 applied it to purchase a burial plot which took its name 
 from the blood-money which bought it. Thus the bloody 
 crime of Judas immortalized itself in the name "Acelda- 
 ma" — a field of blood. 
 
 21. Wherefore of these men which have companied with us all 
 the time that the Lord Jesus went in and out among us, 
 
 22. Beginning from the haptism of John, unto that same day 
 thiit he was taken up from us, must one be ordained to be a wit- 
 ness with us of his resurrection. 
 
 23. And they appointed two, Joseph called Barsabas, who was 
 surnamed Justus, and Matthias. 
 
 24. And they prayed, and said. Thou, Lord, which knowest the 
 hearts of all men, show whether of these two thou hast chosen, 
 
 25. That they may take part of this ministry and apostleship, 
 from which Judas by transgression fell, that he might go to his 
 own place. 
 
 26. And they gave forth their lots; and the lot fell upon Mat- 
 thias; and he was numbered with the eleven apostles. 
 
 We see here the main purpose for which they wanted this 
 twelfth man, viz., to be a concurrent witness with them of 
 Christ's resurrection. This purpose suggests the requisite 
 qualifications; — j^rimarily, that he should have been a con- 
 stant attendant upon Jesus during his whole public ministry 
 down to the very day of his ascension. This long continued 
 attendance would make one perfectly acquainted with the 
 person of Jesus and competent therefore to identify his per- 
 son after his resurrection. Moreover, such long companion- 
 ship carried Avith it other vital qualifications — a loving de- 
 votion to Jesus and to his service, and a constant hearing of 
 his discourses as a docile pupil at his feet. Peter's emphasis 
 upon the point of his personal knowledge as preparing him 
 for a witness must not exclude these other vital qualifications. 
 
 It seemg they readily designated two men, each meeting 
 
ACTS. — CHAP. II. , 15 
 
 these conditions. Supposablj the choice between them was 
 felt to be much more difficult; so they brought this issue 
 before the Lord to be determined by casting lots. The set- 
 tlement of similar questions by casting lots, preceded (as 
 here) by prayer, can not, perhaps, be seriously objectionable ; 
 and yet it would be a great evil to exalt this case into a 
 rule or precedent. As a rule it is doubtless far better to 
 have first the prayer, asking divine wisdom — the clearing 
 of our mind from all undue influences and the guiding of 
 our thought to the indications of God's providence and the 
 mind of his Spirit. Then let us use the best wisdom God 
 may vouchsafe to his waiting people. 
 
 Some have thought that God did not indorse this twelfth 
 Apostle, but really brought forward Paul to make up the 
 original number. The history indicates no lack of indorse- 
 ment, nor does it anywhere teach or assume that Paul be- 
 came one of the twelve for the special purpose here contem- 
 plated — a twelfth personal witness to Christ's resurrection. 
 
 In V. 25, the Greek word for place (in the best authori- 
 ties) [topos] is twice used in close connection, but in the first 
 case is mistranslated. It should be — Show which of these 
 men thou hast chosen to take the place of this ministry from 
 which Judas by apostasy fell that he might go to his own 
 place. The place he held here Avith us was by no means his 
 own. He was never fit for it. His great sin at length 
 hurled him out of a place not his own that he might go to a 
 place that was in every sense " his own." 
 
 CHAPTEK II . 
 
 The scenes of the great Pentecost — including the descent 
 of the Spirit (vs. 1-4) ; the speaking with other tongues, 
 recognized by men of many remote countries (vs. 5-12) ; 
 Peter's defense and explanation (vs. 13-21); he arraigns 
 them for the murder of Jesus whom God has raised from 
 the dead (vs. 22-24) ; proves this resurrection from the 
 
 prophecy by David (vs. 25-28) ; a prophecy which can 
 
 not refer to David, but must refer to Jesus the Messiah (vs. 
 29-32) ; now exalted to God's right hand ; made Lord and 
 Messiah ; and has shed forth the Holy Ghost (vs. 33-36) ; 
 
16 ACTS. — CHAP, II. 
 
 the conviction, repentance and baptism of three thousand 
 (vs. 37-41); their Christian life and joy (vs. 42-47.) 
 
 1. And when the (lay of Pentecost was fully come, they were 
 all with one accord in one place. 
 
 The feast called " the Pentecost," or " the feast of weeks," 
 was in the oi'der of succession the second of the three Jewish 
 festivals, occurring fifty days after the second day of the 
 Passover (Deut. 16: 9, 10, and Lev. 23: 15, 16). It fell 
 at the close of the gathering of their wheat harvest, which 
 
 is commemorated. The word "Pentecost" is Greek, 
 
 meaning the fiftieth, indicating the day as numbered from the 
 
 Passover. In the present case it is reasonably supposed 
 
 that this Pentecost fell on the first day of the week, the 
 Christian Sabbath, because the first day of the preceding 
 Passover was tlie seventh day — i. e., the Jewish Sabbath. 
 (See John 19: 21.) Seven full weeks, numbered after the 
 Jewish Sabbath, Avould briug the fiftieth day on the first day 
 of the week — the day on which Jesus, after his resurrection, 
 had repeatedly met his disciples. 
 
 It should be noticed that the "continued prayer with one 
 accord" (1: 14), commencing at the ascension, had now 
 been in progress ten days. Still tliey are all " with one 
 accord in one place," "tarrying in Jerusalem" according to 
 Christ's command, till they should be "endued with power 
 from on high" (Luke 24: 49). 
 
 Now the great blessing comes. 
 
 2. And suddenly there came a sound from heaven as of a rush- 
 ing mighty Avind, and it filled all the house where they were 
 sitting. 
 
 3. And there appeared unto them cloven tongues like as of fire, 
 and it sat upon each of them. 
 
 4. And they were all filled with the Holy Ghost, and began to 
 speak with other tongues, as the Spirit gave them utterance. 
 
 It is not said that this was a mighty rushing Avind, but 
 rather, a sound resembling that of such a wind, filling the 
 whole house in Avhich they were sitting. This represents 
 what was audible — the impression upon the car. To the eye 
 there was the appearance of tongues of fire, one resting on 
 each of them. The English Avord "cloven" in the sense 
 of disparted, forked, Avith double point, misleads the reader. 
 The Greek Avord signifies only that this sheet of flame Avhich 
 at first filled the room, divided itself — a part to each of the 
 company — this part resting, supposably, upon the head. 
 
ACTS. CHAP. II. IT 
 
 Passing these indications made to the sense of hearing and 
 to the sense of sight, the real effect Avas tliat all Avere 
 filled with the Holy Ghost and began to speak in languages 
 before unknown to them, as the Spirit enabled them sever- 
 ally to speak. 
 
 This manifestation of the Spirit's presence by the sensa- 
 tions of sound to the ear, and to the eye by visual tongues 
 of fire, was altogether extraordinary, out of the common 
 course, and previously unknown in human experience. 
 Doubtless the object was demonstration — such a manifestation 
 as would make the descent of the Spirit palpable to the 
 senses. This gift of the Spirit had been definitely predicted. 
 It was, therefore, of vital importance that the fulfillment 
 of this prediction should become palpable, demonstrated by 
 
 unmistakable signs. Naturally in the choice of symbols 
 
 for this manifestation, regard was had to the fitness of these 
 symbols to represent the agency of the Holy Ghost. The 
 Avord " spirit" suggests wind or breath; "The wind bloweth 
 Avhere it hsteth ; " "So is every one born of the Spirit" 
 (John 3 : 8) ; " Jesus breathed upon them, and said, Receive 
 ye the Holy Ghost " (John 20 : 22). So "tongues as of fire " 
 are symbols of energy — the energy that goes with and in 
 uttered words, revealed truth, through Avhich comes the 
 normal influence of the Spirit upon human hearts. Hence 
 the appropriateness of this symbol of the Spirit's manifesta- 
 tions. 
 
 The phrase, "filled with the Holy Ghost," may be said to be 
 almost peculiar to Luke — being at least his usual phrase 
 for the largest, richest enduement with the Spirit's presence 
 and power. (See Acts 4: 8, 31, and 6: 3, 5, and 7 : 55, 
 and 9: 17, and 11 : 24, and 13 : 9, 52. Also Luke 1 : 15, 
 41, 67, and 4:1.) 
 
 It should be carefully noted that these audible, visible 
 manifestations of the Spirit's presence Avere special, peculiar 
 and transient — sent in this form at that time for special 
 purposes, and never designed to illustrate the normal effects 
 of the Spirit's poAver. Even the gift of tongues, though of 
 much longer duration and designed for some other uses, 
 seems not to haA'-e continued much if any longer than the 
 generation then living. At first it served to arrest public 
 attention ; to bear Avitness to the divine mission of the apos- 
 tles ; and for a time to aid their access to people using these 
 diverse languages. Moreover, it must have been forcibly 
 suggestive of the great breadth of their gospel commission, 
 
18 ACTS. — CHAP. II. 
 
 showing them that Jesus really meant they should go far 
 beyond the narrow limits of Judea, or even of Samaria and 
 Galilee, even far abroad among all nations and all spoken 
 tongues. This gift ought to have enlarged their views of the 
 range and scope of their great commission. It should have 
 burst the old circumscribing compress of Jewish monopoly 
 and shown them that the gospel was provided, not for Jews 
 only, but for the wide world. 
 
 5. And there were dwelling at Jerusalem Jews, devout men, 
 out of every nation under heaven. 
 
 6. Now when this was noised abroad, the multitude came to- 
 gether, and were confounded because that every man heard them 
 speak in his own language. 
 
 7. And they. were all amazed and marveled, saying one to an- 
 other. Behold, are not all these which speak Galiteans ? 
 
 8. And how hear we every man in our own tongue, wherein we 
 were born ? 
 
 9. Parthians, and Medes, and Elamites, and the dwellers in 
 Mesopotamia, and in Judea, and Cappadocia, in Pontus, and 
 Asia, 
 
 10. Phrygia, and Pamphylia, in Egypt, and in the parts of 
 Libya about Gyrene, and strangers of Rome, Jews and prose- 
 lytes, 
 
 11. Cretes and Arabians, we do hear them speak in our tongues 
 the wonderful Avorks of God. 
 
 12. And they were all amazed, and were in doubt, saying one to 
 another. What meaneth this ? 
 
 13. Others mocking said. These men are full of new wine. 
 
 These " Jews dwelling at Jerusalem," (v. 5) were not 
 there temporarily in attendance upon the great feast, but 
 were more permanent residents, for so the Greek word sig- 
 nifies. Every great city has a population more or less het- 
 erogeneous, gathered from remote localities for purposes 
 of business or because of their social relations. Besides 
 these attractions, Jerusalem drew many devout men to it- 
 self as being their great religious center — the seat of their 
 temple and of its hallowed worship. Of this large com- 
 pany Luke states their former geographical homes and na- 
 tionalities to show how many languages must have been 
 represented. These countries overspread Western Asia and 
 Northern Africa. There were strangers even from Rome itself 
 The natural suppo.sition is that this group of one hundred 
 and twenty Christian men, some speaking one tongue and 
 some another, would represent all the languages which had 
 been vernacular to this promiscuous crowd, gathered from 
 
ACTS. CHAP. II. 19 
 
 all known lauds. — This foct filled them with amazement. 
 Those speakers, they noticed Avere all Galileans, and man- 
 ifestly were not learned in the sense of being masters of va- 
 rious languages. 
 
 Noticeably the subject-matter of this wonderful preaching 
 is suggested here (v. 11) ; "How is it that Ave hear them 
 speaking the xoonderful ivovks of God"- — i. e., the great things 
 God had Avrought for men in sending his Son in human flesh 
 and in raising him from the dead and exalting him to be a 
 Prince and a Savior. Filled Avith doubt and perplexity they 
 are asking one another; — What might this, j^erhaps, be? 
 Literally — What might this Avish to be ? It has a strange 
 aspect, and its meaning is not easily understood. Some, 
 probably the few rather than the many, ascribed it to new 
 Avine. 
 
 14. But Peter, standing up Avith the eleven, lifted up his voice, 
 and said unto them, Ye men of Judea, and all ye that dwell at 
 Jerusalem, be this known unto you, and hearken to my Avords : 
 
 15. For these arc not drunken, as yc suppose, seeing it is but 
 the third hour of the day. 
 
 16. But this is that which Avas spoken by the prophet Joel ; 
 
 17. And it shall come to pass in the last days, saith God, I will 
 pour out of my Spirit upon all flesh ; and your sons and your 
 daughters shall prophesy, and your young men shall see visions, 
 and your old men shall dream dreams : 
 
 18. And on my sei-vants and on my handmaidens I will pour 
 out in those days of my Spirit ; and they shall prophesy : 
 
 19. And 1 Avill shoAV wonders in hcaA'en above, and signs in the 
 earth beneath ; blood, and fire, and vapor of smoke : 
 
 20. The sun shall be turned into darkness, and the moon into 
 blood, before that great and notable day of the Lord come : 
 
 21. And it shall come to pass, that Avhosoever shall call on the 
 name of the Lord shall be saved. 
 
 Peter — always the chief speaker — gave just a Avord to the 
 disrespectful suggestion " ncAV Avine ; " and then hastened 
 on to the real explanation. 
 
 The third hour — Avith our reckoning, the hour of 9 A. M. 
 — is too early in the day for men to be the Avorse for Avine. 
 — Passing that insinuation as too unreasonable and too mean 
 for further notice, let me tell you that this scene fulfills that 
 remarkable prophecy by Joel (2: 28-32). The present 
 are those A^ery "last days" — i. e., in the Christian age; 
 and this is that Avide and copious eff'usion of God's Spirit — 
 no longer restricted to prophets few in number, but shed 
 forth upon all flesh — people of CA'ery age, of all conditions, 
 and of either sex. — "They shall prophesy" — in a broader 
 
20 ACTS. — CHAP. II. 
 
 sense tlian merely predicting future events, but including 
 the powerful presentation and enforcement of gospel truth 
 imder the inspiring power of the Spirit, of which this ser- 
 mon by Peter was a good illustration. 
 
 The strong figures (vs. 19, 20) should be interpreted by 
 the current usage of old Testament Prophets (e. g., Isa. 13: 
 10 and 34: 4; and Ezek. 32: 1-8); signifying, therefore, 
 not necessarily the scenes of the final judgment, or even its 
 immediate precursors; but great providential judgments 
 upon guilty nations ; and here especially those which were 
 even then impending over Judea and Jerusalem, to fiill 
 within the life of that generation. The " great and notable 
 day of the Lord " we may fitly refer to that most terrible 
 day of her dread visitation to which Jesus so often referred, 
 especially in Matt. 24, and its parallel passages. 
 
 In the face of such portents and overwhelming judgments, 
 gleams of hope and promise break forth; "for whosoever 
 shall call" humbly, penitently — "upon the name of the 
 Lord shall be saved." An hour of possible salvation shortly 
 precedes the dread day of doom! Oh, if men might only 
 take first the warning, and then the offered blessing ! 
 
 22. Ye men of Israel, hear these words ; Jesus of Nazareth, 
 a man approved of God among you by mu-acles and wonders 
 and signs, which God did by liim in the midst of you, as ye your- 
 selves also know : 
 
 23. Hhn, being delivered by the determinate counsel and fore- 
 knowledge of God, ye have taken, and by wicked hands have 
 crncified and slain : 
 
 24. Whom God hath raised up, having loosed the pains of death: 
 because it was not possible that he should be holden of it. 
 
 The soul of Peter is mightily moved to earnest exhorta- 
 tion. As if fearing that the attention of his hearers is or 
 may be averted, he appeals to them afresh. — "Men of Is- 
 rael; I pray you hear my words!" These are things ye 
 
 ought to kno-w-^ought to receive, heed and obey. Jesus 
 
 of Nazareth — ye have heard of him — a man Avhom God en- 
 dorsed, bearing witness to his divine commission by mani- 
 fold miracles before your eyes, as ye well know — that very 
 man, delivered up of God in his providence to your control, 
 ye have murdered on the cross I But, be it known to you, 
 God has raised him from the dead I — "Approved of God 
 among you," should rather be — unto yon — God supplying 
 this testimony to the Messiahship of Jesus, for yourselves 
 to receive, and so be blessed, through faith in him. — " By 
 
ACTS. — CHAP. II, 21 
 
 miracles, wonders and signs," — these three words being not 
 precisely synonymous, yet all concurring in the general sense 
 of being attestations from God in behalf of his Son, in- 
 dorsing his Sonship and his claim to be God's anointed. 
 The first word signifies superhuman power; the second, 
 things marvelous in their nature, adapted to excite attention 
 and wonder; the third, their purpose as witnessing facts, 
 
 proving his mission from God. Noticeably, Peter appeals 
 
 to their full knowledge of these miracles wrought by Jesus 
 in their presence, and no man could gainsay him. 
 
 Jesus was " delivered" in the sense of being surrendered 
 in the providence of God to their control. God permitted 
 this result. Moreover, this was done with a full knowl- 
 edge of the particular result of his being murdered by their 
 hands. A necessity for this death, Jesus fully and repeat- 
 edly recognized and most distinctly taught (Luke 24: 
 26-46). — Really, without it, there had been no remission of 
 sin, no salvation for perishing men. Yet though God's 
 plan of redemption included this death on the cross, the 
 human hands that perpetrated the deed were none the less 
 "wicked." The Jew who demanded his crucifixion and the 
 Roman who executed his will were none the less guilty. 
 Personal freedom; abundant light sinned against; causeless 
 malice ; gratuitous insult — all conspired to make this mur- 
 derous deed supremely guilty. 
 
 This man whose life ye took away, God has restored to 
 
 life again. "Loosed the pains," or better the bands of 
 
 death — Death being personified as a personal agent, a des- 
 pot, holding his subjects under bands. The Hebrew of the 
 passage here referred to (Ps. 18 : 5) means properly bands, 
 yet by a slightly different vowel-pointing, may mean 
 also pains — which meaning the Septuagint translators 
 adopted. Peter took their word. 
 
 It was not possible that the Son of God should be per- 
 manently held under the power of death. The work be- 
 fore him demanded his victory over death and resurrection 
 from the grave. 
 
 25. For David speaketh concerning him, I foresaw the Lord 
 always before my face, for he is on my right hand, that I should 
 not be moved : 
 
 26. Therefore did my heart rejoice, and my tongue was glad; 
 moreover also my flesh shall rest in hoi^e: 
 
 27. Because thou Avilt not leave my soul in hell, neither wilt 
 thou suffer thine Holy One to see corruption. 
 
22 ACTS. — CHAP. II. 
 
 28. Thou hast made known to me the ways of life ; thou shalt 
 make me full of joy with thy countenance. 
 
 This prophecy written by David (Ps. 16: 8-11) Peter 
 
 definitely applied to Jesus, the jNIessiah. "Foresaw" — 
 
 but not in the prophetic sense of foreknowing some future 
 event ; but rather, in the sense of seeing my Lord ever 
 before me, very near, at my right hand ever ready for my 
 help. The original Hebrew gives the causative sense; — I 
 set or held my Lord constantly in my view ; under my eye 
 of faith as a present object. — Under this abiding sense of a 
 present God as his helper, the speaker (here David speak- 
 ing for his greater Son, the promised Messiah) declai-es — 
 " Therefore did my heart exult in joy, and my tongue (the 
 Hebrew meaning rather my noblest powers, tlae very glory 
 of my being) speak forth in praise ; and even my flesh (in 
 death) shall repose in assured hope, because thou wilt not 
 surrender me to Hades, conceived of as the personified 
 Lord of the realm of the dead ; neither (a parallel and 
 therefore an expository clause) wilt thou permit thy Holy 
 
 One to see corruption — in the grave." This prophecy 
 
 of the Messiah Peter quotes as foreshowing the resurrec- 
 tion of Jesus before any physical corruption of his flesh in 
 the grave. Paul (Acts 13: 35-37) cites the same prophecy 
 to prove the same fact. These apostles would say — Your 
 own Scrijitures foreshadow the speedy resurrection of your 
 nation's promised Messiah. Therefore we adduce this fact 
 of the resurrection of Jesus to confirm his claim to be verily 
 the Messiah whose coming your peoj^le have been for ages 
 
 awaiting. In v. 27, the legitimate sense of the Hebrew 
 
 is not precisely — leave my soul remaining in Sheol [Hades] — 
 but — deliver over my soul [myself] to a Sheol, personified 
 as holding the control of that world. 
 
 29. Men and brethren, let me freely speak unto you of the 
 patriarch David, that he is both dead and buried, and his sep- 
 ulchre is with us unto this day. 
 
 30. Therefore being a prophet, and knoAving that God had 
 sworn with an oath to him, that of the fruit of his loins, accord- 
 ing to the flesh, he would raise up Christ to sit on his throne; 
 
 31. He seeing this l)eforo spake of the resurrection of Christ, 
 that his soul was not left in hell, neither his flesh did see corrup- 
 tion. 
 
 32. This Jesus hath God raised up, whereof we all are wit- 
 nesses. 
 
 This argument from prophecy, being of the utmost im- 
 
ACTS. CHAP. II. 23 
 
 portance to his audience, he expands and elaborates. 
 
 David (we all know) is himself dead and buried ; his sep- 
 ulchre is well known among us, and no one claims that he 
 has risen from the dead. I may speak of liim freely Avith 
 no constraint, fur what I say involves no disrespect to his 
 memory. Being a prophet as ye all admit, and knowing 
 that from his future ofi'spring God Avould raise up one glo- 
 rious Personage to sit on his throne, he spake (in Ps. 16 
 to which I have referred) of his resurrection. The refer- 
 ence in V. 30 is to that primal prophecy and promise to 
 David in 2 Sam. 7: 12-16 which is referred to again (Ps. 
 89: 3, 4 and 132: 11, 12). See my Notes on the passage 
 in Samuel (" Heb. History," j^p. 187-193).^ — Having thus 
 proved from prophecy the Messiah's resurrection, he is pre- 
 pared to assert that the fact is proved by the direct testi- 
 mony of all the apostles as personal witnesses. 
 
 33. Therefore being by the right hand of God exalted, and 
 having received of the Father the promise of the Holy Ghost, he 
 hath shed forth this, which ye now see and hear. 
 
 34. For David is not ascended into the heavens : but he saith 
 himself, The Lord said unto my Lord, Sit thou on my right 
 hand, 
 
 35. Until I make thy foes thy footstool. 
 
 36. Therefoi'e let all the house of Israel know assuredly, that 
 God hath made that same Jesus, whom ye have crucified, both 
 Lord and Christ. 
 
 In V. 33 it is probably better to read — Being exalted, not 
 by the right hand, but to the right hand of God — to the 
 place of high and equal honor on his throne — this fact 
 being much more vital than the point as put in our Eng- 
 lish version. Either construction would express a truth. 
 The construction — to God's right hand — is the truth most 
 in line with Peter's present object, and is at least equally 
 germain to the grammatical construction. 
 
 The effusion of the Spirit, the effects and proofs of which 
 ye have before your eyes and ears, is at once a fact of the 
 greatest moment in itself, and also an additional proof of the 
 resurrection of Jesus and of his being exalted to supreme 
 
 dominion. Of this supreme dominion, take yet another 
 
 prophetic testimony. David is not [in the same manner] 
 ascended into the heavens, and therefore can not have said 
 this concerning himself; yet David said, in that wonderful 
 prophecy (Ps, 110: 1): "Jehovah said to that great per- 
 sonage whom I call ' my Lord,' — Sit thou on my right 
 2 
 
24 ACTS. — CHAP. II. 
 
 hand till I make thine enemies thy footstool." This proph- 
 ecy, Jehovah — Supreme Lord of all — has now fulfilled, for 
 He has exalted the lately crucified Jesus to his right hand 
 and made him Lord in the sense of suj^reme dominion, and 
 Christ, his own anointed Son. 
 
 Thus Peter proves to them that the despised Nazarene 
 whom they had so lately and so wickedly crucified is now 
 exalted to supreme dominion, to hold it till all his enemies, 
 refusing to repent, shall be brought under his feet ! What 
 could be more appalling ! A murdered man rising from his 
 grave, and found to be on the awful throne of God, clothed 
 with all power to crush every foe who will not submit to his 
 righteous sway ! And they knew him to be innocent of the 
 charge upon which they condemned him to die, and of 
 course knew that their crime could have no palliation. 
 
 37. Now when they heard this, they were pricked in their 
 heart, and said unto Peter and to the rest of the apostles, Men 
 and brethren, what shall we do ? 
 
 38. Then Peter said unto them, Repent, and be baptized every 
 one of you in the name of Jesus Christ for the remission of sins, 
 and ye shall receive the gift of the Holy Ghost. 
 
 39. For the promise is unto you, and to your children, and to 
 all that are afar ofif, even as many as the Lord our God shall 
 call. 
 
 40. And with many other words did he testify and exhort, say- 
 ing. Save yourselves from this untoward generation. 
 
 The power of the Spirit of God was in these results of 
 pungent conviction for sin and immediate repentance ; yet 
 there was also pertinent truth in the words that Peter had 
 spoken — truth of heart-searching and convicting power. It 
 was truth which at once brought them up standing before 
 the bar of conscience and under" the awful eye of God — 
 truth that brought forth their lately murdered victim, all 
 suddenly, to their view, invested with dominion over his 
 enemies which they Avere utterly powerless to withstand. 
 
 How could they meet him and answer for their crime! 
 
 No wonder they cried out — "What shall we do?" It 
 
 was a hopeful indication that it was in their heart to accost 
 the apostles as " brother-men." It indicated an attitude of 
 mind already changed from haughty contempt to honest re- 
 pect — not to say also, to a readiness to ajipeal to their sym- 
 pathy and aid. 
 
 Peter has his answer ready — the vital point in it being 
 put into the one word " Repent." Ye have sinned ; turu 
 from that sin — from the whole spirit of it — to the new heart 
 
ACTS. — CHAP. II. 25 
 
 and the new life of obedience to God. Condemn that sin 
 and yourselves for committing it, and do works meet for 
 repentance. 
 
 To be baptized in the name of Jesus unto the remission 
 of their sins involved a professed acceptance of him as their 
 Redeemer and allegiance to him as their Lord — the absolute 
 coming over from the old life of sin to the new life of obe- 
 dient, loving service to the Lord God and to his exalted 
 Son. This done, they should receive the promised Holy 
 Ghost. For that promise, carrying with it all gospel prom- 
 ise as well, was freely made to themselves and to their chil- 
 dren also; nor was it limited to the ancient covenant 
 people, but, broadly outspreading, reached the far off Gen- 
 tiles, even all whom the Lord should call. 
 
 The words — " To your children" — should not be wrested 
 from their natural, obvious application to their then living 
 childi'en, and construed to mean nothing more than their 
 future descendants. Applied legitimately, they mean that 
 the gospel promise — like the long antecedent covenant prom- 
 ise to God's people, included blessings upon tlieir offspring, 
 and not upon themselves to the exclusion of tlieir children; 
 — i. e., "a God to thee and to thy seed after thee." Peter, 
 himself a Jew, and addressing Jews, must be assumed to 
 mean Avhat God meant in the words of his covenant with 
 Abraham — words embalmed forever in the heart of all pious 
 Israelites. 
 
 With many other words of kindred character and spirit 
 did he bear witness to the precious truth of God and to the 
 then recent facts pertaining to Jesus; specially exhorting 
 them by speedy repentance to save themselves from the tre- 
 mendous doom soon to fall upon that most guilty and God- 
 forsaken generation. The fearful judgments then impending 
 over the guilty city were in Peter's thought, and served to 
 point his appeal with pressing urgency. 
 
 The word "untoward," said of that generation, is ex- 
 pressive. The Greek word means crooked, awry, in accord- 
 ance with the natural conception Avhich thinks of integrity, 
 uprightness as being straight — a life running along right 
 lines ; while wickedness is wayward, crooked, devious, per- 
 verse, distorted. 
 
 The Enghsh word "untoward" — the opposite of toward- 
 ness — is averse and perverse — that which will not come to- 
 ward the right ; will not repent ; and hence is forsaken and 
 abandoned of God. Such were the mass of that last and 
 
26 ACTS. — CHAP. II. 
 
 most guilty generation upon whom fell the crushing force of 
 Heaven's righteous retribution ! 
 
 41. Then they that gladly received his word Avere baptized: 
 and the same day there were added unto them about three thou- 
 sand souls. 
 
 42. And they continued steadfiistly in the apostles' doctrine and 
 fellowship, and in breaking of bread, and in prayers. 
 
 43. And fear came upon every soul: and many wonders and 
 signs were done by the apostles. 
 
 44. And all that believed were together, and had all things 
 common; 
 
 45. And sold their possessions and goods, and parted them to 
 all men, as every man had need. 
 
 The first clause of v. 41 should read ; — Those therefore 
 (i. e., the convicted and penitent men spoken of v. 37), 
 having received his word, were baptized, and about three 
 thousand were added to the Christian company. These con- 
 tinued steadfast under the teaching of the apostles, as men 
 eager to hear more and more ; also in the fellowship — the 
 oneness of spirit and of life which characterized the whole 
 
 body. In "the breaking of bread," all was in common, 
 
 their daily meals being closed (it is supposed) with the ad- 
 ministration of the supper. They were also constant in 
 
 prayer. The fear of God fell on all the people who had 
 
 been cognizant of these manifestations of the Spirit's pres- 
 ence and power, and had heard Peter's discourse. 
 
 Under those circumstances, tliis community of goods was 
 the right thing — the common necessities of the new con- 
 verts ; the extreme uncertainty of being able to hold their 
 real estate at all and use its avails for Christ ; combined with 
 their spirit of mutual fellowship and love, to commend and 
 even require this disposition of their fixed property. But it 
 does not follow that this method would be wise and Chris- 
 tian under all po.ssible circumstances or even under any 
 other circumstances than these. 
 
 40. And they, continuing daily with one accord in the temple, 
 and breaking bread from house to house, did eat their meat with 
 gladness and singleness of heart, 
 
 47. Praising God, and liaving favor Avith all the people. And 
 the Lord added to the church daily such as should be saved. 
 
 The points made prominent are their joy of soul in this 
 new Christian experience, their enjoyment of this peculiar 
 mode of sharing their property in common to meet the com- 
 mon Avants of the brotherhood ; the simplicity of their Chris- 
 
ACTS. CHAP. III. 27 
 
 tian fellowship and mutual love ; their worship and praise 
 with overflowing soul, and the good impression which their 
 manifest spirit made upon the people. 
 
 The Lord added to the church every day — not those who 
 should be saved at some future time, but the saved ones — 
 those who received the oftered salvation of the gospel and 
 were thereby saved from their sins. The Greek Avord is 
 nothing but the participle — the saved ones — implying their 
 actual reception of this gospel salvation. 
 
 3i«<0 
 
 CHAPTER III. 
 
 The pivotal point of this chapter is the healing of a man 
 lame from birth. Being wrought very publicly in front of 
 the temple, it attracted a crowd, to whom Peter preached 
 Jesus Christ and repentance for salvation ; enforcing his ap- 
 peal by reference to the doctrine of the old Hebrew prophets. 
 
 1. Now Peter and John went up together into the temple at 
 the hour of prayer, being the ninth hour. 
 
 We may notice that John is associated with Peter, appar- 
 ently for sympathy, counsel and mutual helpfulness, yet 
 Peter is always the speaker. Never a word is reported 
 from John. 
 
 The ninth hour — (three P. M.) was the time of the eve- 
 ning sacrifice, at which many resorted to the temple for 
 their personal and in a sense private devotions. 
 
 At this stage of the Christian history, the apostles and 
 their converts seem to have been frequently at the temple 
 (2 : 46) — the scribes and Pharisees not forbidding, or per- 
 haps not being well able to prevent it. It was the common 
 privilege of devout Jews, and Christian converts had not 
 forfeited these privileges. 
 
 2. And a certain man lame from his mothei"'s womb was car- 
 ried, whom they laid daily at the gate of the temple which is 
 called Beautiful, to ask alms of them that entered into the tem- 
 ple ; 
 
 3. Who seeing Peter and John about to go into the temple 
 asked an alms. 
 
 4. And Peter, fastening his eyes upon him with John, said, 
 Look on us. 
 
28 ACTS. CHAP. III. 
 
 5. And he gave heed unto them, expecting to receive something 
 of them. 
 
 6. Tlicn Peter said, Silver and gold have I none; but such as I 
 have give I thee: In the name of Jesus Christ of Nazareth rise 
 up and Avalk. 
 
 7. And he took him by the right hand, and lifted him up : and 
 immediately his feet and ankle bones received strength. 
 
 8. And he leaping up stood, and Avalked, and entered with them 
 into the temple, walking, and leaping, and praising God. 
 
 9. And all the people saw him walking and praising God: 
 
 10. And they knew that it Avas he which sat for alms at the 
 Beautiful gate of the temple : and they were filled with wonder 
 and amazement at that which had happened unto him. 
 
 11. And as the lame man which was healed held Peter and 
 John, all the people ran together unto them in the porch that is 
 called Solomon's, greatly wondering. 
 
 Every circumstance favored general notoriety and the best 
 moral impres.sion upon the people. This lame man must 
 have been well known to hundreds, perhaps thousands of 
 people who frequented the temple. The miracle was 
 wrought in the presence of many ; yet many more Avere 
 drawn to the case by his exuberant joy in his restoration, by 
 his following Peter and John, by his " walking, leaping and 
 praising God" as if he could not repress his emotions under 
 this strange experience of powers unknown before. All 
 these circumstances combined to give Peter an occasion for 
 another sermon to the gathered hundreds or thousands. 
 
 12. And when Peter saw it, he answered unto the people, Te 
 men of Israel, why m.arvel ye at this ? or why look ye so earnestly 
 on us, as though b}"^ our own power or holiness we had made this 
 man to walk? 
 
 13. The God of Abraham, and of Isaac, and of Jacob, the God 
 of our fathers, hath glorified his Son- Jesus; whom ye delivered 
 up, and denied him in the pi-esence of Pilate, when he Avas deter- 
 mined to let him go. 
 
 14. But ye denied the Holy One and the Just, and desired a 
 murderer to be granted unto you ; 
 
 J 5. And killed the Prince of life, whom God hath raised from 
 the dead ; whereof we are witnesses. 
 
 16. And his name througii faith in his name hath made this 
 man strong, wliom ye see and know : yea, the ftiith which is by 
 him hath given him this perfect soundness in the presence of you 
 all. 
 
 "Answered unto the people"— not in reply to formal 
 questions, but in response to a well understood public feel- 
 ing. Why marvel ye at such a healing as this? Es- 
 
ACTS. — CHAP. III. 29 
 
 pecially, why fix your gaze on us, apostles, as though we 
 had made this man walk by virtue of our own extraordi- 
 nary power or piety ? As for ourselves, we utterly disclaim 
 the power or the piety for such a result. But we will ex- 
 plain the case. 
 
 It indicated Peter's profound wisdom to put in the fore- 
 ground of his reply, these words: — " The God of Abraham 
 and of Isaac and of Jacob, — the God of our fathers " — for 
 he is speaking to Jews who held these names in the highest 
 
 honor. This God of our honored fathers hath raised to 
 
 highest glory his incarnated Son Jesus, the same whom ye 
 delivered up to the Roman power, demanding his death. 
 Peter fixes upon their persistent and virulent refusal to let 
 Pilate release Jesus under the custom of having some one 
 state prisoner released at this festival. They demanded 
 that the murderer, Barabbas, should have this release, and 
 denied it to Jesus, though Pilate was really in earnest to re- 
 lease him. These circumstances revealed the intense and 
 appalling malignity of their hatred toward Jesus. 
 
 "Killed the Prince of Life" points their crime with the 
 pungency of a telling antithesis : — Ye took life away from 
 the Great Author and Giver of all life — from Him who 
 came into this world as not only the Way and the Truth, 
 but the Life. The original [archegos] is the same word 
 which occurs in 5: 31, below ; and also in Heb. 2: 10 and 
 12: 2 — but translated variously, " Prince," "Captain" — i. e., 
 of our salvation; "Author" — i. e., of our faith. In the 
 present case it describes him as the Giver, not of all natural 
 life only, but of all the better, nobler life of human souls 
 
 unto salvation. But though ye killed him, God at once 
 
 raised him from the dead, and into a far higher power and 
 
 glory than he had before. Of this resurrection, we are 
 
 this day before you as witnesses. 
 
 If any ask how this miracle of healing was wrought, this is 
 our answer : — The name of this risen Jesus, manifested in 
 and through faith in his name, has wrought it, even giving 
 him this perfect soundness which is manifest before your 
 very eyes. All is due to the risen glorified Jesus whom ye 
 murdered on the cross ! 
 
 17. And now, brethren, I wot that through ignorance ye did it, 
 as did also your rulers. 
 
 18. But those things, which God before had showed by the 
 mouth of all his prophets, that Christ should suffer, he hath so 
 fulfilled. 
 
30 ACTS. — CHAP. III. 
 
 The nice point of interpretation here is to determine how 
 fiir Peter meant to palliate their guilt on the score of igno- 
 rance. How much ignorance does he concede to them, and 
 how much or little guilt does this ignorance itself (such as 
 it was) involve ? 
 
 We may answer, They did not know that Jesus of Naza- 
 reth was their nation's promised Messiah — the real Prince 
 of Life — though they might have known it if they had been 
 candid, honest, docile, frankly accepting the testimony which 
 lay within their reach. Their ignorance, though deep, was 
 yet in a vital sense guilty, but it did to a certain extent pal- 
 liate their crime. So Jesus himself assumed in his prayer 
 on the cross: "Father, forgive them, for they know not 
 what they do " (Luke 23 : 34) ; and Paul recognizes this 
 palliation as to himself (1 Tim. 1: 13) — " Obtaining mercy 
 
 because I did it ignorantly in unbelief." Peter's tone in 
 
 these verses is conciliatory. The word " brethren" indicates 
 this, as does the allusion to their ignorance, and perhaps also 
 the reference to the divine purpose in j)ermitting the death 
 of his Son in accordance with foregoing prophecies. That 
 God had great and most precious ends to answer by this 
 death of his Son did not itself make their deed the less 
 guilty, but it did suggest the hope of forgiveness. It bore 
 within itself the blessed possibilities of pardon, and therefore 
 naturally introduced his next thought — a call to repentance. 
 
 19. Repent ye therefore, and be converted, that your sins may 
 be blotted out, when the times of refreshing shall come from the 
 presence of the Lord; 
 
 20. And he shall send Jesus Christ, which before was preached, 
 unto you : 
 
 21. Whom the heaven must receive until the times of restitu- 
 tion of all things, which God hath spoken by the mouth of all his 
 holy prophets since the world began. 
 
 For both the reasons just previously assigned, viz., that 
 their sin had some palliation in their ignorance ; and that 
 God's permission of the death of Jesus, had ends of mercy 
 in view — Peter now exhorts them earnestly to repent, for 
 
 there is hope of mercy for them if they will. Repent 
 
 and turn (Ijetter than " be converted," for the A^erb is in 
 form transitive, not passive) — imploring them to act rather 
 
 than to be acted upon. " That your sins may be blotted 
 
 out" — supposes them to be on record, but that this record is 
 
 effaced, Aviped out, in case of their forgiveness. The 
 
 word " when," in the clause — " When the times of refresh- 
 
ACTS. — CHAP. III. 31 
 
 ing shall come " is not only wrong in sense, but particularly 
 infelicitous, because it postpones to a remote and unknoAvn 
 future the time of their f')rgiveness. Nothing could be fur- 
 ther from Peter's thought than the idea that their forgive- 
 ness must wait till those " times of refreshing" should come, 
 
 and the Lord should send Jesus again from heaven. The 
 
 translation should be — In order that times of refreshing might 
 come to their souls — i. e., that they might receive the bless- 
 ings expressed in this phrase — "times of refreshing;" that 
 
 these times might come to their souls personally. The 
 
 Greek word for " refreshing " suggests primarily either taking 
 breath after exhaustion, or the grateful sense of coolness 
 and invigoration after being overheated. Here it may refer 
 either to the present joy of the young convert under the 
 manifested presence and favor of the Lord, or to the blessed 
 times Avhen such joy shall be the universal experience of 
 God's people — these times, though remote, being notwithstand- 
 ing a very fit and strong motive for repentance. This latter 
 sense is favored by the close connection of the coming of 
 
 these " times" with the Lord's "sending Jesus Christ." 
 
 The textual reading which is translated "before preached," 
 is superseded, on high authority, by a verb meaning — before 
 appointed. 
 
 "Whom heaven" [not "the heavens"] "must receive" 
 (i. e., must under the necessity created by the divine plan) 
 — until the great redemptive work to be wrought for our 
 race shall have been achieved under the gospel dispen- 
 sation. So long Jesus must needs remain in heaven, wield- 
 ing " all power in heaven and in earth" (Matt. 28: 18) for 
 
 the accomplishment of these great results. The Greek 
 
 word for "restitution" is kindred with the verb used in the 
 disciple's question (Acts 1: 6); "Wilt thou at this time 
 restore acjain the kingdom to Israel? " In tliis word " res- 
 titution," however, the carnal, worldly element is far less 
 prominent than in that earlier question about the kingdom 
 promised (supposably) to Israel. Here Peter's thought runs 
 along the line of the ancient prophecies of Zion's prosperity 
 and of the Redeemer's ti'iumphs as given in all the old 
 prophets from earliest times. He certainly supposes that 
 Jesus will not come again from heaven in visible person till 
 those glorious prophecies of the world's redemption and con- 
 version to his scepter shall have been accomplished. 
 
 Some interpreters make great account of this passage as 
 proving that Peter thought of these times of refreshing and 
 
32 ACTS. — CHAP. III. 
 
 Christ's personal coming with these "times of restitution," 
 as being then very near at hand. Yet Peter does not say 
 they are near — does not even say any thing that implies or 
 assumes it. On the contrary, he certainly declares that all 
 the great achievements of the world's Messiah, foretold by 
 the prophets, must be wrought first; i. e., while yet Heaven 
 retains Jesus on his mediatorial thi'one, energizing all the 
 agencies of his gospel kingdom for the world's conversion. 
 
 In respect to the pertinence and force of these considera- 
 tions as motives to persuade Peter's hearers to repent, all is 
 plain. The kingdom of Jesus is a great fact. He is exalted 
 at God's right hand in all power ; he has the blessing of 
 gospel refreshings for all penitent souls; he sees sublinie 
 victories over the nations of the wide world in God's pre- 
 dicted plan and in certain progress toward accomplishment ; 
 — therefore, bow ye to his scepter; become Avilling subjects 
 of his kingdom ; open your souls to the joyous reception of 
 these gifts of God's everlasting mercy to our race. 
 
 Yet another perversion of this passage would fain force 
 these words — "times of restitution" — to teach the doctrine 
 of the ultimate restoration of all moral beings to holiness. 
 
 It is a sufficient refutation of this forced perversion that 
 
 Peter limits this restitution to precisely the things predicted 
 by all the old prophets. But they never taught the final 
 restoration of lost souls. 
 
 The importance of this passage (made doubly important 
 by its manifold misconstructions) — will justify me in quoting 
 here a few well put words from H. B. Hackett — (commen- 
 tary on this passage.) 
 
 "Nearly all critics understand this passage (v. 20) as re- 
 ferring to the return of Christ at the end of the world. 
 The similarity of the language to that of other passages 
 which announce that event demands this interpretation. 
 The apostle enforces his exhortation to repent by an appeal 
 to the final coming of Christ, not because he would repre- 
 sent it as near in point of time, but because that event was 
 always near to the feelings and consciousness of the first be- 
 lievers. It was the great consummation on which the 
 strongest desires of their souls were fixed, to which their 
 thoughts and hopes were habitually turned. They lived in 
 expectation of it; they labored to be prepared for it; in 
 the expressive language of Peter, they were constantly 
 ' lookinr/ for and hastening unto it.'" 
 
 The following passages are cited to illustrate the moral use 
 
ACTS. — CHAP. III. 33 
 
 made of the Lord's final coining to warn sinners unto re- 
 pentance ;—( Acts 30, 31—1 Tim. 6: 13—2 Tim. 4: 8—2 
 Peter 3: 11) — upon which he proceeds to say: — "Some 
 have ascribed the frequency of such passages to a definite 
 expectation on the part of the apostles that the personal 
 advent of Christ was nigh at hand ; but such a view is not 
 only unnecessary, in order to account for such references to 
 ' the day of the Lord,' but is at variance with 2 Thess. 2: 
 2. Paul there declares that this expectation was unfounded, 
 and that he himself neither held nor taught it. But while 
 he corrects the mistake of those Thessalonian brethren as to 
 the very near I'eturn of the Lord, neither he nor any other 
 inspired writer has informed us how remote that event may 
 be, or when it will take place. This point remains not re- 
 vealed ; the New Testament leaves it in a state of un- 
 certainty." 
 
 22. For Moses truly said unto the fathers, A prophet shall the 
 Lord your God raise up unto you of your brethren, like unto me ; 
 him shall ye hear in all things whatsoever he shall say unto 
 you. 
 
 23. And it shall come to pass, that every soul, which will not 
 hear that prophet, shall be destroyed from among the people. 
 
 24. Yea, and all the prophets from Samuel and those that fol- 
 low after, as many as have sj^oken, have likewise foretold of 
 these days. 
 
 25. Ye are the children of the prophets, and of the covenant 
 which God made with our fothers, saying unto Abraham, And in 
 thy seed shall all the kindreds of the earth be blessed. 
 
 26. Unto you first God, having raised up his Son Jesus, sent 
 him to bless you, in turning away every one of you from his 
 iniquities. 
 
 The passage from Moses is in Deut. 18:15, 18, 19, — a 
 prophecy concerning the Messiah as in some salient points 
 a second Moses, through whom God spake to men with su- 
 preme authority. 
 
 The reference to Samuel we may suppose is due, not so 
 much to any prophecies spoken by him personally as to his 
 being the father and founder of the great school of prophets 
 in which a succession of them were trained for Israel. 
 
 In V. 25, the turn given by Peter is tenderly conciliating 
 and persuasive. The people addressed were the children of 
 those old prophets and heirs of that precious covenant first 
 made with Abraham, which enured to all his seed — if so 
 they would. And now, having raised up his Son Jesus, 
 
34 ACTS. — CHAP. IV. 
 
 God tenderly gave them the first offers of his mercy, send- 
 ing Jesus (so to speak) in the person of his apostles to bear 
 his own message through their lips, in order to bless them 
 in turning them individually from their iniquities. It was 
 not in their national but in their individual capacity that 
 this fresh salvation through a crucified Redeemer was to be 
 appropriated and realized. 
 
 CHAPTER IV. 
 
 This is the sequel of the chapter preceding, showing how 
 Peter and John were arrested in the midst of his discourse 
 and thrown into prison (vs. 1-4) ; were brought before the 
 Sanhedrim and questioned by what power they had Avrought 
 the healing of the lame man (vs. 5-8) ; how they answered 
 (vs. 8-10) ; and preached Jesus as the headstone of the 
 corner in whom only could there be salvation (vs. 11, 12) ; 
 how the council w^ere confounded (vs. 13, 14) ; and after pri- 
 vate consultation, concluded to forbid them to preach Jesus 
 any more (vs. 15-18); how the two apostles replied (vs. 
 19, 20); and were further threatened, and then dismissed 
 (vs. 21, 22) ; their report to their Christian brethren 
 and the prayer then offered (vs. 23-30) : the new baptism 
 of the Spirit and another sketch of the Christian life of the 
 brotherhood (vs. 31-37). 
 
 1. And as they spake unto the people, the priests, and the cap- 
 tain of the temple, and the Sadducees, came upon them, 
 
 2. Being grieved that they taught the people, and preached 
 through Jesus the resurrection from the dead. 
 
 3. And they laid hands on them, and put them in hold until 
 the next day : for it was now eventide. 
 
 4. Howbeit many of them -which heard the word believed ; and 
 the number of the men was about five thousand. 
 
 While they were yet speaking, this rude and violent ar- 
 rest is made — the party making it being the pi-iests then on 
 duty at the temple ; their commanding officer and certain 
 leading Sadducees. Noticeably the latter apyjear but rarely 
 during the gospel history, as in active hostility against 
 Jesus; but after his ascension, they become much more 
 prominent — obviously for the reason that the apostles con- 
 
ACTS. — CHAP. IV. 35 
 
 tinually put forward the fact of Christ's resurrection — a 
 standing offense and annoyance to the Sadducees. In al- 
 most every point the Sadducee differed from the Pharisee ; — 
 in some, to the extent of contrast. His fraternity were at 
 once a religions sect and a political party. Less numerous 
 than the Pharisees, they had more wealth; and, apart from 
 religious considerations, more social position — which served 
 in a measure to bring up their influence more nearly to a 
 level with that of the Pharisees. They Avere fully repre- 
 sented in the Sanhedrim. Religiously, they were lax in 
 doctrine ; made small account of the traditions and even of 
 the Mosaic law ; were materialists, denying the resurrec- 
 tion and even the existence of either angel or spirit. It 
 was on these latter points that their principles brought 
 them into sharp antagonism with the Christian community. 
 In V. 4 the historian interposes the remark that this ser- 
 mon, thus rudely broken off", had been of great power, swell- 
 ing the number of converts to five thousand. 
 
 5. And it came to pass on the morrow, that their rulers, and 
 elders, and scribes, 
 
 6. And Annas the high priest, and Caiaphas, and John, and 
 Alexander, and as many as were of the kindred of the high 
 priest, were gathered together at Jerusalem. 
 
 7. And when they had set them in the midst, they asked. By 
 what power, or by what name, have ye done this ? 
 
 Here is a full meeting of the great Jewish Council, the high 
 priest presiding, with a strong representation of his relatives 
 and personal friends. Placing these two humble Galileans 
 in the midst of their august assembly as if hoping to overawe 
 and oppress them with the weight of their dignity, they de- 
 manded by what power, or in what name, they had wrought 
 the healing of the man lame from his birth ? The alter- 
 native — "By what name?" signified — If not by your own 
 power, then by whose f Was it done by your own personal 
 power, or by the power of some one else? They had prob- 
 ably heard some intimation of " another name," bearing 
 upon the case. 
 
 8. Then Peter, filled with the Holy Ghost, said unto them, Ye 
 rulers of the people and elders of Israel, 
 
 9. If we this day be examined of the good deed done to the 
 impotent man, by what means he is made whole : 
 
 10. Be it known unto you all, and to all the people of Israel, 
 that by the name of Jesus Christ of Nazareth, -whom ye cruci- 
 
36 ACTS. — CHAP. IV. 
 
 fied, whom God raised from the dead, even by him doth this man 
 stand here before you whole. 
 
 The words — " filled with the Holy Ghost" — imply a spe- 
 cial efi'usion of the Spirit to meet this occasion, in fulfill- 
 ment of Christ's repeated promise that when brought before 
 magistrates and councils they need fear nothing ; need not 
 even premeditate their defense — for it should be given them 
 
 in that hour by the Holy Ghost (Matt. 10: 17-20). 
 
 Peter has his answer ready and makes his great points 
 very emphatic — We have but one answer: — the name of 
 Jesus Christ of Nazareth — the same man whom ye crucified, 
 and whom God has raised from the dead. It is the power 
 of his name which has brought this long-time powerless man 
 here before you, made whole. You have the evidence of 
 his divine power here before your eyes — God's own Avitness 
 to his resurrection, and also to his being exalted to supreme 
 dominion in the heavens. — Know ye this, and let all Israel 
 know ! 
 
 11. This is the stone which was set at nought of you builders, 
 which is become the head of the corner. 
 
 12. Neither is there salvation in any other : for there is none 
 other name under heaven given among men, whereby we must 
 be saved. 
 
 This allusion to the prophecy about the "corner-stone" 
 (Ps. 118: 22) seems to be made here in this very brief 
 way because they were supposed to be familiar with it. 
 Perhaps Peter assumed that they must remember to have 
 heard it more than once from the lips of Jesus himself, as 
 in I.uke 20 : 17 and Matt. 21 : 42. — No prophecy could 
 well be more pertinent and forcible for the present case than 
 this. Taken from a psalm composed probably for the great 
 corner-stone laying of the second temple, built under Zerub- 
 babel, it had a natural bearing upon the nation's Messiah, 
 on the principle that the old temple — the visible abode of 
 the divine glory — foreshadowed the temple of Christ's body 
 in which this divine glory became chrystallized in a far 
 more real sense. — The builders rejected this chief corner- 
 stone ; but God honored and glorified it as the real founda- 
 tion of the whole august spiritual temple. — This line of im- 
 agery appears with slight modifications in several passages 
 in the epistles (e. g., Rom. 9: 33 and Eph. 2: 20 and 1 
 Peter 2 : 6, 7). 
 
 This was the fit time and place to say (v. 12) that this 
 
ACTS. — CHAP. IV. 37 
 
 Jesus is the only Savior for lost men. There is salvation 
 in no other. — In the clause — ''must be saved" — the Greek 
 word (dei) implies an absolute necessity — here in the sj^ecial 
 sense of a necessity made absolute by the sovereign appoint- 
 ment of God, who had approved this one Savior and never 
 any other ; so that sinners absolutely must be saved by this 
 or by none. 
 
 13. Now when they saw the boldness of Peter and John, and 
 perceived that they were unlearned and ignorant men, they mar- 
 veled; and they took knowledge of thein, that they had been 
 with Jesus. 
 
 14. And beholding the man which was healed standing with them, 
 they could say nothing against it. 
 
 The cool self-possession and the fearlessness of these men 
 amazed them. Did they remember how Peter quailed be- 
 fore them when Jesus was first put on trial in their court ? 
 This Peter is now entirely another man in his spirit; as 
 marked for boldness as then for timidity — of which the only 
 explanation is that now he is "filled with the Holy Ghost." 
 — "Unlearned" would be better read unlettered — not men 
 of books — not of the educated class. — The word " ignorant" 
 misleads the English reader if he takes it in its usual sense 
 — men of little knowledge. It means only men from the 
 common walks of life : average men ; men not belonging to 
 the educated circle. — Observing these traits of their educa- 
 tional character, they were the more surprised at the force 
 of Peter's words and the power of his logic. Observing 
 them more closely, they remembered to have seen them with 
 Jesus during his life and ministry. Coupling with all these 
 points the presence of this healed ci-ipple, mightily indorsing 
 their credentials as men owned and sent of God, they had 
 not another word to say. 
 
 15. But when they had commanded them to go aside out of 
 the council, they conferred among themselves, 
 
 16. Saying, What shall we do to these men ? for that indeed a 
 notable miracle hath been done by them is manifest to all them 
 that dwell in Jerusalem ; and we can not deny it. 
 
 17. But that it spread no further among the people, let us 
 straitly threaten them, that they speak henceforth to no man in 
 this name. 
 
 18. And they called them, and commanded them not to speak 
 at all nor teach in the name of Jesus. 
 
 In this private considtation they had to deal with the fact 
 that this miracle was too well known to be ia;nored or dis- 
 
88 ACTS. — CHAP. IV. 
 
 regarded, and too well certified to be denied. What, then, 
 could they do save to stop the apostles preaching — if their 
 authority would avail to stop it. — So they call them back 
 and solemnly command them to cease from speaking at all 
 
 or teaching in the name of Jesus. Notice that (iu v. 17) 
 
 the thing they would fain stop from spreading further among 
 the people was not so much the lame of the miracle as the 
 new doctrine which the miracle, with the preaching, served 
 to sustain. 
 
 19. But Peter and John answered and said unto them, 
 Whether it be right in the sight of God to hearken unto you 
 more than unto God, judge ye. 
 
 20. For we can not but speak the things which we have seen 
 and heard. 
 
 This reply is simply perfect, lacking no possible element 
 of pertinence, pungency, force. With most admirable skill it 
 throws the great question back upon their own moral sense. — 
 Judge ye whether we ought to hearken unto you more than 
 to God — which means virtually — to you and not to God ; to 
 you when your commands upon us conflict with God's. Nor 
 does even this measure the full moral force of this terse ap- 
 peal. The apostles carry up the decision upon what is right, 
 from their tribunal to God's — whether it be right in the view 
 of God — right as weighed before him and by him — to obey 
 you more than God; — on this point what think ye? What 
 do ye honestly believe to be right in God's view of the case? 
 For, as for ourselves, we can not possibly do otherwise than to 
 speak out what we have seen and heard. — There you have our 
 decision, you know what we shall do ! — You will see that the 
 question is, not what may seem right in your notion of the 
 matter ; but what is right in the sight of God. It is of 
 small concern to us to stand right before men — before even 
 magistrates and councils ; — but to be right before God is our 
 supreme concern. Judge ye whether this be not in itself 
 supremely right! — Thus, Avith the grandest moral sublimity, 
 they appeal the Avhole case from the human tribunal to the 
 divine. — Viewed in its moral a.^^pects, these two humble Gali- 
 leans move with the tread of giants! Their words, morally 
 weighed, have the force of thunderbolts ! Neither the wily 
 sophistry nor the self-assumed dignity of priest or of Sad- 
 ducee can stand at all before them. 
 
 21. So when they had further threatened them, they let them 
 go, finding nothing how they might punish them, because of the 
 people: for all men glorified God for that which was done. 
 
ACTS. — CHAP. IV. 39 
 
 22. For the man was above forty years old on whom this miracle 
 of healing was showed. 
 
 Apparently this Court would have punished them, despite 
 of their innocence and even against their own moral convic- 
 tions, if only they had dared ; but there was a public senti- 
 ment which even they could not despise or disregard. It 
 was not wise for them to outrage this pu«blic sentiment (as 
 they must have done) by inflicting punishment for working 
 this miracle of healing, or even for declaring that they had 
 done it in the name and by the power of the risen Jesus of 
 
 Nazareth. The fact that the man was more than forty 
 
 years of age had made his healing both certainly miraculous 
 and also entirely indisputable. 
 
 23. And being let go, they went to their own company, and 
 reported all that the chief priests and elders had said unto them. 
 
 24. And when they heard that, they lifted up their voice to God 
 with one accord, and said, Lord, thou art God, which hast 
 made heaven, and earth, and the sea, and all that in them is: 
 
 25. Who by the mouth of thy servant David hast said, Why did 
 the heathen rage, and the people imagine vain things ? 
 
 26. The kings of the earth stood up, and the rulers were ga- 
 thered together against the Lord, and against his Christ. 
 
 27. For of a truth against thy holy child Jesus, Avhom thou 
 hast anointed, both Herod, and Pontius Pilate, with the Gentiles, 
 and the people of Israel, were gathered together. 
 
 28. For to do whatsoever thy hand and thy counsel determined 
 before to be done. 
 
 29. And now, Lord, behold their threatenings : and grant unto 
 thy servants, that with all boldness they may speak thy word, 
 
 30. By stretching forth thine hand to heal; and that signs and 
 wonders may be done by the name of thy holy child Jesus. 
 
 The case being reported to the whole fraternity moves 
 them mightily to prayer. Whither should men go under 
 
 such pressure, but to God ? Under these circumstances it 
 
 was beautifully pertinent to address God as the Lord Jehovah, 
 the very God who built the heavens and the earth and who 
 
 must therefore wield all power throughout the universe. 
 
 The case suggested that prophecy of David (Psalms 2:1) 
 which, rebukes the puny rage and the vain resistance of 
 human kings and rulers against God's own anointed One, 
 exalted to be King and Lord of all. They find the points 
 made in that prophecy most wonderfully fulfilled in the con- 
 federation of Roman governors with both Gentiles and Jews 
 against God's Holy Child Jesus, purposing to take advantage 
 
40 ACTS. — CHAP, IV. 
 
 of his incarnation in human flesh, not to say, cf the tempo- 
 rary weakness of human childhood. In v. 27, applying 
 
 that prophecy to these recent facts, the older manuscript 
 authorities introduce the words — " in this city:" — For of a 
 truth in this very city — against thy holy child Jesus has 
 
 this organized confederation been made, etc. But they 
 
 only accomplished God's sovereign counsel, bringing about 
 the result of his ^crificial death and of his consequent exal- 
 tation to the throne of the universe, clothed with infinite re- 
 sources of power to crush every foe as well as to save all pen- 
 itent believing souls unto eternal salvation. 
 
 It was sufficient to pray that God would looh upon their 
 threatenings. Certainly lie would know what to do in the 
 case. Did they notice that David's tone in that Psalm is 
 one of the loftiest assurance in God's consciously omnipo- 
 tent resources for retribution ? — "He that sitteth in the hea- 
 vens shall laugh ; the Lord shall have them in derision" — 
 their wicked wrath and their puny arm being only con- 
 temptible for their weakness. 
 
 The first real petition in this prayer was for " boldness" — 
 that every man might stand up, fearless of all peril and 
 speak for Christ in the face of the fiercest persecution. They 
 pray also that yet more miracles (should God please) might 
 be wi'ought in that potent name of Jesus. 
 
 31. And when they had prayed, tlie place was shaken where 
 they were assembled together ; and they were all filled with the 
 Holy Ghost, and they spake the word of God with boldness. 
 
 A second pentecostal manifestation of the Spirit's descent 
 bears witness that God has heard their prayer. The place is 
 shaken as before; again, God's Spirit is there ! All are filled 
 yet again with the Holy Ghost, and their prayer for bold- 
 ness in speaking the Gospel Word is heard and answered. 
 
 32. And the multitude of them that believed were of one heart 
 and of one soul; neither said any of them that ought of the things 
 which he possessed was his own ; but they had all things 
 common. 
 
 33. And with great power gave the apostles witness of the resur- 
 rection of the Lord Jesus; and groat grace was upon them all. 
 
 34. Neither was there any among them that lacked: for as many 
 as were possessors of lands or houses sold them, and brought the 
 prices of the things that were sold, 
 
 35. And laid them down at the apostles' feet: and distribution 
 was made unto every man according as he had need. 
 
ACTS. — CHAP. V. 41 
 
 36. And Joses, who by the apostles was surnamed Barnabas, 
 which is, being interpreted, The son of consolation, a Levite, and 
 of the country of Cyprus, 
 
 37. Having land, sold it, and brought the money, and laid it at 
 the apostles' feet. 
 
 These brief sketches of the ruling spirit of the Christian 
 brotherhood are exceedingly precious facts in this history — 
 in place here, as also at the close of Chapter II. The most 
 striking manifestations Avere — the perfect oneness of heart 
 and soul ; the common and freest possible distribution of their 
 property to meet the real wants of those who had lost all by 
 espousing Christ ; the great spiritual power which accompa- 
 nied the Apostles' testimony to the resurrection of Jesus; 
 and the great grace which came upon them all. Nobody 
 lacked bread, for the holders of real estate freely sold it, and 
 committed the avails to the apostles for distribution to the 
 needy. 
 
 The case of Barnabas is adduced here by anticipation; his 
 future history bringing him prominently into this great gospel 
 work — as we shall see. 
 
 The name Barnabas, according to its etymology, signifies ra- 
 ther son of exhoiiation than son of "consolation" — i.e., an 
 exhorter. This follows the primary, not the secondary sense 
 of the Greek word and also of the Aramaic ; and is in the 
 nature of the case much more probable. This man became 
 Paul's fellow missionary. 
 
 CHAPTER V. 
 
 Deception of Ananias and Sapphira and their death (vs. 
 1-11) ; miracles and their results (vs. 12-16) ; apostles 
 arrested by the Jewish authorities, but released from prison 
 by an angel, and commanded to resume their preaching in 
 the temple (vs. 17-21) ; the officers, learning the facts are 
 greatly troubled (vs. 22-26) ; arraign the apostles again and 
 rebuke them (vs. 27-28) ; Peter's defense (vs. 29-32) ; 
 through the counsel of Gamaliel, the council simply com- 
 mand them to desist from preaching Jesus (vs. 33-40) ; their 
 joy under persecution, and their continued preaching of Christ 
 Jesus (vs. 41-42). 
 
42 ACTS. — CHAP. V. 
 
 1. But a certain man named Ananias, with Sappliira his wife, 
 sold a possession, 
 
 2. And kept back part of the price, his wife also being privy 
 to it, and brought a certain part, and laid it at the apostles' feet. 
 
 3. But Peter said, Ananias, why hath Satan filled thine heart 
 to lie to the Holy Ghost, and to keep back part of the price of the 
 land ? 
 
 4. Whiles it remained, was it not thine own ? and after it was 
 sold, was it not in thine own power? why hast thou conceived 
 this thing in thine heart? thou hast not lied unto men, but unto 
 God. 
 
 5. And Ananias hearing these words fell down, and gave up 
 the ghost ; and great fear came on all them that heard these things. 
 
 6. And the young men arose, wound him up, and carried him 
 out, and buried him. 
 
 Ananias acted in concert with his wife, she being equally 
 responsible for the crime. The sin consisted in professing 
 to pay over the whole receipts and yet retaining a part. 
 Luke's words imply that they retained the greater part, pay- 
 ing over only the smaller part to the apostles. Noticeably 
 
 Peter assumes that Satan's hand wa.s in this wickedness. 
 Remembering that Judas was instigated by this same Satan, 
 and that his own perilous fall was attributed by his Master 
 to Satan's desire to have him, he had authority for referring 
 such a sin to Satan's machinations. But it was not in his 
 theology or his metaphysics that Satan's hand bore all the 
 moral responsibility, and left his victim Ananias innocent. 
 Far from it. The real meaning of his question (v. 3) is, 
 Why did you suffer Satan to fill your heart with this scheme 
 and thus lie to the Holy Ghost — keep back part of the 
 price, and yet declare that ye brought it all in ? Ye knew 
 very well, that while ye still held the land it was your own, 
 and ye were not required to sell it, and sold only because 
 ye chose to do so; and after ye had sold, it was still at your 
 option to keep the money, or to bring it into our common 
 fund ; so that this wliole scheme Avas of your own devising 
 to get the honor of devoting all to God while yet ye kept 
 back most of it for yourselves. This was lying, not to men 
 only or chiefly, but to God. 
 
 We notice that in terms Peter calls this sin, first, a "lying 
 to the Holy Ghost" (v. o); and next (v. 4), "lying unto 
 God." Inasmuch as the same act is referred to in each case, 
 this lying to the Holy Ghost is assumed to be in fact lying 
 unto God, and these two names are convertible, one mean- 
 ing essentially the same as the other ; that is, in his view, 
 lying against the Holy Ghost is lying against God. 
 
ACTS. CHAP. Y. 43 
 
 We must ask — In what sense was this sin a lie against 
 the Holy Ghost ? and answer : — It was a lie to men filled 
 with the floly Ghost — taught by the Holy Ghost — and thus 
 
 it became virtually a lie to the Holy Ghost himself. Ye 
 
 thought (Peter would say) that God would not see your lie. 
 Ye flattered yourselves that God, the Spirit, was not in 
 and with his apostles to such an extent as to reveal to them 
 your falsehood and blasphemy. 
 
 The great God will always hold in honor his Spirit sent 
 down to dwell in human hearts, and therefore must avenge 
 with exemplaiy punishment every insult offered him, and not 
 least the insult of a lie, which assumes that He has neither 
 the discernment to see it, nor the purity to abhor it if it 
 were to come to his knowledge. 
 
 In the earlier stages of this gospel enterprise, some degree 
 of honor attached to the wealthy who cheerfully sold their 
 estates and brought in the avails for the aid of the needy. 
 Hence arose this temptation before which Ananias and Sap- 
 phira fell. It became specially important to head off this 
 temptation in the outset, else the Christian communion might 
 soon have become as corrupt, as full of pride and hypocrisy 
 as the Pharisees themselves, whom Jesus so severely de- 
 nounced. 
 
 7. And it was about the space of three hours after, Avhen his 
 wife, not knowing what was done, came in. 
 
 8. And Peter answered unto her, Tell me whether ye sold the 
 land for so much ? and she said, Yea, for so much. 
 
 9. Then Peter said unto her. How is it that ye have agreed to- 
 gether to tempt the Spirit of the Lord ? behold the feet of them 
 which have buried thy husband are at the door, and shall carry 
 thee out. 
 
 10. Then fell she down straightway at his feet, and yielded up 
 the ghost: and the young men came in, and found her dead, and, 
 carrying her forth, buried her by her husband. 
 
 11. And great fear came upon all the church, and upon as many 
 as heard these things. 
 
 His wife repeats the sin, and suffers the same doom.- 
 
 Peter uses a new phrase to describe their sin — " tempt the 
 Spirit of the Lord.'" It was an effort to conceal their act 
 from his all-seeing eye — to prove him, whether he would 
 find out their sin, and would punish it. 
 
 We need not assume that Peter himself wielded the mirac- 
 ulous power which took these lives. The sudden death of 
 Ananias may have been a surprise to him. God only was 
 
44: ACTS. — CHAP. V. 
 
 responsible for it. It would be a great mistake to charge it 
 
 against Peter as either intolerance or vindictiveness. The 
 
 result of these sudden, awful deaths was a wholesome moral 
 
 fear — i. e., of such a sin and of such a fate. "To give 
 
 up the ghost " — literally, to give up the breath — follows the 
 ancient classic conception of death as the breathing out of 
 one's life with the last breath. "Ghost" is the old Saxon 
 for spirit, and primarily for wind and for breath. 
 
 12. And by the liands of tho apostles were many signs and 
 wonders wrought among the people; (and they were all Avith one 
 accord in Solomon's porch. 
 
 13. And of the rest durst no man join himself to them: but 
 the people magnified them. 
 
 14. And believers were the more added to the Lord, multitudes 
 both of men and Avomen ) 
 
 15. Insomuch that they brought forth the sick into the streets, 
 and laid them on beds and couches, that at the least the shadow 
 of Peter passing by might OA'ershadoAV some of them. 
 
 16. There came also a multitude out of the cities round about 
 unto Jerusalem, bringing sick folks, and them which were vexed 
 with unclean spirits : and they were healed every one. 
 
 " The rest" — remaining ones — not of the people at large, 
 but of the same class Avith Ananias. No more such men at- 
 tempted to join them, under such false pretenses. Luke can 
 not mean that no more real converts came to them, for he 
 proceeds to say that such came the more freely. This ap- 
 palling scene helped forward and by no means hindered their 
 
 spiritual Avork. Miracles of healing also became more 
 
 frequent. With great faith even in Peter's shadow they 
 brought their sick into the streets Avhere he was to pass, 
 and Avith results according to their faith, — faith in the name 
 of Jesus being the vital condition of cure. Their coming in 
 from adjacent cities testifies to the Avide-spreading fame of 
 these mii'acles. 
 
 17. Then the high priest rose up, and all they that were with 
 him, (which is tiie sect of the Sadducecs,) and were filled Avith 
 indignation. 
 
 18. And laid their hands on the apostles, and put them in the 
 common prison. 
 
 19. But the angel of the Lord by night opened the prison doors, 
 and brought them forth, and said, 
 
 20. Go, stand and speak in the temple to the people all the 
 words of this life. 
 
 Apparently, not Peter and John only, but the Avhole body 
 of the twelve at least were arrested. Again the Sadducees 
 
ACTS. — CHAP. V. 45 
 
 are prominent in tlie persecution — outraged because their 
 doctrine of the resurrection was in peril. 
 
 Angelic agency supplies the superhuman power requisite 
 for emergencies. We know not how often nor under what 
 laws of motion they come and operate. Their hand is here 
 opening these prison doors, bringing the apostles forth, and 
 then closing the doors with no alarm to the keepers. Noth- 
 ing is made more clear in the scriptures than that they have 
 physical force to act upon matter — to roll away the great 
 stone from the sepulcher (Matt. 28 : 2) — to bring forth 
 Peter on another occasion from his prison, causing his man- 
 acles to drop suddenly from his hands; making the huge 
 iron gate that opened into the city give way as "of its own 
 accord" (Acts 12: 6-10). — On this occasion they direct the 
 apostles to repair to the temple and resume their appropriate 
 work, fearless of the wrath or the power of their persecutors. 
 — Beautifully they describe the gospel message as *' the 
 words of this life." Words they were indeed which brought 
 the glorious life of salvation to men dead in their sins. The 
 angel knew to his joy the blessedness of that life, and felt 
 an interest inexpressibly deep in having those words of life 
 preached to the lost that they might be saved. — We are left 
 to conceive, as best we may, how gladly this angel fulfilled 
 his mission of deliverance to those imprisoned messengers 
 and preachers of this gospel life. 
 
 21. And when they heard that, they entered into the temple 
 early in the morning, and taught. But the high priest came, and 
 they that were Avith him, and called the council together, and all 
 the senate of the children of Israel, and sent to the prison to 
 have them brought. 
 
 22. But Avhen the officers came, and found them not in the 
 prison, they returned, and told, 
 
 23. Saying, The prison truly found we shut with all safety, and 
 the keepers standing without before the doors: but when we had 
 opened, we found no man within. 
 
 Promptly obedient to the angelic word, they are ready 
 at the temple in the early moi'ning to speak again to the 
 gathering multitudes. A fresh zest there must have been 
 in this message after a night of such experiences. 
 
 In due time the council convene, their numbers appar- 
 ently increased by inviting a body of aged men — the Avord 
 " senate," (Greek) meaning a body of old men. Officers 
 are dispatched to bring in the prisoners; — but lo, they re- 
 port the doors all right and the keepers too, — but no prison- 
 
46 ACTS. — CHAP. y. 
 
 ers there ! This strange case may (^^upposably) have had 
 
 some influence upon tbe mind of Gamaliel toward the cau- 
 tion and the wisdom which he soon manifested. 
 
 24. Now when the high priest and the captain of the temple 
 and the cliief priests heard these things, they doubted of them 
 whereunto this would grow. 
 
 25. Then came one and told them, saying, Behold, the men 
 whom ye put in prison are standing in the temple, and teaching 
 the people. 
 
 26. Then went the captain with the officers, and brought them 
 without violence: for they feared the people, lest they should 
 have been stoned. 
 
 27. And when they had brought them, they set them before 
 the council : and the high priest asked them, 
 
 28. Saying, Did not we straitly command you that ye should 
 not teach in this name ? and, behold, ye have filled Jerusalem 
 with your doctrine, and intend to bring this man's blood upon 
 us. 
 
 The doubt expressed in the words — " Avhereunto this 
 would grow " — is not precisely what the thing is, but rather, 
 what would, or might C07ne of it — what would be the result 
 if no prison- walls could hold these apostles — if some poAver 
 was on their side which in this strange way confounded all 
 their plans and expectations, they -might find they had 
 in hand a more serious undertaking than they had thought. 
 
 Nor was the case relieved when a messenger came in from 
 the temple reporting that those men were there preaching 
 again ! Prudently the oflScers bring them this time with- 
 out violence, for they know well that the people are pro- 
 foundly impressed with a sense that these are men of God, 
 preaching and working with the might of God in and behind 
 them. Those people, once aroused to indignation, might 
 stone them. Such outbursts of violence were not unknown 
 to that period of Jewish history. The readers of the gos- 
 pels will have noticed that stoning was not only a Jewish 
 mode of capital punishment under their law, but a form of 
 executing mob-law by an enraged populace. (See John 8 : 
 5 and 10: 31-33 and 11: 8; also Acts 7: 58, 59 and 14: 
 
 19). Instead of violence which under these circumstances 
 
 they dared not resort to, they content themselves with an ef- 
 fort to overawe them with their official authority. Did we 
 not command you, even w-ith all the force of our official au- 
 thority, that ye should not teach in this name of Jesus at 
 all? But now, see what ye have done! — filled the whole 
 city with your preaching! They do not say — converted the 
 
ACTS. CHAP. V. 47 
 
 whole city to your doctrine ; but ye have been preaching 
 these many days to masses of listening people ! And yet 
 more, ye really desire [ye Avill and purpose to do it if ye 
 can] — to make us responsible for the blood of Jesus of Naz- 
 areth ! Had they forgotten their own imprecation before 
 
 Pilate : — " His blood be on us and on our children ! " (Matt. 
 27 : 25). If there is responsibility to be borne for the shed- 
 ding of his blood as of an innocent man, we stand ready to 
 
 meet and to bear it! Now, however, it seems a more 
 
 serious matter. If the people should come to believe that 
 Jesus was murdered in innocence at their malicious instiga- 
 tion, they might find a very grave account to be settled at 
 the bar of their own people. 
 
 29. Then Peter and the other apostles answered and said, We 
 ought to obey God rather than men. 
 
 30. The God of our fathers raised up Jesus, whom ye slew and 
 hanged on a tree. 
 
 31. Him hath God exalted with his right hand to be a Prince 
 and a Savior, for to give repentance to Israel, and forgiveness of 
 sins. 
 
 32. And we are his witnesses of these things ; and so is also 
 the Holy Ghost, whom God hath given to them that obey him. 
 
 Peter is again the speaker ; all the apostles are said [Gr.] 
 to speak. He spake for them all. The answer is prompt 
 and very explicit. — We i-ecognize God's authority — not 
 yours. It is simply a stern necessity [dei] that we obey him 
 — not you. In this case, Peter does not (as before. Acts 4: 
 19, 20), put it to their conscience and moral sense to say 
 whether this must not be right in God's sight. The sim- 
 plest and briefest possible way of putting it is now sufficient. 
 We have but one Master to obey — not yourselves, but God. 
 
 To say — "The God of our fathers" — was purposely con- 
 ciliatory — both in respect to " our" — we being Jews as well 
 as yourselves ; and in holding them to be the children 
 of the ancient covenant and promises under which the 
 
 Messiah came. He raised Jesus from the dead when ye 
 
 had taken his life by crucifixion. " Hanging him on a tree" 
 is literally, iqyon ivood — i. e., a wooden pillar — not a green 
 
 and growing tree. Here again, with no sense of fear, 
 
 Peter charges upon them the deliberate, causeless, guilty 
 murder of Jesus. Him hath God exalted to his rigid hand; 
 and possibly in the involved sense also — by and with his own 
 almighty power — the same words as above (2: 33). — " To 
 be a Prince" (the same word as in 3: 15) ("killed the 
 8 
 
48 ACTS. — CHAP. V. 
 
 Prince of life"). Probably in this connection, his princely 
 dominion looks specially to his being at the head of God's 
 great scheme of redemption- — ^the Author and Finisher of 
 all gospel fliith, for it is linked with the word "Savior" and 
 declared to ])e an exaltation fur the purpose of giving re- 
 pentance and remission. So construed, the statement con- 
 templates the first stage of Christ's mediatorial work, Avhilc 
 the agencies of the Spirit and of mercy are put forth for 
 the salvation of men, and not the ultimate stage in which 
 his supreme dominion will call rebels to account and wield 
 the agencies of righteous retribution. 
 
 The precise sense in which he " j/iues repentance," Avhile 
 yet repentance is and must be the free act of the sinner, 
 should have our attention. The most obvious and satis- 
 factory explanation assumes a special reference to the prom- 
 ised gift of the Holy Ghost — a fact and power constantly 
 present to the thought of Peter in all these discourses — a 
 fact which fully and even specially includes that divine 
 agency which leads, draws sinners to repentance. This 
 agency never conflicts with the sinner's own agency ; never 
 supersedes it ; but only moves, inspires, directs it ; and is 
 therefore, in its nature moral only and purely — always, 
 therefore, in harmony with the free moral nature of man. 
 
 With Gospel repentance comes forgiveness — which Jesus 
 ■will surely bestow on every truly ]3enitent soul. 
 
 In this short speech, the logic runs thus: The very same 
 Jesus of Nazareth, whom ye so guiltily murdered, God has 
 exalted to his right hand to administer the glorious agencies 
 and powers of salvation, to move the hearts of sinners to re- 
 pent and so obtain forgiveness. — Brethren of Israel, guilty 
 as ye ai-e, there is hope for you in this slain but risen Jesus ! 
 He himself opens to you the door "of mercy — even to every 
 one who falls penitently at his feet. 
 
 " AVe are witnesses of these words" — more exact than 
 " things " — for the matters of which he spealcs are of the 
 sort that come from God to men in words — words of promise 
 — words revealing God's great thoughts of mercy toward 
 
 lost men. The apostles are witnesses — but not they only. 
 
 The Holy Ghost is a witness jointly with them, sustaining 
 their testimony by his own — his testimony being given in all 
 those special manifestations peculiar to those times — the 
 gift of tongues, the working of miracles, and the marvelous 
 wisdom and the fearless energy with which He filled the 
 
ACTS. CHAP. V. 49 
 
 souls of his servants — all that obey him — the same verb for 
 " obey " and in the same sense as in v. 29. 
 
 33. When they heard that, they were cut to the heart, and took 
 counsel to slay them. 
 
 34. Then stood there up one in the council, a Pharisee, named 
 Gamaliel, a doctor of the law, had in reputation among all the 
 people, and commanded to put the apostles Ibrth a little space; 
 
 35. And said unto them, Ye men of Israel, take heed to your- 
 selves what ye intend to do as touching these men. 
 
 36. For before these days rose u^d Theudas, boasting himself 
 to be somebody; to whom a number of men, about four hundred, 
 joined themselves : who Avas slain ; and all, as many as obeyed 
 him, were scattered and brought to nought. 
 
 37. After this man rose up Judas of Galilee in the days of the 
 taxing, and drew away much people after him : he also perished; 
 and all, even as many as obeyed him, Avere dispersed. 
 
 38. And now 1 say unto you, Refrain from these men, and let 
 them alone : for if this counsel or this work be of men, it will 
 come to nought : 
 
 39. But if it be of God, ye can not overthrow it : lest haply ye 
 be found even to tight against God. 
 
 40. And to him they agreed: and when they had called the 
 apostles, and beaten them, they commanded that they should not 
 speak in the name of Jesus, and let them go. 
 
 The effect of this speech was sharp. The word (" cut to 
 the heart") means sawn through and througli, as if the tear- 
 ing teeth of a saw were severing their heart-strings asunder. 
 Not that the speech was insulting or purposely exasperating ; 
 but its pungent truths fell on proud, tough, unyielding souls, 
 having never a thought of coming down in penitence, or 
 
 even of giving place at all to reason. Their first thought 
 
 is to plot for putting the apostles to death at once. If only 
 they could contrive some scheme of violence which would 
 elude the interposition of the people for their rescue, they 
 were ready. 
 
 But suddenly — perhaps unexpectedly to all — there arose 
 one man in their council, manifestly one of its members — 
 probably one whose voice had not been heard there on these 
 questions before — yet a man venerable for years and for 
 Avisdom — a Pharisee [the active, violent members were mostly 
 Sadducees]— a man apparently the leader of all the mod- 
 erate, discreet men of the council — by the name of Gamaliel. 
 He was a doctor — professor of Jewish law, well known, and 
 profoundly esteemed among all the people. He rose and 
 moved that the men at the bar of the council be withdrawn 
 
50 ACTS. CHAP. Y. 
 
 for a short time [better than "a little space"], that the 
 
 council might have opportunity for free consultation. 
 
 There is no reason to question that this is the same Gamaliel 
 at whose feet Saul of Tarsus had sat as a pupil — a grand- 
 son of the renowned Hillel who founded one of the two rival 
 schools of Jewish learning ; a man wliose name and fame 
 are great in the Talmud; "whose renown for wisdom and 
 moderation was such that his death is represented in the 
 Jewish books as the departure of true Pharisaism from 
 
 Israel" (Alexander). His first words have the ring of 
 
 sound sense and deep wisdom : — Be careful, for your own 
 sakes, as to what ye shall do to these men. Ye may find it 
 a matter of deeper concern to yourselves than ye suppose. 
 For if God should be on their side and not on yours, tvhat 
 then f 
 
 He next calls their attention to two insurrections, then 
 recent in Jewish history, in which men arose and drew many 
 followers, but soon perished miserably, dragging down with 
 themselves more or less of their followers, and leaving the 
 rest to be scattered disastrously. From their case he reason- 
 ably infers that if these apostles have no other basis but 
 such as those insurgents had, they will come to nought full 
 soon of themselves. They would only need to be let alone. 
 But if it should prove that their work is of God, it would 
 be vain for the council to oj^pose it — nay, more ; far worse 
 than in vain ; for let them consider — What if they were 
 found fighting against God ? 
 
 For once these words of moderation and wisdom ruled 
 the hour. The council yielded ; recalled the apostles to dis- 
 charge them ; but first, to vent their malice, and perhaps in 
 their thought, to atone somewhat for this concession to mod- 
 erate measures, they beat them, arid then repeat their futile 
 injunction to speak no more in the name of Jesus, and let 
 them go. [Was Saul of Tarsus there ? and if so, Avhat 
 did he think of the counsels of his old professor, Gamaliel ?] 
 
 41. And they depai'tcd from the presence of the council, rejoic- 
 ing that they were counted worthy to suffer shame for Ills name. 
 
 42. And daily in the temple, and in every house, they ceased 
 not to teach and preach Jesus Christ. 
 
 Was the spirit of those apostles subdued, awed, and moved 
 to succumb ? Never ! It was their joy to have the honor 
 of suffering for Jesus. Glad were they to be accounted 
 worthy to suffer shame for his name. Now they remember 
 
ACTS. CHAP. VI. 51 
 
 to purpose the Master's words — " "Whosoever shall confess 
 me before men, him will I confess before my Father and 
 before his angels." 
 
 Remarkably, the scourging seems to have been scarcely 
 noticed. It served (we may suppose) to heighten their joy, 
 supplying (as in the case of Paul and Silas, Acts 16: 25,) 
 some new notes in their song of praise to God. 
 
 Again, they are preaching daily in the temple, openly defy- 
 ing all the authority of the council ; and also in every house 
 over all the city where they would and could, ceasing not to 
 teach and to preach Jesus Christ. So utterly do the perse- 
 cution and dictation of the Jewish council fail to arrest the 
 triumphant progress of this gospel work. 
 
 CHAPTER VI. 
 
 This chapter has a twofold purpose, viz., to record the ap- 
 pointment of the first body of deacons (vs. 1-6) , and to in- 
 troduce Stephen, distinguished for his wisdom and boldness ; 
 for his great speech which fills the next chapter, and for his 
 martyrdom — the first man of the apostolic age whose life be- 
 came a sacrifice to the malice of Jewish persecution (vs. 7-15). 
 
 1. And in those days, when the number of the disciples was 
 multiplied, there arose a murmuring of the Grecians against the 
 Hebrews, because their Avidows were neglected in the daily min- 
 istration. 
 
 2. Then the twelve called the multitude of the disciples unto 
 them, and said, It is not reason that we should leave the Avord 
 of God, and serve tables. 
 
 3. Wherefore, brethren, look ye out among you seven men of 
 honest report, full of the Holy Ghost and wisdom, whom Ave may 
 appoint over this business. 
 
 4. But Ave Avill give ourselves continually to prayer, and to the 
 ministry of the Avord. 
 
 These "Grecians" Avere Hellenists, not Hellenes; i. e., 
 Avere not Grecians by birth and nationality, but only in lan- 
 guage and foreign residence, being Jews Avho had resided 
 abroad ; bad adopted the Greek tongue ; and so had become 
 a class distinct from the Jcavs of Palestine Avho used the 
 Aramean tongue. At this early day, no converts had been 
 made from people Avho Avere Gentiles by birth. 
 
52 ACTS. CHAP. VI. 
 
 Widows — usually a dependent class — were at this time 
 supplied with food from the charity fund of the Christian 
 brotherhood. Complaint arose, whether well or ill founded, 
 that the Hellenist widows were overlooked (so the word 
 seems to mean), or at least, "received less attention than the 
 Hebrew widows. In the spirit of justice as well as of be- 
 nevolence, the apostles gave these complaints their prompt 
 
 attention. The numbers to be looked after were great 
 
 and the business burdensome. Hence they said : — It is not 
 pleasing to us — does not seem well — that we should neglect 
 the preaching of the word and give our service to matters 
 of the table. "Men of honest report" — in good reputa- 
 tion for honesty and integrity ; and also full of the spirit of 
 wisdom. That we may put them in charge of this neces- 
 sary service — literally — of this need or demand — i. e., for 
 service. Then W'C shall be left free to devote ourselves ex- 
 clusively to prayer and to pi-eaching — i. c, to the public 
 services which consisted in prayer and in preaching the 
 
 word. This was eminently sensible. The case shows 
 
 that these deacons were originally assigned to the special 
 service of supervising the temporalities of the church — to the 
 care and distribution of its provisions for the poor. In prac- 
 tice, however, it appears that at least two of these seven, 
 Stephen and Philip, were very active and efficient as evan- 
 gelists, preaching the gospel with extraordinary spirit and 
 success. 
 
 The reason for the number seven is not given, yet very 
 probably is traceable to the sacred associations with that 
 number, consequent upon its relations to the Sabbath. No 
 other explanation is more probable than this. 
 
 5. And the sayins; pleased the whole multitude: and they chose 
 Stephen, a man full of faith and of the Holy Ghost, and Philip, 
 and Prochorus, and Nicanor, and Timon, and Parraenas, a,nd 
 Nicolas a proselyte of Antioch : 
 
 6. Whom they set before the apostles: and when they had 
 prayed, they laid their hands on them. 
 
 7. And tlie word of God increased; and the number of the dis- 
 ciples multiplied in Jerusalem greatly ; and a great company of 
 the priests were obedient to the faith. 
 
 These names are all Greek, not Hebrew — a circumstance 
 Avhich makes it probable that they were Hellenists — of the 
 class among whom complaints hud arisen. If so, the voice 
 of the people making the selection was — We entrust this 
 responsibility entirely to yourselves. Ye will do justice to 
 
ACTS. — CHAP. VI. 53 
 
 the Hebrew widows, and ye will not fall under suspicion of 
 neglecting the Grecians. So with prayer and imposition of 
 hands, they are set apart to this service. 
 
 Tliis slight disturbance of feeling having been thus wisely 
 and kindly allayed, and the whole business judiciously ad- 
 justed, there seems to have been a new baptism of blessings 
 and a fresh impulse in their work. Wicked as that great 
 city was, the number of disciples in Jerusalem increased 
 greatly. More surprising still, " a great company of the 
 priests were obedient to the faith." Luke does not say — of 
 the Pharisees, or Sadducees, or even, of scribes or lawyers — 
 although some from these classes may have been among the 
 converts. But the priests were a numerous class, amount- 
 ing to several thousands. The conversion of a considera- 
 ble number of this class doubtless brought into the Christian 
 brotherhood a large accession of leading minds, at least 
 somewhat educated, and thus augmented the working forces 
 of the church. 
 
 8. And Stephen, full of fixith and power, did great wonders and 
 miracles among the people. 
 
 9. Then there arose certain of the synagogue, which is called 
 the synagogue of the Libertines, and Cyrenians, and Alexandri- 
 ans, and of them of Cilicia and of Asia, disputing with Stephen. 
 
 10. And they were not able to resist the wisdom and the spirit 
 by which he spake. 
 
 Stephen comes into special prominence, distinguished for 
 great faith and power and for performing extraordinary 
 miracles. 
 
 Very important for its results was this discussion which 
 arose between Stephen and certain men of the synagogue 
 of the Libertini, and also others — some from Cyrene and 
 from Alexandria; others from Cilicia or Asia. These Li- 
 bertini (not "libertines" in the modern sense) are supposed 
 to have been freedmen, originally Jewish slaves under Ro- 
 man masters, but now freed and residing in such numbers 
 in Jerusalem as to have a synagogue of their own. Cyrene 
 was a port-town and Greek colony in northern Africa; Alex- 
 andria, a great and well known city of Egypt, of large 
 Jewish population ; Cilicia, the south-east province of Asia 
 Minor; and "Asia" in the then restricted sense — one of the 
 provinces of Asia Minor. Supposably these men were of 
 the Hellenist class, and for this reason came naturally into 
 contact with Stephen. 
 
54 ACTS. CHAP. VII. 
 
 In this discussion they were thoroughly worsted, and con- 
 sequently became furious in their malign hostility. 
 
 11. Then they suborned men, which 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 brought him to 
 the council. 
 
 13. And set up false witnesses, which said, This man ceaseth 
 not to speak blasphemous words against this holy place and the 
 law : 
 
 14. For we have heard him say, that this Jesus of Nazareth shall 
 destroy this place, and shall change the customs which Moses 
 delivered to us. 
 
 15. And all that sat in the council, looking stedfastly on him, 
 saw his face as it had been the face of an angel. 
 
 " Suborned" in the sense of inducing them to bear false 
 testimony. The whole movement had the spirit of mob vio- 
 lence, with only the poorest apology of forms of law ; Avorked 
 
 by perjured testimony and distorted evidence. The charge 
 
 in V. i-4 may have had some truth to start from, for Jesus 
 
 had foretold the destruction of the holy city. As to 
 
 changing the customs which came down from Moses, Ste- 
 phen probably did teach that the Christian scheme would 
 lead to some modifications of Judaism. Few and moderate 
 Avords in that direction might be distorted and abused to ex- 
 asperate men, bigoted and tenacious of the mere rituals of 
 their system as most Jews then Avere. 
 
 "His face as that of an angel" suggests a glowing radiance 
 of purity and benevolence. Perhaps like that which appear- 
 ed in Moses (Ex. 34: 29-35) Avhen he came down from com- 
 munion with a pi'esent God on the holy mount. 
 
 CHAPTER Vn. 
 
 This chapter i-ecords the great speech of Stephen before 
 the Jewish council when arraigned on the charges (6: 13, 14) 
 of having spoken " blasphemous words against Jerusalem and 
 the law" — particularly that ''Jesus Avould destroy this place 
 and change the customs that had come down from Moses." 
 
ACTS. — CHAP. VII. 55 
 
 His speech takes a wide range in Hebrew history, bringing 
 out prominently the names and deeds of Abraham, Joseph, 
 Moses, — to David and Solomon. Then, instead of giving 
 his speech the turn and the tone of a personal defense 
 against the indictment, he fearlessly arraigns the proud, dig- 
 nified council before him as guilty of all the great sins of 
 their fathers; as "stiff-necked and uncirciuncised in heart 
 and ears," and as " always resisting the Holy Ghost." The 
 Council, though sitting as a court of justice, were infuriated 
 to madness. Keckless of all forms of law they became an 
 immense mob — dragged their prisoner out of the city and 
 stoned him to death. 
 
 Preliminary to the consideration of Stephen's speech in 
 detail, it will be well to premise certain general views of his 
 design. 
 
 1. Negatively; he did not propose to give the council les- 
 sons in Hebrew history as he would instruct men unfamiliar 
 with that subject. 
 
 2. But, positively ; assuming that the members of that 
 council were familiar with at least the salient points of that 
 history, he calls their attention to the fact that their fathers 
 were the chosen people of God, having in trust a special cove- 
 nant, glorious promises, inspiring prophecy of a Deliverer to 
 come, institutions of religious worship — the law of Moses, and 
 the ancient temple. 
 
 8. That in many prominent instances, their fathers had 
 dishonored their best men; had failed to recognize their mis- 
 sion from God — thus exemplifying and foreshadowing the 
 very sins of the men who had rejected and murdered Jesus of 
 Nazareth. 
 
 4. That their fathers had many a time fearfully lapsed 
 into idolatry; provoked their God to forsake and destroy them, 
 so that a long catalogue of crimes lay against them waiting 
 for the day of a terrible retribution. 
 
 5. That these shortcomings — these egregious national sins, 
 had compelled their God to introduce great changes in his 
 methods with his professed people ; and at the time then 
 present had brought him to the point of a great vital revolu- 
 tion in the whole external economy of his administration. 
 
 6. Finally, having reached the point in this arraignment 
 where, having charged upon them their great and damning 
 guilt, he was prepared (apparently) to say — " Nothing less 
 than speedy repentance and fleeing for mercy to the same 
 Jesus whom ye have crucified can save you from utter and 
 
56 ACTS. — CHAP VII. 
 
 swift destruction " — lie is cut short and hurried to his death. 
 Plainly the concluding appeal of this address is wanting, 
 being foreclosed by the outburst of rage and violence ■which 
 fills its legitimate place. 
 
 1. Then said the high priest, Are these things so? 
 
 2. And he said, Men, brethren, and fathers, liearkcn ; The 
 God of glory appeared unto our father Abraham, when he was in 
 Mesopotamia, l)cfore he dwelt in Charran, 
 
 3. And said unto him, Get thee out of thy country, and from 
 thy kindred, and come into the land which I shall show thee. 
 
 Stephen's address is at once fraternal and respectful: — Ye 
 men wbo are both brethren and fathers: — literally brother- 
 men and fathers, I crave a hearing. 
 
 "The God of glory" — is not precisely the glorious God; 
 the phrase does not designate him as the One who dwells in 
 the heavens in "light unapproachable;" but rather, as He 
 who manifested himself to Israel in the glory of the pillar of 
 cloud and of a visible Presence [the Shechinah] above the 
 mercy -seat, beneath the cherubim. 
 
 His first appearance to our father Abraham was in his 
 original home, Mesopotamia, a general name for the whole 
 region between the two great rivers — Euphrates and Tigris. 
 This was before his residence in Haran [the Hebrew orthog- 
 raphy for Charran]. The special object of this remove 
 
 was to draw him away from the influence of his idolatrous 
 surroundings. Joshua (24: 2) is our authority for the fact 
 
 that " they served other gods." The English words — 
 
 "Come into the land which I shall show thee" — is more 
 definite than the Greek — the sense of which is — Into the 
 land, whatever it may be, which I shall show — into w^hatever 
 land I may indicate — which brings these words into full 
 harmony with Heb. 11: 8: "Abraham went forth, not 
 knowing whither he went." 
 
 4. Then came he out of the land of the Chaldajans, and dwelt 
 in Charran: and from thence, when his fother was dead, he re- 
 moved him into this land, wherein ye now dwell. 
 
 5. And he gave him none inheritance in it, no, not so much as 
 to set his foot on: yet he promised that he would give it to him 
 for a possession, and to his seed after him, when as yet he had no 
 child. 
 
 6. And God spake on this wise, That his seed should sojourn in 
 a strange land; and that they should bring them into bondage, 
 and entreat them evil four hundred years. 
 
 7. And the nation to whom they shall be in bondage will I 
 
ACTS. — CHAP. VII. 57 
 
 judge, said God : and after that shall they come forth, and serve 
 me in this place. 
 
 Haran in upper Mesopotamia was one stage forward in 
 Abraham's migration from his ancestral home (" Ur of the 
 Chaldees"), to Canaan, the land of his ultimate destination. 
 His stop ia Haran was due (we may suppose) to the infirm- 
 ities of his very aged father [Terah] — too great to bear the 
 journey to Canaan. Consequently Abraham delayed here 
 till the death of his father, and then proceeded to his own 
 
 land of promise. [For the chronological difficulty over 
 
 the question of the age of Terah at Abraham's birth and 
 also at his own death, see my "Pentateuch," pages 64, 65]. 
 — I accept the statement (Gen. 11: 32) which makes 
 Terah's whole age 205 years, and his age at Abraham's birth 
 130. 
 
 The sojourning in Egypt is made in round numbers 400 
 years (v. 6). This is another debated point in Hebrew 
 chronology. (See my Pentateuch, pages 62-64). The 
 question at issue lies between 215 years and 430, as the du- 
 ration of Israel's sojourn in Egypt — the evidence jDreponder- 
 ating strongly for the longer period. 
 
 8. And he gave him the covenant of circumcision : and so 
 Abraham begat Isaac, and circumcised him the eighth day ; and 
 Isaac begat Jacob ; and Jacob begat the twelve patriarchs. 
 
 9. And the patriarchs, moved with envy, sold Joseph into 
 Egypt; but God was with him, 
 
 10. And delivered him out of all his afflictions, and gave him 
 favor and wisdom in the sight of Pharaoh king of Egypt; and he 
 made him governor over Egypt and all his house. 
 
 11. Now there came a dearth over all the land of Egypt, and 
 Chanaan, and great affliction : and our fathers found no sustenance. 
 
 12. But when Jacob heard that there was corn in Egypt, he 
 sent out our fathers first. 
 
 13. And at the second time Joseph was made known to his 
 brethren ; and Joseph's kindred was made known unto Pharaoh. 
 
 14. Then sent Joseph, and called his father Jacob to him, and 
 all his kindred, three score and fifteen souls. 
 
 15. So Jacob went down into Egypt, and died, he, and our 
 fathers, 
 
 16. And were carried over into Sychem, and laid in the sepul- 
 chre that Abraham bought for a sum of money of the sons of 
 Emmor the father of Sychem. 
 
 The "envy" of Joseph's brethren had its analogy in the 
 malice of the Jew^s against Jesus, so that Stephen's allusion 
 to it was apparently designed to be suggestive. God will 
 surely be with and for the wronged and innocent party. 
 
58 ACTS. CHAP. VII. 
 
 Let this venerable council take notice of this great moral 
 lesson in our nation's history ! 
 
 V. 15, 16 seem to assume that not only Joseph and Ja- 
 cob, but all the patriarchs were taken to Canaan for burial. 
 
 In our present text there is difficulty in the point that 
 Abraham is said to have bought the family tomb at Sychem; 
 whereas, his purchase was at Hebron (Gen. 23 : 1-10) and 
 Jacob's at Sychera (Gen. 33 : 19) where Joseph also was 
 buried (Josh. 24: 32). — The word "Abraham" may be a 
 textual error for Jacob. This solution seems more obvious 
 and satisfactory than any other. 
 
 17. But when the time of the promise drew nigh, Avhich God 
 had sworn to Abraham, the people grew and multiplied in Egypt, 
 
 18. Till another king arose, which know not Joseph. 
 
 19. The same dealt subtilly -with our kindred, and evil entreated 
 our f\ithers, so that they cast out their young children, to the end 
 they might not live. 
 
 20. In which time Moses was born, and was exceeding fair, and 
 nourished up in his father's house three months. 
 
 21. And when he was cast out, Pharaoh's daughter took him 
 up, and nourished him for her own son. 
 
 22. And Moses was learned in all the wisdom of the Egyptians, 
 and was mighty in words and in deeds. 
 
 23. And when he was full forty years old, it came into his 
 heart to visit his brethren the children of Israel. 
 
 24. And seeing one of them suffer wrong, he defended him, and 
 avenged him that was oppressed, and smote the Egyptian: 
 
 25. For he supposed his brethren would have understood how 
 that God by his hand Avould deliver them : but they understood 
 not. 
 
 26. And the next day he showed himself unto them as they 
 strove, and would have set them at one again, saying, Sirs, 3'C are 
 brethren ; why do ye wrong one to another ? 
 
 27. But he that did his neighbor wrong thrust him away, say- 
 ing, Who made thee a ruler and a judge over us ? 
 
 28. Wilt thou kill me, as thou didst the Egyptian yesterday? 
 
 29. Then fled Moses at this saying, and was a stranger in the 
 land of Madian, where he begat two sons. 
 
 Stephen expands the history of Moses fully, adducing 
 several points of very great general interest, and some that 
 bear very suggestively by way of analogy upon the sin of 
 the Jews in rejecting Jesus, especially the passage v. 35 and 
 onwards. 
 
 In V. 18 "another king" a.ssumes atiother dynasty — no-i 
 ticed here to account for the great change of governmental 
 policy toward the Hebrew people. [This subject Ls treated 
 in mj "Pentateuch," pages 216-220.] 
 
ACTS. — CHAP. VII. 59 
 
 In V. 19 the authorized version assumes that the Egyp- 
 tians treated the Hebrews Avith such severity that they act- 
 ually cast out their own infant offspring to perish. The 
 sense of the original is probably what is called felic; — they 
 oppressed the Hebrew parents jbr the purpose of making them 
 expose their offspring to perish — which, however, docs not 
 imply that this plan was successful and that those Hebrew 
 parents did murder their own offspring. The truth seems 
 rather to have been that this scheme failed and that the 
 Egyptians resorted to yet other methods of child-murder, 
 none of which were very successful. Certainly none of them 
 availed to check the rapid increase of Hebrew population. 
 
 Pharaoh's daughter "took up" Moses, in the technical 
 sense of adopting him as her own. The phrase is supposed 
 to have come into use from the practice of the father taking 
 up to his o\Yn bosom the babe he jDroposed to rear, in dis- 
 tinction from those which were left to perish. 
 
 In the life of Moses, Stephen makes three quite distinct 
 forty-year periods; — the first in the court of Pharaoh (v. 
 23), cut short by the events recorded (vs. 23-29); the sec- 
 ond in Arabia ["the land of Midian"], also of forty years 
 (v. 30) — terminated by God's manifestations at the burning 
 bush; and the third, delivering and leading forth Israel 
 another forty years (v. 36) to his death at the age of one 
 hundred and twenty (Deut. 34: 7). A more eventful hu- 
 man life — a greater man, endowed and used of God for 
 greater ends — where shall we go to find? 
 
 On verse 23 we may ask — AVhat put it in his heart just 
 then and not before, to visit his oppressed brethren of Is- 
 rael? — -and find no answer save that which refers it ulti- 
 mately to God. — Or (on v. 25) we may ask wdiat reason 
 he had to suppose that his brethren would understand that 
 God would deliver them by his hand; — but no answer ap- 
 pears. We must suppose it was made clear to himself. 
 Probably his brethren ought to have understood on this 
 point more than they did. Stephen gives aU the history in 
 the case which was necessary to suggest the analogy between 
 those dull-minded Hebrews and the far more guilty, self- 
 blinded Jews of his time, who would not see in Jesus of 
 Nazareth their own deliverer. 
 
 30. And when forty years were expired, there appeared to him 
 in the wilderness of Mount Sina an angel of the Lord in a flame 
 of fire in a bush. 
 
60 ACTS. CHAP. VII. 
 
 31. When Mosos saw it, he wondered at the sight: and as he 
 drew near to behold it, the voice of the Lord came unto him, 
 
 32. Sayinir;, I am the God of thy fathers, the God of Abraham, 
 and the God of Isaac, and the God. of Jacob. Then Moses trem- 
 bled, and durst not behold. 
 
 33. Then said the Lord to him, Put off thy shoes from thy 
 feet: for the place where thou standest is holy ground. 
 
 34. I have seen, I have seen the affliction of my people which 
 is in Egypt, and I have heard their groaning, and am come 
 down to deliver them. And now come, I will send thee into 
 Egypt. 
 
 These facts of the history are in themselves profoundly 
 interesting. One point may have been purposely suggestive 
 as bearing on the charge against Stephen of dishonoring 
 the temple; — viz., that the ground where Moses stood be- 
 fore the burning bush Avas " Jioly." Any place is holy 
 ground where God is ; and no temple, be it never so mag- 
 nificent, can be sacred after God has abandoned it and 
 manifests his jwesence there no more. Had those Jews, 
 sitting in grave council as Stephen's judges, thought of 
 this? 
 
 It should be noticed that he whom God calls " the angel 
 of the Lord" (v. 30) declares of himself (v. 31-3-i)— " I 
 am the God of Abraham," etc. ; that the voice is said to be 
 " the voice of the Lord," and that the entire description 
 makes him divine. The best explanation assumes tliat this 
 angel [or messenger] was truly the revealer of God under 
 the old dispensation and identical with the Logos — " the 
 Word made flesh," and thus revealing God, under the new. 
 Numerous passages and special arguments might be adduced 
 to sustain this view; but it would seem sufficient to refer to 
 Ex. 23: 20-23;— "Behold, I send an Angel before thee, 
 to keep thee in the way, and to bring thee into the place 
 which 1 have prepared. Beware of him, and obey his voice, 
 provoke him not; for he will not pardon your trans- 
 gressions: for my name is in him. But if thou shalt in- 
 deed obey his voice, and do all that I speak; then I will be 
 an enemy unto thine enemies, and an adversary unto thine 
 adversaries." 
 
 35. This Moses Avhom they refused, saying, Who made thee 
 a ruler and a judge? the same did God send to be a ruler and 
 a deliverer by the hand of the angel which appeared to him in 
 the bush. 
 
 36. He brought them out, after that he had showed wonders 
 
ACTS. — CHAP. VII. 61 
 
 and signs in the land of Egypt, and in the Red Sea, and in the 
 wilderness forty years. 
 
 Beyond question Stephen made a specially suggestive 
 point here. This "refusing" looks to the facts put in vs. 
 24-28. Tiiey spurned the interposition of Moses to deliver 
 them from their Egyptian oppressors, yet God took him up; 
 indeed had long been training him for this service and now 
 called him, clothed him with the requisite miraculous pow- 
 ers and made him the nation's glorious deliverer. Anal- 
 ogously to this, God had provided his own Son ; had en- 
 throned him on high as the world's great Redeemer — all 
 despite of the puny opposition of scribe, Pharisee and Sad- 
 ducee. 
 
 37. This is that Moses, Avhich said unto the children of Israel, 
 A prophet shall the Lord your God raise up unto you of your 
 brethren, like unto me ; him shall ye hear. 
 
 38. This is he, that was in the church in the Avilderness with 
 the angel which spake to him in the Mount Sina, and with our 
 fathers : who received the lively oracles to give unto us : 
 
 39. To whom our fathers would not obey, but thrust him from 
 them, and in their hearts turned back again into Egypt, 
 
 40. Saying unto Aaron, Make us gods to go before us: for as 
 for this Moses, which brought us out of the land of Egypt, we 
 wot not what is become of him. 
 
 41. And they made a calf in those days, and offered sacrifice 
 unto the idol, and rejoiced in the works of their own hands. 
 
 42. Then God turned, and gave them up to worship the host 
 of heaven; as it is written in the book of the prophets, O ye 
 house of Israel, have ye offered to me slain beasts and sacrifices 
 by the space of forty years in the wilderness? 
 
 43. Yea, ye took up the tabernacle of Moloch, and the star of 
 your god Remphan, figures which ye made to worship them : 
 and I will carry you away beyond Babylon. 
 
 The prophecy of the Messiah by Moses (Deut. 18 : 15, etc.) 
 was very pertinent in this defense. Your own Moses spake 
 of this very Jesus Avhom ye have slain, solemnly charging 
 you to " hear him." 
 
 "In the church" — this word being used in the same sense 
 as " congregation," currently applied to the assembled people 
 of Israel in their wilderness life. Moses was continually 
 with that revealing angel who talked with him on Mount 
 Sinai and '^with our fathers" — in the sense of being a Me- 
 diator [messenger] between the two parties, receiving the 
 law from the Augel and communicating it to the fathers. 
 
62 ACTS. CHAP. VII. 
 
 Thus the living [life-giving] oracles [revelations] of God 
 came to us. 
 
 They "turned back to Egypt in their heart" in the two- 
 fold sense of longing for its luxuries in the place of their 
 •'light" diet of manna, but yet more, in their proclivities 
 
 toward the idol-worship of Egypt. " Gods to go before 
 
 us" — not to lead us back into Egypt, but to lead us on, out 
 of this wilderness; — to be our God in the sense of One whom 
 
 we may worship and may follow. "As for this Moses" — 
 
 said in contemptuous words and tone — he has left us and 
 gone, we know not where. But there was far less reason 
 in what they said than they supposed. Vs. 42, 43 as- 
 sume that their mad passion for idols was so abusive and so 
 grievous to Jehovah that he abandoned them to their heart's 
 desire, even to worship the heavenly bodies and to cai'ry 
 (secretly, Ave may suppose) the tent of the god Moloch and 
 the star of the god Remphau, all their way through their 
 journeying in the desert. [On the probable sense of these 
 words, Moloch; Remphan, see my Notes on Amos 5: 
 25-27.] On some points of no great practical importance, 
 critics have held various opinions: as to the general sense, — 
 idolatrous images, fostering secret idol Avorship, there is no 
 
 uncertainty. The question (v. 42) — " Have ye offered 
 
 to me slain beasts," etc., is put by a Gr. particle Avhich 
 assumes a negative ansAver: — Did ye indeed sacrifice to me f 
 Not at all; fiir from it. In your hearts ye were all the 
 
 time Avorshiping those secret idols. For this incurable 
 
 idolatry God doomed them to their seventy years' captivity, 
 
 beyond Babylon. Stephen draAvs a dark, humiliating 
 
 picture of the Hebrew fathei's in the AA'ilderness and on- 
 AA'ard — all suggesting that a like spirit of apostasy from 
 the true God Avas still rank and most offensive in their then 
 living descendants. 
 
 44. Our fathers had the tabernacle of witness in the Avilder- 
 ness, as he had appointed, speakinc; unto Moses, that he should 
 make it according to the fashion that he had seen. 
 
 45. Which also our fathers that came after brought in AA-ith 
 Jesus into the possession of the Gentiles, whom God draA'e out 
 before the face of our fothers, unto the days of David, 
 
 46. Who found favor before God, and desired to iind a taber- 
 nacle for the God of Jacob. 
 
 "The tabernacle of witness" — so called (Num. 9: 15 
 and 17: 8) as bearing perpetual testimony to a present 
 God and to the revelations of his Avill. It held as its sa- 
 
ACTS. — CHAP. VII. 63 
 
 cred trust the two tables of the law which testified as to 
 God's will. 
 
 In V. 45 the name "Jesus" should have been Joshua. 
 The Septuagint version spells the name "Joshua" Jesus — 
 a flict which begets this confusion — both here and in Heb. 
 4: 8. Of course, the reference here must be to that Joshua 
 who led Israel into Canaan. 
 
 47. But Solomon built him an house. 
 
 48. Howbeit the most High dwelleth not in temples made with 
 hands : as saith the prophet, 
 
 49. Heaven is my throne, and earth is my footstool : what house 
 will ye build me ? saith the Lord : or Avhat is my place of rest ? 
 
 50. Hath not my hand made all tlicse things ? 
 
 The question of the temple and its permanence was one 
 of the issues made in the indictment against Stephen (6 : 13) ; 
 and hence called for these statements. Solomon did indeed 
 build a temple fn' Jehovah ; and yet as Paul also said on 
 Mars' Hill (Acts 17 : 24) ; " The Most High can not be con- 
 tained within hand-made temples" : and Isaiah said in sub- 
 lime strains (66 : 1, 2) — " Heaven is my throne ; the earth 
 is my footstool ; what house, therefore, can ye build for me?" 
 — commensurate to the vastness of my being and befitting 
 my infinite glory ! 
 
 The inference which Stephen Avould suggest may be of 
 this sort : The hand-made temple rebuilt by Herod is of 
 far less consequence than ye would assume. If God shall 
 have left it, it may go down suddenly under his terrible 
 judgments against an apostate people ! 
 
 51. Ye stifl-necked and uncircumcised in heurt and ears, ye do 
 always resist the Holy Ghost : as your fathers did, so do ye. 
 
 52. Which of the prophets have not your fathers persecuted? 
 and they have slain them Avhich showed before of the coming of 
 the Just One : of whom je have been now the betrayers and 
 murderers : 
 
 53. Who have received the laAv by the disposition of angels, 
 and have not kept it. 
 
 This arraignment was awfully true, and yet keenly har- 
 rowing upon their proud souls. Of nothing were they more 
 proud than of their religious reputation — of being God's 
 peculiar people — both having his law and being its recog- 
 nized and honored teachers and illustrative examples. There- 
 fore, to have a prisoner at their bar under indictment for 
 blasphemy, charge them with being obstinately rebellious 
 
64 ACTS. — CHAP. VII. 
 
 against the true God ; " uncircumcised in heart and ears" 
 (worse than the heathen) and " always resisting the Holy 
 Ghost," even like their idolatrous fathers whose dark record 
 he had been recalling to their thought — this was in their 
 view unutterably exasperating and outrageous ! — Which of 
 the old prophets did not your wicked lathers persecute? 
 And ye are doing the same thing ! They put to death the 
 men who foretold to us the coming of the Just One — our 
 nation's Messiah and Redeemer, and ye have now betrayed and 
 murdered him! — Ye being men who received the law — i. e., 
 inasmuch as ye (through your fathers) did receive the law 
 by means of the interposition of angels (see for this fact Gal. 
 3: 19 and Heb. 2: 2) — a circumstance which heightened 
 the evidence of its being from God, and thus greatly aggra- 
 vated their guilt in not having kept it. The word " dis- 
 position" here has no reference to a state of mind, but rather 
 to their physical agency in the giving of the law from Sinai. 
 The Greek preposition before this noun [eis when we should 
 expect dia] involves difficulties of construction ; yet the gen- 
 eral sense of tlie passage is clear and certain. The sentence 
 seems to be elliptical, omitting some word of this sort : — 
 This law having been imparted, conveyed, along serried 
 hosts of angels. 
 
 Such was the climax of this powerful, scathing, withering 
 speech. 
 
 54. When they heard these things, they were cut to the heart, 
 and they gnashed on him with their teeth. 
 
 55. But he, being full of the Holy Ghost, looked up steadfastly 
 into heaven, and saw the glory of God, and Jesus standing on 
 the right hand of God, 
 
 56. And said, Behold, I see the heavens opened, and the Son 
 of man standing on the right hand of God. 
 
 57. Then they cried out with a loud voice, and stopped their 
 ears, and ran upon him with one accord, 
 
 58. And cast him out of the city, and stoned him : and the 
 witnesses laid down their clothes at a young man's feet, whose 
 name was Saul. 
 
 The strongest words are used to express their fury, mad- 
 ness and almost demoniac frenzy. They were sawn asunder 
 through their very heart! They gnashed their teeth, howl- 
 ing in their rage (as the Greek word suggests). 
 
 Of this vision of the oj^encd heavens, we can know only 
 what is said, and this explains nothing as to the manner in 
 which this revelation was made. It was supernatural. This 
 
ACTS. — CHAP. VII. 65 
 
 word lifts it at once above the normal experiences of men 
 and above the natural operation of any laws Avith which we 
 are familiar. — He saw the effulgence of God's glory. He 
 saw Jesus, not sitting as the scrij;)tures most often represent 
 him, but standing as if he had arisen in his majesty to sus- 
 tain his dying servant. Observe, Stephen says — "The 
 
 Son of man " — a name never elsewhere used of Christ, ex- 
 cept by himself. Apparently Stephen would say — I saw that 
 glorious Being who calls himself " the Son of man." 
 
 It is legitimate for us to inquire whether there are obvious 
 reasons for granting to this first Christian martyr these 
 beatific visions. 
 
 We may answer: 1. They are introduced as a result (in 
 its highest form, probably) of being "filled with the Holy 
 Ghost." 
 
 2. They were inexpressibly consoling to his heart under 
 those extremest trials that human flesh ever bears. 
 
 3. It may be supposed they were granted to this first 
 Christian martyr for the inspiration of hosts of imperilled 
 men soon to follow him through agony and death to a mar- 
 tyr's crown. For such a purpose this was preeminently the 
 time and the place for this manifestation. 
 
 4. Finally ; it may have been designed to bear to his mur- 
 derers God's solemn testimony that they were putting to 
 death a man of God, an heir of heaven ; upon whose dying 
 eye, visions of heavenly glory were even then breaking forth 
 to view. That they repelled this testimony by no means 
 proves that God did not give it for a testiniony. Their 
 blindness and deafness revealed their guilt the more. 
 
 Not to pollute a city so sacred with the blood of such a 
 man, they first cast him out, and then stoned him to death. 
 So the blasphemer in the wilderness (Lev. 24: 14) was "stoned 
 
 without the camp." By Jewish law, the witnesses cast 
 
 the first stone (Deut. 17: 7) ; for convenience, first laying 
 oft' their outer garments. That Saul took charge of these 
 garments is mentioned here to introduce him to the reader 
 as a man then in full syinpathy with this prosecution and 
 murder. (So the first clause of chap. 8.) 
 
 59. And they stoned Stephen, calling upon God, and saying, Lord 
 Jesus, receive my spirit. 
 
 60. And he kneeled down, and cried with a loud voice, Lord, 
 lay not this sin to their charge. And when he had said this, he 
 fell asleep. 
 
 The word " God" in italics (v. 59) has no textual author- 
 
66 ACTS. — CHAP. YII. 
 
 ity. The Greek says merely, " They stoned Stephen, he 
 making invocation and saying. Lord Jesus, receive my 
 spirit." The word, "making invocation," affirms that he 
 called upon [some one], without naming the being addressed ; 
 but this the historian gives by quoting Stephen's own words — 
 " Lord Jesus." Elsewhere this participle [making invoca- 
 tion] [epikaloumenos] is repeatedly used of those who call 
 on the name of the Lord Jesus (1 Cor. 1 : 2, and Acts 22 : 
 16 and 9 : 14, 2L Compare also Acts 2 : 21 and 22 : 16, and 
 Rom. 10: 12, 13). His prayer, surrendering his depart- 
 ing spirit, was addressed to his own recognized Lord, even 
 the risen and glorified Jesus Avhom he saw at the right hand 
 of God — very decisive authority for prayer to Jesus, and 
 consequently a proof of his true divinity. 
 
 "Lay not this sin to their charge," is perfectly in sympa- 
 thy with the last prayer of Jesus for his enemies: " Father, 
 forgive them." Thus the natural sublimity of this scene — 
 a man meeting death fearlessly under the murderous hand 
 of wild fanaticism, is doubly sublime in its moral grandeur — 
 imploring God to w'aive all record of this sin, and still hold 
 
 himself ready to forgive and to save. That his death Avas 
 
 said to be a " falling asleep" must be construed to mean that 
 his end "svas peace. Jesus had appropriated this Avord for 
 the case of Lazarus ; and Paul describes those who die *' in 
 Christ" by the same beautiful symbol (1 Cor. 15: 18, and 1 
 Thess. 4:" 14). 
 
 Thus on the first page of this brief church history of 
 those marvelous times, there flashes forth Avith a brilliancy 
 almost unparalleled, tliis last and only recorded speech of 
 Stephen and his triumphant martyr-death. Of his ante- 
 cedent history we are told nothing. Hoav long he had been 
 in the Christian brotherhood ; whether his profound famil- 
 iarity with the Old Testament scriptures had been reached 
 as a Christian or as a Jewish student ; what promise he might 
 have given previously of the power that Avas in him ; 
 whether it developed itself suddenly under his baptism of 
 the Spirit, to the surprise of the Avhole Christian commu- 
 nity — Ave are left to conjecture. ]\Iore knoAvleilge of his case 
 we may ask for, but Ave ask in vain. We shall doubtless be 
 safe in attributing a large measure of his Avonderful poAvers 
 to the preserice of the Holy Ghost, filling his utmost ca- 
 pacities. 
 
ACTS. — CHAP. VIII. 67 
 
 CHAPTER VIII. 
 
 Persecution becomes general and severe, scattering the 
 disciples abroad (vs. 1-4); Philip to Samaria; his great suc- 
 cess there (vs. 5-8) ; Simon the magician — at first professes 
 faith (vs. 9-13); Peter and John visit Samaria (vs. 14-17); 
 Simon's simony, proposing to buy with money the power of 
 the Holy Ghost (vs. 18-24) ; Philip and the eunuch of 
 Ethiopia (vs. 25-40). 
 
 1. And Saul Avas consenting unto his death. And at that time 
 there Avas a great persecution against the church which was at 
 Jerusalem ; and they Avere all scattered abroad throughout the re- 
 gions of Judisa and Samaria, except the apostles. 
 
 2. And devout men carried Stephen to his burial, and made 
 great lamentation over him. 
 
 3. As for Saul, he made havoc of the church, entering into 
 every house, and haling men and Avomen, committed them to 
 prison. 
 
 4. Therefore they that Afvere scattered abroad Avent every-where 
 preaching the Avord. 
 
 AVith the general purpose of describing this outburst of 
 hot persecution, the historian blends the special purpose of 
 bringing to our notice the young man Saul, now fiercest 
 among the persecutors. He was present at Stephen's death, 
 " consenting " (as our Auth. Ver. has it) but the Greek Avord 
 is even stronger — well pleased ; in hearty sympathy with that 
 tragic scene. "He made havoc of the church," savagely 
 wasting and desolating it ; forcing his way into private 
 houses and dragging forth men and women, to commit them 
 to prison. "Haling" is an old word for hauling; rudely 
 dragging them along. 
 
 Si^eaking in general terms, all the church at Jerusalem 
 except the apostles were scattered abroad over Judea and 
 Samaria; but (as often happens) the persecution which 
 aimed to destroy the church served to send abroad more 
 widely its earnest words of salvation. So God makes the 
 wrath of man work out his OAvn praise. 
 ^ " All except the apostles," who perhaps interpreted too 
 rigidly the command — "Tarry ye in Jerusalem;" or as- 
 sumed it to remain in force after its purpose had been ac- 
 complished. In process of time, yielding to the construc- 
 tion of it which providential events forced upon them, they 
 too, most of them, went abroad with the gospel message. 
 
68 ACTS. — CHAP. VIII. 
 
 Stephen's death Avas a great, not to say an irreparable loss. 
 Did the mourners who bore him to liis honored grave pray 
 God to fill his place with another man of like spirit and 
 power? If so, their prayer may have been heard and an- 
 swered in the conversion of Saul — a Avay no human mind 
 Avould have thought of! But God's Avays are so often 
 high above man's thought that nothing in this line ought 
 ever to surprise us. The historian brings the two names, 
 Stephen and Saul, together as if he would suggest their 
 mutual relations. 
 
 5. Then Philip went down to the city of Samaria, and preached 
 Christ unto them. 
 
 6. And the people with one accord gave heed unto those things 
 which Philip spake, hearing and seeing the miracles which he 
 did. 
 
 7. For unclean spirits, crying with loud voice, came out of 
 many that were possessed with them: and many taken with pal- 
 sies, and that were lame, were healed. 
 
 8. And there was great joy in that city. 
 
 This is Philip the evangelist [deacon] of Acts 6 : 5 and 
 21 : 8 — one of the seven, named next after Stephen ; and is 
 not Philip the apostle, who should be included (v. 1) among 
 the rest remaining in Jerusalem. 
 
 Some doubt hangs over the question wdiether this "city 
 of Samaria" is the city bearing this name, or some other 
 well known city in the province — perhaps Sychar where 
 Jesus spent two days with very hopeful results (John 4:) 
 The main points bearing on this question arc — that, else- 
 where in the New Testament, Samaria is the province, not 
 the city; and that "the city of Samaria" may surely mean 
 
 some other well known city in that province. Yet the 
 
 probabilities are that if the historian had referred to any 
 
 other city, he would have named it. The people were 
 
 drawn by the miracle to give earnest attention to Philip's 
 preaching. It was one of the first objects of those miracles 
 to draw attention and to impress a conviction of the preach- 
 er's divine mission. In v. 7 the older manuscript author- 
 ities support this reading: " Many of those having unclean 
 spirits came out — the spirits crying with loud voice." This 
 crying, coming not from tlie human subject but from the 
 foreign spirit, tlien being expelled, is variously attributed to 
 resistance; to rage; or to their recognition of a higher power 
 terrible to themselves. (See Mark 1 : 26 and 3:11 and 9: 
 26 and Luke 4: 41). 
 
ACTS. CHAP. VIII. 69 
 
 The palsied and the lame — well known infirmities incident • 
 to human flesh, are broadly distinguished from demoniacal 
 possessions. The miracle-working power of Philip availed 
 for either class. 
 
 " Great joy " — due in part to these miracalous cures, bring- 
 ing relief to men long sorely afilicted with physical suffer- 
 ing, and relief to their friends on their behalf; but more, 
 doubtless, to the peace and gladness of souls new-born to 
 God. What myriads could testify that such joy is "great!" 
 If the spiritual power of a genuine work of God pervaded 
 this city of Samaria, no more truthful report of results than 
 this could be given in so few words; — " Great joy in that 
 city." 
 
 9. But there was a certain man, called Simon, which beforetime 
 in the same city used sorcery, and bewitched the people of Sa- 
 maria, giving out that himself was some great one: 
 
 10. To whom they all gave heed, from the least to the greatest, 
 saying, This man is the great power of God. 
 
 11. And to him they had regard, because that of long time he 
 had bewitched them with sorceries. 
 
 12. But when they believed Philip preaching the things con- 
 cerning the kingdom of God, and the name of Jesus Christ, they 
 were baptized, both men and women. 
 
 13. Then Simon himself believed also : and when he was bap- 
 tized, he continued with Philip, and wondered, beholding the 
 miracles and signs which were done. 
 
 Sorcery, coupled with various magic arts, has appeared 
 among all unchristian nations in every age of time — one of 
 Satan's grand schemes of deception, delusion and malign in- 
 fluence over the human mind. The law given of God 
 through Moses forbad all tampering with such arts, and 
 punished every class of magicians severely. 
 
 This case of Simon well illustrates their spirit — the ruling 
 passion being the love of money and the love of notoriety — 
 giving out that himself was something great and laboring to 
 make the duped people cry out — " This man is the great 
 power of God ! " See what superhuman deeds he works ! — 
 For a long time Simon had held undisputed sway over the 
 credulous, deluded people ; — till Philip's preaching broke 
 the spell and brought them to know Christ. Simon's occu- 
 pation being gone and his distinctive honor as a magician 
 with it, what should he do but fall into the general current 
 of popular feeling ; believe and be baptized — perhaps think- 
 ing to try his hand for distinction in this new line of opera- 
 
TO ACTS. — CHAP. VIII. 
 
 tions. Precisely what motives other than these may have 
 acted on him, is not said ; but the sequel showed j)lainly that 
 his old passion for money and pre-eminence was by no means 
 slain. Consequently his apostasy was only a question of 
 time, waiting its opportunity. 
 
 14. Now when the apostles which were at Jerusalem heard that 
 Samaria had received the Avord of God, they sent unto them Peter 
 and John : 
 
 15. AVho, when they were come down, 2'>rayed for them, that 
 they mi2;ht receive the Holy Ghost: 
 
 16. (For as yet he was fallen upon none of them : only they 
 were baptized in the name of the Lord Jesus.) 
 
 17. Then laid they their hands on them, and they received the 
 Holy Ghost. 
 
 In religious belief and practice, the Samaritans held mid- 
 dle ground between the Jew and the Gentile, — Their relig- 
 ious doctrines are indicated somewhat in the history of the 
 visit and labors of our Lord among them (John 4:). 
 Hence this revival of religion among them, while it awak- 
 ened profound interest among the apostles at Jerusalem, did 
 not by any means bring up the great question which Peter 
 had to grapple with when summoned (Acts 10:) to visit the 
 Roman centurion, Cornelius, at Cesarea. 
 
 This " receiving of the Holy Ghost" must be understood, 
 not of his ordinary spiritual influences in the conviction and 
 regeneration of men, but of those extraordinary spiritual 
 gifts which were peculiar to the early Christian age. This 
 history shows that these extraordinary gifts were imparted 
 through imposition of the apostles' hands. Apparently 
 Philip had not this power. Peter and John had it. 
 
 18. And when Simon saw that through laying on of the apos- 
 tles' hands the Holy Ghost was given, he offered them money, 
 
 19. Saying, Give me also this power, that on whomsoever I lay 
 hands, he may receive the Holy Ghost. 
 
 20. But Peter said unto him, Thy money perish with thee, be- 
 cause thou hast thought that the gift of God may be purchased 
 with money. 
 
 21. Tiiou hast neither part nor lot in this matter : for thy heart 
 is not right in the sight of (Jod. 
 
 22. Repent therefore of this thy wickedness, and pray God, if 
 perhaps the thought of thine heart may be forgiven thee. 
 
 23. For I perceive that thou art in the gall of bitterness, and 
 in the bond of iniquity. 
 
 24. Then answered Simon, and said. Pray ye to the Lord for 
 me, that none of these things which ye have spoken come upon me. 
 
ACTS. CHAP. VIII. 71 
 
 25. And they, when they had testified and preached the word 
 of the Lord, returned to Jerusalem, and preached the gospel in 
 many villages ol' the Samaritans. 
 
 When Simon saw this, a bright thought struck his mind: 
 — This would do more for me than my old magic ever did ! 
 I can afford to pay a good ])rice for it. And so he offered 
 
 them money for this power. Peter was moneyless; often 
 
 enough felt the need of some ; but none the less for this did 
 his soul fire up with indignation against this base sugges- 
 tion. " Thy money perish Avith thee! Thou hast no part 
 or lot in this gospel of salvation ; thy heart is utterly sordid 
 and covetous, alien from the spirit of Jesus." 
 
 In V. 22, the word " perhaps" suggests that Peter could 
 give him no assurance of forgiveness in answer to his prayer, 
 but prayer and penitence were his only hojoe. His soul lay 
 under the awful bands of sin steeped in the gall of its bit- 
 ter and deadly poison. — The words (v. 23) are fearfully 
 strong — the Greek prej^osition [eis] being quite peculiar, in- 
 dicating that he had sunk into this bondage, to its very 
 
 depths of moral pollution and tyrannous sAvay. Simon's 
 
 request for their prayers (v. 24) was probably not very ear- 
 nest ; of his praying for himself there is no intimation. 
 
 The sin of this historic character (Simon) has given his 
 name — " Simony" — to the sin of buying or selling spiritual 
 benefices, preferments — the attaining of • ecclesiastical place 
 and prerogatives by means of a money transaction. English 
 law subjects this crime to severe penalties. 
 
 26. And the angel of the Lord spake unto Philip, saying. Arise, 
 and go toward the south unto the way that goeth down from Je- 
 rusalem unto Gaza, which is desert. 
 
 27. And he arose and went: and, behold, a man of Ethiopia, 
 an eunuch of great authority under Candace queen of the Ethio- 
 pians, w^ho had the charge of all her treasure, and had come to 
 Jerusalem to worship, 
 
 28. Was returning, and sitting in his chariot read Esaias the 
 prophet. 
 
 29. Then the Spirit said unto Philip, Go near, and join thyself 
 to this chariot. 
 
 30. And Philip ran thither to him, and heard him read the 
 prophet Esaias, and said, Understandest thou what thou readest? 
 
 31. And he said, How can I, except some man should guide 
 me? And he desired Philip that he would come up and sit with 
 him. 
 
 An angel of the Lord is sent to direct Philip where to go 
 that he may meet a certain man whom the Lord Avishes to 
 4 
 
72 ACTS. — CHAP. VIII. 
 
 have him see. Again (v. 29) the Spirit gives him an- 
 other specific direction — Go near and make the acquaintance 
 of the distinguished man riding in that chariot. God's 
 methods of giving these specific directions were various. 
 
 Ethiopia, an African kingdom lying south of Egypt, was 
 remote from Judea. The allusions to it here are in full har- 
 mony with known facts of history. The kingdom was gov- 
 erned for a long period hy queens, bearing the name " Can- 
 dace," used like the name Cesar iu Rome and Pharaoh 
 in Egypt. Strabo and Dio testify to a queen of this name 
 making war against the Romans in the twenty-second or 
 twenty-third year of Augustus ; and Pliny to another queen 
 
 of the same name in the reign of Vespasian. A eunuch 
 
 in charge of the royal treasury is thoroughly according to 
 Oriental usage. This man was manifestly either a Jew or 
 a proselyte to Judaisnr — ^a worshiper in the temple at Jeru- 
 salem, and a student of the old Hebrew prophets. Noth- 
 ing could be more pertinent than Philip's question — " Un- 
 derstandest thou Avhat thou readest?" The Greek particle 
 which asks this question tacitly assumes that he does not: — 
 May I judge fr(jm your manner that you fail to get the 
 
 sense? The question, however, is never impertinent, for 
 
 the reading of scripture is of the least possible use unless 
 what is read be understood. This man had suflicient good 
 sense to know that. the book was dark to him and that he 
 needed some one to guide his inquiries and open those other- 
 wise dark things to his clear apprehension. 
 
 32. The place of the scripture which he read was this, He Avas 
 led as a sheep to the slaughter : and like a lamb dumb before his 
 shearer, so opened he not his mouth : 
 
 33. In his humiliation his judgment was taken away : and who 
 shall declare his generation? for liis life is taken from the earth. 
 
 34. And the eunuch answered Philip, and said, I pray thee, of 
 whom speaketh the prophet this ? of himself, or of some other 
 man? 
 
 35. Then Philip opened his mouth, and began at the same 
 scripture, and preached unto him Jesus. 
 
 This passage (Isa. 53: 7, 8) is the standard Old Testa- 
 ment i^rophecy of a suffering, dying Messiah. — It is not easy 
 to over-estimate the value of this inspired exposition. It 
 settles forever these two great questions : 
 
 1. That Old Testament prophecy docs reveal a suffering, 
 atoning Messiah. 
 
 2. That it teaches these facts concerning his mission and 
 
A.CTS. CHAP. VIII. 73 
 
 work, not by any indirection, but most directly and ex- 
 plicitly ; i. e., not by first describing particularly the prophet 
 himself, or some other man of their time, as a representative 
 character in some \vay typical or symbolical of the Messiah, 
 and tlien leaving the reader to find the real Messiah in that 
 old Hebrew prophet or king. — Philip testifies that those 
 words of Isaiah are not said of himself, but of Jesus the 
 Messiah. He began at that very scripture and answered the 
 eunuch's question, virtually saying — Not of himself, but of 
 some other one, and that one is Jesus of Nazareth. 
 
 It is quite supposable that the eunuch, while in Jerusalem, 
 heard the question discussed which then profoundly moved 
 the people and the doctors — Whether Jesus of Nazareth 
 was the nation's Messiah, and whether his death met the 
 significance of prophecy? Hence he may bave been read- 
 ing over those prophecies to inquire into their bearing on 
 this great question. The Avays of God in providence are 
 often equal to such foregoing preparation for results such as 
 this narrative records. 
 
 V. 33 has been interpreted somewhat variously. The con- 
 struction which I prefer may be paraphrased thus: — In 
 his low estate [the weakness of mortal flesh] all justice and 
 right were denied him ; and who can adequately set forth 
 the guilt of the men of his time ? for they took his very 
 life! They murdered their own Messiah! 
 
 By another construction the middle clause is taken to 
 mean ; Yet who can recount the myriads of his people, his 
 future followers? — But this seems to me far fetched, forced; 
 and not well sustained by the last words — "for he was slain." 
 
 36. And as they went on their way, they came unto a certain 
 water: and the eunuch said, See, here is water; what doth hin- 
 der me to be baptized ? 
 
 37. And Philip said, If thou believest with all thine heart, 
 thou mayest. And he answered and said, I believe that Jesus 
 Christ is the Son of God. 
 
 38. And he commanded the chariot to stand still : and they 
 went down both into the water, both Philip and the eunuch ; and 
 he baptized him. 
 
 39. And when they were come up out of the water, the Spirit 
 of the Lord caught away Philip, that the eunuch saw him no 
 more : and he went on his way rejoicing. 
 
 40. But Philip was found at Azotus : and passing through he 
 preached in all the cities till he came to Csesarea. 
 
 The genuineness of v. 37 is in dispute, Tischendorf, with 
 some of the oldest textual authorities, omitting it. The 
 
74: ACTS. — CHAP. VIII. 
 
 weight of the authorities for and against seems to me to be 
 rather nicely bak\nced. All that this text would teach, suj)- 
 posing it genuine, is taught so abundantly elsewhere that no 
 great issue hangs upon this decision. 
 
 Tliis case of baptism is often appealed to as one of great, 
 if not even decisive, bearing to prove immersion to be the 
 apostolic mode. — I may speak here as an interpreter — not 
 as a controversialist — and say: 
 
 (a.) That in v. 36 the Greek Avords legitimately mean — 
 Tiiey came to some water, and imply that the quantity was 
 rather small than great. The same Greek .pronoun appears 
 in Acts 5: 2; "They brought some of their money" — i. e., 
 a small part of it. — This ^^ense is favored by the circum- 
 stance that this Avas a desert region, and that the sight of 
 any water here Avas a surprise. 
 
 (h.) In V. 38, 39, " going down into the Avater," and 
 " coming up out of the Avater," are essentially correct trans- 
 lations, save that the hist clause might Avith equal accuracy 
 be read "■from" as " out of." But this should be considered ; 
 — that if they had stepped down from their chariot to get 
 some Avater to drink, it Avould be foUoAving oriental usage to 
 step into the edge of the pool and take up Avhat water they 
 needed. That is ; going dowai into the water does not of 
 itself involve the act of immersion. 
 
 (c.) If the going doAvn into the Avater Avas itself the im- 
 mersion, then Philip Avas baptized as really as the eunuch, 
 for the text declares very explicitly that " they both Avent 
 down, both Philip and the eunuch." — On the other alterna- 
 tive, viz., that the baj^tism is not described by their going 
 down into the water, but Avas entirely a separate and a 
 subsequent act, then the mode of it is not defined here. 
 For having stepped into the Avater, the subsequent bap- 
 tism may have been by pouring, or sprinkling, as Avell as 
 by immersion. All the force the passage has in favor of 
 immersion is the amount of probability that stepping into 
 the Avater assumes immersion, rather than the other modes 
 — sprinkling, pouring. — This seems to me the fair view of' 
 the sense of the passage and of its bearing on the mooted ques- 
 tion of immersion as the apostolic mode. 
 
 In V. 39, the Avord used to describe the disappearance of 
 Philip — "The Spirit of the Lord caught him away" — some- 
 what laA'^ors the supposition of superhuman physical agency 
 — something beyond a summons calling fbr his own exer- 
 tion. Paul uses the same verb of himself, " caught iip to 
 
ACTS. CHAP. IX. 75 
 
 the third heaven " (2 Cor. 12: 2, 4).— That " he was /omifZ " 
 at Azotus [Ashdod] favors the supposition of an extraor- 
 dinary mode of transit from this place to that. Yet the ut- 
 most we can know of this matter is but little. Nor is it of 
 
 special importance. The translation (v. 39), should not 
 
 be — " That the eunuch saw him no more," as if this was 
 the purpose or object. The original means only and. The 
 consequence of his being caught away is the only thing said, 
 and this was — the eunuch saw him not again. 
 
 Philip preached in all the cities on his route northward 
 along the eastern shore of the Mediterranean till he came to 
 Cesarea, the well known city where Paul lay a prisoner two 
 years (Acts 23 and 24), and where we find this Philip resid- 
 ing with his " four daughters who prophesied" (Acts 21 : 8, 
 9). It seems probable that this Avas his residence many 
 years. 
 
 CHAPTER IX. 
 
 The conversion of Saul (vs. 1-9) ; his restoration to sight 
 and his baptism through the hand of Ananias (vs. 10-19); 
 he preaches Christ Avith great joower in Damascus (vs. 20- 
 22); escapes death by persecution (vs. 23-25): is introduced 
 to the disciples at Jerusalem; preaches Christ there, but 
 is driven by persecution to his early home — Tarsus (vs. 26- 
 31). Peter healsEneas atLydda (vs. 32-35), and raises Ta- 
 bitha [Dorcas] to life at Joppa (vs. 36-43). 
 
 1. And Saul, yet brenthing out threatenings and slaughter 
 against the disciples of the Lord, went unto the high priest, 
 
 2. And desired of him letters to Damascus to the synagogues, 
 that if he found any of this way, whether they were men or wo- 
 men, he might bring them bound unto Jerusalem. 
 
 No history of the primitive church could possibly omit 
 Saul's conversion. For every reason it was one of the grand- 
 est events of all history, and was specially central and potent 
 in the history of the early Christian church. Miraculous in 
 its methods and agencies, fraught with the energies of the 
 Spirit of God in new forms, and pregnant with results of far- 
 reaching and wonderful power — we shall study it with pro- 
 found interest and gather up its moral lessons as sjiecial il- 
 lustrations of the matchless resources of God for the progress 
 and triumphs of his kingdom. 
 
76 ACTS. — CHAP. IX. 
 
 The historian resumes the case of Saul as a man already 
 introduced to the reader in the character of a bitter opponent 
 of all disciples of the Lord : "Breathing out threatening and 
 slaughter" — as one too full of this spirit to contain its pent- 
 up emotions — the figure being taken from the fact that great 
 excitement produces hard breathing. 
 
 He went to the high priest of his own motion, volunteer- 
 ing his services ; and not as one sent at his instance. This 
 seems to imply that he was a leading spirit in this persecu- 
 tion. He sought a commission in writing from the central 
 power at Jerusalem to the synagogues at Damascus to push 
 this bloody enterprise of hunting Christian men and women 
 to send them bound to Jerusalem for trial and punishment. 
 
 " Any of this way" — in the sense — way of thinking; — 
 
 men who had embraced the doctrine of Jesus. So this word 
 is used in Acts 19 : 9, 23 and 22 : 4 and 24: 14, 22. 
 
 The city, Damascus, Avas old as the time of Abraham ; 
 beautifully located on a plain between the great Libanus and 
 Anti-Libanus mountain ranges; one hundred and forty miles 
 north by east from Jerusalem, and having a large Jewish 
 population. Josephus states that under Nero, ten thousand 
 Jews were massacred here at one time. 
 
 Who was high priest at this time can not be known Avith 
 certainty. If the event is correctly dated in A. D. 36, he 
 was either tlie same Caiaphas under whom Jesus was put 
 to death (said by some authorities to have held this office 
 till the Passover — A. D. 37) or Jonathan, his successor. 
 
 3. And as he journeyed, he came near Damascus: and sudden- 
 ly there shined round about him a light from heaven : 
 
 4. And he fell to the earth, and heard a voice saying unto him, 
 Saul, Saul, why persecutest thou me? 
 
 5. And he said, Who art tliou. Lord? And the Loi'dsaid, lam 
 Jesus whom thou persecutest: it is hard for thee to kick against 
 the pricks. 
 
 6. And he, trembling and astonished said. Lord, what wilt thou 
 have me to do ? And the Lord said unto him, Arise, and go into the 
 city and it shall be told thee what thou must do. 
 
 7. And the men which journeyed with him stood speechless, 
 hearing a voice, but seeing no man. 
 
 8. And Saul arose from the earth ; and when his eyes were open- 
 ed, he saw no man: but they led him by the hand, and brought 
 him into Damascus. 
 
 9. And he was thi-ce days without sight, and neither did cat nor 
 drink. 
 
 Of this wonderful event Ave have two accounts from Paul 
 
ACTS. — CHAP. IX. 77 
 
 himself, besides this one from Luke his historian : — viz., the 
 first before the Jewish Sanhedrim, recorded Acts 22: 3-21; 
 tlie second before Agrippa, found in Acts 26 : 9-20. In all 
 these accounts the staple facts are the same ; the discrepan- 
 cies trivial. Luke (v. 7) says of the men Avith Saul — "Hear- 
 ing a voice, but seeing no man ;" while Paul says (22 : 9) 
 "They heard not the voice of him that spake unto me;" 
 — the former (supposably) meaning that they heard a sound 
 only but no articulate words — with which Paul's statement 
 is in full accord, meaning — they had no sense of what that 
 voice was saying to me. The Lord Jesus spake to Saul only, 
 for his intelligent understanding, and not for theirs.* 
 
 "VVe turn now to the great facts of the case. As they 
 drew near Damascus, about mid-day there flashed down 
 from heaven a great light, "above the brightness of the 
 sun" (26: 13), shining round about both Saul and his 
 fellow-travelers, and prostrating the whole company to the 
 earth. More vital and more wonderful than all else was 
 the voice that fell upon his ear: — "Saul, Saul, Avhy per- 
 secutest thou me?" What have I done to justify this fierce 
 
 and mad persecution of vie in the person of my people? 
 
 To this, Saul's first reply was — "Who art thou, Lord?" 
 Saul recognized the voice as coming down from the heavens ; 
 but did not know it as tlie voice of that Jesus whose disci- 
 ples he was hunting for imprisonment, trial and death. 
 
 The first reply of Jesus brought him this knowledge, iden- 
 tifying the speaker with that Jesus whom he was persecut- 
 ing. This must have been a most astounding revelation. 
 Yet it w'as no part of the object of Jesus in this appearance 
 to overwhelm Saul with terror or to crush him with fear of 
 the vengeance of the Almighty. Rather, the revelation 
 breathes the spirit of tenderness and even pity ; — Thy lot is 
 a hard one — kicking against the goads of thy conscience 
 and of thy better moral nature — bringing thee onl}^ vmrest — 
 torture — not satisfaction — not such peace of soul as the gos- 
 
 * Comparing these two passages in the Greek (9 : 7 and 22 : 9) 
 the former has the word "voice" in the genitive case; the latter, 
 in the accusative. The former therefore makes "voice" the source 
 or cause of the hearing (heard something from a real voice): the 
 latter makes "voice" the very thing heard, and moreover heard in 
 the perfect sense of understanding what the voice said. This is 
 denied. In this sense, they did not hear that voice. This fuller, 
 complete sense of the verb "hear" may be seen in 1 Cor. 14: 2 
 and Mark 4 : 43. 
 
78 ACTS. — CHAP. IX. 
 
 pel of salvation loves to bring to worn, weary and desolate 
 hearts. 
 
 It would seem that the main points of revealed truth, 
 here brought into Saul's mind Avere these two: (a) That 
 Jesus of Nazareth whom he is persecuting is in the heavens, 
 clothed with the majesty and power of the Son of God ; — 
 and (b) That this exalted Jesus reveals himself in loving 
 kindness, in pity, in tenderness, despite of all his own 
 causeless persecution and wicked rage and bloody murder, 
 as of Stephen and of as many more as he could lay hands 
 
 upon. Here, then, were new things to think of, — making 
 
 a pungent appeal to his better moral nature, and a call to 
 repentance —to the most radical change of heart and life 
 that is possible for mortal man. 
 
 This narrative passes Avithout notice the processes of 
 thought in Saul's mind — the sense of sin and guilt; the 
 prayer for mercy ; the power of such manifested love breath- 
 ing in gently upon a soul smitten with an awful shudder of 
 horror to find itself involved in such guilt and madness 
 against the Son of God ! 
 
 But these thought-processes crop out long afterward in 
 Paul's epistles, as (e. g.) "Who was before a blasphemer 
 and a persecutor and injurious ; but I obtained mercy be- 
 cause I did it ignorantly in unbelief;" — and "the grace of 
 our Lord was exceeding abundant ;" — "that Christ Jesus 
 came into the world to save sinners of Avhoni I am chief" 
 (1 Tim. 1: 13-16). — "I am not meet to be called an 
 apostle because I persecuted the church of God." "But 
 by the grace of God, I am what I am" (1 Cor. 15: 9, 10). 
 
 The narrative here in its brevity says little save that 
 Saul, trembling and astonished, cried out — "Lord, what 
 will thou have me to do?" — indicating his prompt readiness 
 to obey the voice from heaven. "Immediately I Avas not 
 disobedient to the heavenly vision" (Acts 26: 19). Three 
 days of new thought Avith no sight of earthly things to 
 divert his mind, sufficed for the Spirit of God to rcA'eal to 
 him Avhat Jesus had for him to do, and to lead out his soul 
 in mighty prayer. " Behold, he prayeth" (v. 11). 
 
 10. And there was a certain disciple at Damascus, named 
 Ananias; and to him said the Lord in a vision, Ananias. And 
 he said, Behold, I am here, Lord. 
 
 IL And the Lord said unto him, Arise, and go into the street 
 Avhich is called Straight, and inquire in the house of Judas for 
 one called Saul, of Tarsus: for, behold, he prayeth, 
 
ACTS. — CHAP. IX. 79 
 
 12. And hath seen in a vision a man named Ananias coming 
 in, and putting his hand on him, that he might receive his sight. 
 
 13. Then Ananias answered, Lord, I have heard by many of 
 this man, how much evil he hath done to thy saints at Jeru- 
 salem : 
 
 14. And here he hath authority from the chief priests to bind 
 all that call on thy name. 
 
 15. But the Lord said unto him, Go thy way : for he is a chosen 
 vessel unto me, to bear my name before the Gentiles, and kings, 
 and the children of Israel : 
 
 16. For I Avill show him how great things he must suffer for 
 my name's sake. 
 
 These times are peculiar for the free and frequent use of 
 visions in carrying forward the gospel work. By a vision 
 Ananias is apprised that Saul, lately the great persecutor, 
 is praying, but is blind ; and that the Lord had designated 
 
 him as his instrument for restoring his sight. At first 
 
 this disciple is incredulous as to so great a change in such 
 an one as Saul. [Shall we suppose a little doubt in his 
 mind whether this vision were really God's voice? A well 
 authenticated word from the Lord should at once have dis- 
 pelled all doubt as to the reality of Saul's change.] 
 
 Observe also that Saul by a like vision has received no- 
 tice that a certain disciple (Ananias) had been designated 
 as God's instrument for his restoration to sight. Thus by 
 similar agencies both were prepared for this joyful meeting 
 and for its results. 
 
 It is neither impertinent nor foreign from our purpose to 
 inquire, Why the necessity and what the wisdom of bringing 
 in Ananias at all in this w^ay ? 
 
 The question opens an interesting view of the divine econ- 
 omy in at least these two directions: — (a.) It introduces 
 human agency as an instrumentality in Saul's great change. 
 Up to this point all human agency had been, apparently, 
 ignored. No Christian friend had labored with this malign 
 persecutor to bring gospel truth into his mind : no manifested 
 Christian tenderness had helped to touch and melt his hard 
 soul. If he had been made a special subject of prayer, the 
 
 world does not know it ; no record of it remains. But 
 
 there is profound wisdom in the common law of God's spir- 
 itual administration, under which, in all real conversions, 
 the hand of man cooperates with the hand of God. It serves 
 admirably to bind the old converts and the new in precious 
 gospel bonds. It disciplines and nurtures all the Christian 
 graces of the church ; it quickens their love ; inspires their 
 
80 ACTS. — CHAP. IX. 
 
 zeal ; gives life and soul to their fliith ; fresli experience and 
 augmented power in prayer. The whole scheme of Christian 
 labor i'or the conversion of men would be a totally different 
 thing if this divine law of cooperative human agency w'ere 
 blotted out. 
 
 In the case before us, Ananias represents this human 
 agency. His hand serves to link this new convert, Saul, to 
 the living church of his time. 
 
 (6.) Incidentally another object was gained by the use of 
 Ananias, viz., to inti'oduce Saul to the knowledge and confi- 
 dence of the Christian brotherhood. Tlie careful reader 
 of our chapter will surely notice that those who were 
 smarting under the rod of his persecution, or trembling 
 under the fear of it, were very slow to give credit to any 
 professions of discipleship which he might make. Perhaps 
 he had been tricky and artful, as well as malign and ter- 
 ribly in earnest. Every thing looks as if tlie disciples had 
 been forewarned of shrewd deception and schemy plots as 
 means for getting his hand upon the men and women whom 
 he was hunting down. Certainly they were wary and slow 
 
 to believe that he was a true disciple. But the agency of 
 
 Ananias came in beautifully to dispel these fears and to give 
 them confidence in this new and wonderful accession to their 
 
 Christian brotherhood and to their spiritual forces. Thus 
 
 the work wrought by Ananias justifies the introduction of 
 his agency. 
 
 In the very outset of Saul's Christian life, the Lord enabled 
 him to count well the cost of his great gospel enterprise. 
 " I will show him how great things he must suffer for my 
 name's sake." The work was immense; the sacrifices to be 
 made were severe, almost beyond a parallel in human his- 
 tory. Therefore the Lord would have his servant measure 
 them well at the very threshold, and so be less open to the 
 danger of fainting by the way when the conflict should wax 
 hot and his endurance be taxed to the utmost. 
 
 17. And Ananias went his way, and entered into the house; 
 and putting his hands on him said, Brother Saul, the Lord, even 
 Jesus, that appeared unto thee in the way as thou earnest, hath 
 sent me, that thou mightest receive thy sight, and be filled with 
 the Holy Ghost. 
 
 18. And immediately there fell from his eyes as it had been 
 scales: and he received sight forthwith, and arose, and was bap- 
 tized. 
 
 19. And Avhen ho had received meat, he was strengthened. 
 
ACTS. CHAP. IX. 81 
 
 Then was Saul certain days with the disciples which were at 
 Damascus. 
 
 Ananias bronglit to Saul a double blessing — sight to his 
 blind eyes, and the gift of the Holy Ghost, in the sjiecial 
 sense common in that age. 
 
 As to the physical cause of Saul's blindness — the nature 
 of that something which " fell from his eyes as it had been 
 scales " — it will be of small use to inquire. Facts which 
 pass beyond the known and the knowable laws of nature into 
 the realm of the superhuman and miraculous, are not wont 
 to submit to our tests, or respond to our inquiries, or in any 
 way honor our investigations. We may suppose that 
 Luke — a man of some medical science — had often heard 
 Paul speak of his sensations when this change passed over 
 him from blindness to full vision. But these sensations 
 reveal nothing as to the physical cause of his blindness. 
 
 His nervous power being restored by food from the pros- 
 tration due to his three days' fasting, he associated delight- 
 fully (we must suppose) Avith his new friends — the disciples 
 at Damascus. Were they not glad in the Lord and grateful 
 for such an acquisition ? 
 
 20. And straightway he preached Christ in the synagogues, that 
 he is the Son of God. 
 
 21. But all that heai-d him were amazed, and said: Is not this 
 he that destroyed them which called on this name in Jerusalem, 
 and came hither for that intent, that he might bring them bound 
 unto the chief priests ? 
 
 22. But Saul increased the more in strength, and confounded 
 the Jews which dwelt at Damascus, proving that this is very 
 Christ. 
 
 Forthwith, the synagogue rings with new tones — of a 
 voice never heard on such themes before ! and the syna- 
 gogue worshipers could scarcely believe their own eyes and 
 ears. All at once Saul seems to have mastered the the- 
 ology of his new religion. The argument from scripture 
 that Jesus of Nazareth is the very Messiah came easy to 
 him (we must assume), because of his previous training in 
 the Hebrew schools of learning. 
 
 23. And after that many days were fulfilled, the Jews took 
 counsel to kill him : 
 
 24. But their laying await was known of Saul. And they 
 watched the gates day and night to kill him. 
 
 25. Then the disciples took him by night, and let him down by 
 the wall in a basket. 
 
82 ACTS. CHAP. IX. 
 
 How much time is covered by the words "many days" 
 (v. 23) can not be known absolutely. It is highly probable 
 that it includes the time spent in Arabia (Gal. 1 : 17), from 
 which country he i-eturned to Damascus before he went up 
 to Jerusalem. In Damascus Saul had time for a some- 
 what protracted work in " pi'eaching Christ" in their syna- 
 gogues before the spirit of persecution rose against him and 
 
 compelled the disciples to withdraw him from its fury. 
 
 This Avas Saul's first experience of life-peril from the same 
 fierce, mad spirit in Jewish souls Avhich he had once breathed 
 out from his own. That it made a deep impression of the 
 peril to wliich his work for Christ must subject him appears 
 in his reference to this very scene (2 Cor. 11 : 32, 33) in 
 which he recounts the salient points of his great life-conflicts 
 and perils. 
 
 Secreted probably in a house built on the city wall, he was 
 put out through a window opening over the wall and let 
 down in a large basket, such as was used for grain. See a 
 similar case in Josh. 2:15. 
 
 26. And when Saul was come to Jerusalem, he assayed to join 
 himself to the disciples : but they were all afraid of him, and be- 
 lieved not that he was a disciple. 
 
 27. But Barnabas took him, and hrought him to the apostles, 
 and declared unto them how he had seen the Lord in the way, and 
 that he had spoken to him, and how he had preached boldly at 
 Damascus in the name of Jesus. 
 
 28. And he was with them coming in and going out at Jeru- 
 salem. 
 
 29. And he spake boldly in the name of the Lord Jesus, and 
 disputed against the Grecians ; but they went about to slay him. 
 
 30. Which when the brethren knew, they brought him down to 
 Cajsarea, and sent him forth to Tarsus. . 
 
 31. Then had the churches rest throughout all Judjea and Gal- 
 ilee and Samaria, and were edified ; and walking in the fear of the 
 Lord, and in the comfort of the Holy Ghost, wei'e multiplied. 
 
 The same fear and incredulity are to be overcome at Jeru- 
 salem as first at Damascus. His three years' life in Arabia, 
 subsequent to his conversion, may in part account for their 
 
 being so ignorant of his conversion. How Barntibas came 
 
 to know him so soon does not appear. Supposably, " being 
 a good man and full of the Holy Ghost" (Acts 11: 24) his 
 great heart. Under the power of quick sympathy, felt the 
 presence of a like spirit in Saul. Thus introduced to each 
 other, their future labors together followed in the natiural 
 
ACTS. — CHAP. IX. 83 
 
 order of most delightful Christian fellowship and mutual 
 confidence. 
 
 The " Grecians " here are the Hellenists who appear in Acts 
 6, warmly disputing with Stephen — i. e. , men of Jewish nation- 
 ality, but by foreign residence, familiar with the Greek 
 tongue, as was Saul also. Supposably here are some of the 
 same men who opposed Stephen so furiously and led on the 
 persecution which cost his life. It is in their thought to 
 
 take off Saul by similar means. To put him in safety, 
 
 the brethren send him down to Csesarea and thence to his 
 native city. Tarsus. This is the same Csesarea which appears 
 again in Paul's history (Acts 23 : 23 and onward). Proba- 
 bly he passed over the same route which, years later, saved 
 him again from the murderous plots of Jewish rage. 
 
 After Saul's removal from the arena of strife at Jerusalem, 
 a season of rest from persecution ensued, and the churches 
 enjoyed a delightful prosperity, beautifully described as 
 " walking in the fear of the Lord and in the. comfort of the 
 Holy Ghost." 
 
 Here in Tarsus Luke's narrative leaves Saul until (Acts 
 11 : 25) Barnabas goes there to find him for gospel work in 
 
 Antioch. Tarsus, chief city of Cilicia, on the river Cyd- 
 
 nus, was highly cultured, having a reputation for letters 
 which rivaled Athens and Alexandria. At and about this 
 center, he is supposed to have spent some four years, not 
 idly, we are sure, but preaching and planting churches which 
 he visited again at a later period. (See 15 : 23, 41.) The 
 supposition is neither improbable nor void of interest, that 
 here in the home of his childhood, he won to Christ those 
 kinsmen including sister and sister's son, who come to light in 
 later history (Rom. 16: 7, 11, 21, and Acts 23 : 16). 
 
 32. And it came to pass, as Peter passed throughout all quarters, 
 he came down also to the saints which dwelt at Lydda. 
 
 33. And there he found a certain man named ^neas, which had 
 kept his bed eight years, and was sick of the palsy. 
 
 34. And Peter said unto him, .^neas, Jesus Christ maketh thee 
 whole: arise, and make thy bed. And he arose immediately. 
 
 35. And all that dwelt at Lydda and Saron saw him, and turned 
 to the Lord. 
 
 Luke suspends his personal history of Saul until chap. 11 : 
 25-30, and resumes his account of Peter's labors, and 
 especially of his miracles. 
 
 Lydda, some twelve miles from Joppa (the modern Jaffa), 
 fell into the missionary circuit Peter was then making. The 
 
84 ACTS. — CHAP. IX. 
 
 miracle wrought upon -3i]neas gave a great impulse to his 
 labors. The manner of this miracle Avas peculiar — nothing 
 being said of faith on the part of the invalid, or of any inter- 
 mediate agency. Peter only accosted him by name, saying, 
 "Jesus Clirist is making thee whole; arise, therefore, and 
 make thy bed." Did Peter know that Jesus was then heal- 
 ing this chronic invalid ? If so, hoiv did he know it ? We 
 can only answer: — he had faith. He spake under the imme- 
 diate impulse of the Spirit. This is all we need to say — all 
 we can say. An impostor could not rationally venture upon 
 such a command ; he would do so, if at all, only to fail. That 
 Peter was divinely led is the only reasonable hypothesis in 
 the case. 
 
 Saron (v. 35)— not a city, but the name of a country — an 
 extensive plain stretching along the eastern shore of the 
 Mediterranean from Joppa to CiBsarea, is better known as 
 Sharon, celebrated for its fertility and beauty. 
 
 36. Now there was at Joppa a certain disciple named Tabitha, 
 which by interpretation is called Dorcas ; this woman was full of 
 good works and alms-deeds which she did. 
 
 37. And it came to pass in those days, that she was sick, and 
 died ; whom when they had washed, they laid her in an upper 
 chamber. 
 
 38. And forasmuch as Lydda was nigh to Joppa, and the dis- 
 ciples had heard that Peter was there, they sent unto him two 
 men, desirini^ him that he would not delay to come to them. 
 
 39. Then Peter arose and went with them. When he was come, 
 they brought him into the upper chamber; and all the Avidowa 
 stood by him weeping, and showing the coats and garments which 
 Dorcas made, Avhile she was with them. 
 
 40. But Peter put them all forth, and kneeled down and prayed ; 
 and turning him to the body said, Tabitha, arise. And she opened 
 her eyes : and when she saw Peter, she sat up. 
 
 41. And he gave her his hand, and lifted her up, and when he 
 had called the saints and widows, presented her alive. 
 
 42. And it was known throughout all Joppa; and many believed 
 in the Lord. 
 
 43. And it came to pass, that he tarried many days in Joppa 
 with one Simon a tanner. 
 
 This Joppa is a well known port and city on the eastern shore 
 of the Mediterranean, lying north of west from Jerusalem, at 
 the point where travel leaves the shore for the holy city. 
 Here a well-known disciple (Tabitha, or Dorcas), distinguished 
 and beloved for all good works and alms-deeds, had died. 
 Peter being hastily summoned to the chamber where her 
 remains were lying, raised her to life. The antecedent cir- 
 
ACTS. — CHAP. X. 85 
 
 curastances were only prayer, and his word of command — 
 " Arise." Then she oj^ened her eyes, restored to life. Peter 
 requested all the friends to withdraw before prayor, suppos- 
 ably that he might be uninterrupted, and so might give free 
 scope to the earnestness of his soul. If this circumstance 
 should appear suspicious, tlie record of" it indicates conscious 
 
 honesty and simplicity. Moreover, the great excitement 
 
 in the group of attendants Avas not favorable for thoughtful 
 prayer. 
 
 This miracle became known widely and resulted in the 
 turning of many to the Lord. This case and that at Lydda 
 are on record here to illustrate the powerful influence of the 
 miracles wrought by the apostles. 
 
 The deep affection and tender interest manifested in her 
 death, especially by the widows whom she had so greatly 
 blessed, seem to have singled out this case for miraculous 
 interposition. The unselfish are always remembered ten- 
 derly. The suffering, dependent classes know not how to 
 
 spare them. On the contrary, the self-seeking whose 
 
 lives and labors run within themselves and for themselves 
 alone, can be spared with little grief and no showing of good 
 works and alms-deeds done. The contrast between these 
 two ways of living is sharp and extreme. 
 
 yHK° 
 
 CHAPTER X. 
 
 This chapter shows how Peter was relieved of his Jewish 
 scruples against communion with the uncircumcised Gen- 
 tiles. The question came to issue in the case of a Roman 
 centurion (Cornelius) whose course was directed by an angel 
 sent in vision (vs. 1-8). B}^ another extraordinary vision, 
 Peter's mind was prepared for the interview with Cornelius 
 (vs. 9-23). The meeting of these two men and their 
 friends, described (vs. 24-83), and Peter's discourse on this 
 occasion (vs. 34-43) resulting in the effusion of the Spirit 
 upon those Gentile hearers and their baptism (vs. 44-48). 
 
 1. There was a certain man in Caesarea called Cornelius, a 
 centurion of the band called the Italian band, 
 
 2. A devout man, and one that feared God with all his house, 
 which gave much alms to the people, and prayed to God alway. 
 
Ob ACTS. — CHAP. X. 
 
 3. He saw in a vision evidently about the ninth hour of the 
 day an angel of God coming in to him, and saying unto him, 
 Cornelius. 
 
 4. And when he looked on him, he was afraid, and said, What 
 is it, Lord? And he said unto him, Thy prayers and thine alms 
 are come up for a memorial before God. 
 
 5. And now send men to Joppa, and call for one Simon, whose 
 surname is Peter : 
 
 6. He lodgeth with one Simon a tanner, whose house is by the 
 sea side : he shall tell thee what thou oughtest to do. 
 
 7. And when the angel which spake unto Cornelius was de- 
 parted, he called two of his household servants, and a devout 
 soldier of them that waited on him continually ; 
 
 8. And when he had declared all these things unto them, he 
 sent them to Joppa. 
 
 Csesarea, the residence of the Roman Governor, was the 
 station for a somewhat strong body of Roman soldiers, to 
 keep the peace of the country and sustain the Roman su- 
 premacy. This particular band is called "Italian" because 
 composed of men of Italy — more reliable here than men 
 raised on the ground because more surely removed from 
 special attachment or relationships to the resident popula- 
 tion. 
 
 Very noticeable is the religious character of this Roman 
 centurion. Of heathen antecedents; not a proselyte to Ju- 
 daism; yet a man of prayer, distinguished for his benefi- 
 cence ; a man moreover, whose religious influence pervaded 
 his household, and even reached outward to some of his sol- 
 diers (v. 7) ; — how shall we account for the existence of 
 such a character, under such surroundings ; — how, save as 
 we refer it to that power of God upon human hearts which 
 limits itself to no nationality — which manifests itself where 
 we can trace with certainty no antecedent human agency to 
 prepare its way. Such a man appears here, manifestly pre- 
 pared of God to facilitate the introduction of gospel blessings 
 among Gentiles. The great question had now come to issue, 
 whether the Spirit of God and the full blessings of Jesus 
 Christ could go directly to uncivcumcised men, otherwise 
 than through the ritualities of jNIoses, and despite of the 
 long standing exclusiveness of the covenant people. 
 
 How grave this problem was ; how much repugnance on 
 the Jewish side it must encounter and overcome, is very ap- 
 parent throughout this chapter, in the ministrations of 
 angels bringing down the thought of God to good men best 
 prepared to be his agents in this great transition from ex- 
 
ACTS. — CHAP. X. 87 
 
 elusive Judaism to unrestricted Cliristianity. In this great 
 crisis movement, the previous character of Cornehus was 
 one of the first elements. 
 
 In V. 3 the word "evidently" should be taken in its 
 physical sense — not its metaphysical — i. e., of things appa- 
 rent to the eye ; not primarily to the mind. 
 
 To preclude all mistake, the house of Simon the tanner 
 is pointed out very definitely. His business required a 
 supply of water : sanitary considerations also may have re- 
 quired such a location. 
 
 9. On tlie morrow, as they went on their journey, and drew 
 nigh unto the city, Peter went up upon the house-top to pray 
 about the sixth hour : 
 
 10. And he became very hungry, and would have eaten : but 
 while they made ready, he fell into a trance, 
 
 11. And saw heaven opened, and a certain vessel descending 
 unto him, as it had been a great sheet knit at the four corners, 
 and let down to the earth : 
 
 12. Wherein M'ere all manner of four-footed beasts of the earth, 
 and wild beasts, and creeping things, and fowls of the air. 
 
 13. And there came a voice to him. Rise, Peter; kill, and eat. 
 
 14. But Peter said. Not so. Lord; for I have never eaten any 
 thing that is common or unclean. 
 
 15. And the voice spake unto him again the second time. What 
 God hath cleansed, that call not thou common. 
 
 16. This was done thrice : and the vessel was received up again 
 into heaven. 
 
 Peter's sharp hunger gave special force to this direction — 
 "Rise, Peter, kill and eat" any of these animals brought 
 down thus before thee. Any or all are at your service. 
 
 Here Peter's Jewish scruples and life-long training 
 
 spring to the front. He recoils from the thought — for, 
 most if not all of this miscellaneous gi'oup were to him 
 ceremonially unclean. — Not so, Lord; I have never allowed 
 myself to eat any thing unclean. — The word "common" in 
 this connection means unclean. The word "or" is not dis- 
 junctive, implying a distinction between " common " and 
 " unclean," and affirming that he had never eaten either 
 the one or the other. Rather it is explanatory; — com- 
 mon, that is to say, unclean. The better text has not "or" 
 but "and" — common, and therefore unclean. 
 
 The voice responded "What God has made clean, do not 
 thou call or consider unclean." For God has now abolished 
 the old Mosaic distinctions, and has made all these animals 
 of every sort equally clean. Therefore do not thou gainsay 
 
88 ACTS. — CHAP. X. 
 
 his work and call any thing of this sort unclean. This 
 
 was the very point of this extraordinary revelation — that 
 God had swept away the ancient, long-standing distinction 
 between animals clean and unclean, and put them all upon 
 
 the common footing of cleanness. Moreover, it should 
 
 be observed that this distinction between animals for food or 
 for sacrifice as clean or unclean is put here to illustrate a 
 general principle — a special case whose application was de- 
 signed to cover the whole breadth of the ceremonial law and 
 carry Avith it especially the distinction between the circum- 
 cised Jew and the uncircumcised Gentile. The social and 
 religious exclusiveness of the Jew must cease, and he must 
 see in every Gentile a friend and a brother — a man for 
 whom God has provided salvation with all its prerogatives, 
 
 as truly as for himself. Thus this ceremonial distinction, 
 
 after being in force fifteen hundred years, Avas abrogated by 
 the same authority which enjoined it. It had a useful pur- 
 pose — to cultivate the sense of moral purity ; to dissociate 
 the Israelite from the idolater as a protective measure 
 against temptation toward idols and to make Israel more 
 surely and thoroughly a "peculiar people." But those pur- 
 poses called for its continuance no longer. Its abuses had 
 made the Jew self-righteous, exclusive, Pharisaical. A new 
 religious dispensation called for an aggressive rather than a 
 merely defensive policy; so that for every reason the time 
 had fully come for that whole system to go down and give 
 place to one in which "God is no respecter of persons," and 
 the outward is superseded by the inward. 
 
 17. Now while Peter doubted in himself what this vision 
 which he had seen should mean, behold, the men which were sent 
 from Cornelius had made inquiry for Simon's house, and stood 
 before the gate, 
 
 18. And called, and asked whether Simon, which wassurnamcd 
 Peter, Avere lodged there. 
 
 19. While Peter thought on the vision, the Spirit said unto 
 him, Behold, three men seek thee. 
 
 20. Arise therefore, and get thee down, and go with them, 
 doubting nothing: for I have sent thom. 
 
 21. Then Peter went down to the men [which were sent unto 
 him from Cornelius] ; and said, Behold, I am he whom ye seek: 
 what is the cause wherefore ye arc come ? 
 
 22. And they said, Cornelius the centurion, a just man, and 
 one that feareth God, anrl of good report among all the nation of 
 the Jews, Avas Avarned from God by an holy angel to send for thee 
 into his house, and to hear Avords of thee. 
 
 23. Then called he them in, and lodsed them. And on the 
 
ACTS. — CHAP. X. 89 
 
 morrow Peter went away with them, and certain brethren from 
 Joppa accompanied him. 
 
 While Peter was debating within himself — continuously 
 questioning, canvassing the meaning of this vision — the mes- 
 sengers arrive and the good Spirit bids Peter go with them. 
 First, the barriers of caste are so far broken down that 
 Peter calls them in and hospitably entertains them over night. 
 
 The "certain brethren from Joppa" may have gona 
 
 with Peter through their personal interest in this pending 
 question, or through some divine monition;— for their pres- 
 ence as witnesses (v. 45) became a point of real importance. 
 
 24. And the morrow after they entered into Caesarea. And 
 Cornelius Avaited for them, and had called together his kinsmen 
 and near friends. 
 
 25. And as Peter was coming in, Cornelius met him, and fell 
 down at his feet, and worshiped him. 
 
 26. But Peter took him up, saying. Stand up ; I myself also am 
 a man. 
 
 It is not perhaps certain that this prostration of Cornelius 
 at Peter's feet was idolatrous, for it may have been due to 
 extreme oriental etiquette; yet Peter thought it excessive, 
 if not even sinful. I myself am nothing more than a man 
 — a covimon man, as his Greek word suggests. 
 
 27. 7\nd as he talked Avith him, he went in, and found many 
 that were come together. 
 
 28. And he said unto them, Ye know how that it is an unlaw- 
 ful thing for a man that is a Jew to keep company, or come unto 
 one of another nation; but God hath showed me that I should 
 not call any man common or unclean. 
 
 29. Therefore came I unto you without gainsaying, as soon as I 
 was sent for : I ask therefore for what intent ye have sent for me? 
 
 The purpose of his vision begins to open to Peter's mind 
 God, he sees, has been preparing him for precisely this meet- 
 ing. He is, therefore ready to affiliate, in the simplicity of 
 Christian fellowship, with this group of uncircumcised 
 Gentiles. 
 
 30. And Cornelius said. Four days ago I was fasting until this 
 hour; and at the ninth hour I prayed in my house, and, behold, 
 a man stood before me in bright clothing, 
 
 31. And said, Cornelius, thy prayer is heard, and thine alms 
 are had in romcmbrance in the sight of God. 
 
 32. Send therefore to Joppa, and call hither Simon, whose sur- 
 name is Peter ; he is lodged in the house of one Simon a tanner 
 by the sea side, who, when he cometh, shall speak unto thee. 
 
 33. Immediately therefore I sent to thee ; and thou hast well 
 
90 ACTS. — CHAP. X. 
 
 done that thou art come. Now therefore are we all here present 
 before God, to hear all things that are commanded thee of God. 
 
 Peter had heard the substance of this account from the 
 messengers (v. 22) ; but in a matter of so much importance, 
 it could not be amiss to hear it more in detail from Cornelius 
 himself The fullness of detail in this narrative testifies to 
 the historian's sense of the magnitude of this question and 
 of the vital nature of its bearings on the pending issue be- 
 tween Jew and Gentile. Very expressive are these clos- 
 ing words of Cornelius: — "All here present before God to 
 hear all the words God has given thee to say to us." 
 
 34. Then Peter opened his mouth, and said, Of a truth I per- 
 ceive that God is no respecter of persons : 
 
 35. But in every nation he that fcareth him, and worketh 
 righteousness, is accepted with him. 
 
 " No respecter of persons" on the score of nationality or 
 of ceremonial distinctions. I see that God looks only upon 
 the heart ; never at the outside differences or peculiarities. 
 
 Of whatever nation he may be, the man who fears 
 
 God and practices righteousness is accepted before him. This 
 is the inference which Peter draws from the case of Corne- 
 lius so plainly and impressively brought before him, and 
 seen moreover in the light of those manifestations made to 
 hini in his recent vision. 
 
 36. The word which God sent unto the children of Israel, 
 preaching peace by Jesus Christ: (he is Lord of all:) 
 
 37. That word, 1 say, ye know, which was published through 
 out all Judeea, and began from Galilee, after the baptism which 
 John preached ; 
 
 38. How God anointed Jesus of Nazareth with the Holy Ghost 
 and with power : Avho went about doing good, and healing all 
 that were oppressed of the devil ; for God was with him. 
 
 Peter assumes that Cornelius and his friends must have 
 heard of the gospel preaching of Jesus and also of John the 
 Baptist — the salient points of which he briefly sketches. 
 That it " began from Galilee" is historically accurate ; that 
 it was closely preceded by John's preaching and baptism ; 
 that God specially anointed his Son Jesus W'ith the Holy 
 Ghost for his gospel work ; that Jesus " went about every- 
 where doing good:" — no words could give his life-work 
 more truly. 
 
 39. And we are witnesses of all things which he did both in the 
 land of the Jews, and in Jerusalem ; whom they slew and hanged 
 on a tree: 
 
ACTS. — CHAP. X. 91 
 
 40. Him God raised up the third day, and showed him openly; 
 
 41. Not to all the people, but unto witnesses chosen before of 
 God, even to us, Avho did eat and drink with him after he rose 
 from the dead. 
 
 42. And he commanded us to preach unto the people, and to 
 testify that it is he which Avas ordained of God to be the Judge 
 of quick and dead. 
 
 43. To him give all the prophets Avitness, that through his name 
 whosoever believeth in him shall receive remission of sins. 
 
 The staple points of every gospel sermon by Peter are here 
 in terse but clear statement. That Jesus, risen from the 
 dead, did not show himself indiscriminately to friend or foe 
 — some may regard as weakening the testimony to the fact 
 
 of his resurrection. To offset any weakness which might 
 
 in some cases be supposed to attach naturally to the fact 
 that friends only were made personal eye-witnesses, let it be 
 considered ; 
 
 (a.) The disciples to whom he did appear were previously 
 most incredulous. They expected no such event ; they re- 
 sisted the evidence of it almost or quite to the point of sin- 
 ful unbelief. 
 
 (6.) The theory of collusion — to make out a case of resur- 
 rection Avith no fact at bottom, is utterly precluded. 
 
 (c.) No Avitness to his resurrection could be competent 
 unless he had knoAvn him Avell before his death, so that he 
 could identify him after his resurrection. Hence few if any 
 of his enemies could have been thoroughly competent. 
 
 (d.) Yet again: The best identifying evidence such as 
 Peter lays most stress upon here (v. 41) Avould be ruled out 
 in the case of his enemies. They did not eat and drink Avith 
 him after he had risen. In their case this could not be ex- 
 pected. 
 
 (e.) The frankness of Peter in speaking of this limitation 
 as to the Avitnesses, is proof of entire honesty and simplicity 
 in Peter and his brethren. They speak as men conscious 
 of having truth to say and nothing but truth — as men Avho 
 have not the least concern lest their testimony may be Aveak- 
 ened by setting forth all the real facts of the case. They 
 never once thought that the truth Avould need any evasion 
 or concealment of facts on their part for its support. Such 
 honesty and simplicity outweigh in strength far more than 
 all the Aveakness incident to the friendly character of the 
 personal witnesses. 
 
 Almost in the same breath Jesus is put before them as 
 
92 ACTS. — CHAP. X. 
 
 the ordained Judge of all mankind, and as the Redeemer 
 
 through whom salvation comes to every believer. "Judge 
 
 of quick" — i. e., of those tlien living; and also of all who 
 shall have previously passed from earth by death. 
 
 V. 43 seems to assume that the general strain of prophecy 
 had taught remission of sin through the nation's Messiah. 
 This can scarcely be shown except on that inleri)retation of 
 prophecy which gives the word " liedeemer" its spiritual 
 sense and application — one who redeems Isi-ael not from 
 Gentile oppression but from her bondage under sin and guilt. 
 Prophecy being construed in this spiritual sense, it may be 
 said truthfully that to this fact give all the prophets wit- 
 ness that the Messiah came to save lost souls from their sins 
 by remission through his blood. 
 
 44. While Peter yet spake these words, the Holy Ghost fell on 
 all them which heard the word. 
 
 45. And they of the circumcision which believed were aston- 
 ished, as many as came with Peter, 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 man forbid Avater, that these should not be bap- 
 tized, which have received the Holy Ghost as well as we ? 
 
 48. And he commanded them to be baptized in the name of 
 the Lord. Then prayed they him to tarry certain days. 
 
 All suddenly, perhaps before Peter had said all he thought 
 to say, the Holy Ghost fell on those Gentile hearers — God's 
 own resistless testimony that he has no respect of persons. 
 The circumcised Jewish converts who came with Peter were 
 astonished! No such case had ever come to their knowl- 
 edge before. But there could be no doubt that this baptism 
 of the Holy Ghost was real, for the same proofs to the 
 senses were there as were present in the first great Pente- 
 cost. They heard these Gentiles speak with other tongues 
 
 and. heard them magnify God with joyful praises. Peter 
 
 can see no reason Avhy they should not be baptized. It was 
 certain that God had accepted them; why should not his 
 apostles ? Why should Peter put himself against God ? 
 
 As bearing (perhaps but slightly) on the question of the 
 mode of baptism, it may be said that " forbid water" is said 
 more pertinently of water to be brought in than of going 
 forth to the water, and then going down into it. A river 
 of water (e. g. , the Jordan) is scarcely a thing for any man 
 to forbid. 
 
ACTS. CHAP. XI. 93 
 
 It may also be noticed that Peter does not administer the 
 rite himself. He commands — gives directions — to others to 
 officiate. The reason in his case for abstaining from the ad- 
 ministration may have been the same which had a like in- 
 fluence upon the Lord Jesus and upon Paul — viz., the dan- 
 ger of fostering the passion for the merely ritual and external ; 
 and lest any should glory in having been baptized by the 
 hand of Peter, or Paul, or of Jesus himself. 
 
 -o^<^^c 
 
 CHAPTER XI. 
 
 Peter, returning to Jerusalem, is questioned as to his 
 free association with uncircumcised Gentiles (vs. 1-3), and 
 vindicates himself by giving them in detail the way God 
 prepared his mind for his part and Cornelius for his, in this 
 remarkable scene (vs. 4-14), closing with the manifest ef- 
 fusion of the Spirit upon them and the conviction thus 
 wrought in his mind that he must not withstand God (vs. 15- 
 17) ; to which the Jews of Jerusalem joyfully assented 
 (v. 18); — how the gosjDel reaches Antioch (vs. 19-21): 
 The church at Jerusalem send Barnabas there with the best 
 results (vs. 22-24) ; who goes after Saul to assist him (vs. 
 25, 26) ; a great famine, and relief sent to the mother church 
 by the hands of Barnabas and Saul (vs. 27-30). 
 
 1. And the apostles and brethren that were in Judea heard that 
 the Gentiles had also received the word of God. 
 
 2. And when Peter was come up to Jerusalem, they that were 
 of the circumcision contended with him, 
 
 3. Saying, Thou wentest in to men uncircumcised, and didst eat 
 with them. 
 
 It was startling news, yet perhaps not sad or other than 
 joyful — that the Gentiles — real heathen — should receive 
 the word of God. But the attendant circumstance — that 
 Peter had been eating with uncircumcised men — this raised 
 
 one of the most grave questions! It is not improbable 
 
 that Peter had heard how they felt, or at least had antici- 
 pated it, and, therefore, hastened his return to Jerusalem 
 to meet this excited feeling. 
 
 The word " contended" (v. 2) may be too strong, since the 
 
94 ACTS. — CHAP XI. 
 
 Greek legitimately means — they questioned ivlth them — this 
 being the same verb in its middle voice [questioning together 
 with] which appears in its active form (v. 12) ; — Go with 
 them, raising no questions — i. e., as to its propriety. The 
 milder sense is at least admissible ; and those Jerusalem 
 Jews do not seem at this time to have had a bad spirit. 
 See in v. 18 how readily they accepted Paul's defense and re- 
 joiced in this new revelation of God's mercy to uncircum- 
 cised Gentiles. 
 
 4. But Peter rehearsed the matter from the beginning, and ex- 
 pounded it by order unto them, saying, 
 
 5. I was in the city of Joppa praying : and in a trance I saw a 
 vision, A certain vessel descend, as it had been a great sheet, let 
 down from heaven by four corners ; and it came even to me : 
 
 G. Upon the which when I had fastened mine eyes, I consid- 
 ered, and saw fourfooted beasts of the earth, and wild beasts, and 
 creeping things, and fowls of the air. 
 
 7. And I heard a voice saying unto me, Arise, Peter ; slay and 
 eat. 
 
 8. But I said. Not so. Lord : for nothing common or unclean 
 liath at any time entered into my mouth. 
 
 9. But the voice answered me again from heaven, "What God 
 hath cleansed, that call not thou common. 
 
 10. And this was done three times : and all were drawn up 
 again into heaven. 
 
 11. And, behold, immediately there were three men already 
 come unto the house where I was, sent from Coesarea unto me. 
 
 12. And the spirit bade me go with them, nothing doubting. 
 Moreover these six brethren accompanied me, and we entered 
 into the man's house. 
 
 13. And lie showed us how he had seen an angel in his house, 
 which stood and said unto him, Send men to Joppa, and call for 
 Simon, whose surname is Peter; 
 
 14. Who shall tell thee words, whereby thou and all thy house 
 shall be saved. 
 
 This recital is very full touching the vision of Peter ; less 
 so touching that of Cornelius — as might be expected. — In 
 V. 12 the facts concerning the brethren that went with Peter 
 from Joppa are made prominent, even their number, six, 
 being given. The purj^ose of God (perhaps of Peter also) 
 in their going, becomes apparent. Their testimony was of 
 essential service. 
 
 15. And as I began to speak, the Holy Ghost fell on them, as 
 on us at the beginning. 
 
 16. Then remembered I the word of the Lord, hoAV that he 
 
ACTS. — CHAP. XI. 95 
 
 said, John indeed baptized with water ; but ye shall be baptized 
 with the Holy Ghost. 
 
 17. Forasmuch then as God gave them the like gift as he did 
 unto us who believed on the Lord Jesus Christ ; what was I, that 
 I could withstand God ? 
 
 18. When they heard these things, they held their peace, and 
 glorified God, saying, Then hath God also to the Gentiles granted 
 repentance unto life. 
 
 The words remembered by Peter (v. 16) are those re- 
 corded Acts 1 : 5 — among the last words of the Lord before 
 his ascension. That those primitive baptisms of the Holy 
 Ghost were made palpable to the senses, and, therefore, 
 were unmistakably demonstrated, is shown here to have been 
 of vital importance. There could be no disputing or de- 
 bating the fact that " God had given to them the like gift as to 
 us" — the original twelve and to their one hundred and twenty 
 associated brethren and sisters. This second pentecostal 
 baptism upon uncircumcised Gentiles was no less positive, 
 demonstrable, decisive, than the first upon circumcised 
 
 Jews. This Avas indeed a new revelation ; but it came 
 
 with its own ample testimony. 
 
 Peter shows himself a master of the art of putting things : 
 — What was I, as to being able to withstand God ? Indeed, 
 I neither could or would do any such thing ! Happily the 
 Jerusalem brethren, too, are joyfully satisfied and give glory 
 to God for his salvation upon Gentiles — as they should ! — 
 Noticeably they thought of God as granting repentance 
 unto life, and saw the proof of this gift in the fact of his 
 efiusion of his Spirit. See the same doctrine in Peter's 
 words (Acts 5: 31): "Christ exalted to give repentance to 
 Israel" — the verb "give" being the same in both passages, 
 and used in the same sense. (See Notes on 5 : 31). 
 
 19. Now they which were scattered abroad upon the persecu- 
 tion that arose about Stephen travelled as far as Phenice, and 
 Cyprus, and Antioch, preaching the word to none but unto the 
 Jews only. 
 
 20. And some of them were men of Cyprus and Cyrene, which, 
 when they were come to Antioch, spake unto the Grecians : 
 preaching the Lord Jesus. 
 
 21. And the hand of the Lord was with them : and a gceat 
 number believed, and turned unto the Lord. 
 
 The persecution before which Stephen fell, raged so 
 violently that the disciples — following the Lord's direction 
 to "flee to another city," went abroad as far as to Phenice 
 5 
 
96 ACTS. CHAP. XI. 
 
 [Plienicia] — a province stretching along the eastern shore of 
 the Mediterranean and inckuling Tyre and Sidon ; also to 
 Cyprus, the large, Avell-known island off the coast of Pheni- 
 cia. — Antioch, the capital of Syria, the residence of the 
 Roman proconsul for that province, named for Antiochus, 
 of Syrian fame, lay on the Orontes and had a large Jewish 
 population. It became for some time the headquarters 
 of Paul's missionary labors. — For a time these scattering 
 disciples preached to Jews only. But at length some of 
 them, designated as being from Cyprus and Cyrene [North- 
 ern Africa], coming to Antioch, preached Jesus to the Gre- 
 cians also. — It has been in dispute ^vhether these were Hel- 
 lenists — i. e., Greek speaking Jews ; or, Hellenes — a people 
 Grecian by nationality. The textual authorities are con- 
 flicting; but the connection here is very decisive in favor 
 of a Grecian people. Preaching to Hellenist Jews would 
 have made no stir at Jerusalem, and no Barnabas would 
 have been sent to see about it. — This preaching of the gos- 
 pel to a large community of heatlien, uncircumcised men 
 Avas a new epoch in the progress of Christianity. — The fact 
 that God's hand of power was upon them and Avrought 
 through them so that " a great number believed and turned 
 to the Lord " became a precious testimony that the heart of 
 God was in this movement, and that his time had fully come 
 to break over the ancient limitations of mercy to the cove- 
 nant people and to give the gospel to the nations of the wide 
 world. 
 
 22. Then tidings of these things came unto the ears of the 
 church which was in Jerusalem: and they sent forth Barnabas, 
 that he should go as far as Antioch. 
 
 23. Who, when he came, and had seen the grace of God, was 
 glad, and exhorted them all, that with purpose of heart they 
 would cleave unto the Lord. 
 
 2-4. For he was a good man, and full of the Holy Ghost and of 
 faith : and much people was added unto the Lord. 
 
 The same interest and even excitement Avhich the news of 
 Peter's preaching to Cornelius had occasioned (Acts 11 : 1-3) 
 appear again over the tidings of God's Avork at Antioch. 
 Very discreetly they selected that good man Barnabas to go 
 as far as Antioch and examine into the case in their behalf. 
 He Avent, and found such manifestations of the grace of God 
 that his great, open, loving heart rejoiced exceedingly, and 
 he exhorted them to cleave to the Lord Avith full and strong 
 purpose. The case is a beautiful exemplification of the pow- 
 
ACTS. CHAP. XII. 97 
 
 er of genuine heart-goodness to lift a man above Lis life-long 
 prejudices and to help him to appreciate the true Spirit of 
 Christ wherever he may find its presence and manifestations. 
 So the historian accounts for the joy which this son of Chris- 
 tian consolation felt as he came to see and know these new 
 converts from heathenism at Antioch. "For he was a good 
 man, and full of the Holy Ghost and of faith." Naturally, 
 therefore, he must love all the good men he found there. 
 Seeing in them the inanifest tokens of the Holy Ghost and 
 of faith, his sympathetic soul must feel the pulsations of deep 
 
 Christian sympathy. Consequently "much people were 
 
 added to the Lord." Such catholicity and love mightily 
 quicken the spiritual forces that bring in souls to God. 
 
 25. Then departed Barnabas to Tarsus, for to seek Saul. 
 
 26. And when he had found him, he brought him unto Antioch. 
 And it came to pass, that a whole year they assembled themselves 
 with the church, and taught much people. And the disciples were 
 called Christians first in Antioch. 
 
 Barnabas had known Saul at Jerusalem and had had the 
 pleasure of introducing him to the confidence and fellowship 
 of the disciples (Acts 9: 26, 27). It may be supposed that 
 he knew Saul's readiness and ripeness to labor among the 
 Gentiles — perhaps was aware that Jesus had already signified 
 to Saul his own purpose in this matter. So he goes to Tarsus, 
 
 Saul's home city, to search for him. There for one full year 
 
 (viz., the year A. D. 44), they preached continuously to the as- 
 sembled people and made many disciples. Apparently it 
 was due to the great number of their converts that they be- 
 came known by a special name " Oirhtianoi\ As to the 
 
 origin and import of this name, the points worthy of note are 
 — (a) Clearly the disciples did not assume this name, of their 
 own motion, nor use it of themselves. The entire New Tes- 
 tament history shows this. (h) The name appears (else- 
 where than here) only in Acts (26: 28 and 1 Peter 4: 16 — 
 in both cases used by outsiders, and not in a way that implies 
 
 any special respect. (c) In its form this name comes 
 
 neither from Hebrew nor from Greek etymology, but from 
 
 Latin. (d) How much of honor orof dishonor attached to it 
 
 Avould vary with the honor accorded to the name " Christ." 
 It suggests that they are Christ's people. The sentiments of 
 Christendom to-day will not guide us at all in estimating the 
 repute of that name in the age of Saul at Antioch. Since 
 that age, the thought of the civilized world has changed 
 
98 ACTS. — CHAP. XII. 
 
 wonderfully in this one point — the honor of the Christian 
 name. 
 
 27. And in these days came prophets from Jerusalem unto An- 
 tioch. 
 
 28. And there stood up one of them named Agabus,. and signi- 
 fied by the Spirit that there should be great dearth throughout all 
 the world : Avhich came to pass in the days of Claudius Caesar. 
 
 29. Then the disciples, every man according to his ability, de- 
 termined to send relief unto the brethi-en Avhich dwelt in Judea. 
 
 30. Which also they did, and sent it to the elders by the hands 
 of Barnabas and Saul. 
 
 A prophet coming from Jerusalem to Antioch predicted 
 this famine, and thus prepared the way (in anticipation) for 
 gathering supplies to be sent to Jerusalem for their relief. 
 
 "Throughout all the world," may perhaps be said here 
 
 only of their own world of Judea — it being both the Roman 
 and the Greek usage of this phrase to apply it each to their 
 own special " world." To the Roman " all the world" was all 
 his own Roman world ; so to the Greek ; — he never includ- 
 ed the outside barbarian peoples. The Jews, therefore, were 
 only following the usage of their times in giving this Judean 
 
 sense to the phrase. "Historical evidence shows a great 
 
 dearth in Judea during the fourth, fifth, and sixth year of 
 Claudius Ciesar. The historians, Josephus, Eusebius and 
 Orosius, relate that in these years many died of famine in 
 Jerusalem. "[Alexander.] That the disciples "gave accord- 
 ing to their several ability" [according as each was well to do, 
 Gr.] was the rule of Paul (1 Cor. 16 : 2,) and of Christian com- 
 mon sense. This service brought Barnabas and Saul to Je- 
 rusalem; but they returned ere long (Acts 12: 25). 
 
 aXKo 
 
 CHAPTER XII. 
 
 Herod puts James to death and apprehends Peter (vs. 1- 
 3) ; who is released from prison by an angel (vs. 4-10) ; 
 Peter shows himself at the house of Mary where a prayer- 
 meeting is in progress (vs. 11-17). Herod puts to death 
 the keepers of his prison (vs. 18, 19); receives homage as 
 a god for which the Lord smites him mortally (vs. 20-23). 
 Barnabas and Saul return from Jerusalem to Antioch (vs. 
 24, 25). 
 
ACTS. CHAP. XII. 99 
 
 1. Now about that time Herod the king stretched forth his 
 hands to vex certain of the church. 
 
 2. And he killed James tlie brother of John with the sword. 
 
 3. And because he saw it pleased the Jews, he proceeded fur- 
 ther to take Peter also. (Then were the days of unleavened 
 bread.) 
 
 To avoid confusion in identifying the several Herods of 
 New Testament history, it is well to distinguish them by 
 their other epithets; — the first being known as "Herod the 
 Great " whose long reign was near its close at the birth of 
 Jesus, and whose name goes down to infamy for the mur- 
 der of the babes of Bethlehem (Matt. 2:). The second is 
 Herod Antipas, his second son, distinguished for his murder 
 of John the Baptist (Mark 6 : 14-28) ; the third is this 
 Herod Agrippa, grandson of Herod the Great, but nephew 
 of Herod Antipas — distinguished here for the murder of 
 the apostle James. Josephus states definitely that Herod 
 received the sovereignty of all Palestine (i. e., Judea, Sama- 
 ria and Galilee) on the accession of the Roman Emperor 
 Claudius (A. D. 41), and at his death had reigned just 
 three years. This fixes the date of his death (as here v. 
 
 23) in A. D. 44. Speaking of the accuracy of Luke in 
 
 calling Herod "the king," Paley remarks that " there was 
 no portion of time for thirty years before, or ever afterwards, 
 in which there was a king at Jerusalem, a person exercising 
 that authority in Judea, or one to whom that title could be 
 applied, except during the last three years of Herod's 
 life." 
 
 "Put forth his hand to vex" — not to irritate but to perse- 
 cute, sometimes even unto blood. Stephen uses this word 
 (Acts 7: 6, 19) of the oppressions inflicted by Egypt upon 
 
 Israel in their bondage. This James, one of the earliest 
 
 and most honored of the twelve, one of the two sons of Zeb- 
 edee, was the first known martyr among the twelve. His 
 brother John outlived them all. Probably James died by 
 decapitation. The king had no higher motive — appar- 
 ently no other — than to please the Jews, for political ends. 
 He therefore arrested Peter, with the purpose of surrender- 
 ing him to the will of those who sought his life. The 
 
 time in the year is fixed — at the Passover — spoken of here 
 to show why Herod was holding Peter in prison; — viz., to 
 surrender him to the will of the Jews as soon as this festival 
 should have passed. 
 
 4. And when he had apprehended him, he put him in prison, 
 
100 ACTS. CHAP. XII. 
 
 and delivered him to four quaternions of soldiers to keep him; 
 intending after Easter to bring him forth to the people. 
 
 5. Peter therefore Avas kept in prison : but prayer uas made 
 without ceasing of the church unto God for him. 
 
 6. And when Herod would have brought him forth, the same 
 night Peter was sleeping between two soldiers, bound with two 
 chains : and the keepers before the door kept the prison. 
 
 7. And, behold, the angel of the Lord came upon him, and a 
 flight shined in the prison: and he smote Peter on the side, and 
 raised hira up, saying. Arise up quickly. And his chains fell 
 oS from his hands. 
 
 8. And the angel said unto him, Gird thyself, and bind on thy 
 sandals. And so he did. And he saith unto him, Cast thy gar- 
 ment about thee, and follow me. 
 
 9. And he went out, and followed him; and wist not that it was 
 true which was done by the angel; but thought he saw a vision. 
 
 10. When they were past the first and the second ward, they 
 came unto the iron gate that lendeth unto the city ; which opened 
 to them of his own accord : and they went out, and passed on 
 through one street; and forthwith the angel departed from him. 
 
 "A quaternion of soldiers" was a squad or group of four, 
 set in this ease to succeed each other on guard over Peter, 
 each party serving three hours on duty. The night was di- 
 vided into four Avatches of three hours each. It appears 
 that of these four men, two slept with Peter chained between 
 them and to them; while two others stood guard outside the 
 prison gate. Thus the guarding of this one unarmed pris- 
 oner was made as perfect as chains, bars and locks, and sol- 
 diers set to hold the prisoner on peril of their own lives, 
 could make it. But the Almighty had an angel to send 
 whom no human power could withstand, and the earnest 
 prayers of the church in behalf of Peter brought him down. 
 
 The Greek word for "without ceasing," means earnest 
 
 rather than ceaseless. With marvelous ease and facility 
 
 this angel accomplished his mission, all obstacles melting 
 away before him as of their own accord — and the work is 
 done ! 
 
 "After Easter" should have been — after the Passover 
 festival. This Greek word — "Pasclia" — is never translated 
 "Easter" elsewliere, and never should be. The word "Eas- 
 ter" came into church use from a heathen source, and has 
 no claim to recognition in the scriptures. 
 
 This strange event seemed to Peter like a dream, till he 
 found himself actually at large, outside the prison, threading 
 the well known streets of the city. 
 
 n. And when Peter was come to himself, he said. Now I know 
 
ACTS. — CHAP. XII. 101 
 
 of a surety, that tlie Lord hath sent his angel, and hath delivered 
 mc out of the hand of Herod, and from all the expectation of the 
 people of the Jews. 
 
 12. And Avhen he had considered the thing, he came to the 
 house of Mary the mother of John, whose surname was Mark; 
 where many were gathered together praying. 
 
 13. And as Peter knocked at the door of the gate, a damsel 
 came to hearken, named Rhoda. 
 
 14. And when she knew Peter's voice, she opened not the gate 
 for gladness, but ran in, and told how Peter stood before the 
 gate. 
 
 15. And they said unto her. Thou art mad. But she constantly 
 affirmed that it was even so. Then said they. It is his angel. 
 
 16. But Peter continued knocking: and when they had opened 
 the door, and saw him, they were astonished. 
 
 17. But he, beckoning unto them with the hand to hold their 
 peace, declared unto them how the Lord had brought him out of 
 the prison. And he said. Go show these things unto James, and 
 to the brethren. And he departed, and went into another place. 
 
 " Coming to himself" amounts to regaining the normal 
 exercise of his mind and overcoming the illusion that this 
 was a sort of vision or dream. Then he hastened to the 
 well known house of Mary mother of John Mark (see v. 
 25), where he found a prayer-meeting in his behalf in pro- 
 gress. Their prayers were doubtless fervent and were man- 
 ifestly accepted of God. Yet they did not expect God's 
 answer just in this way — perhaps not so soon. It is no nec- 
 essary part of prayer to dictate the manner of God's an- 
 swer, or even to anticipate it Avith certainty. Hence they 
 were not a little astonislied to see Peter coming in and to 
 hear the story of his escape. — Rhoda's words are too good to 
 be true (thought they) for extreme excitement of joy makes 
 men incredulous. At least they demand overwhelming ev- 
 idence. 
 
 Their words (v. 15) " It is his angel " — are best explained 
 on the theory of a common belief among the Jews (which 
 Lightfoot traces in their history) .that every individual has 
 his guardian angel, who may assume a visible form like that 
 of his ward. The fact (if it be one) that these brethren 
 and sisters held this belief neither proves nor disproves it. 
 
 Peter requested them to inform James of his escape — 
 probably because he held the chief responsibility as pastor 
 of this mother church. Then, anticipating special search, 
 he prudently withdrew, i. c. , left the city for safety. 
 
 18. Now as soon as it was day, thei'e was no small stir among 
 the soldiers, what was become of Peter. 
 
102 ACTS. CHAP. XII. 
 
 19. And when Herod had sought for him, and found him not, 
 he examined the keepers and commanded that they should be put 
 to death. And he went down from Judtea to Cajsarea, and there 
 abode. 
 
 " No small stir among the soldiers," for none of tliora could 
 know how the escape Avas made, and under Roman military 
 law their own lives were forfeited. The command to put 
 the keepers to death may supposably have included only the 
 four who had him in charge at the time of his escape. If 
 the three other groups were reasonably sagacious, they would 
 not take their place as guards over the mere vacuum left 
 behind Peter. 
 
 Herod Avent to Csesarea for official j^urposes. 
 
 20. And Herod was highly displeased with them of Tyre and 
 Sidon ; but they came with one accoi'd to him, and, having made 
 Blastus the king's chamberlain their friend, desired peace ; be- 
 cause their country Avas nourished by the king's country. 
 
 21. And upon a set day Herod, arrayed in royal apparel, sat 
 upon his throne, and made an oration unto them. 
 
 22. And the people gave a shout, saying, It is the voice of a god, 
 and not of a man. 
 
 23. And immediately the angel of the liord smote him, because 
 he gave not God the glory: and he Avas eaten of Avorms, and gaA^e 
 up the ghost. 
 
 Herod had been in fighting mood (so the Greek implies) 
 toward the cities of Tyre and Sidon, for reasons not stated. 
 They Avere extremely anxious to effect a reconciliation and 
 be on terms of peace, because those cities Avere quite depend- 
 ent upon Palestine for their grain supply. They had always 
 been so (see 1 Kings 5: 11, and Ezra 3: 7, and Ezek. 
 27: 17). 
 
 This " set day" — a very public occasion — in Avhich Herod 
 met the delegation from Tyre and Sidon and made a speech, 
 is said by Josej^hus to have been the second day of the public 
 games, held in honor of his patron, the Emperor Claudius. 
 
 The narrative of Josephus quite fully corroborates the 
 more brief account given here by Luke. He says : 
 
 " On the second day of the festival, Agrippa came into the 
 theatre. The stone seats, rising in a great semicircle, tier above 
 tier, Avere covered Avith an excited multitude. The king came in, 
 clothed in magnificent rubes, of Avhich .silver Avaa the costly and 
 ])rilliant material. It Avas early in the day, and the sun's rays 
 fell upon the king, so that the eyes of the beholders were dazzled 
 Avith the brightness Avhich surrounded him. Voices from the croAvd 
 here and there exclaimed that it was the apparition of something 
 
ACTS. — CHAP. XIII. 103 
 
 divine. And when he spoke and made an oration to them, they 
 gave a shout, saying, ' Jt is the voice of a god, and not of a man.' 
 But in the midst of this idolatrous ostentation, an angel of God 
 suddenly smote him. He was carried out of the theater a dying 
 man, and on the sixth day he was dead." 
 
 It will be noticed that both historians concur in the place 
 [Csesarea] ; the " set clay ;" the great assembly ; the gorgeous- 
 ness of Herod's apparel ; the speech of the king ; the applause 
 of the people ; and even in substance the very words of their 
 shout ; the sudden smiting by an angel of God ; the sin 
 for which this judgment from heaven was sent upon him ; 
 and finally, his speedy death. Luke does not represent his 
 death to have been instantaneous, but rather that it was not. 
 The coincidences, therefore, fidly sustains the essential truth- 
 fulness of both accounts. 
 
 24. But the word of God grew and multiplied. 
 
 25. And Barnabas and Saul returned from Jerusalem, when 
 they had fulfilled their ministr}', and took with them John, whose 
 surname was Mark. 
 
 "But," while God's enemies fall, his "word" grows, and 
 its adherents multiply. 
 
 Barnabas and Saul had fulfilled their ministry when they 
 had paid over the charitable collection sent through their 
 hands from Antioch (11 : 29, 30). 
 
 This John Mark, son of Mary, seen in v. 12 above, appears 
 in the subsequent history in Acts 13: 5, 13 and 15: 37-39, 
 and also in Col. 4: 10, and 2 Tim. 4: 11 — a nephew of 
 Barnabas, and supposed to have written the gospel history 
 that bears his name. 
 
 With this chapter, Luke's narrative leaves Peter and fol- 
 lows closely the thread of Paul's missionary life and labors, 
 to the close of his book. 
 
 CHAPTER XIII. 
 
 Barnabas and Saul at Antioch are set apart and sent forth 
 as missionaries (vs. 1-3); first to Cyprus, where they stop 
 at Salamis (vs. 4, 5) ; next at Paphos, "where they find 
 Elymas and Sergius Paulus (vs. 6-8) ; Elymas smitten blind 
 
104 ACTS. — CHAP. XIII. 
 
 (vs. 9-11); the missionaries next at Perga (vs. 12, 13); 
 then at Antioch in Pisidia, Avhere they meet the people in 
 their synagogue (vs. 14, 15) ; Paul's long discourse, first 
 ranging through Hebrew history down to David, and then 
 to David's greater Son (vs. 16-25) ; how the Jews had mur- 
 dered Jesus, but God had raised him to life (vs. 26-31) ; 
 confirming all from the old prophets (vs. 32-37) ; closing 
 Avith an earnest appeal, and a warning against unbelief (vs. 
 38-41) ; Gentiles desire to hear more ; many believe (vs. 42, 
 43) ; the great scenes of the next Sabbath (vs. 44-49) ; but 
 hostile Jews incite persecution and drive out Paul and Bar- 
 nabas to Iconium (vs. 50-52). 
 
 1. Now there were in tbc church that was at Antioch certain 
 prophets and teachers ; as Barnabas, and Simeon that was called 
 Niger, and Lucius of Cyrene, and Manaen, which had been 
 brought up with Herod the tetrarch, and Saul. 
 
 2. As they ministered to the Lord, and fasted, the Holy Ghost 
 said. Separate mc Barnabas and Saul for the work whereunto I 
 have called them. 
 
 3. And when they had fasted and prayed, and laid their hands 
 on them, they sent them away. 
 
 This church at Antioch had become strong enough to be 
 a second missionary center, even more important for the 
 Gentile work than Jerusalem itself. Indeed, for many rea- 
 sons, Jerusalem was not the place where missions to the 
 
 Gentiles would originate or be sustained. Luke names 
 
 this group of five distinguished prophets and teachers, most 
 of them not otherwise known to us, to show that the church 
 had some strong and good men to spare for the foreign work. 
 
 "Prophets and teachers" — all "teachers," but not all 
 
 " prophets" — the latter having a special gift of prophecy, 
 not common to all teachers. 
 
 " Ministered to the Lord" — in the sense of being engaged 
 in special religious services, probably with reference to the 
 great question of missionary work for the diffusion of the 
 gospel. As the Lord moved their souls to this earnest 
 prayer for direction, so he answered their prayer by giving 
 them the direction they sought — which was that they should 
 set apart Barnabas and Saul to the work for which he was 
 calling them. Accordingly they did so. With special 
 prayer and fasting they laid their hands upon them and 
 
 made them missionaries of Jesus. This service should not 
 
 be confounded with their ordination to the ministry. Both 
 Barnabas and Saul had been in the gospel ministry for 
 
ACTS. — CHAP. XIII. 105 
 
 years, and needed no re-ordination. But it was proper and 
 indeed very important that they should be indorsed by this 
 church at Antioch unto this missionary enterprise. It was 
 foreseen by the divine Spirit (if not by themselves also) 
 that this mission would involve the great question of the 
 age — preaching Jesus to Gentiles with no regard to Jewish 
 ritualities. Therefore, let this enterprise be inaugurated 
 with the best possible evidence of being indorsed by the 
 Holy Ghost and by this strong church at Antioch. 
 
 4. So they, being sent forth by the Holy Ghost, departed unto 
 Scleucia; and from thence they sailed to Cyprus. 
 
 5. And when they were at Salamis, they preached the word of 
 God in the synagogues of the Jews : and they had also John to 
 their minister. 
 
 Seleucia, the first point, was the harbor city for Antioch, 
 near the mouth of the Orontes — whence they embarked for 
 the island of Cyprus — the native country of Barnabas (4 : 
 36) and also of John Mark. This well known island, less 
 than one hundred miles from the coast of Syria; in length 
 one hundred and forty miles and in extreme breadth about 
 fifty — was rich, and fertile, and densely peopled. We may 
 suppose that the personal relations of Barnabas with that 
 
 island directed their missionary course thither. Salamis 
 
 was an important city in the south-east quarter of the isl- 
 and. The word "synagogues" (plural) assumes a some- 
 what large Jewish population, since, for a small population 
 there should be but one. In confirmation of their great 
 numbers, it is recorded in Roman history (Dio Cassius) 
 that in A. D. 116, under Trajan, the Jews rose and mas- 
 sacred two hundred and forty thousand Greek inhabitants — 
 for which outrage Hadrian soon after expelled them from 
 the island. 
 
 In what precise sense John served as their minister [serv- 
 ant^ — i. e., the minister, not of the Jewish synagogues, but 
 of Barnabas and Saul, is not entirely clear, certainly as 
 their attendant and helper ; but whether mainly in things 
 spiritual can not be positively determined from this brief 
 
 allusion. The historian notices his presence with the 
 
 apostles, and soon (v. 13) refers to him again. 
 
 Of the immediate results of their labors in Salamis noth- 
 ing is known. 
 
 6. And when they had gone through the isle unto Paphos, they 
 found a certain sorcerer, a false prophet, a Jew, whose name was 
 Barjesua: 
 
106 ACTS. — CHAr. XIII. 
 
 7. Which was with the deputy of the country, Scrgius Paulus, 
 a, prudent man ; Avho called for Barnabas and Saul, and desired 
 to hear the word of God. 
 
 8. But Elymas the sorcerer (for so is his name by interpreta- 
 tion) withstood them, seeking to turn away the deputy from the 
 faith. 
 
 Paphos, their next important point — on the extreme 
 western end of the ishxnd, was the residence of the Roman 
 proconsul [^' deputy "] by the name of Sergius Paulus — 
 "a prudent man" — i. e., a man of intelligence and good 
 understanding. Critics notice here the remarkable accu- 
 racy of Luke in calling Sergius a proconsul, inasmuch as the 
 numerous provinces of the great Roman Empire were clas- 
 sified variously, one part being assigned to the Roman sen- 
 ate, and another part retained under the immediate super- 
 vision of the emperor. Only the former had proconsuls. 
 So nice was this distinction that even some of the Roman 
 historians have become confused and made blunders; but 
 no historic inaccuracy is ever found in Luke. 
 
 Another prominent personage here was a certain sorcerer, 
 a magos [magician] — "a false prophet" in the sense of a 
 deceptive fortune-teller. His Jewish name was Barjesus, 
 and his professional name Elymas, Avhich, derived from the 
 Arabic, signifies sagacious, discerning — a man claiming to 
 be versed in occult magic science. He belonged to the same 
 class with that Simon Magus Avhom Philip and Peter en- 
 countered at Samaria (Acts 8). This man had been inti- 
 mate with Sergius Paulus, and now labors to withstand his 
 reception of the gosj^el faith. 
 
 9. Then Saul, (who also is called Paul,) filled with the Holy 
 Ghost, set his eyes on him, 
 
 10. And said, O full of all subtilty and all mischief, thou child 
 of the devil, thou enemy of all righteousness, wilt thou not cease 
 to pervert the right ways of the Lord ? 
 
 11. And now, behold, the hand of the Lord is upon thee, and 
 thou shalt be blind, not seeing the svm for a season. And imme- 
 diately there fell on him a mist and a dai'kness ; and lie went 
 about seeking some to lead him bj^ the hand. 
 
 12. Then the deputy, Avhen he saw what was done, believed, 
 being astonished at the doctrine of the Lord. 
 
 In the face of this opposition, Paul is moved by the Spirit 
 of God to rebuke this Avicked sorcerer and to declare to him 
 that God's hand is against him and will smite him blind — ■ 
 which was done immediately. The miserable sorcerer gropes 
 about to find some one to lead him by the hand. This 
 
ACTS. CHAP. XIII. 107 
 
 miracle impressed the deputy profoundly and brought him to 
 embrace the gospel at once. 
 
 In V. 9, the historian remarks that Saul is also called 
 Paul. From this point he uses this new name invariably. 
 Various reasons for this change of name have been assigned ; 
 e. </., that he took it in honor of this Sergius Paulus ; or 
 that the name, being in its origin Latin while Saul is He- 
 brew, became more appropriate from this time forAvard. 
 The question has only secondary importance. Perhaps the 
 most probable reason is that he is passing out from his old 
 Hebrew life and associations into the broader life of the Ro- 
 man, Gentile world, and therefore assumes the name sig- 
 nificant of this change. 
 
 13. Now when Paul and his company loosed from Paphos, 
 they came to Perga in Pamphylia : and John departing from 
 them returned to Jerusalem. 
 
 From this point onward Paul (not Barnabas) leads the 
 mission. It is " Paul and those with hivi." So long as they 
 were in Cyprus, the native country of Barnabas, there were 
 special reasons for his being jDrominent, besides his greater 
 age and his longer Christian ministry. But now they are 
 launching out upon the great theater of the mission world 
 of that age, and Paul is the moving spirit. 
 
 Leaving the island of Cyprus, they strike the continent 
 at Perga in the province of Pamphylia. This jorovince lies 
 west of Cilicia. Perga on the river Cestrus, then an im- 
 portant city and harbor, devoted to the worship of Diana, 
 seems not to have detained them long — perhaps because 
 their arduous mission into the interior, up the mountain 
 fastnesses, could best be prosecuted just at that season. 
 
 An event of far-reaching consequences is only named 
 now; — viz., that John Mark, nephew of Barnabas, thus far 
 "their minister" (v. 5) left them here and "returned to 
 Jerusalem." Paul was greatly dissatisfied, as we shall see 
 (Acts 15: 36-40). What induced John to leave them 
 there is not said or even hinted ; whether his courage were 
 unequal to the arduous journey and the unknown hardships 
 of that untried region ; or whether his feelings Avere hurt by 
 Paul's taking the leadership and throwing his honored uncle 
 into the subordinate relation, we are left to conjecture. 
 Probably one or both of these influences had weight. 
 
 14. But when they departed from Perga, they came to Autioch 
 
108 ACTS. — CHAP. XIII. 
 
 in Pisidia, and Avent into the synagogue on the Sabbath day, and 
 sat down. 
 
 15. And after the reading of the law and the prophets the rul- 
 ers of the synagogue sent unto them, saying, Ye men and breth- 
 ren, if ye have any word of exhortation for the people, say on. 
 
 "We must think of them here as up in the high lands of 
 the interior, past the lofty and rough ranges of the Taurus 
 mountains, breaking ground Avhere the gospel had never 
 
 been heard before. This Antioch in Pisidia, always to be 
 
 broadly distinguished from Antioch of Syria where they 
 were set apart to this mission, was an important city then, 
 though now identified only in its ruins. Here Avere Jews 
 and a synagogue, ever to be remembered for this great ser- 
 mon by Paul — which Ave may supposably take as a speci- 
 men of his frequent discourses in Jewish synagogues. The 
 reader Avill notice its points of close analogy with the dis- 
 course of Peter on the day of Pentecost (Acts 2). What 
 
 special introduction to these JeAVS or to this synagogue they 
 may have had is not indicated; — po.ssibly none except that 
 they Avere educated Jews, thoroughly familiar Avith the syn- 
 agogue, coming in upon the footing of the civilities usually 
 accorded to Jewish brethren from abroad entering their 
 recognized fraternity. It may be supposed that they sat 
 doAvn in seats reserved for Jewish travelers Avho sought an 
 
 introduction among their brethren. After the customary 
 
 reading — part from the law and part from the prophets — 
 they Avere cordially invited to address the congregation. 
 
 16. Then Paul stood np, and beckoning with his hand said, 
 Men of Israel, and ye that fear God, give audience. 
 
 17. The God of this people of Israel chose our ftxthers, and ex- 
 alted the people Avhen they dwelt as strangers in the land of 
 Egypt, and with an hic;h arm brought he thera out of it. 
 
 IS. And about the time of forty yeavs suffered he their man- 
 ners in the Avilderness. 
 
 19. And Avhen he had destroyed seven nations in the land of 
 Chanaan, he divided their land to them by lot. 
 
 20. And after that he gave unto them judges about the space 
 of four liundred and fifty years until Samuel the prophet. 
 
 21. And afterward they desired a king : and God gave unto 
 them Saul the son of Cis, a man of the tribe of Benjamin, by the 
 space of forty j-cars. 
 
 These salient points of their foreflxther.?' histor}'- are 
 touched, not perhaps because of any special bearing upon 
 the gospel sclieme ; but rather as a pleasant introduction, 
 
ACTS. CHAP. XIII. 109 
 
 well adapted to conciliate their kind regard ; to impress 
 them with Paul's profound acquaintance Avith their nation's 
 history, and so tp open their ears and hearts to the vital 
 
 points of his gospel message. For the chronological 
 
 points in v. 20 — the period between the death of Moses and 
 the inauguration of King Saul, the reader is referred to my 
 " Pentateuch," (p. 60) and to my " Heb. History," (p. 91). 
 
 22. And when he had removed him, he raised up unto them 
 David to be their king ; to whom also he gave testimony, and 
 said, I have found David the son of Jesse, a man after mine own 
 heart, which shall fulfill all my will. 
 
 23. Of this man's seed hath God according to his promise 
 raised unto Israel a Savior, Jesus : 
 
 24. When John had first pi-eached before his coming the bap- 
 tism of repentance to all the people of Israel. 
 
 25. And as John fulfilled his course, he said, Whom think ye 
 that I am ? I am not he. But, behold, there cometh one after 
 me, Avhose shoes of his feet I am not worthy to loose. 
 
 From King David to the greater King Messiah, the trans- 
 ition was easy. The high religious character of David — a 
 man who, contrasted with Saul, was after God's own heart, 
 coupled with his achievements as king in Israel, served to 
 make him prominent as one of the most distinguished an- 
 cestors of the Messiah, who, in a higher sense than David, 
 became the Savior of Israel. — A brief reference to John 
 the Baptist's testimony fills out this introduction of Jesus 
 of Nazareth to their thought and regard. The Jews for 
 the most part recognized John as a prophet, (see Matt. 21 : 
 25) : " For all hold John as a prophet.") This both accounts 
 for and justifies this decisive appeal to his testimony to 
 
 Jesus of Nazareth. In the clause — " I am not he," the 
 
 Greek has no pronoun for " he ;" but the subject of remark 
 could not be mistaken. 
 
 26. Men and brethren, children of the stock of Abraham, and 
 whosoever among you feareth God, to you is the word of this sal- 
 vation sent. 
 
 27. For they that dwell at Jerusalem, and their rulers, because 
 they knew him not, nor yet the voices of the prophets which are 
 read every Sabbath day, they have fulfilled them in condemning 
 him. 
 
 28. And though they found no cause of death in him, yet de- 
 sired they Pilate that he should be slain. 
 
 29. And when they had fulfilled all that was written of him, 
 they took him down from the tree, and laid him in a sepulchre. 
 
 30. But God raised him from the dead : 
 
110 ACTS. CHAP. XIII. 
 
 31. And he Avas seen many days of them which came up with 
 him from Galilee to Jerusalem, who are his witnesses unto the 
 people. 
 
 These introductory points having fully prepared the 
 minds of his audience, Paul comes to his direct appeal and 
 
 makes it with admirable skill. All ye children of the 
 
 stock of Abraham ; honored heirs of that old covenant and 
 of all its promises; and especially those among you that 
 fear God; — to you is this word, freighted with salvation, 
 sent. How many or how few there might be among them 
 who feared God, he knew not; but it was pertinent to sug- 
 gest that this message Avas specially for them that they might 
 give it earnest heed as bringing a word from God to their 
 waiting souls. 
 
 Observe, Paul does not charge these Jews in general (as 
 Peter did at Jerusalem) Avith having been personally concern- 
 ed in the persecution, condemnation and crucifixion of Jesus. 
 He says only — Your brethren at Jerusalem and their rulers, 
 not recognizing Jesus as their Messiah revealed in all the old 
 prophets, fulfilled those prophecies by putting him to death. 
 Paul forbore to bring out in its strongest form the malice 
 and guilt of those Jews Avho murdered Jesus. He only says 
 — They knew not Jesus nor the old prophecies Avhich reveal- 
 ed him ; and moreover, found no Avorthy cause of death in 
 
 him; yet demanded of Pilate his death. Then Christ's 
 
 resurrection and the personal testimony of living Avitnesses 
 in proof of it came next in order — vital points in a gospel 
 appeal. 
 
 32. And Ave declare unto j'ou glad tidings, hoAV that the promise 
 which Avas made unto the Withers, 
 
 33. God hath fulfilled the same unto us their children, in that 
 he hath raised up Jesus again; as it is also written in the second 
 psalm, Thou art my Son, this day have I begotten thee. 
 
 34. And as concerning that he raised him up from the dead, 
 now no more to return to corruption, he said on this Avise, I Avill 
 give you the sure mercies of David. 
 
 35. Wherefore he saith also in another psalm. Thou slialt not 
 suffer thine Holy One to see corruption. 
 
 36. For David, after he had served his OAvn generation by the 
 Aurill of God, fell on sleep, and AA-as laid unto his fathers, and saw 
 corruption : 
 
 37. But he, Avhom God raised again, saAV no corruption. 
 
 Compared with Peter in his great sermon, Paul passes very 
 briefly the testimony of the living Avitnesses to the resurrec- 
 tion — men unknown to his audience at Antioch; but returns 
 
ACTS. CHAP. XIII. Ill 
 
 to the testimony from prophecy which they had read and 
 heard all their lives. That those ancient promises had 
 been in general fulfilled to them in raising Jesus from the 
 dead, Paul proves by citing three distinct passages, — the first 
 being from Ps. 2. In this passage Paul takes the words — 
 "Thou art my Son; this day I have begotten thee" — in the 
 sense ; I have publicly, before all heaven, recognized thee 
 as my Son by raising thee from the dead and exalting thee to 
 sit at my right hand. In the highest and the only complete 
 and full sense, this resurrection and exaltation of Jesus made 
 and showed him to be God's recognized Son. The verb 
 ^^ made" has essentially a declarative sense. For this declar- 
 ative force of the resurrection, see Rom. 1: 4. 
 
 The two remaining proofs-texts for the Messiahship of the 
 risen Jesus bear specially to the point that he has not only 
 risen, but risen to die no more — risen to an immortal and 
 
 glorious reign in the heavens. These are (a) Isa. 55 : 3 : 
 
 "I will give you the sure mercies of David" — the great 
 mercy made sure to David. In the great promises made to 
 David (2 Sam. 7 : 12-29 and 1 Chron. 17 : 7-27 ; restated sub- 
 stantially Ps. 89: 1-4, 19-37 and referred to 2 Sam. 23: 1-5) 
 the central and emphatic point was — a distinguished Son 
 whose reign should be indefinitely long, and the blessings 
 coming through him consequently, not only great but sure. 
 These prophecies Avere in j^roof here because their strong 
 point — enduring certainty and security — involved the resur- 
 rection of Jesus and his ensuing exaltation to glory. They 
 could in no manner be made forever sure and faithful except 
 by this endorsement — this ensealing of the covenant by the 
 Infinite Father. So Paul argues at length (1 Cor. 15 : 13- 
 20). If no resurrection of Jesus, then no reliable salvation 
 — no testimony that God accepts Jesus as at once his Son 
 and his provided and proffered Redeemer for a lost world. 
 
 The remaining proof-text (the same upon which Peter 
 rests, Acts 2 : 25-32) is Ps. 16 : 10 : " Thou wilt not suffer 
 thine Holy One to see corruption." Interpreting this pro- 
 phecy, Paul assumes that if it cannot refer to David, it must 
 refer to Christ. But it can not refer to David because under 
 such reference it could not be true. David died as other men 
 die and his body hastened to corruption. Therefore the 
 words must refer to Christ, and being so referred, must 
 
 prove his resurrection. David served his generation nobly 
 
 — a blessing to his people, lifting the nation above the op- 
 pressions of foreign foes and re-establishing religious worship 
 
112 ACTS. — CHAP. XIII. 
 
 with greatly enhanced spiritual power. Having finished his 
 great life-work, he was gatherecl to his fixthers — not merely 
 to their dead ashes but to their glorified souls in paradise. 
 Yet his body fell under the primal decree — ' ' Ashes to ashes, 
 
 dust to dust." But of Christ the testimony is explicit — 
 
 He saw no corruption in the grave. 
 
 38. Be it known unto you tlierefore, men and brethren, that 
 through this man is preached unto you the forgiveness of sins : 
 
 39. And by hhn all that believe are justified from all things, 
 from which ye could not be justified by the law of Moses. 
 
 40. Beware therefore, lest that come upon you, which is spoken 
 of in the prophets ; 
 
 41. Behold, ye despisers, and wonder, and perish: for I work a 
 work in your days, a work which ye shall in no wise believe, 
 though a man declare it unto you. 
 
 This is genuine gospel preaching, announcing remission of 
 sins througli this One Jesus Christ. Whosoever believeth 
 in him is j ustified from all sins — a thing impossible under the 
 law of Moses. Paul can not mean that the law of Moses 
 avails to justify from some sins but not from all ; and that 
 Christ comes in to supplement that deficiency and secure jus- 
 tification for the balance not provided for by Moses. Such 
 a sense is entirely inadmis.sible under the Gospel of Christ 
 Jesus. Therefore we must interpret as above: — By Jesus ye 
 may be justified from all sin — this complete justification being 
 impossible under Moses, because by no means provided for 
 under his system. 
 
 Paul knew well the human heart in general and the heart 
 of a Jew in particular, and therefore, having presented the 
 great gospel truth — proffered remission — he implores his 
 hearers not to forfeit this priceless blessing through unbe- 
 lief. Beware lest that doom befall you of which the pi'ophets 
 have spoken (e. g., Hab. 1:5): "Behold, ye despisers; 
 then wonder with mingled surprise and incredulity — and so 
 rush upon your destruction ! " The third imperative (the 
 word " perish") is not a command, nor even an exhortation ; 
 but a prediction, swiftly to be fulfilled — the clause having 
 this sense : — Behold, yc who in heart desjiise, and look on 
 with wondering but stupid and unmoved astonishment. So 
 shall ye meet the doom ye so richly deserve ! — For I am 
 working a work in your days (in bringing the Chaldean 
 hosts upon your land) — which ye will not believe before- 
 hand, though the prophets foretell it. Insensible to your 
 nation's guilt, ye are blind to your danger, and therefore 
 
ACTS. — CHAP. XIII. 113 
 
 will not believe that the judgments foretold by your prophets 
 must surely come. Paul implores his hearers to shun such 
 guilty infatuation and consequent unbelief. 
 
 42. And when the Jews were gone out of the sj^nagogne, the 
 Gentiles besought that these words might be preached to them 
 the next sabbath. 
 
 43. Now when the congregation was broken up, many of the 
 Jews and religious proselytes followed Paul and Barnabas ; who, 
 speaking to them, persuaded them to continue in the grace of God. 
 
 The public services having closed, the Jews were the first 
 to leave. The Gentile hearex's lingering behind, besought 
 
 the apostles to speak again on the next Sabbath. As the 
 
 fruit of this first sermon, many Jews and proselytes became 
 disciples, and sought further instruction. 
 
 44. And the next sabbath day came almost the whole city to- 
 gether to hear the word of God. 
 
 45. But when the Jews saw the multitudes, they were filled 
 with envy, and spake against those things which were spoken by 
 .Paul, contradicting and blaspheming. 
 
 46. Then Paul and Barnabas waxed bold, and said. It was 
 necessary that the word of God should first have been spoken to 
 you : but seeing ye put it from you, and judge yourselves un- 
 worthy of everlasting life, lo, we turn to the Gentiles. 
 
 47. For so hath the Lord commanded us, saying, I have set thee 
 to be a light of the Gentiles, that thou shouldest be for salvation 
 unto the ends of the earth. 
 
 By the next Sabbath the w^hole city was thoroughly 
 aroused : Gentiles in great numbers thronged their assembly. 
 Probably the synagogue proved too small, so that the meet- 
 ing was held elsewhere — a fact which served, perhaps, to 
 
 stir up the envious spirit of the Jews. Their opposition 
 
 became defiant ; yet Paul and Barnabas, not only undaunted, 
 but the more bold, said to them plainly : — We have fulfilled 
 our great commission in giving you the first offers of salvation 
 through your nation's own Messiah. But since ye refuse it — 
 repel it — and thus show yourselves to be unworthy of this 
 
 everlasting life, lo, we leave you, and turn to the Gentiles. 
 
 For this course, Paul finds authority in the prophecies of 
 Isaiah (49 : 6), which declare that Jehovah "had ordained his 
 servant, the Messiah, to be a light to the Gentiles and the 
 
 author of salvation to the very ends of the earth." This 
 
 reference to Isaiah is a fact fraught with momentous doc- 
 trinal results, proving conclusively — (a.) That Isaiah's pre- 
 dictions of salvation to the Gentiles were held by Paul to be 
 
114 ACTS. CHAP. XIII. 
 
 his authority for preaching the gospel to the Gentile -world ; — 
 and (6.) That those glowing predictions which so cer- 
 tainly grasp in their comprehensiveness the conversion of 
 the %vorld to Christ — of all the nations — even of all the 
 ends of the earth — must refer to the Christian age — to the age 
 of Paul ; and not to some yet future disjiensation, other 
 than that in which Paul Avas moving. The doctrine of the 
 pre-millennial advent, which dwarfs the Christian dispensa- 
 tion as virtually jDowerless to convert the world, and as never 
 designed to be any thing more than a second John Baptist 
 precursor of yet another system not yet opened, but coming 
 soon : — this whole version of prophecy and of gospel power 
 is foreign from Paul and Isaiah — makes up a scheme of doc- 
 trine utterly unknown to Isaiah and never held or acted on 
 by Paul. 
 
 No reader should overlook the underlying assumption (in 
 the last clause of v. 46), that all may have salvation in 
 Christ who will ; that none who hear the gospel are lost but 
 those who judge themselves unworthy to be saved — i. e., who 
 make it impossible for God to save them under a scheme of 
 salvation, free to every moral agent's acceptance or rejection. 
 
 48. And when the Gentiles heard this, they were glad, and 
 glorified the word of the Lord : and as many as were ordained to 
 eternal Hfe believed. 
 
 49. And the word of the Lord was published throughout all the 
 region. 
 
 The Gentiles were glad — not (we may hope) because the 
 Jews had adjudged themselves unworthy of salvation, but 
 because themselves were made welcome to all its blessings. 
 
 The last clause of v. 48 — " As many as were ordained to 
 eternal life believed," standing in this close connection with 
 V. 46, suggests that God's purpose and man's free agency 
 run side by side, co-working and inter-working in their 
 agencies, neither conflicting with the other. The men not 
 "ordained to eternal life" are so because they adjudged 
 themselves unworthy. They ruled themselves out from the 
 pale of freely offered gospel blessings. 
 
 The moral power of this great central city traveled out- 
 wards over the adjacent region — a significant illustration of 
 the wisdom of the apostles in seizing the great cities and 
 holding them for Christ as great strategic points in their 
 warfiire. 
 
 50. But the Jews stirred up the devout and honorable women, 
 
ACTS. — CHAP. XIV. 115 
 
 and the chief men of the city, and raised persecution against Paul 
 and Barnabas, and expelled them out of their coasts. 
 
 51. But they shook off the dust of their feet against them, and 
 came unto Iconium. 
 
 52. And the disciples were filled with joy, and with the Holy 
 Ghost. 
 
 It was shrewd policy in those persecuting Jews to array 
 against the apostles the better and higher classes of society 
 (Jews, of course) and bring them in to back up this reign 
 
 of mob law. "Shaking off the dust of their feet against 
 
 them" was according to Christ's direction (Matt. 10: 14 and 
 
 Luke 9: 5). Iconium was their next city, forty-five miles 
 
 south-east from Antioch, and the chief city of Lycaonia. 
 It is still a city of some importance, under the name 
 Konieh, though fallen far below its ancient rank and popu- 
 lation. The disciples left behind, Avere strong in the Lord, 
 
 despite of the fierce persecution which drove the apostles 
 away. 
 
 CHAPTER XIV. 
 
 The chief localities of this chapter are Iconium, Lystra 
 and Derbe. Its events fill out the latter part of Paul's first 
 great missionary tour, bringing him back to their starting 
 point — the Syrian Antioch. 
 
 1. And it came to pass in Iconium, that they went both to- 
 gether into the synagogue of the Jews, and so spake, that a great 
 multitude both of the Jews and also of the Greeks believed. 
 
 As usual they began at the synagogue, in harmony with 
 the original commission from their risen Lord — " Beginning 
 at Jerusalem" (Luke 24: 47 j. " It was necessary that the 
 word of God should first be spoken unto you" (13: 46). 
 Yet Greeks — real Gentiles — were in attendance also — a cir- 
 cumstance which greatly facilitated the progress of their 
 work. Apparently this attendance of Gentiles at the Jew- 
 ish synagogues was more free and more common in localities 
 
 remote from Jerusalem than in Judea. The effectiveness 
 
 of their preaching is put in briefest form, the word "so" 
 being emphatic. They spake so — so earnestly, with such 
 convincing logic, with such power of the Holy Ghost attend- 
 
116 ACTS. — CHAP. XIV. 
 
 ing — that a great multitude of both Jews and Greeks be- 
 lieved. Those were days of the right hand of the risen 
 Savior's power. 
 
 2. But the unbelieving Jews stirred up the Gentiles, and made 
 their minds evil affected against the bretliren. 
 
 3. Long time therefore abode they speaking boldly in the Lord, 
 which gave testimony unto the word of his grace, and granted 
 signs and wonders to be done by their hands. 
 
 Here again, unbelieving Jews are the pestiferous element 
 — envious, jealous, malign. Here also as at Antioch, (13: 
 50) they artfully work uj)on other parties (in this case the 
 Gentiles) to disaffect them toward the apostles. To evil-af- 
 fect the mind is in the sense of, to prejudice, embitter, exas- 
 perate. Yet none the less for this but even the more did the 
 apostles hold on and preach with the greater boldness — this 
 being involved in the word " therefore." Because of this 
 opposition they labored the more intensely and with the 
 more persistent perseverance; and the Lord mightily in- 
 dorsed their work by miraculous attestations. 
 
 4. But the multitude of the city was divided: and part held 
 with the Jews, and part with the apostles. 
 
 5. And when there was an assault made both of the Gentiles, 
 and also of the Jews with their rulers, to use them despitefully, 
 and to stone them, 
 
 6. They were ware of it, and fled unto Lystra and Derbe, 
 cities of Lycaonia, and unto the region that licth round about: 
 
 7. And there thoy preached the gospel. 
 
 The whole city was moved, every man throwing himself 
 upon one side or the other ; the opposition headed by the 
 civil authorities becoming desperate. The rush of mob vio- 
 lence is expressed in the word "assault," having for its pur- 
 pose to stone the apostles. Fortunately they Avere apprized 
 of their danger in season to make their escape. In re- 
 counting his perils (2 Cor. 11: 25) Paul says very definitely 
 — " Once was I stoned." The record of this one case stands 
 below (v. 19). He does not say how many times he e.s- 
 caped stoning by a hair's breadth. His letters are corrobor- 
 ated by Luke's history. 
 
 Of these cities, Lystra and Derbe, the jirecise location is 
 yet undetermined. They were prominent cities of Lycaonia, 
 a province lying between Cilicia on its south and Cappado- 
 cia and Galatia on its north. 
 
 8. And there sat a certain man at Lystra, impotent in his feet, 
 being a cripple from his mother's womb, who never had walked : 
 
ACTS. — CHAP. XIV. 117 
 
 9. The same heard Paul speak : who steadfastly beholding him, 
 and perceiving that he had faith to be healed, 
 
 10. Said with a loud voice. Stand upright on thy feet. And he 
 leaped and walked. 
 
 Two events give prominence to their work at Lystra ; the 
 healing of a life-long cripple, very analogous to the miracle 
 wrought by Peter (Acts 3 :) ; and the consequent rising of 
 the people to worship them as gods come down among men. 
 
 This cripple heard Paul preach. Paul's quick, sharp eye 
 detected his attention, his interest and his manifest faith. 
 These conditions precedent to a miracle being present, Paul, 
 moved by the Spirit, addressed him Avith loud voice; — "Stand 
 upright upon thy feet." Instantly he leaped and began to 
 walk. According to Luke's words the leaping was done 
 once — was one act ; the walking continued indefinitely. 
 
 11. And when the people saw whatPaul had done, they lifted up 
 their voices, sayinc; in the speech of Lycaonia, The Gods are 
 come down to us in the likeness of men. 
 
 12. And they called Barnabas, Jupiter ; and Paul, Mercurius, 
 because he was the chief speaker. 
 
 13. Then the priest of Jupiter, which was before their city, 
 brought oxen and garlands unto the gates, and Avould have done 
 sacrifice with the people. 
 
 This was a spontaneous movement of the common people. 
 Luke notes specially that in their outcry they used the com- 
 mon dialect of the place — something other than the Greek 
 which the apostles used. This shows why the apostles were 
 not aware what was on foot until they heard of it (v. 14), 
 
 far along in its progress. The people said in their heart 
 
 — None but the gods can do such things. These men must 
 be gods come among us in human form. Jupiter was one 
 of the patron gods of their city. Their mythology made 
 Mercury his attendant, distinguished as the god of eloquence. 
 Paul answered well, therefore, to Mercury. Barnabas re- 
 mained to represent Jupiter. No special reason is hinted 
 for giving him this higher honor. 
 
 In V. 13, the translation — " The priest of Jupiter which 
 was before their city " — is liable to mislead, since it was not 
 Jupiter, but his image or statue which stood before — in 
 front of — their city gates. This shows also why the sacri- 
 ficial offering of oxen, decked with garlands, was to take 
 place just outside of the city. This position of their tute- 
 lar deity, without the gates, is shown in classic history to 
 have been usual. — It is not entirely clear whether they in- 
 
118 ACTS. — CHAP. XIV. 
 
 tended to have the apostles themselves personally present at 
 this usual place of Jupiter's worship. Without bringing 
 them to the spot, they might have offered these sacrifices be- 
 fore Jupiter's image with the avowed purpose of homage to 
 him for sending these representatives down among them. 
 
 14. Which when the apostles, Barnabas and Paul, heard of, 
 they rent their clothes, and ran in among the people, crying out, 
 
 15. And saying, Sirs, why do ye these tilings ? We also are 
 men. of like passions with you, and preach unto you that ye should 
 turn from these vanities unto the living God, Avhich made heaven, 
 and eartli, and the sea, and all things that are therein : 
 
 16. Who in times past suffered all nations to walk in their own 
 ways. 
 
 17. Nevertheless he left not himself without witness, in that he 
 did good, and gave us i-ain from heaven, and fruitful seasons, 
 filling our hearts with food and gladness. 
 
 18. And with these sayings scarce restrained they the people, 
 that they had not done sacrifice unto them. 
 
 As soon as the apostles became aware of this movement 
 they rushed to the spot, rending their garments — the orien- 
 tal manifestation of grief and horror — crying out — We are 
 nothing but men like yourselves — mere common men — not 
 
 gods. The word, " passions," is liable to be taken in a 
 
 sense too narrow — not to say too low ; for their meaning 
 Avas — men of the same nature, the same constitution, mental 
 and physical, and, therefore, the same wants and weaknesses. 
 
 " We preach unto you the glad tidings" [evangelize] 
 
 that ye should turn from these "vanities," mere nothings 
 [e. g., Jupiter, Mercury] unto the living God — the only Be- 
 ing worthy of our worship. Their message is an evangel, 
 and not a mere proclamation or command, because it bears 
 within itself the word of mercy — the glad tidings of remis- 
 sion of sin to the penitent and believing. 
 
 The true and living God is known by his works of cre- 
 ation and of providence also. The God ye should worship 
 (and no other) is He who made the heavens, the earth, and 
 all things in it. This is the doctrine of scripture every- 
 Avhere, and of reason no less. 
 
 " Suffered" all nations to walk as they would — must not 
 be construed as his permission, or as implying that he left 
 them with no testimony to his being God, their own Maker 
 and Benefactor. The statement should be taken in a rela- 
 tive, comparative sense, meaning that, compared with the 
 present more full revelation of himself, he had left them 
 
ACTS. — CHAP. XIV. 119 
 
 with feebler light and with manifestations of himself less 
 clear and palpable. — "Times past," is more precisely — "in 
 
 past generations." In v. 17, they proceed to qualify their 
 
 statements yet more. Yet he did not leave himself without 
 Avitness even in those darkest ages ; for even then he Avas 
 always the Benefactor of men, doing them good : giving you 
 (so the better text) the rains of heaven and the fruits of the 
 earth. Filling your bodies with food and your hearts with 
 gladness — the food really going to the body, and the joy to 
 the heart. — It was only Avith extreme labor that these strong 
 arguments availed to stay them from offering sacrifice to 
 the apostles as to gods. 
 
 19. And there came thither certain Jews from Antioch and 
 Iconium, who persuaded the people, and, having stoned Paul, 
 drew him out of the city, supposing he had been dead. 
 
 20. Howbeit, as the disciples stood round about him he rose 
 up, and came into the city : and the next day he departed Avith 
 Barnabas to Derbe. 
 
 Again the same hostile persecutors are dogging their 
 steps. Here they succeed in exciting a mob against the 
 apostles and in stoning Paul whom they dragged out of 
 their city, supposing him dead. — Was it by miracle (so it 
 Avould seem) that after the disciples gathered about him, he 
 rose up, came into the city, and Avas ready next day to leave 
 Avith Barnabas for Derbe? 
 
 21. And when they had preached the gospel to that city, and 
 had taught many, they returned again to Lystra, and to Iconium, 
 and Antioch, 
 
 22. Confirming the souls of the disciples, and exhorting them 
 to continue in the f\iith, and that Ave must through much tribu- 
 lation enter into the kingdom of God. 
 
 23. And when they had ordained them elders in every church, 
 and had prayed with fasting, they commended them to the Lord, 
 on whom they believed. 
 
 Derbe differs from the cities previously visited in the point 
 
 of no persecution. Their labors Avere greatly blessed. 
 
 Soon turning back upon their course, they revisit Lystra, 
 Iconium and Antioch, apparently Avithout further molesta- 
 tion. — " Confirming the souls of the di.sciples" — not by ad- 
 ministering any certain rite of so-called "confirmation" — a 
 thing utterly foreign from the spiritual nature of the primi- 
 tive gospel; — but by preaching a sustaining salvation, ex- 
 horting them to be steadfast in their faith :;nd to endure 
 
120 ACTS. — CHAP. XIV. 
 
 with true moral heroism whatever tribulation might fall to 
 their lot — this being one of the inevitable conditions of en- 
 tering God's kingdom. 
 
 Upon this second visit, these churches had acquired some 
 maturity ; the first converts had been developed and tried 
 sufficiently to test in some degree their capabilities for re- 
 sponsible service ; and moreover, as the churches must now 
 be thrown upon themselves for instruction and order it be- 
 came vital to have church officers set apart for both teach- 
 ing and general supervision. This work is described briefly 
 in V. 23. 
 
 The advocates and the opponents of Episcopacy have long 
 been in controversy over this passage — the point in issue 
 being whether the choice of these "elders" was made by 
 the apostles or by the churches. 
 
 My plan of commentary permits only the briefest pre- 
 sentation of such points as seem to me beyond reasonable 
 question. 
 
 (a.) That elders (" presbuteroi "]-=— and "bishops" [epis- 
 copoi] were in that primitive age, convertible terms, used 
 interchangeably — neither having any prerogatives above 
 the other. "Elder" [presbuteros] is of Jewish etymology 
 and antecedents ; "bishop" [episcopos] is in these respects 
 Greek. That they are convertible see Tit. 1 : 5-7 and Acts 
 20: 17-28. 
 
 (6.) The Greek word for "ordained" can not be held 
 closely to its primary sense as given by its etymology, viz. : 
 to vote into office by the uplifted hand — because the per- 
 sons who in this case perform this act are Paul and Barna- 
 bas ; and they can scarcely be supposed to have gone 
 through the ceremony of voting in these elders by show of 
 their own hands. The secondary" sense — appoint or consti- 
 tute — must therefore be adopted here under the force of 
 circumstances. 
 
 (c.) In certain other known cases, the apostolic usage of 
 throwing upon the Christian brotherhood the selection of 
 their representative officers, strongly favors the conclusion 
 that in this case they took the sense of the brethren and 
 followed in the main their choice in this ordaining of elders. 
 
 The cases that are clear are — the selection of deacons 
 
 (Acts 6:) and of the custodians of charity funds, raised at 
 Corinth (2 Cor. 8: 19), where we find the same verb for 
 " chosen" as here. 
 
 (d.) The same good sense which would lead the apostles 
 
ACTS. CHAP. XIV. 121 
 
 to throw the responsibility of choice upon the brotherhood 
 wherever the number of brethren iind their capabilities for 
 self-government seemed to warrant it, Avould equally dictate 
 the exercise of their own judgment and control wherever 
 the churches were too immature to bear this responsibility 
 wisely and well. Apostolic example and precedent should 
 always be estimated in the light of their surroundings. 
 The principles upon which they manifestly acted are of 
 vastly more consequence to us as authority than the defi- 
 nite things they may be supposed to have done, especially 
 when the precise circumstances in a given case can not be 
 certainly known. 
 
 To ordain with fasting and prayer and to commend to the 
 Lord for his special help and his ever-guiding hand, are always 
 in order, and should never be sufiered to lapse from the 
 spirit into a barren formality. 
 
 24. And after thej had passed throughout Pisidia, thcj came to 
 Pamphylia. 
 
 25. And when they had preached the word inPerga, they went 
 down into Attalia : 
 
 26. And thence sailed to Antioch, from whence they had been 
 recommended to the grace of God for the work which they had 
 fulfilled. 
 
 27. And when they were come, and had gathered tlie church 
 together, they rehearsed all that God had done with them, and 
 how he had opened, the door of faith unto the Gentiles. 
 
 28. And there they abode long time with the disciples. 
 
 Returning, they made a longer stay at Perga than before, 
 the results of which, however, are not recorded. Having 
 come back to Antioch of Syria, from which they went forth 
 (13: 1-4), they completed their first great missionary tour 
 and made a full and most encouraging report of their labors. 
 
 " Of all that God had done with them" — in the sense of 
 
 using them in his service and saving men from their sins by 
 his own spiritual power, working in co-o]3eration with their 
 labors. 
 
 In V. 28, "the long time" which they spent at Antioch 
 can not be determined precisely, but must be estimated 
 proximately. It is reasonably certain that they set forth 
 upon this first missionary tour in A. D. 45, and that the 
 council at Jerusalem (as in chap. 15) was in A. D. 50. The 
 five intervening years are to be divided, pei-hajDS about 
 equally, between this tour of missionary service and the 
 period here referred to of time spent in and about Antioch. 
 
122 ACTS. — CHAP. XV. 
 
 CHAPTER XV. 
 
 This chapter records the great consultation at Jerusalem 
 over the question of requiring Gentile converts to be circum- 
 cised ; — first, the occasion which made it advisable (v. 1) ; 
 the mission of Barnabas and Paul to Jerusalem to consult 
 the brethren there (vs. 2-6) ; the remarks of Peter (v. 7- 
 11) ; tlie hearing of Barnabas and Paul (v. 12) ; the remarks 
 of James (vs. 13-21) ; the decision to send a delegation and 
 a Avritten statement of their opinions (vs. 22-29). The del- 
 egation proceed to Antioch with Paul and Barnabas (vs. dO- 
 35). Paul proposes to Barnabas a second missionary tour — 
 in view of which they disagree on the question of taking 
 with them John Mark — and the result (vs. 36-41). 
 
 1. And certain men Avhich came down from Judaea taught the 
 brethi-en, and said, Except ye be circumcised after the manner of 
 Moses, ye can not be saved. 
 
 The great issue of the apostolic age — the question of ques- 
 tions, more vital by far than any other — came to its decision 
 in this chapter. Tlie point was not precisely whether Gen- 
 tiles might have the gospel preached to them ; but whether 
 they could be saved without being circumcised. Must they 
 become virtually Jews, and reach their salvation through the 
 rites and ceremonies of Judaism ? So those men who came 
 down from Jerusalem to Antioch taught the Gentile brethi'eu 
 there. 
 
 No greater, no more vital issue than this, can well be con- 
 ceived. To appreciate its magnitude we need to consider — 
 (1.) That the whole people of Israel had practiced circum- 
 cision since the days of Abraham ; liad gloried in it as their 
 distinctive national prerogative and honor; had been accus- 
 tomed to think of it as the seal and stamp of the God of 
 their fathei's, designating them as his chosen and accepted 
 
 people. (2.) Circumcision canned with it all the Mosaic 
 
 institutions — all that was imposing, grand and national in 
 their ritual system and in their temple worship. Conse- 
 quently the whole question had entrenched itself in the 
 strongest affections of their Jewish nature and in the hal- 
 lowed associations of all the historic past. (3.) To impose 
 
 circumcision upon Gentile converts as a necessity for their 
 salvation must almost inevitably subvert the gospel system. 
 This gospel system said — Salvation to all who repent of their 
 
ACTS. — CHAP. XV. 123 
 
 sins and receive Jesus as their Lord and Savior; nothing 
 else is or can be of vital necessity but this. The gospel 
 system, therefore, 2:)rovides no place for circumcision as a 
 necessary condition of salvation. Circumcision can not be 
 held as an absolute necessity without perverting all just 
 notions of the heart-change upon which salvation really and 
 necessarily hinges. 
 
 2. When therefore Paul and Barnabas had no small dissension 
 and disputation with them, they determined that Paul and Bar- 
 nabas, and certain other of them, should go up to Jerusalem unto 
 the apostles and elders about this question. 
 
 Paul and Barnabas took a firm stand against them. Earnest 
 and long protracted discussion having proved to be unavail- 
 ing, it was determined by the brethren to send a delegation, 
 including Paul and Barnabas, up to Jerusalem to lay the 
 whole case before the apostles and elders there. The profound 
 wisdom of this plan was of the Lord. 
 
 3. And being brought on their way by the church, they passed 
 through Phenice and Samaria, declaring the conversion of the 
 Gentiles : and they caused groat joy unto all the brethren. 
 
 4. And when they were come to Jerusalem, they Avere received 
 of the church, and of the apostles and elders, and they declared 
 all things that God had dpne with them. 
 
 5. But there rose up certain of the sect of the Pharisees which 
 believed, saying, That it was needful to circumcise them, and to 
 command them to keep the law of Moses. 
 
 6. And the apostles and elders came together for to consider 
 of this matter. 
 
 On their way the two apostles improve their opportu- 
 nity to report to brethren the conversion of Gentiles under 
 
 their missionary labors, to their great joy. -Arriving at 
 
 Jerusalem they meet a cordial welcome. Here again they 
 report their missionary labors and success. — In Paul's Epistle 
 to the Galatians (2 : 2) he states that in addition to these 
 more public reports, he had private personal conferences with 
 some of the leading brethren there to bring the merits of the 
 question more fully before them and to ensure a just de- 
 cision. 
 
 Here again certain men of the Pharisees who had pi'o- 
 fessed to receive Jesus Christ rose up, maintaining the same 
 doctrine held by the parties who stirred up such discussion 
 at Autioch. The Gentile converts (they said) must be cir- 
 cumcised and commanded to keep the law of Moses. Life- 
 long Pharisees before their conversion to Christ, they were 
 
124: ACTS. CHAP. XV. 
 
 Pharisaic formalists in their Christianity. They seem to 
 have been unable to receive the gospel of Christ in its sim- 
 plicity. They could not emancipate themselves from the 
 bondage of convictions and notions bred into their Pharisaic 
 bones from their very birtli. 
 
 So the apostles and elders convene for a general and full 
 consultation on this great question. 
 
 7. And when there had been much disputing, Peter rose up, 
 and said unto them, Men and brethren, ye know how that a good 
 while ago God made choice among us, that the Gentiles by my 
 mouth shoukl hear the word of the gospel, and })elieve. 
 
 8. And God, which knoweth the hearts, bare them witness, giv- 
 ing them the Holy Ghost, even as he did unto us ; 
 
 9. And he put no difference between us and tliem, purifying 
 their hearts l)y faith. 
 
 10. Now therefore why tempt ye God, to put a yoke upon the 
 neck of the disciples, which neither our fathers nor w^e were able 
 to bear? 
 
 11. But we believe that through the grace of the Lord Jesua 
 Christ we shall be saved, even as they. 
 
 After a very free discussion, giving the Pharisees (proba- 
 bly) a wide range of debate, it was eminently appropriate 
 
 that Peter should be heard. It was very suggestive to 
 
 speak of God as knowing the hearts of those Gentile con- 
 verts perfectly. This allusion quietly assumed that a right 
 heart was altogether the vital thing; that if the heart W'ere 
 
 right all the rest was of the least possible consequence. 
 
 Notice, moreover, the witnessing testimony which God could 
 and did give of his acceptance of their hearts, by means of 
 the.se visibly manifest gifts of his Spirit. Peter said God 
 gave to them the same Holy Ghost as to us ; and it meant 
 the same thing f)r them as for ourselves. God purified their 
 hearts by their faith as he does ours. 
 
 "Why tempt ye God?" Men are said to "tempt God" 
 when they abuse his mercy and his compassion — e. g., when 
 they bring a needless strain upon his grace by subjecting 
 his children to gi-atuitous trial and temptation. The idea is 
 not precisely that of tempting God to sin, but rather of 
 grieving his sympathizing heart by imposing cruel inconsid- 
 erate l)urdens upon his feeble chihlren. — This •' yoke on the 
 neck" is called (v. 28) a "greater burden," and by Paul 
 (Gal. 5: 1) "the yoke of bondage." The grind of this yoke 
 upon the neck became intolerable, not so much by the mul- 
 tiplicity of its prescribed forms and ceremonies, or by tJieir 
 being laborious and costly, as by their tremendous strain up- 
 
ACTS. CHAP. XV. 125 
 
 on the conscience when they were held to be essential to per- 
 sonal salvation. This, it should be noticed, was the central 
 point in this great discussion — the absolute need be of cir- 
 cumcision as that which saves. "Except ye be circumcised, 
 ye can not be saved." 
 
 This, Peter says, (v. 11) is by no means our gospel sys- 
 tem of faith in Jesus Christ. We believe that Ave are saved 
 through the grace of our Lord Jesus — we and they both ; 
 all alike ; — they as well as we. Why then should we virtu- 
 ally nullify our doctrine of salvation through faith alone, by 
 foisting this alien element into our system and neutralizing 
 the truth of the gospel by this great falsehood? 
 
 12. Then all the multitude kept silence, and gave audience to 
 Bai-nabas and Paul, declaring what mii-aeles and wonders God 
 had wrought among the Gentiles by them. 
 
 At this point the debate is arrested and opportunity given 
 for Paul and Barnabas to make their great missionary report 
 
 of labors among the Gentiles. This was an open council, 
 
 in the presence of a mass of eager listeners ; but to their 
 credit, be it said, they listened well to the Gentile mis- 
 sionaries. 
 
 13. And after they had held their peace, James answered, say- 
 ing, Men and brethren, hearken unto me : 
 
 14. Simon hath declared how God at the first did visit the Gen- 
 tiles, to take out of them a people for his name. 
 
 15. And to this agree the Avords of the prophets; as it is 
 written, 
 
 16. After this I will return, and will build again the tabernacle 
 of David, which is fallen down ; and I will build again the ruins 
 thereof, and I will set it up : 
 
 17. That the residue of men might seek after the Lord, and all 
 the Gentiles, upon whom my name is called, saith the Lord, who 
 doeth all these things. 
 
 18. Known unto God are all his works from the beginning of 
 the Avorld. 
 
 This James who makes the concluding speech before the 
 council, held a high position in the church at Jerusalem, 
 traces of which appear in Acts 12: 17; — where Peter, just 
 out of prison, said — "Go show these things unto James and 
 to the brethren.'"' Also in x\cts 21 : 18 — where Paul, visit- 
 ing Jerusalem after years of absence, his historian writes — 
 "The day following, Paul Avent in Avith us unto James, and 
 all the elders Avere present" — this James manifestly at their 
 head. Paul (Gal. 2: 9) speaks of the leading men in this 
 
126 ACTS.— CHAP. XY. 
 
 council thus: "When James, Cephas [Peter] and John 
 who seemed to be pillars" etc. — but of these "2:)i]]ars" 
 James stands first. 
 
 James refers respectfully to the speech of Simon [Peter], 
 and then quotes from the ]irophecy of Amos (9: 11, 12) to 
 show that in God's plan, "the residue of men" (all others 
 than Jews, even all the Gentile nations) "should seek the 
 Lord." This was to be in the gospel age God's method of 
 
 building up the fallen, dilapidated tent of David. It 
 
 should be noticed that David's throne and kingdom repre- 
 sent that of his greater Son Jesus ; that in the time of this 
 prophet Amos, his royal palace, siiorn of much of its glory, 
 is but a "tent," and even that in a sadly shattered state; 
 but God's promise runs to rebuild it in flir greater glory 
 and with marvelous enlai'gement ; that all the rest of men, 
 even the Gentile nations, should come in, bringing their 
 glory, riches and honor unto it. This sti-ain of representa- 
 tion is common in Isaiah, and often rises to sublime mag- 
 nificence and grandeur. (See Isaiah 49 and 60). In v. 
 
 17 (last clause) and v. 18 the better textual authorities 
 sustain this reading; — " Saith the Lord, who making these 
 things known from the beginning." 
 
 It deserves remark that this citation of prophecy from 
 Amos bears upon the great question then pending, with a 
 
 twofold force, inasnnich as it shows (a.) That God's 
 
 thought and plan from the very beginning included the in- 
 gathering of the Gentiles as the grand means of rebuilding 
 
 and glorifying the kingdom of David's anointed Son: 
 
 and (6.) That those prophecies were totallj^ silent as to im- 
 posing circumcision upon these Gentile converts. There- 
 fore, to impose it is unauthorized and gratuitous. 
 
 19. Wherefore my sentence is, that we trouble not them, which 
 from amonp; the Gentiles are turned to God: 
 
 20. But that we write unto them, that they abstain from pollu- 
 tions of idols, and from fornication, and from things strangled, 
 and from blood. 
 
 21. For Moses of old time hath in every city them that preach 
 him, being read in the synagogues every sabbath day. 
 
 The words — "My sentence is" — will mislead us if we 
 think of them as signifying an autocratic decree — an as- 
 sumption of the supreme power of the council. Subsequent 
 statements forbid this sense (see vs. 22, 25). The Avord used 
 by James means only — I give it as my opinion; this is my 
 personal jndgment upon the question before us. It is that 
 
ACTS. — CHAP. XV. 127 
 
 we do not ''troiihle" — in the sense of burden with Jewish 
 ritualism (circumcision and its associated rites), those from 
 
 among the Gentiles who turn to God. In v. 20 he names 
 
 the points he does think it important to enjoin. These were 
 essentially adopted by the council and were brought into 
 their Avritten result (vs. 28, 29). 
 
 "Pollutions of idols" [in the written document "meats 
 offered to idols ; "] refer not precisely to the direct worship 
 of idols, for this, as Christian converts they had utterly re- 
 nounced, but to the use of meats Avhich had been offered to 
 idols — the same question which Paul discussed in 1 Cor. 10: 
 19-38. That "fornication," an offense of moral charac- 
 ter, should be classed here with three other things that are 
 ceremonial, has been thought strange; yet needs no other 
 explanation or justification save this, that the morals of the 
 heathen world had sunk so low that fornication was scarcely 
 recognized as sin. No specification of Christian duties, 
 
 therefore, could omit it wisely. "Things strangled," the 
 
 Mosaic law forbade because the blood Avas not in this case 
 removed. The prohibition of blood as food was extremely 
 rigid, the more so, avc may presume because its use was very 
 common among the heathen. 
 
 In V. 21 the matters of fact«are entirely obvious; but the 
 logical connection, indicated by '^for" should have atten- 
 tion. I suggest that it may be thus : It is wise to en- 
 join upon Gentile converts these four things— /or these 
 things are kept so constantly fresh in the thought of their 
 Jewish brethren by hearing the law read every Sabbath, 
 and have moreover in themselves so much intrinsic propri- 
 ety and weight, that, for both reasons, they should certainly 
 abstain. — —As to all else embraced in the Mosaic system let 
 them bear themselves considerately toward their Jewish 
 brethren, not giving offense needlessly, not making a dis- 
 play of their own exemption from burdensome ceremonies, 
 
 nor taunting them for their conscientious scruples. In 
 
 such points of view, this suggested word of admonition is 
 beautifully Christian. 
 
 22. Then pleased it the apostles and elders, with the whole 
 church, to send chosen men of their own company to Antioch 
 with Paul and Barnabas : namely, Judas surnamed Barsabas, 
 and Silas, chief men among the brethren : 
 
 23. And they wrote letters by them after this manner; The 
 apostles and elders and brethren send greeting unto the brethren 
 which are of the Gentiles in Antioch and Syria and Cilicia: 
 
128 ACTS. — CHAP. XV. 
 
 24. For as much as we have heard, that certain which went 
 out from us have troubled you with words, subverting your souls, 
 saying, Ye must be circumcised, and keep the law : to whom we 
 gave no such commandment: 
 
 25. It seemed good unto us, being assembled with one accord, 
 to send chosen men unto you with our beloved Barnabas and 
 Paul, 
 
 26. Men that have hazarded their lives for the name of our 
 Lord Jesus Christ. 
 
 27. We have sent therefore Judas and Silas who shall also tell 
 you the same things by mouth. 
 
 28. For it seemed good to the Holy Ghost, and to us, to lay 
 upon you no greater burden than these necessary things ; 
 
 29. That ye abstain from meats offered to idols, and from blood, 
 and from things strangled, and from fornication; from Avhich if 
 ye keep yourselves, ye shall do well. Fare ye well. 
 
 It was decided to send a delegation. — Of these two men, 
 Judas is not otherwise known. Silas became Paul's fellow- 
 missionary and appears often in subsequent history ; — in the 
 epistles always under his Latin name, Silvanus. 
 
 With these brethren they send their decision in writing. 
 Noticeably they disclaim all responsibility for those Pharisaic 
 men who went to Antioch to preach the necessity of cir- 
 cumcision. They strongly commend the brethren, Barna- 
 bas and Paul as " our beloved," and as men whose hazard- 
 ing of life for the name of Jesus should insure them our 
 high esteem, and grateful regard. — Notice also how confi- 
 dently they assume that this decree is the mind of the Holy 
 Ghost as well as their own : — " It seemed good to the Holy 
 Ghost and to us." They knew that the Holy Ghost had in- 
 dorsed these Gentile brethren by his miraculous gifts and his 
 unquestionable baptisms of power, without their being cir- 
 cumcised and without their adhesion to all the ritualities o' 
 Moses. 
 
 30. So when they were dismissed, they came to Antioch: and 
 Avhen they had gathered tlie multitude together, they delivered 
 the epistle : 
 
 31. Which when they had read, they rejoiced for the consola- 
 tion. 
 
 32. And Judas and Silas, being prophets also themselves, ex- 
 horted the brethren with many words, and confirmed them. 
 
 33. And after they had tarried there a space, they were let go 
 in peace from the brethren unto the apostles : 
 
 34. Notwithstanding it pleased Silas to abide there still. 
 
 35. Paul also and Barnabas continued in Antioch, teaching and 
 preaching the word of the Lord, with many others also. 
 
ACTS. — CHAP. XV. 129 
 
 The work of the council being finished, the delegation and 
 also the missionary apostles hasten back to Antioch and 
 make glad the Gentile brethren there by their report of 
 this wise decision. — Silas remains, and henceforward identi- 
 fies himself with the mission work of these Gentile apostles. 
 
 36. And some days after Paul said unto Barnabas, Let us go 
 again and visit our brethren in every city where we have preached 
 the word of the Lord, and see how they do. 
 
 37. And Barnabas determined to take with them John, whose 
 surname was Mark. 
 
 38. But Paul thought not good to take him with them, who de- 
 parted from them from Pamphylia, and went not with them to 
 the work. 
 
 39. And the contention was so sharp between them, that they 
 departed asunder one from the other: and so Barnabas took Mark, 
 and sailed unto Cyprus: 
 
 40. And Paul chose Silas, and departed, being recommended by 
 the brethren unto the grace of God. 
 
 41. And he went through Syria and Cilicia, confirming the 
 churches. 
 
 The profound wisdom of Paul appears in his sense of the 
 importance of revisiting the scenes of former labor, to look 
 after his converts, to confirm their hearts in the faith, and 
 to nip in the bud any erratic tendencies. 
 
 Barnabas does not doubt the wisdom of this proposed 
 second tour ; but (for reasons, perhaps, of a personal nat- 
 ure) he wished (better than "determined") — he had a 
 desire to take with them his nephew, John Mark.-^Paul 
 thought it not good to take him. He had left them at Pam- 
 phylia (Acts 13: 13) and gone back to Jerusalem. His 
 reasons for this step are not hinted at at all. We know 
 only that they did not satisfy Paul, while Barnabas would 
 gladly take him notwithstanding. They differed decidedly 
 in judgment. Perhaps there were some elements of per- 
 sonal feeling in the case. So they separated. Barnabas, 
 taking Mark, went to their former country, Cyprus ; and 
 Paul chose Silas for his missionary associate. 
 
 Paul's disapproval of Mark's course at Pamphylia, did 
 not result in permanent alienation and loss of Christain con- 
 fidence, for in later life, he spoke of him, not only with 
 kindness, but with high appreciation. Thus (Col. 4: 10): 
 — " If Mark, sister's son to Barnabas, come unto you, re- 
 ceive him." (2 Tim. 4: 11), " Take Mark and bring him 
 with thee, for he is profitable to me for the ministry." 
 
130 ACTS. — CHAP. XVI. 
 
 Of the planting of these churches in Syria and Cilicia, 
 we have no specific history ; but Ave know that Paul spent 
 considerable time at Antioch, the capital of Syria, and also 
 at Tarsus, the chief city of Cilicia. We have only to as- 
 sume that holding these cities as strategic points, he threw 
 his influence outward into adjacent districts and founded 
 churches there. This was the missionary policy of the age 
 — to hold the great cities firmly, and then strike out into 
 the adjacent villages and country as the way might open. 
 
 CHAPTER XVI 
 
 Timothy appears first at Lystra, and becomes associated 
 with Paul (vs. 1-3) ; they traverse Phrygia and Galatia, 
 but are shut off from Asia and Bithynia (vs. 4-7) ; at 
 Troas they are summoned over into Macedonia (vs. 8-10) ; 
 come to Philippi (vs. 11, 12); conversion of Lydia (vs. IS- 
 IS) ; a soothsaying damsel exorcised (vs. 16-18) ; the con- 
 sequent mob, scourging and imprisonment (vs. 19-24) ; 
 Paul and Silas in prison (vs. 25-27) ; the jailer converted 
 (vs. 28-34) ; the prisoners having been released, depart 
 from the city (vs. 35-40). 
 
 1. Then came he to Derbe and Lystra : and, behold, a certain 
 disciple was there, named Timotheus, the son of a certain wo- 
 man, which was a Jewess, and believed; but his father was a 
 Greek. 
 
 2. Which Avas avcU reported of by the brethren that were at 
 Lystra and Iconiura. 
 
 3. Him Avould Paul have to go forth with him ; and took and 
 circumcised him because of the Jews which were in those quar- 
 ters : for they knew all that his father was a Greek. 
 
 On this second tour, the great event at Lystra Avas the 
 accession of Timothy to the missionary group. Paul Avould 
 remember Lystra as the spot Avhere on his first tour he Avas 
 stoned and dragged out of the city as one dead (14 : 19, 20). 
 It is more than probable that Timothy Avas one of his con- 
 verts at that time, some four years before this second AMsit. 
 During this time hisChristain character had developed aa'cII ; 
 the brethren at Lystra and Iconiura spake highly of him ; 
 
ACTS. — CHAP. XVI. 131 
 
 his maternal ancestry was thoroughly religious, his mother, 
 Lois, and grandmother, Eunice, godly women of unfeigned 
 faith, having trained him in the holy scriptures from his 
 childhood (2 Tim. 1: 5 and 3 : 14, 15). The historian re- 
 lates, incidentally, that Paul made so much concession to the 
 feelings of the Jews in that region as to have Timothy cir- 
 cumcised. Under other circumstances (Gal. 2 : 3-5) he re- 
 sisted the demand to have Titus, being a Greek, circum- 
 cised. The history has not been careful to develop fully 
 the peculiar circumstances in each case which justified this 
 diverse policy. It does appear, however, that Timothy was 
 of Jewish parentage on his mother's side. Perhaps on this 
 account his case would not be considered a test of the great 
 principle then in controversy. The case of Titus came fully 
 under this principle; and, moreover, the struggle came on 
 at the very time and place when the great issue was under 
 discussion and decision. The character of Paul for staunch 
 consistency forbids us to question the wisdom and straight- 
 forwardness of his policy in both these cases. 
 
 4. And as they went through the cities, they delivered them the 
 decrees for to keep, that were ordained of the apostles and elders 
 which were at Jerusalem. 
 
 5. And so were the churches established in the faith, and in- 
 creased in number daily. 
 
 6. Now when they had gone throughout Phrygia and the region 
 of Galatia, and were forbidden of the Holy Ghost to preach the 
 word iu Asia, 
 
 7. After they were come to Mysia, they assayed to go into Bi- 
 thynia: but the Spirit suffered them not. 
 
 The results of the council at Jerusalem were felt through- 
 out these provinces in the peace, harmony and general prosper- 
 ity of the churches— a precious historical testimony. 
 
 This missionary tour traversed two provinces — Phrygia and 
 Galatia ; but noticeably, the apostles were forbidden by the 
 Holy Ghost to preach in the local province then called Asia, 
 or even to enter Bithynia. 
 
 As to the relative location of these provinces, it may be 
 said in general, that Galatia lay nortb of Lycaouia, having 
 Cappadocia on the south east and Phrygia on the west; while 
 Bithynia lay on the north Avest, skirting the Black Sea. 
 Phrygia lay between Galatia and the Asia of that age in 
 which the seven churches of Rev. 2 and 3 in as many cities, 
 were located. Apparently the churches of Galatia, to whom 
 Paul addressed his epistle, were planted at this time. 
 
133 ACTS. — CHAP. XVI. 
 
 "We meet here the question — Why this discrimination 
 against Asia and Bitliynia — the Spirit not permitting Paul 
 to preach the gospel in those provinces? The historian sug- 
 gests no reason, leaving to us- only the naked fact. But 
 
 the reasons seem to me obvious. The Lord had other work 
 for Paul, and no other man so well qualified to do it as this 
 prince of apostolic men. The great centers of the world's 
 thought, intelligence, culture, civilization — were not in those 
 forbidden provinces but were in Europe, and in a very few 
 points on the eastern continent that lay adjacent. Over in 
 Macedonia lay Philippi and Thessalonica ; perhaps more im- 
 portant still were Athens and Corinth, and in the yet remoter 
 west was Rome. Over against Corinth yet in close business 
 proximity lay Ephesus. If Ave add to these localities the cities 
 of Antioch and Tarsus where Paul's power had been already 
 felt, we have covered the main territory in which tlie living, 
 controlling thought of the age had its highest development 
 and its mightiest sweep of power. Paul's three years at 
 Ephesus ; one and a half years at Corinth ; his labors not 
 readily measured in time in INIacedonia and later in Rome, 
 will fill out the flower of his life. 
 
 Now the Lord had many apostles yet but one Paul. He 
 had no other man of equal powers with Paul or of such 
 adaptations for the gospel work in these great thought-centers 
 of the age. So He forbad him to go into Bithynia or to 
 preach in local Asia ; but sent his angel to summon him 
 across the Hellespont into the new world — Macedonia, Greece, 
 Eui'ope. His reasons certainly Avere not — that those provin- 
 ces thus closed against him did not need the gospel, nor that, 
 in the broad plans of God, they were never to have it ; but 
 that other men could do that Avork. and Paul Avas needed for 
 
 other Avork Avhich none else could do so Avell as he. The 
 
 first verse of Peter's first epistle names precisely tliese two 
 provinces, barred against Paul, (Asia and B'tliynia) as con- 
 taining brethren (churches too Ave may assuTue) toAvhom Peter 
 wrote. His letters assume a personal acquaintance Avhich 
 carries Avith it personal missionary labors in those regions. 
 The Lord in his Avisdom sent Peter there, and Paul into the 
 great centers of culture and civilization in the Avest. 
 
 8. And they passin;]; by Mysia came doAvn to Troas. 
 
 9. And a vision appeared to Paul in the night; There stood a 
 man of Macedonia, and prayed him, saying, Come over into Mace- 
 donia, and help us. 
 
 10. And after he had seen the vision, immediately avc cndeaA'orcd 
 
ACTS. — CHAP. XVI. 133 
 
 to go into Macedonia, assuredly gathering that the Lord had called 
 us for to preach the gospel unto them. 
 
 This city, Troas, will suggest to many readers ancient 
 Troy of classic renoAvn, though only proximately on the 
 same site. It was the point of embarkation for Macedonia. 
 There at night Paul had a vision which brought to him the 
 ever-memorable summons — "Come over into Macedonia and 
 help us." In the light of this summons, Paul understood 
 why the Spirit forbad him to preach in Asia or even to 
 enter Bithynia. He saw where his new work lay, and formed 
 his plans accordingly. 
 
 Here, in this v. 10, anew fiact appears; — the historian 
 Luke reveals his personality by the words, "us" " we," — 
 representing himself as one of Paul's group of missionary 
 associates. Judicious interpreters are almost if not quite 
 unanimous in assuming that the writer of this book, speak- 
 ing in the simplicity of an honest man, represents himself 
 as being with Paul precisely when he was so, and never 
 when he was not. Here at Troas he first appears in Paul's 
 company, and goes with him into Macedonia. 
 
 1 1. Therefore loosing from Troas, wc came Avith a straight course 
 to Samothracia, and the next day to Neapolis ; 
 
 12. And from thence to Philippi, which is the chief city of that 
 part of Macedonia, and a colony : and Ave Avere in that city abid- 
 ing certain days. 
 
 Embarking on shipboard here, and touching midAvay of 
 their voyage at Samothracia, on a small island in the jEgean, 
 they come to Neapolis, the harbor for Philippi, and forthAvith 
 proceed to this latter city, some ten miles distant. Luke 
 describes this as a first-class city in that part of Macedonia, 
 a city of prime importance, and assigns as one reason for 
 this pre-eminence the fact that it Avas a Roman colon3^ The 
 Emperor Augustus had established there a military settle- 
 ment, composed chiefly of soldiers Avho had been partisans 
 of his former rival, Mark Antony. Such colonies had a form 
 of government modeled somcAvhat closely after that of 
 Rome — a fact Avhich accounts for the Avell-knoAvn designation 
 of Roman officers (as beloAV, vs. 20, 22), and for the high 
 prerogatives enjoyed here of being Roman citizens (vs. 
 37, 38).* In this important city our missionary group 
 
 * Akerman (high authority in numismatology) remarks, in con- 
 firmation of Luke, that there are colonial coins of Philippi from 
 the reign of Augustus to that of Caracalla. 
 
134 ACTS. — CHAP. XVI. 
 
 make their first stand on this new continent of the "West, 
 abiding here certain days. 
 
 13. And on the sabbath we went out of the city by a river side, 
 where prayer was wont to be made; and we sat down, and spake 
 unto the women which resorted thithor. 
 
 14. And a certain woman named Lydia, a seller of jmrple, of 
 the city of Thyatira, which worshiped God, heard us : whose 
 heart the Lord opened, that she attended unto the tilings which 
 Avere spolicn of Paul. 
 
 15. And when she was baptized, and her household, she be- 
 sought us, saying. If ye have judged me to be faithful to tlieLord, 
 come into my house and abide there. And she constrained us. 
 
 The praying people found here were presumably Jews, 
 with possibly some proselytes. It w-as Paul's uniform policy 
 in every city to make the acquaintance of the devout Jcavs 
 first. In Philippi their number Avas perhaps too small to 
 have a synagogue, or the city authorities may have withheld 
 permission, so that they sought a retired place for their 
 Sabbath worship and prayer outside the city and near the 
 
 river side. " We " [Paul, Silas, Luke and Timothy] " went 
 
 out of the city to the spot Avhere tve supposed there was 
 prayer" — this being the reading of the oldest and best text- 
 ual authorities. Lydia, a woman prominent both for her 
 
 business relations and her piety, after receiving the gospel 
 with open heart, became the joyful host of this apostolic 
 fraternity, and doubtless one of the pillars in the new Chris- 
 tian church gathered here. Appai-ently Lydia and the 
 converted jailer became a nucleus for this noble church, dear 
 to the heart of the great apostle, above any other known to 
 his apostolic history. 
 
 The baptism of Lydia's household raises the long-mooted 
 question whether these were children of hers, in their infancy 
 or minority, baptized on the Ijiith of their Christian parent, 
 or were domestics, employed in her business and baptized 
 upon their own personal faith. The word " house," or 
 "household," in it.self admits either sense, and therefore can 
 not be regarded as affording positive proof on the question 
 of inflmt baptism. The strength of the argument from this 
 passage for infant baptism lies in the Jewish usage of the 
 word house [household] in such a connection, and in the 
 occurrence of several similar cases, supposnbly that of the 
 jailer below (v. 34), and of Stephanas (1 Cor. 1: 16). 
 
 16. And it came to pass, as we went to prayer, a certain dam- 
 
ACTS. CHAP. XVI. 135 
 
 sel possessed with a spirit of divination met us, which brought 
 her masters much gain l)y soothsaying : 
 
 17. The same followed Paul and us, and cried, saying. These 
 men are the servants of the most high God, which show unto 
 us the way of salvation. 
 
 18. And this did she many days. But Paul, being grieved, 
 turned and said to the spirit, T command thee in the name of 
 Jesus Christ to come out of her. And he came out the same 
 hour. 
 
 This seems to have been at a later period. As we were 
 
 going out to the place of prayer — the same place by the 
 river-sicle, described above. The word for "damsel" com- 
 monly suggests a female slave — in tills case owned and used 
 by her masters for purposes of gain. " A spirit of di- 
 vination," considered a special gift from Apollo, the god of 
 soothsaying. Luke speaks of her according to the current 
 notions of the time and of that heathen people, svitliout 
 either indorsing or refuting those notions. As a historian, 
 he needed only to put the case as those masters saw it. 
 
 Her testimony to the ajDostles as " servants of the most 
 
 high God " was that of the spirit Avithin her, expressing his 
 conviction of the truth. Similar testimony was often borne 
 by the demoniac spirits to Jesus and to his Messiahship. 
 (Mark 5: 7 and Luke 4: 34 and 8: 28). Such indorse- 
 ment was not pleasant to Paul but rather was annoying, 
 and in its general influence, damaging. So in the name of 
 Jesus Christ he exorcised the demon spirit. 
 
 19. And when her masters saw that the hope of their gains 
 was gone, they caught Paul and Silas, and drew them into the 
 market-place unto the rulers, 
 
 20. And brought them to the magistrates, saying, These men, 
 being Jews, do exceedingly trouble our city, 
 
 21. And teach customs, which arc not lawful for us to receive, 
 neither to observe, being Romans. 
 
 22. And the multitude rose up together against them : and the 
 magistrates rent oif their clothes, and commanded to beat them. 
 
 23. And Avhen they had laid many stripes upon them, they 
 cast them into prison, charging the jailer to keep them safely: 
 
 24. Who, having received such a charge, thrust them into the 
 inner prison, and made their feet fast in the stocks. 
 
 The cupidity of her masters aroused this fierce outbreak 
 of mob violence. To excite the populace the more in- 
 tensely, they bring odium upon the apostles as being Jews, 
 
 and as troubling the city by their new religion. The 
 
 magistrates rent off, not their own clothes, but those of Paul 
 
136 ACTS. — CHAP. XVI. 
 
 and Silas. The " beating with many stripes" was upon the 
 naked body. The h\w of Moses limited the number of 
 stripes to forty, less one; but Eonian law prescribed no 
 limit. — To augment their sufferings " their feet were made 
 fast in the wood " — a position at once of severest confine- 
 ment and of painful distortion of limbs. — —These magis- 
 trates have here a name [strategoi] of military usage — which 
 is supposed therefore to indicate an original military col- 
 ony. 
 
 25. And at midnight Paul and Silas prayed, and sang praises 
 unto God : and the prisoners heard them. 
 
 26. And suddenly there Avas a great earthquake, so that the 
 foundations of the prison -were shaken : and immediately all the 
 doors were opened, and every one's bands were loosed. 
 
 27. And the keeper of the prison awaking out of his sleep, 
 and seeing the prison doors open, he drew out his sword, and 
 would have killed himself, supposing that the prisoners had been 
 fled. 
 
 The joy of God in the soul quite overpowered the tort- 
 ures of quivering flesh. Having prayed, they were singing 
 praises to God and the prisoners were listening — the tense 
 of the words indicating continued action. Suddenly there 
 was a great earthquake which shook the prison to its foun- 
 dations ; but there was more than an earthquake, for no 
 shaking of the earth could, under natural law, break the 
 prison bars and burst off handcuffs and rend away the stocks 
 from the feet. God's hand was here. The instrument may 
 have been some mighty angel — as in the release of Peter 
 (Acts 12 :) — — The jailer knew that if the prisoners had 
 escaped, his life was forfeited ; yet the impulse to take his 
 own life seems to have been that of sudden fright. 
 
 28. But Paul cried with a loud voice, saying, Do thyself no 
 harm: for we arc all here. 
 
 29. Then he called for a light, and sprang in, and came trem- 
 bling, and fell down before Paul anti Silas, 
 
 30. And brought them out, and said, Sirs, what must I do to 
 be saved? 
 
 31. And they said, Believe on the Lord Jesus Christ, and thou 
 slialt be saved, and tliy house. 
 
 32. And they spake unto him the word of the Lord, and to all 
 that were in his house. 
 
 33. And he took them the same hour of the night, and washed 
 their stripes; and was baptized, and he and all his, straightway. 
 
 34. And when he had brought them into his house, he set 
 
ACTS. — CHAP. XVI. 137 
 
 meat before them, and rejoiced, believing in God with all his 
 house. 
 
 With not the least tinge of ill-will or retaliation, or ex- 
 ultation over his tormentors under this testimony of God's 
 interposition — with no feeling save that of kindness, Paul 
 cried aloud to the jailer to stay his hand from self-murder, 
 assuring him that every prisoner is there. Evidently the 
 kindness of his spirit touched the jailer's heart. We can 
 trace no other human agency. What did this jailer know 
 before of salvation as a blessing possible to himself? Had 
 he previously heard these apostles preaching Jesus? Did 
 they preach to him their gospel while he was fastening 
 their feet in the "wood?" Some such human agency is 
 
 more probable than that there Avas none at all. Be this 
 
 as it may, they know what to answer and forthwith they 
 speak unto him the word of the Lord and to all the in- 
 mates of his house. His soul having found peace in this 
 
 new Savior, he gives himself to the duties of humanity and 
 hospitality. 
 
 The last clause of v. 34 is literally — " He rejoiced, house- 
 wise [his whole house participating], himself having believed 
 in God." The original seems to make this point very defi- 
 nite — that himself — not others — believed in God. 
 
 The question of household baptism is debated over this 
 passage as well as over that of Lydia's " house." The force 
 of the argument f )r infant baptism lies rather in the accu- 
 mulation of several passages, coupled ■with the laws of He- 
 brew usage, than in the decisive and necessary sense of 
 
 any one taken separately. In v. 32, "All that were in 
 
 his house " can scarcely be construed otherwise than of his 
 servants — the men he must have had to aid him in his 
 official duties. It would be harsh to apply this clause to 
 his children. The question as to the phrases — " thy house" 
 (v. 31) ; "all his" (v. 33) ; and " with all his house" (v. 
 34) is more delicate and difficult. 
 
 Of the future life of this prison keeper we have no rec- 
 ord, but may pi'obably count him in as one of that noble 
 band of Christian converts whose record as a church stands 
 among the highest known to apostolic church history. 
 
 35. And when it was day, the magistrates sent the sergeants, 
 saying, Let those men go. 
 
 36. And the keeper of the prison told this saying to Paul, The 
 magistrates have sent to let you go ; noAv therefore depart, and go 
 in peace. 
 
138 ACTS. — CHAP. XVII. 
 
 o7. But Paul said ur.to them, They have beaten us openly un- 
 condemned, l)eing Romans, and have cast us into prison; and 
 now do tliey thrust us out privily? nay verily ; but let them come 
 themselves and fetch us out. 
 
 38. And the sergeants told these words unto the magistrates: 
 and they feared, when they heard that tliey were Romans. 
 
 39. And they came and besought them, and brought them out, 
 and desired them to depart out of the city. 
 
 40. And they went out of the prison, and entered into the 
 house of Lydia: and when they had seen the brethren, they com- 
 forted them, and departed. 
 
 Why tlie magistrates hasten with opening day to release 
 their prisoners it is left to us to judge, the probabilities 
 strongly favoring the supposition that it was due to their 
 consternation and alarm from the earthquake scene at the 
 prison. Heathen though they were, they could scarcely 
 fail to see that the gods were on the side of those innocent 
 men, and that yet more terrible vengeance might befall 
 themselves. 
 
 Paul knew his rights as a Roman citizen, and doubtless 
 felt that both his reputation and his safety in tlie future de- 
 manded a firm vindication of those rights. The treatment 
 they had received was not only disgraceful in point of pub- 
 lic reputation but outrageous in point of justice. The rights 
 of the Roman citizen Cicero puts forcibly; — "To bind a 
 Roman citizen is a crime ; to scourge him is wickedness ; to 
 murder him is almost a parricide." -'- 
 
 In the result the magistrates humbled themselves to the 
 extent of coming personally to "beseech" and "desire" 
 
 them to leave the city. Not in haste but leisurely, after 
 
 having seen the brethren and made a parting call at the 
 
 house of Lydia, they left the city. Noticeably, Luke 
 
 does not say " we" but " they" — implying that he remained 
 — probably in charge of the infant church planted there. 
 
 CHAPTER XVII. 
 
 The scenes of this chapter cluster about three geograph- 
 ical localities — Thessalonica ; Berea; Athens. In the first, 
 
 * " Facinus est vinciri civem Romanum ; scelus verberari; prope 
 parricidium necari." 
 
ACTS. — CHAP. xvir. 139 
 
 Paul planted a church, yet personally was soon driven oft' 
 by persecution (vs. 1-9) ; in the second, the word of God 
 found a more ready reception, yet here the same fury of per- 
 secution made his stay short (vs. 10-15); in the third he 
 held discussions with Jews and a few devout persons, but 
 more especially with the Pagan schools of so-called "philos- 
 ophy," closing with his great speech on Mars' Hill (vs. 16- 
 34). 
 
 1. Now when they had passed through Amphipolis and Apol- 
 lonia, they came to Thessalonica, where was a synagogue of the 
 Jews : 
 
 2. And Paul, as his manner was, went in unto them, and three 
 sabbath days reasoned with them out of the scriptures, 
 
 3. Opening and alleging, that Christ must needs have suffered, 
 and risen again from the dead; and that this Jesus whom I 
 preach unto you, is Christ. 
 
 4. And some of them believed, and consorted Avith Paul and 
 Silas; and of the devout Greeks a great multitude, and of the 
 chief women not a few. 
 
 Their route lay from Philippi south-west to Amphipolis 
 about thirty miles; then to Apollonia, the same distance and 
 direction ; thence about thirty-six miles to Thessalonica — 
 then rich, commercial and populous; and still a flourishing 
 city of seventy thousand people, called Saloniki. Jews were 
 there in sufKcient numbers to have a synagogue. Here 
 Paul, as usual, commenced his work with preaching Christ 
 three Sabbath days successively. Very minutely Luke de- 
 tails his great argument — viz., to show (a.) That according 
 to their prophetic scriptures, their nation's Messiah was not 
 merely (as they had thought) a powerful king, reigning 
 and conquering on the throne of David, but that he must 
 needs suffer even unto death, and then rise again from the 
 dead; and (b.) That Jesus of Nazareth whom (said he) I 
 
 preach unto you is this very Messiah. In the result some 
 
 Jews (perhaps not many) believed and attached themselves 
 as disciples to Paul and Silas. Of devout Greeks, appar- 
 ently the number was much greater; and of women of 
 high rank and character, the number was very considerable. 
 These Greeks were of Gentile birth and probably were 
 proselytes — at least were occasional attendants at the syna- 
 gogue. Yet Paul's Epistle to the Thessalonians (1 Thess. 
 1 : 9) represents that this church was ultimately composed 
 largely of converted idolaters. 
 
 5. But the Jews which believed not, moved with envy, took 
 
140 ACTS. — CHAP. XVII. 
 
 unto them certain lewd fellows of the baser sort, and gathered a 
 company, and set all the city on an uproar, and assaulted the 
 house of Jason, and sought to bring them out to the people. 
 
 G. And when they found them not, they drew Jason and cer- 
 tain brethren unto the rulers of the city, crying, These that have 
 turned the world upside down are come hither also ; 
 
 7. Whom Jason hath received : and these all do contrary to the 
 decrees of Caesar, saying that there is another king, one .tesus. 
 
 8. And they troubled the people and the rulers of the city 
 when they heard these things. 
 
 9. And when they had taken security of Jason, and of the 
 other, they let them go. 
 
 These envious Jews understood practically tlie Avay to raise 
 a mob — viz., to " stir up lewd fellows of the baser sort : " ex- 
 cite a furor; set the city in an uproar, and so act upon 
 the fears of the civil authorities. The house of Jason was 
 the point of attack because the apostles were supposed to be 
 there. Not finding them, they seized Jason himself and such 
 brethren as fell into their hands ; dragged them before the 
 magistrates, and compelled them to give security for the 
 apostles. The precise point of this guaranty is not stated. 
 Probably it was that they should preach no more there ; — 
 perhaps that they would leave the city. Under these cir- 
 cumstances the latter was the result. The offense charged 
 
 was that in preaching Christ as Lord of all, they were vir- 
 tually setting up another king than Caesar, and so became 
 guilty of high treason. 
 
 10. And the brethren immediately sent away Paul and Silas by 
 night unto Berea: Avho coming thither went into the synagogue 
 of the Jews. 
 
 11. These were more noble than those in Thessalonica, in that 
 they received the word with all readiness of mind, and searched 
 the scriptures daily, whether those things were so. 
 
 12. Therefore many of them believed; also of honorable wo- 
 men which were Greeks, and of men, not a few. 
 
 Forty-five miles still south-west brought them to Berea. 
 That they left by night suggests a sense of danger still from 
 the excited populace. How long Paul remained in Thessa- 
 lonica does not appear ; — more than three weeks and proba- 
 bly not exceeding six or eight. Twice during this time he 
 received supplies from Philippi (Phil. 4: 16). 
 
 At Beroa they found a synagogue and a nobler class of 
 men, of greater candor, openness of mind and intelligent de- 
 sire to learn the truth. So they searched the scriptures to 
 ascertain whether Paul's teachings were well sustained by 
 
ACTS. — CHAP. xvir. 141 
 
 their authority. Consequently (the logic should be noticed) 
 it followed as a thing of course that such candid inquiry 
 brought great numbers to believe the gospel, especially from 
 the more intelligent class. 
 
 13. But -when the Jews of Thessalonica had knowledge that the 
 word of God -was preached of Paul at Berea, they came thither 
 also, and stirred up the people. 
 
 14. And then immediately the brethren sent away Paul to go 
 as it were to the sea: but Silas and Timotheus abode there still. 
 
 15. And they that conducted Paul brought him unto Athens: 
 and receiving a commandment unto Silas and Timotheus for to 
 come to him with all speed, they departed. 
 
 Again, the envious, malicious Jews of Thessalonica, hear- 
 ing of Paul's work at Berea, dog his steps and are once 
 more upon him, stirring up the people to violence. Again, 
 flight before the storm is the policy. In v. 14, the ac- 
 cepted version seems to assume a feint — a mere show of go- 
 ing to the sea; but the better text omits the word "as," 
 leaving the phrase — "to go even to the sea." It seems 
 probable that Paul and his party took the route by sea to 
 Athens as being both nearer, easier and more expeditious. — 
 The venom of these persecutions singled out Paul as its chief 
 object — his associates being much less molested. 
 
 16. Now while Paul waited for them at Athens, his spirit was 
 stirred in him, when he saw the city wholly given to idolatry. 
 
 17. Therefore disputed he in the synagogue with the Jews, and 
 with the devout persons, and in the market daily with them that 
 met with him. 
 
 Paul's first impression as to Athens was that of a city full 
 of idols, this being the exact sense of Paul's word. In all 
 the heathen world of that age Athens w'as pre-eminent for 
 the multij^licity of its idols. Temples, altars, statues, ima- 
 ges filled the streets and jDublic grounds, crowding upon the 
 view in every direction. One ancient writer said that some 
 of the streets were so crowded with those who sold idols that 
 one could scarcely make his way through them. Petronius 
 said rather sharply — " It is easier to find a god at Athens 
 
 than a man." It is not surprising that such a spectacle 
 
 stirred the spirit of Paul ; sharpened his sensibilities (as the 
 word signifies) to their keenest edge; astonished and grieved 
 him and made him indignant, that by such a people the true 
 God should be so utterly ignored, and that so much wor- 
 ship should be lavished upon nonentities that were no God 
 at all. Therefore he threw himself into vigorous discussion 
 
142 ACTS. CHAP. XVII. 
 
 — first in the synagogue with Jews and other devout persons 
 worshiping with them there, and next in the pubhc market- 
 place daily with chance people met there who would listen. 
 He seems to have spent much less time here with the Jews 
 than was usual in other cities — perhaps because they were 
 less numerous, less prominent and influential, and because 
 his soul was so mightily moved with the presence of such and 
 so much idolatry. 
 
 18. Then certain philosophers of the Epicureans, and of the 
 Stoics, encountered him. And some said, What will this babbler 
 say ? other some, He seemeth to be a setter forth of strange gods : 
 because he preached unto them Jesus and the resurrection. 
 
 19. And they took him, and brought him unto Areopagus, say- 
 ing, May we know what this new doctrine, whereof thou speak- 
 est, is ? 
 
 20. For thou bringest certain strange things to our ears : we 
 would know therefore what these things mean. 
 
 21. (For all the Athenians and strangei's which were there 
 spent their time in nothing else, but either to tell, or to hear some 
 new thing.) 
 
 In Athens above all cities of that age, discussion was rife. 
 There were hosts of men whose appetite for it was keen, 
 whose minds were inquisitive, and whose ambition to be 
 leaders in the advanced thought of the time kept them in- 
 tensely alive to all newest things. — Such a mind as Paul's, 
 freighted with such a message as his, could not begin to move 
 
 in such an atmosphere without an " encounter." Two of 
 
 the celebrated schools of Greek philosophy (this word in its 
 social and moral sense) are brought to view here. The Ep- 
 icureans, named for their founder, Epicurus, were devotees 
 of sensual pleasure, deeming it the highest wisdom to get 
 the utmost enjoyment out of every source within their reach. 
 Sadducean in doctrine, with no faith in providence, human 
 accountability, or future retribution — to whom the gods of 
 •the heathen world were virtually powerless — they had sunk 
 to the grossest sensualism. 
 
 The kStoics honored Zeno as their master ; took their name 
 from the porch [Stoa] wlicre he held his school ; moved in a 
 much higher plane of thought than the Epicureans; extolled 
 virtue; made great account of subjecting the lower appetites 
 and passions to reason, and sought to lessen suffering l)y cul- 
 tivating a proud insensibility. While the Epicurean aimed 
 at the maximum of pleasure, the Stoic labored for the min- 
 imum of pain. Some of the most admired characters of an- 
 tiquity were of this school. They were essentially fatalists 
 
ACTS. CHAl'. XVII. 143 
 
 iu religious doctrine ; were self-complacent and self-right- 
 eous, with scarcely the least receptivity for the purely be- 
 nevolent principles and spirit of the school of Christ. 
 
 For obvious reasons, the Epicurean could have no sym- 
 pathy with self-denial ; would abhor all crucifixion of the 
 flesh and have no heart to appreciate the noble principle of 
 sacrificing one's own lesser enjoyments for the greater good 
 of others. 
 
 Now let it be supposed that these schools of philosophy 
 had become entrenched in social organizations, and imbued 
 with pride of sect — not to say also, the pride of the human 
 heart ; and it need not surprise us that gospel truth fell on 
 such souls as seed on the naked rock. — In the first place 
 their reception of Paul was by no means respectful. "What 
 will this babbler say? " Their word for " babbler" [spermolo- 
 gos] indicates that in their notion Paul had picked up a few 
 stray thoughts (as a bird picks up scattered seeds) and was 
 doling them out — his notions being crude, without system, 
 unworthy of respectful notice from a Grecian philosopher! 
 
 Others thought he was preaching some new gods, for the 
 name " Jesus" was never in their Pantheon. 
 
 Some critics have supposed that they took Paul's word 
 "resurrection" as the name of yet another god. But this 
 is scarcely supposable. It is better to assume that in their 
 view the doctrine of a resurrection indicated some religious 
 system quite unknown to them before. — So they took him, 
 not with violence, but as a man who might give them a rare 
 treat of novel notions, and brought him to the Areopagus 
 (Mars' Hill), asking — May we be able to know — will you 
 please put us in a way to learn — what this new doctrine of 
 yours may be ? These are strange things to our ears ; we 
 desire to know what these things would turn out to be — lit- 
 erally — would wish to be ? 
 
 V. 21, coming in here as the historian's parenthesis, would 
 account for these questions by ascribing them to the inquis- 
 itive habits of the Athenean people. They spend their lei- 
 sure time in no tiling else but either to tell or to hear some- 
 thing 7ieiver— something later than the latest notions afloat. 
 
 22. Then Paul stood in the midst of Mars' Hill, and said, Ye 
 men of Athens, I perceive that in all things ye are too super- 
 stitious. 
 
 23. For as I passed by, and beheld your devotions, 1 found an 
 altar with this inscription, TO THE UNKNOWN GOD. Whom 
 therefore ye ignorantly worship, him declare I unto 3-ou. 
 
 7 
 
144 ACTS. — CHAP. XVII. 
 
 Dr. E, Robinson describes the situation in ■which Paul de- 
 livered this speech, in the words — "Standing on this eleva- 
 ted platform, surrounded by the learned and the wise of 
 Athens, the multitude being perhaps on the steps and in the 
 vale below, Paul had directly before iiim the far-famed Acrop- 
 olis Avith its wonders of Grecian art, and beneath him on 
 his left the majestic Theseum, the earliest and still most 
 perfect of Athenian structures; while all around, other tem- 
 ples and altars filled the whole city." ("Bib. Researches," 
 1: 10). 
 
 In Paul's first sentence, translated — " in all things ye are 
 too superstitious," it is a point of no small interest to decide 
 whether he used his main word in a good sense or a bad ; 
 whether he sought to conciliate, or did not care though he 
 
 should exasperate. The English word "superstitious" 
 
 naturally has an offensive meaning. We can not suppose 
 that Paul would give needless ofiense. His well-chosen 
 word means. Ye are very religious, above most other people 
 whom I have met. Ye have a deep sense of the higher 
 powers. Ye have gods almost without number. Ye rev- 
 erence the daimonia ; and this word Ave must take not in the 
 Jewish but in the Grecian sense — not of the malign spirits 
 of darkness, but of the good spirits, the guardian powers. 
 Socrates continually speaks of his dairaon, the presiding 
 genius of his course and of his destiny. Paul's thought is — 
 Ye surpass most j^eople of your age in your reverence for 
 the higher powers that ye suppose to shape the good and the 
 ill and determine the destinies of mortals. 
 
 Paul's reason for this estimate of Athenian character, he 
 proceeds to give : " Passing along your streets and giving my 
 attention — not to your ' devotions,' in the sense of prayer, 
 worship ; but — to your objects of worship — your altars, images, 
 and inscribed names of the gods, I found an altar dedicated 
 To the unhiown god." 
 
 It is a question of no small interest how w'e shall account 
 for this recognition of a god unhioxon. Was it a loose reason- 
 ing from the indefinite number of the known that there 
 might very probably be another — one or more — not yet 
 brought into their pantheon ? Or was it a superstitious fear 
 that the one not otherwise recognized and honored might 
 take offense and bring calamity upon them which even an 
 unknown homage might avert? Or may we suppose that 
 in their profounder sense of what the Great Supreme ought 
 to be, they felt a demand in their reason for the existence 
 
ACTS. — CHAP. XVII. 145 
 
 and supremacy of One higher and nobler far than their 
 mythology had yet named or known, and that a strong con- 
 viction had fastened itself upon their souls that there must 
 be one God unknown yet — this conviction becoming the 
 occasion of an altar to his honor? The latter seems to me 
 by no means insupposable. Contemplated in the light of 
 the innate affirmations of the human reason, we can not say 
 it is improbable. It is at least an honor to human nature 
 and a just recognition of its nobler powers to think so. 
 
 This inscription became an admirable text for Paul's ser- 
 mon. Nothing could be better. I come to speak to you 
 of the one Supreme God. The very Being whom, not know- 
 ing him, ye worship — him I come to you to announce. Ye 
 need to know Him. Your worship should be intelligent, not 
 ignorant; should rest upon his known character and rela- 
 tions — not upon positively false notions, or even uj)on vague 
 uncertainties. 
 
 24. God that made the world and all things therein, seeing that 
 he is Lord of heaven and earth, dwelleth not in temples made 
 with hands ; 
 
 25. Neither is worshiped with men's hands, as though he needed 
 any thing, seeing he giveth to all life, and breath, and all things; 
 
 26. And hath made of one blood all nations of men for to dwell 
 on all the face of the earth, and hath determined the times before 
 appointed, and the bounds of their habitation ; 
 
 27. That they should seek the Lord, if haply they might feel 
 after him, and find him, though he be not far from every one of 
 us: 
 
 28. For in him we live, and move, and have our being ; as cer- 
 tain also of your own poets have said. For we are also his offspring. 
 
 29. Forasmuch then as we are the offspring of God, we ought 
 not to think that the Godhead is like unto gold, or silver, or stone, 
 graven by art and man's devi9e. 
 
 The very first thing to be said of the one Supreme God 
 is, that He is the Creator of all things — heaven and earth ; 
 and therefore is rightfully Lord of all. Consequently He 
 can not dwell in hand-made temples. Certainly he can not 
 be dependent upon men to make him a dwelling-place for 
 his home and accommodations ; nor can he need the service 
 of human hands, waiting upon him to minister to his con- 
 venience and comfort — this being the true sense of the word 
 translated "worshiped"* (v. 25). 
 
 Surely He who gives to all the living their life, their 
 
 * Thei-apeuo. 
 
146 ACTS. — CHAP. XVII. 
 
 breath — all things which their wants demand' — can not be 
 so poor as to need such service from them as weak, frail, 
 sick mortals need of each other and of God. 
 
 This is flatly opposed to the cm-rent notions of the idol- 
 worshiping heathen. They think it gratefid to their gods 
 and meritorious in themselves to lavish wealth upon temples, 
 altars, shrines, and fill those temples with costly gifts and 
 even the most dainty and appetizing food and drink. 
 
 Paul now advances to say that this same Infinite God — 
 Maker and Lord of all — lifted by virtue of his infinite 
 powers above all need of human help or service — is also the 
 Creator of all mankind. This great fact he puts in a form 
 which gives prominence to their distinct races and nation- 
 alities : It must not be supposed that one race of men were 
 created by one God and other races by yet other gods. By 
 no means. One and the same God made them all — made 
 them of one original stock [the word "blood" is omitted in 
 the best textual authorities]. He stands, therefore, as the 
 common Father of them all. No one nation, race, or tribe, 
 can claim a nobler origin than another or assume a higher 
 
 dignity. Perhaps Paul had it in his thought that standing 
 
 as a Jew before these proud Athenians, this suggestion might 
 be pertinent and wholesome. 
 
 Then, moreover, God had given the whole earth to man 
 for his abode, determining in his providence the territorial 
 limits of their respective counti-ies, and the periods of time in 
 which they might severally hold them. For really God's 
 hand, though unseen of mortals, lay back of all human events 
 and gave shape to the entire apportionment of the lands of 
 the earth among its peoples and nations. 
 
 All these things reveal God's purpose that man should 
 seek to know his Infinite jNIaker, and especially should know 
 him as his Great Benefactor. The gift of this bountiful 
 earth with its teeming productions and supplies for human 
 need, coupled with its marvelous beauty and wise adaptation 
 to man's well being, should move him to seek after more and 
 higher knowledge of the Great Giver of all good. 
 
 The words — ** If perhaps by feeling after him, they may 
 find him" — are peculiarly expressive. They suggest a blind 
 man groping round with his naked hands to find by the sense 
 of feeling some traces of the Great Maker and Father. It 
 purposely suggests the difficulty of finding God in mere nat- 
 uralism — in the material works of his hand. Paul may have 
 put these difficulties somewhat strongly to pi-epare the way 
 
ACTS. CHAP. XVII. 147 
 
 for introducing trie clearer, better light which God has given 
 men by his incarnate Son and by his personal revelations of 
 
 himself through his word and Spirit. Yet this strong 
 
 statement is instantly qualified by the remark — Though indeed 
 this God is not far from anyone of us, for we live, we move, 
 we have our very existence in him. His upholding agencies 
 are so personal, so truly present, how can we fail to have a 
 sense of his being forever near ? 
 
 At this point Paul's knowledge of Greek literature comes 
 to his aid. He quotes from the Greek poet Aratus the 
 beautiful and most appropriate words — " For we are his off- 
 spring." We are begotten of God. A relation analogous 
 to that which children bear to their human father, we all 
 bear to the Great God. Even one of your own poets had 
 this very conception, and clothed it with these clear, unmis- 
 takable words. 
 
 Being thus God's own offspring, ws ought not to think that 
 the Deity, the very God who gave us our being, can be like 
 gold or silver — that he can be represented by these metals or 
 by any work of human art however ingenious or beautiful. 
 Certainly it is infinite folly to look there for the high quali- 
 ties and powers of real creatorship. The things which man 
 makes with his human fingers and human brain can not be 
 supposed capable of making man and of giving him these 
 fingers and this brain. Such a notion would be most absurd 
 folly. 
 
 30. And the times of this ignorance God winked at ; hut now 
 commaudetli all men every whei*e to repent : 
 
 31. Because he liath appointed a day, in the Avhich he will judge 
 the world in righteousness by that man whom he hatli ordained ; 
 whereof he hfith given assurance unto all men, in that he hath 
 raised him from the dead. 
 
 32. And Avhen they heard of the resurrection of the dead, some 
 mocked : and others said. We Avill hear thee again of this matter. 
 
 33. So Paul departed from amongst them. 
 
 34. Howbeit certain men clave unto him, and believed : among 
 the which was Dionysius the Areopagite, and a woman named Da- 
 maris, and others with them. 
 
 The English words "And" . . "but now commandeth," 
 etc., do not accurately represent Paul's words. Better thus: 
 "Therefore, though God overlooked those times of ignorance. 
 He now commands all men, everywhere, to repent." The 
 force of this word "therefore" [men oun] look back to the 
 folly and sin of their idolatry, and forward to the present 
 
148 ACTS. — CHAP. XVII. 
 
 duty af repenting. Because ye have been so deeply guilty 
 of this sin, therefore God now enjoins repentance : the inter- 
 mediate idea in which the English word " winked at" [uperi- 
 don] is central, means — not that God connived at their sin, 
 or had simply thrown his eye askance upon it, but that, 
 comparatively speaking, he had passed it over, without either 
 the punishment it had deserved or the fuller light of revela- 
 tion which he was now imparting. It should have the same 
 sense as the word " suffered" (14 : 16) and " gave them up." 
 [paredoken] (Rom. 1 : 24). 
 
 The command to repent assumes their guilt in their past 
 idolatry. This universal duty of repentance Paul enf>rces 
 by the consideration of a general judgment, to include the 
 whole world of mankind; to be conducted and issued in 
 righteousness; the Judge being already provided and desig- 
 nated, viz., the man Christ Jesus; and the assurance, the 
 
 ground of faith, lying in his resurrection from the dead. 
 
 Thus in the briefest way possible, the great facts pertaining 
 to this final judgment of mankind are compacted and thrown 
 upon the souls of that great Athenian audience. They seem 
 to have listened with a fair measui'e of attention, perhaps 
 of respect, till he came to the words — " Having raised him 
 from the dead." Hearing this, some mocked ; others, more 
 jDolitely, said — Enough for now : perhaps we will hear more 
 another time. — I assume that this half promise to hear him 
 again was nothing better than a polite excuse for cutting 
 short the present discourse. They had no serious thought 
 of another hearing. If they had meant that, Paul would 
 not have left the city so abruptly, and such had not been the 
 end of his preaching in proud Athens. 
 
 We turn back a moment to Paul's words — "Hath ap- 
 pointed a day," for the remark that the corresponding Latin 
 words ["indicere diem"] were the standard law phrase for 
 serving an indictment, issuing a summons or writ to appear 
 in court and answer. The sense, therefore, is that God has 
 put the whole Avorld under a solemn indictment to appear 
 in the august court of the universe for the moral trial of 
 the human race; and as is taught elsewhere, of fallen angels 
 as well. 
 
 In the result Paul left them. Only a few men joined him 
 as dis:'iples, believing his message — one member of the great 
 council of the Areopagus, and one woman of character and 
 standing, not otherwise known; — with certain others. The 
 future history of those times makes no allusion to any church 
 
ACTS. CHAP. XVIII. 149 
 
 existing here. The proud philosophy of cultured Athens 
 supplied no congenial soil for the humbling truths of gospel 
 salvation. 
 
 3i*io 
 
 CHAPTER XVIII. 
 
 Paul at Corinth (v. 1) ; finds Aquila and Priscilla (vs. 2, 
 3) ; labors in the Jewish synagogue till they repel him (vs. 
 4-6) ; then in a private house with great success (vs. 7-11); 
 the attempt to arraign him before Gallic (vs. 12-17) ; Paul 
 goes to Ephesus (vs. 18, 19) ; then to Cesarea, Jerusalem 
 and Antioch (vs. 20-22) ; and commences another mission- 
 ary tour (v. 23) ; account of Apollos (vs. 24-28). 
 
 1. After these things Paul departed from Athens, and came to 
 Corinth ; 
 
 2. And found a certain Jew named Aquila, born in Pontus, 
 lately come from Italy, with his wife Priscilla ; (because that 
 Claudius had commanded all Jews to depart from Rome :) and 
 came unto them. 
 
 3. And because he was of the same craft, he abode with them, 
 and wrought : for by their occupation they were tent-makers. 
 
 Here Paul begins his personal labors at Corinth. [For a 
 more full account of this great city, see my Introduction to 
 his Epistles to that church]. — It was by far the most im- 
 portant city of Greece ; central by position ; having exten- 
 sive commercial relations ; being in easy and frequent com- 
 munication with Ephesus and the great East. — Here he first 
 made the acquaintance of Aquila and Priscilla — an acquaint- 
 ance Avhich ripened into an enduring friendship, and de- 
 veloped into great mutual service in the work of the Lord. 
 
 Pontus, the birth-place of Aquila, was a remote north- 
 eastern province of Asia Minor. He was at this time but 
 recently from Rome, having been expelled with all Jews by 
 a special decree of the emperor Claudius. — The Roman his- 
 torian, Suetonius, says — " He expelled the Jews from Rome 
 for raising tumults perpetually under the instigation of 
 Chrestus." This passage, written fifty years after the event, 
 is probably accurate as to the fact of exj^ulsion, but not very 
 reliable as to the ground for it. The date is supposed to 
 have been A. D. 52. 
 
150 ACTS. CHAP. XVIII. 
 
 Im230i*tant fur Paul's future life and labor was the fact 
 that, like himself, they Avere by trade tent-makers, and, 
 therefore, readily provided for him a home in their family 
 and remunerative labor in their shop. By this means his 
 personal wants were provided for without aid from the con- 
 verts or the church at Corinth. 
 
 4. And he reasoned in the synagogue every sabbath, and per- 
 suaded the Jews and the Greeks. 
 
 5. And when Silas and Tiraotheus were come from Macedonia, 
 Paul Avas pressed in the spirit, and testified to the Jews that Jesus 
 was Christ. 
 
 6. And when they opposed themselves, and blasphemed, he 
 shook his raiment, and said unto them. Your blood be upon your 
 own heads ; I am clean ; from henceforth I w?ll go unto the 
 Gentiles. 
 
 As usual Paul began his gospel preaching in the syna- 
 gogue, reasoning eveiy sabbath day, and persuading Jews 
 and Greeks. — In v. 5, the improved text has — not " pressed 
 in the spirit " ; but in the tvord. He confined himself ex- 
 clusively to preaching the word. He shut himself closely 
 to this preaching work, testifying to the Jews that Jesus of 
 Nazareth is the true Messiah. But when (as usual) they 
 arrayed themselves persistently and even madly, blasphem- 
 ously, against him, he shook his raiment as if to clear his 
 skirts of their blood, and said — Take ye the responsibility 
 of your own moral ruin : — I go to the Gentiles. 
 
 7. And he departed thence, and entered into a certain man's 
 house, named Justus, one that worshiped God, whose house joined 
 hard to the synagogue. 
 
 8. And Crispus, the chief ruler of the synagogue, believed on 
 the Lord with all his house ; and man}'- of the Corinthians hear- 
 ing believed, and were baptized. 
 
 9. Then spake the Lord to Paul in the night by a vision, Be 
 not afraid, but speak, and hold not thy peace. 
 
 10. For I am with thee, and no man shall set on thee to hurt 
 thee; for I have much people in this city. 
 
 11. And he continued there a year and six months, teaching 
 the word of God among them. 
 
 At once he transferred his place of preaching from their 
 synagogue to the private house of one Justus, immediately 
 adjacent. Soon Crispus, the chief ruler of the synagogue, 
 believed and all his family. He is one of the two men 
 whom Paul remembered to have baptized with his own hand 
 (1 Cor. 1: 14). — The work progressed with great power, 
 
ACTS. — CHAP, XVII I. 151 
 
 and the Lord gave Paul strong words of encouragement. 
 His special message tlirough a vision — "Fear not" — sug- 
 gests that Paul's mind, lor reasons not known to us, was 
 painfully anxious, not to say fearful. To this state of his 
 mind, the Lord adjusted these words of comforting assurance. 
 This statement — "a year and a half at Corinth" — is the 
 less valuable chronologically from the fact that some doubt 
 remains whether this covers the ivhole period of his labors 
 there, or only the part previous to the scene before Gallio, 
 V. 18 shows that Paul tarried there yet a good while after 
 the prosecution before Gallio was quashed by his refusal to 
 hear such a case. Hence Paul's labors there continued at 
 least one and a half years and perhaps somewhat longer. 
 
 12. And when Gallio was the deputy of Achaia, the Jews made 
 insurrection with one accord against Paul, and brought him to 
 the judgment-seat, 
 
 13. Saying, This fellow persuadeth men to worship God con- 
 trary to the law. 
 
 14. And when Paul was now about to open his mouth, Gallio 
 said unto the Jews, If it were a matter of wrong or wicked 
 lewdness, O ye Jews, reason would that I should bear with you: 
 
 15. But if it be a question of words and names, and of your 
 law, look ye to it; for I w^ill be no judge of such matters. 
 
 16. And he drave them from the judgment seat. 
 
 17. Then all the Greeks took Sosthenes, the chief ruler of the 
 synagogue, and beat him before the judgment seat. And Gallio 
 cared for none of those things. 
 
 Luke's word for " deputy " means inoconsul. Under the 
 existing Roman regime, this name assumes that this was a 
 senatorial and not an imperial province. Here again Luke's 
 historical accuracy is verified; for though under Tiberius 
 and Caligula (the two preceding emperors) this province 
 (Achaia) had been in the imperial class, yet under Claudius, 
 then reigning, it became senatorial and its head officer was 
 therefore a proconsul. 
 
 Gallio was a brother of Seneca, the renowned moralist, 
 and had the very highest reputation for probity and sweet- 
 ness of disposition. His brother Seneca said of him — " Of 
 all mortals, no man has been so dear to one friend as he to 
 all," — His record in the case before us is often greatly 
 misapprehended, his name being made a synonym for a 
 spirit that cares for nothing and for nobody ; whereas, "the 
 head and front of his offending" was that he would not 
 lend his official power to the purposes of a religious perse- 
 cution. 
 
152 ACTS. — CHAP. XVIII. 
 
 The Jews rose in a body, seized Paul and dragged him 
 before Gallio's tribunal, charging him vaguely with teach- 
 ing men "to worship God contrary to the law." By "the 
 law " they really meant the Jewish, yet intended to be un- 
 derstood of the Roman. — Paul Avas ready to reply, when 
 Gallio said : — If tlie thing charged were a crime, a real 
 wrong, I would bear with you to any reasonable extent. 
 But if the real offense is only a thing of words, nnmes, 
 questions arising under your law, — I will not be a judge 
 of such matters — they have no place at my tribunal. I 
 rule the case out of court; I will not hear it. 
 
 His words — "wrong or wicked lewdness" — were obvi- 
 ously designed to comprise all offenses that were germain 
 to a civil suit under Roman jurisprudence. "Wrong" is 
 intrinsic unrighteousness — a violation of right. The word 
 translated — "wicked lewdness" suggests an easy going lev- 
 ity of spirit which ignores personal responsibility ; knows 
 no law but self-indulgence, and therefore naturally slumps 
 into vice, almost without temptation. When such a spirit 
 takes on a wicked type, it makes a case for civil law to 
 look after. But Gallio's good sense saw at a glance that 
 the case made against Paul had no element of this sort, so 
 he ordered it out of court. 
 
 V. 17 is not entirely definite. Some of the better text- 
 ual authorities omit the Avords — "the Greeks" — reading 
 it — " and all took Sosthenes," etc. The passage seems to 
 imply that the people were indignant against this prosecu- 
 tion, and gave vent to their indignation by seizing its recog- 
 nized leader and beating him in the very presence of this 
 tribunal. Gallio perhaps felt that Sosthenes and his party 
 deserved this castigation. The whole matter lay outside 
 the pale of his authority and he would not interfere. 
 
 The question has been raised Avhether this Sosthenes Avere 
 the same man whom Paul (1 Cor. 1 : 1) speaks of as a 
 "brother" and associates with himself in this letter to 
 Corinth. If so, he was converted soon after these scenes. 
 It is quite impossible to prove the identity of these men 
 from this identity of name. Such conversions are rather 
 possible than probable. 
 
 18. And Paul after tliis tarried there yet a good while, and 
 then took his leave of the brethren, and sailed thence into Syria, 
 and with hira Priscilla and Aquila; having shorn his head in 
 Cenchrea: for he had a vow. 
 
ACTS. — CHAP. XVIII. 153 
 
 19. And he came to Ephesus, and left them there : but he him- 
 self entered into the synagogue, and reasoned with the Jews. 
 
 Cenclirea, the eastern port of Corinth, would be the place 
 to embark for Ephesus. Why this "vow" is alluded to at 
 all here is not apparent. The shaving of the head indicated 
 the termination of the vow, the hair remaining unshorn 
 during the period covered by it. 
 
 His labors at Ephesus begin here ; and as usual, in the 
 synagogue with the Jews. 
 
 20. When they desired him to tarry longer time with them, he 
 consented not ; 
 
 21. But bade them farewell, saying, I must by all means keep 
 this feast that cometh in Jerusalem : but I will return again unto 
 you, if God will. And he sailed from Ephesus. 
 
 22. And when he had landed at Cassarea, and gone up, and 
 saluted the church, he went down to Antioch. 
 
 He made his stay very short at this time, because he w^as 
 bound in spirit to be at Jerusalem during the ensuing feast — 
 this feast being probably the Pentecost. This probability is 
 strengthened by the facts that navigation was scarcely opened 
 so early as the Passover ; also, that this phrase — " the feast" 
 — commonly designates the Pentecost. The oldest manu- 
 scripts omit this clause in respect to the feast, but the weight 
 of authorities sustains it. 
 
 According to v. 22, Paul made a very short stay at Jeru- 
 salem ; gave the mother church there his fraternal salutations ; 
 and then hastened away to Antioch in Syria — his missionary 
 headquarters — thus completing his second great missionary 
 tour. 
 
 23. And after he had spent some time there, he departed, and 
 went over all the country of Galatia and Phrygia in order, strength- 
 ening all the disciples. 
 
 After spending some time at Antioch, reporting his mis- 
 sionary labors, and enjoying precious Christian fellowship at 
 this head-center of his missionary enterprise, he set forth 
 again (supposably about A. D. 55) and revisited in succes- 
 sion his churches in Galatia and in Phrygia. The length of 
 time spent in this tour is not indicated, yet it seems to have 
 been made rapidly. 
 
 24. And a cei-tain Jew named Apollos, born at Alexandria, an 
 eloquent man, and mighty in the scriptures, came to Ephesus. 
 
 25. This man was instructed in the way of the Lord ; and being 
 fervent in the spirit, he spake and taught diligently the things 
 of the Lord, knowing only the baptism of John. 
 
154 ACTS. CHAP XIX. 
 
 26. And he began to speak boldly in the sj'nagogue : whom when 
 Aquila and Priscilla had heard, they took him unto them, and 
 expounded unto him the way of God more perfectly. 
 
 27. And Avhen ho was disposed to pass into Achaia, the 
 brethren wrote, exhorting the disciples to receive him: who when 
 he was come, helped them much which had believed through 
 grace : 
 
 28. For he mightily convinced the Jews, and that publicly, show- 
 ing by the scriptures that Jesus was Christ. 
 
 This man Apollos, filled a place so important in the Chris- 
 tian work of that age that his history is told here in all its 
 salient points. Alexandria, of Egypt, had long been cele- 
 brated for its culture ; for the great number of Jews resident 
 there, and for their noted school of Jewish learning. There 
 Apollos had become thoroughly conversant with the Hebrew 
 scriptures. By some means, not now known, he had also 
 become acquainted with John the Baptist, and hence was 
 looking for the near coming of the Messiah. But of his 
 
 actual coming he had as yet no knowledge. In the good 
 
 providence of God he Avas brought to Ephesus. Here he 
 began to speak with great boldness in the Jewish synagogue. 
 This brought him to the notice of Priscilla and Aquila, who 
 at once took him to their Christian home and expounded to 
 him the facts concerning Jesus of Nazareth, thus at once 
 enlarging the sphere of his Christian knowledge and prepar- 
 ing him to preach the full gospel. It being in his thought 
 
 to visit Corinth, the brethren gave him letters of recom- 
 mendation. Arriving there, he made himself very useful, 
 not so much to those brethren as to their work. He helped 
 them much in the great work in Avhich they were engaged. 
 His masterly knowledge of the scriptures, coupled with a 
 fervent spirit and an eloquent tongue, gave him great power 
 in the synagogue, where he mightily convinced the Jews 
 that Jesus of Nazareth is surely the very IMessiah of the old 
 prophets- 
 
 CHAPTER XIX. 
 
 The scenes of this chapter are all in Ephesus. Paul finds 
 there certain brethren, disciples of John the Baptist (vs. 1- 
 7) ; preaches in the Jewish synagogue and then in the school 
 
ACTS. — CHAP. XIX. 155 
 
 of Tyrannus (vs. 8-10) ; works extraordinary miracles (vs. 
 11, 12) ; exorcists (vs. 13-17) ; many abjure their magic 
 arts (vs. 18-20) ; the great mob of Ephesus (vs. 21-41). 
 
 1. And it came to pass, that, while Apollos was at Corinth, Paul 
 having passed through tlie upper coasts came to Ephesus: and 
 finding certain disciples, 
 
 2. He said unto them, Have ye received the Holy Ghost since ye 
 believed? And they said unto him, We have not so much as 
 heard whether there be any Holy Ghost. 
 
 3. And he said unto them, Unto what then were ye bajitizcd? 
 And they said. Unto John's baptism. 
 
 4. Then said Paul, John verily baptized with the baptism of 
 repentance, saying unto the people, that they should believe on 
 him Avhich should come after him, that is, on Christ Jesus. 
 
 5. When they heard this, they were baptized in the name of 
 the Lord Jesus. 
 
 6. And Avhen Paul had laid his hands upon them, the Holy 
 Ghost came on them ; and they spake with tongues, and prophesied. 
 
 7. And all the men were about twelve. 
 
 The "upper coasts" were the high lands of the interior, 
 probably including Galatia and Phrygia (18 : 23) ; possibly 
 also the higher districts of Asia (so called then), of which 
 Ephesus was the capital. 
 
 This notice of the disciples of John is naturally associated 
 with the case of Apollos, whose introduction to the gospel 
 
 had been of the same sort. In v. 2, the clause — "We 
 
 have not so much as heard whether there be any Holy Ghost" 
 is badly misleading. John the Baptist taught most emphat- 
 ically that Jesus should baptize men with the Holy Ghost. 
 What they said was — "We have not heard whether the 
 Holy Ghost is yet," — ^. ^., has yet manifested himself in the 
 special way foretold by John. Beyond all question, the 
 special aspect of the Spirit's agency here contemplated is 
 that which is brought to view in v. 6, below — " The Holy 
 Ghost came upon them, and they spake with tongues, and 
 prophesied." These manifestations, specially characteristic 
 of the pentecostal age, were what they thought and spake of. 
 
 Some interpreters have sought to relieve all the difficulty 
 in this way : We have heard nothing at all about the Holy 
 Ghost because John did not use the Christian baptismal for- 
 mula — " baptizing into the name of the Father and of the 
 Son and of the Holy Ghost." If they had received Christian 
 
 baptism, they would have heard of the Holy Ghost. 
 
 But this attempt at explanation fails to comprehend the vital 
 facts of the case. The key to whatever might otherwise be 
 
156 ACTS. — CHAP. XIX. 
 
 mysterious lies (as said above) in the special and peculiar 
 manifestations of the Spirit in that pentecostal age. 
 
 The characteristic feature of John's baptism — seen in the 
 pledge taken and sealed by it which holds the true signifi- 
 cance of the rite — is brought to view here very distinctly. 
 It was a baptism which involved repentance — none receiving 
 it but such as professed to repent ; and it also bound them to 
 believe on the Great Coming One, Jesus, the nation's 
 Messiah. It was a profession in their Messiah, not as al- 
 ready come but as soon to appear, and then to be accepted 
 with ready heart. 
 
 8. And he went into the synagogue, and spake boldly for the 
 space of three months, disputing and persuading the things con- 
 cerning the kingdom of God. 
 
 9. But when divers were hardened, and believed not, but spake 
 evil of that way before the multitude, he departed from them, and 
 separated the disciples, disputing daily in the school of one 
 Tyrannus. 
 
 10. And this continued by the space of two years ; so that all 
 they which dwelt in Asia heard the word of the Lord Jesus, both 
 Jews and Greeks. 
 
 As usual Paul begins at Ephesus in the Jewish synagogue, 
 and as usual, some believed, but some believed not. The 
 latter consequently became morally hardened and bitterly 
 hostile. Taking ground openly against the Christian doc- 
 trine, speaking against it in Paul's meetings for Christian 
 instruction and worship — their influence became so pernicious 
 that Paul withdrew from their synagogue and opened Chris- 
 tian services in the private school-building of a certain Ty- 
 rannus. What this man was accustomed to teach, we are 
 not told, nor indeed whether he personally accepted the gos- 
 pel. We only know that he allowed them the use of his 
 rooms ; and that consequently during two full years Paul 
 preached and discussed there daily with such audiences as 
 gathered to hear him. Ephesus itself was a vast and popu- 
 lous city, and moreover its relations to the surrounding 
 country, and indeed, to the Avhole province of Asia, of which 
 it was the capital, were so intimate, and communication so 
 easy, that in general it might be said, all Asia heard some- 
 thing of this gospel word. 
 
 11. And God wrought special miracles by the hands of Paul : 
 
 12. So that from his body were brought unto the sick handker- 
 chiefs or aprons, and the diseases departed from them, and the 
 evil spirits went out of them. 
 
ACTS. — CHAP. XIX. 157 
 
 These special [not ordinary] miracles were wrought by 
 conveying the miraculous virtue in articles of clothing, 
 borne from Paul's person to the bodies of the sick or of those 
 possessed with demons. These articles were of the smaller 
 sort, easily borne — handkerchiefs [sweat-cloths] and aprons 
 [girding the person half round]. The usual distinction be- 
 tween sickness and demoniacal possession, appears here, as 
 elsewhere. 
 
 13. Then certain of the vagabond Jews, exorcists, took upon 
 them to call over them which had evil spirits the name of the 
 Lord Jesus, saying. We adjure you by Jesus whom Paul 
 preacheth. 
 
 14. And there Avere seven sons of one Sceva, a Jew, and chief 
 of the priests, which did so. 
 
 15. And the evil spirit answered and said, Jesus I know, and 
 Paul 1 know; but who are ye? 
 
 16. And the man in whom the evil spirit was leaped on them, 
 and overcame them, and prevailed against them, so that they fled 
 out of that house naked and Avounded. 
 
 17. And this was known to all the Jews and Greeks also dwell- 
 ing at Ephesus ; and fear fell on them all, and the name of the 
 Lord Jesus was magnified. 
 
 The word "vagabond" should not of itself carry a bad 
 sense. Luke's word means only that they were traveling 
 about. They professed to exorcise the demon spirits; i. e., 
 to expel them by adjuration, commanding them in the name 
 of some power which could reach them with fear or force. 
 They thought to avail themselves of the magic power of 
 that Jesus whom Paul preached. The evil spirit answer- 
 ing for himself and not for the human victim of whom he 
 had taken possession, said, " Jesus I know and Paul I know 
 very well — but ye — Avho may ye be? — Then as if insulted 
 by their false pretensions, the man, acting under the impulse 
 of the demon, leaped upon and drove them from the house, 
 wounded and stripped of their garments — a very unequal 
 
 contest. The case became Avidely known, and a Avhole- 
 
 some fear of dishonoring the name of Jesus fell on the 
 people. 
 
 In Avhat relation this man Sceva stood to the priesthood 
 is not apparent. As the JeAvish priests constituted a A^ery 
 numerous class, he may have been of their number, yet Avoe- 
 fully apostate from righteousness into the profession and 
 business of exorcism. 
 
 18. And many that believed came, and confessed, and showed 
 their deeds. 
 
158 ACTS. — CHAP, XIX. 
 
 19. Many of them also which used curious arts brought their 
 books together, and burned them before all men : and they 
 counted the price of them, and found it fifty thousand pieces of 
 silver. 
 
 20. So mightily grew the word of God and prevailed. 
 
 The miracles wrought by Paul and this assault upon the 
 exorcists apparently conduced to tlirow all magicians into 
 disrepute and to bring great numbers of them to confess 
 their iniquity and abandon their vicious ways. The " cu- 
 rious arts " referred to were those by wliich they practiced 
 upon the credulity and superstition of the people. These 
 "books" taught those "arts." The historian would show 
 the extent of this business by his estimate of the cost of these 
 
 books. Supposing this coin to be the Attic drachm (about 
 
 fifteen cents) the total is $7500.00. If the Jewish shekel is 
 referred to, the amount is about four times greater. But 
 this being a Greek city, and Luke writing for Greek read- 
 ers, the Attic and not the Jewi.sh coin must be assumed. 
 
 So the word of God extended its influence widely and with 
 augmented power. 
 
 21. After these things were ended, Paul purposed in the spirit, 
 when he had passed through Macedonia and Achaia, to go to Je- 
 rusalem, saying. After I have been there, I must also see Rome. 
 
 22. So he sent into Macedonia two of them that ministered 
 unto him, Timotheus and Erastus ; but he himself stayed in Asia 
 for a season. 
 
 Here are some of Paul's plans for future labor. Rome 
 was the one great city of that age which he had not yet 
 visited. His general purpose to plant the gospel in every 
 great center of population and influence must have often 
 turned his thought toward Rome.- Yet he laid plans (usu- 
 ally) with his finite mind — God shaping their fulfillment as 
 his infinite wisdom dictated. Paul did see Rome; but quite 
 otherwise in circumstances from what he himself had 
 
 thought. A tour through Macedonia and Achaia and 
 
 then a flying trip to Jerusalem — (i. e., the former to gather 
 up the collection for the poor saints of Jerusalem, and the 
 latter to carry it to that mother church,) come into the fore- 
 ground of his plan. 
 
 23. And the same time there arose no small stir about that way. 
 
 24. For a certain man named Demetrius, a silversmith, which 
 made silver shrines for Diana, brought no small gain unto the 
 craftsmen ; 
 
 25. Whom he called together, with the workmen of like occu- 
 
ACTS. CHAP. XIX. 159 
 
 pation, and said, Sirs, ye know that by this craft we have our 
 wealth. 
 
 26. Moreover yc see and hear, that not alone at Ephcsus, but 
 almost throuirhout all Asia, this Paul hath persuaded and turned 
 away much people, saying that they be no gods, Avhich arc made 
 with hands : 
 
 27. So that not only this our craft is in danger to be set at 
 naught; but also that the temple of the great goddess Diana should 
 be despised, and her magnificence should be destroyed, whom all 
 Asia and the world worshipeth. 
 
 28. And when they heard these sayings, they were full of 
 wrath, and cried out, saying. Great is Diana of the Ephesians. 
 
 This mob illustrates the strength which a great system of 
 idolatry acquires by intrenching itself in the business, the 
 labor, the livelihood of masses of the people. The head 
 man of this mob was a large dealer in the silver shrines for 
 Diana which had a Avide circulation in trade not only in the 
 city (Ephesus) but over all the adjacent country. — • — These 
 "shrines" were small model representations of the great 
 temple of Diana, which being set up in private houses or 
 perhaps boi'ne about on the person, became objects of idol- 
 atrous worship. To set this mob in motion, he first gath- 
 ers together the men personally interested in this business 
 and appeals to their pockets and to their bread, dependent 
 
 on this business. A secondary motive closely related to 
 
 this, was the honor of their goddess, the glory of her tem- 
 ple, the power of her name and worship over the masses. 
 Unless this could be sustained, their business must go down. 
 Hence they look upon Paul and his associates as their per- 
 sonal enemies, pushing an enterprise naturally fatal to their 
 
 living and to the idol system they loved. In v. 23 " the 
 
 stir about that way," means the tremendous commotion ex- 
 cited against the Christian people — of that "ivay" of think- 
 ing. 
 
 29. And the whole city was filled with confusion ; and having 
 caught Gains and Aristarchus, men of Macedonia, Paul's com- 
 panions in travel, they rushed with one accord into the theater. 
 
 30. And Avhen Paul would have entered in unto the people, the 
 disciples sufiered him not. 
 
 31. And certain of the chief of Asia, which were his friends, 
 sent unto him, desiring him that he would not adventure himself 
 into the theater. 
 
 32. Some therefore cried one thing, and some another: for the 
 assembly was confused; and the more part knew not wherefore 
 they were come together. 
 
 These surging masses of infuriated men rushed towards 
 
160 ACTS. — CHAP. XIX. 
 
 the theater as being a place conveuient for a vast assem- 
 bly. Not getting hold of Paul himself, they seized two of 
 his friends from Macedonia who had accompanied him to 
 Ephesus. Paul would have rushed into the theater, appar- 
 ently with the hope and even expectation of allaying the 
 excitement and of bearing some useful testimony for Christ 
 there ; but his friends who better estimated the frenzy of 
 this mob would not permit him to go. The remarkable 
 fact here is that " the chief of Asia" (v. 31) — " Asiarchs " 
 — men holding high official positions and having specially 
 the charge of the worship of Diana — should appear here as 
 Paul's personal friends, protecting him by their Avise coun- 
 sels and policy. The hand of God must have been in this. 
 
 33. And they drew Alexander out of the multitude, the Jews 
 putting him forward. And Alexander beckoned -with the hand, 
 and would have made his defense unto the people. 
 
 34. But when they knew that he was a Jew, all with one voice 
 about the space of two hours cried out, Great is Diana of the 
 Ephesians. 
 
 This narrative leaves the reader in some doubt what 
 this movement of the Jews contemplated. Probably these 
 Jews were not in sympathy with Paul, yet, as Jews, they 
 were in danger of being implicated with the Christians un- 
 der the same general odium. Hence their thought was to 
 put Alexander forward to make their defense. But the 
 frenzy of the mob was too great for any defense of this sort, 
 and apparently was only excited the more by his attempt. 
 
 35. And when the town-clerk had appeased the people, he said, 
 Ye men of Ephesus, Avhat man is there that knoweth not how 
 that the city of the Ephesians is a worshiper of the great goddess 
 Diana, and of the image which fell down from Jupiter ? 
 
 36. Seeing then that these things can not be spoken against, 
 ye ought to be quiet, and to do nothing rashly. 
 
 37. For ye have brought hither these men, which are neither 
 robbers of churches, nor yet blasphemers of your goddess. 
 
 38. Wherefore if Demetrius, and the craftsmen Avhich are with 
 him, have a matter against any man, the law is open, and there 
 are deputies : let them implead one another. 
 
 39. But if ye inquire any thing concerning other matters it 
 shall be determined in a laAvful assembly. 
 
 40. For we are in danger to be called in question for this day's 
 uproar, there being no cause whereby we may give an account of 
 this concourse. 
 
 41. And when he had thus spoken, he dismissed the assem- 
 bl.y. 
 
ACTS. — CHAP. XIX. 161 
 
 This " town-clerk" (or better — " c%-recorder ") was, next 
 
 after the proconsul himself, the highest official of the city. 
 
 His primary function was to prepare and preserve the city 
 
 -, records. Ancient authorities certify to his high rank in the 
 
 municipal authorities of the city. 
 
 The first word of his speech assumes that this excitement 
 was unjustifiable. He begins with the word for [gar] — 
 all this is wrong, ^'' for what man is there who does not 
 know?" Ye have not the least occasion for this uproar; 
 not the least need of shouting — " Great is Diana" — for all 
 the world knows it, and no man disputes it. This city is 
 supremely devoted to the worship of the great goddess 
 Diana whose image fell down to us from Jupiter. There- 
 fore, ye ought to be quiet and to do nothing under passion- 
 ate excitement. Moreover, these men whom ye would fain 
 destroy, have neither pillaged your temple, nor spoken ill 
 of your goddess. If Demetrius and his backers have ground 
 of accusation against any man, court-days are set [" the 
 law is open"], and there are legal counsel; let them man- 
 age the case under the forms of civil law. If any other 
 matter arises, let it be settled "in the lawful assembly " — 
 that which the forms of our jurisprudence have j^rovided. 
 — For we are in danger of being called very sternly to ac- 
 count for this disturbance of the public peace — the Eoman 
 authorities being sharply jealous of any proceedings of this 
 sort, and very severe in their punishment of riotous assem- 
 blies. Ye must see that we can not justify such a mob. — 
 Having thus shown them that all this excitement was ut- 
 terly luicalled for ; that if any ground of public pi'oceeding 
 against Paul and his friends existed, the tribunals of the city 
 authorities were open and easily accessible ; and that they 
 had really laid themselves and the whole city liable to severe 
 punishment for their riotous proceedings, he officially dis- 
 missed the crowd, and virtually ordered them to their homes. 
 — Thus this scene to which, perhaps, Paul refers (1 Cor. 
 15: 32) as one in which he "fought with wild beasts at 
 Ephesus," passed over Avith no bloodshed. 
 
162 ACTS.— CHAP. XX. 
 
 CHAPTEE XX 
 
 Paul's labors in Macedonia and in Greece (vs. 1-3) ; his 
 traveling companions on his return tour to Syria (vs. 4, 5) ; 
 scenes at Troas (vs. 6-12) ; moving on to Miletus (vs. 13- 
 16) ; where he meets the elders of the church of Ephesus 
 and addresses them, (vs. 17-38). 
 
 1. And after the uproar was ceased, Paul called unto him the 
 disciples, and embraced them, and departed for to go into Mace- 
 donia. 
 
 2. And when he had gone over those parts, and had given them 
 much exhortation, he came into Greece, 
 
 3. And there abode three months. And when the Jews laid 
 wait for him, as he was about to sail into Syria, he purposed to 
 return through Macedonia. 
 
 It is pleasant to notice that after this prodigious uproar, 
 Paul seems to take things leisurely and fearlessly ; convenes 
 the disciples for an affectionate farewell service, and then 
 leaves for Macedonia. Having visited those churches — sup- 
 posably Philippi, Thessalonica, Berea, he devotes three 
 months to Greece, where we must think of Corinth as the 
 important point. Having planned to sail thence into Syria, 
 he learned that the Jews were waylaying him on that route. 
 He, therefore, changed his plan and decided to take the in- 
 direct course through Macedonia. 
 
 4. And there accompanied him into Asia Sopater of Berea; 
 and of the Thessalonians, Aristarchus and Secundus; and Gains 
 of Derbe, and Timotheus; and of Asia, Tychicusand Trophimus. 
 
 5. These going before tai-ried for us at Troas. 
 
 The fact of his taking with him these traveling compan- 
 ions was one of some importance^ as we shall see on his 
 arrival at Jerusalem. Moreover, some of them may have 
 been bearers and custodians of the charity funds raised at 
 this time in Corinth and Macedonia for the poor saints in 
 Jerusalem, of which much is said in both of Paul's letters 
 to Corinth (1 Cor. 16: 1-4, and 2 Cor. 8: 1-5); also in his 
 letter to Home (15: 25-28); and is referred to below 
 (Acts 24: 17). — A still further purpose in selecting them 
 to travel with Paul in this tour may have been to represent 
 the great gospel Avork accomplished in the remote mission 
 fields among the Gentiles. Hence we find one from the 
 church of Berea ; two from Thessalonica; the remaining four 
 from Asia — i. e. , Gains from Derbe ; Timothy from Lystra 
 
ACTS. — CHAP. XX. 163 
 
 (cities of Lycaonia) ; and of the remaining two, Tychicus 
 probably, and Trophimus certainly, of Ephesus. Tychicus 
 appears several times in Paul's epistles, always as his faith- 
 ful, trusted servant, and often " messenger," (e. g., Eph. 6: 21; 
 Col. 4:7; and Tit. 3:12 and 2 Tim. 4: 12). "Trophimus be- 
 came the innocent occasion of a sudden outbreak of violence 
 against Paul at Jerusalem (21: 29). He is also noticed in 
 2 Tim. 4: 20, left by Paul sick at Miletum— the harbor 
 of his home city, Ephesus. — These seven brethren awaited 
 Paul's arrival to meet them at Troas. — We notice that Luke 
 says " tarried for tis " — himself having now rejoined Paul. 
 The last previous notice of his presence with Paul (16 : 16, 
 17) leaves him at Philippi, and compared with this notice, 
 makes it probable that he spent much of the intervening 
 time in or near that city. 
 
 6. And Ave sailed away from Philippi after the days of unleavened 
 bread, and came unto them to Troas in five days ; where we abode 
 seven days. 
 
 7. And upon the first day of the week, when the disciples came 
 together to break bread, Paul preached unto them, ready to depart 
 on the morrow; and continued his speech until midnight. 
 
 8. And there were many lights in the upper chamber, where they 
 were gathered together. 
 
 9. And there sat in a window a certain young man named Eu- 
 tychus, being fallen into a deep sleep : and as Paul was long 
 preaching, he sunk down with sleep, and fell down from the third 
 loft, and was taken up dead. 
 
 10. And Paul went down, and fell on him, and embracing him 
 said, Trouble not yourselves ; for his life is in him. 
 
 11. When he therefore was come up again, and had broken 
 bread, and eaten, and talked a long while, even till break of day, 
 so he departed. 
 
 12. And they bi'ought the young man alive, and were not a little 
 comforted. 
 
 These scenes at Troas are important chiefly for the mir- 
 aculous restoration of the young man Eutychus from appar- 
 ent (or real) death. Incidentally, the narrative dates their 
 
 embarkation from Philippi after the passover (i. e., of A. T). 
 58) ; and also records the fact (of some importance) that the 
 disciples met to break bread (the Lord's supper) on the 
 evening of the first day of the week — the Christian Sabbath. 
 
 As usual the meeting was held in an upper chamber — 
 
 this being commonly the largest room in the house. AVin- 
 dows were without glass and used both for light and for ven- 
 tilation. The latter purpose would account for its being 
 open. 
 
164 ACTS. — CHAP. XX. 
 
 13. And he went before to ship, and sailed unto Assos, there 
 intending to take in Paul: for so had he appointed, minding him- 
 self to go afoot. 
 
 14. And -when he met with us at Assos, we took him in, and came 
 to Mitylene. 
 
 15. And we sailed thence, and came the nest day over against 
 Chios; and the next day we arrived at Samos, and tarried at Tro- 
 gj'llium ; and the next day we came to Miletus. 
 
 16. For Paul had determined to sail by Ephesus, because he 
 would not spend the time in Asia ; for he hasted, if ib were possi- 
 ble for him, to be afc Jerusalem the day of Pentecost. 
 
 The distance from Troas to Assos (about nine miles), Paul 
 chose to walk, leaving the rest of the party to proceed by- 
 ship. The historian names very ])articularly the impor- 
 tant localities which thev either touched or passed on their 
 voyage as far as Miletus. This city was near the mouth of 
 the Meander; was a celebrated sea-port town, twenty-eight 
 
 miles from Ephesus. Paul thought he must go past 
 
 Ephesus because to stop there might detain him too long, and 
 prevent his reaching Jerusalem by the ensuing Pentecost. 
 Yet he specially desired an interview Avith the elders of that 
 church; and therefore invited them to meet him at Miletus. 
 
 17. And from Miletus he sent to Ephesus, and called the elders 
 of the church. 
 
 18. And when they were come to him, he said unto them. Ye 
 know, from the first day that I came into Asia, after what man- 
 ner I have been with you at all seasons, 
 
 19. Serving the Lord with all humility of mind, and Avith many 
 tears, and temptations, which befell me by the lying in wait of the 
 JcAVS : 
 
 20. And how I kept back nothing that was profitable unto you, 
 but have showed you, and have taught you publicly, and from house 
 to house, 
 
 21. Testifying both to the Jews, and also to the Greeks, repent- 
 ance toward God, and faith toward our Lord Jesus Christ. 
 
 The primary object of this interview with those elders was 
 obviously to put before them a clear view of their official 
 duties ; to impress them Avith a sense of tlieir responsibil- 
 ities ; to forewarn them of spiritual dangers impending over 
 the church there. It Avas quite incidental that he made so 
 many allusions to himself and to his labors in their city — 
 the object in these allusions being (we may suppose) partly 
 self-vindication against the aspersions eveiy-Avhere thrown 
 upon his character and conduct by artful enemies (mostly 
 Jews), and partly as an example of Christian fidelity and 
 
ACTS. — CHAP. XX. 165 
 
 earnest devotion to the gospel work. In these points of light, 
 the whole speech is richly instructive. As a record of un- 
 tiring zeal, self-sacrificing labor ; enthusiastic devotion to liis 
 Master and to the saving of souls, we search the history of 
 
 the church in vain for any thing to surpass it. Both the 
 
 manner of his labors and the matter of his teaching are 
 brought out very fully. In public meetings when he could 
 and in private labors from house to house as time and op- 
 portunity allowed — so he toiled on with never-wearied devo- 
 tion. — The great duties he pressed upon all men, Jews or 
 Greeks, were repentance towards God, and faith toward our 
 Lord Jesus Christ. This evermore and always is the sub- 
 stance of the gospel message — the supreme duty to be urged 
 upon all men. Nothing else can ever displace and supersede 
 these paramount obligations. 
 
 22. And now, behold, I go bound in the Spirit unto Jerusalem, 
 not knowing the things that shall befall me there : 
 
 23. Save that the Holy Ghost witnesseth in every city, saying 
 that bonds and afflictions abide me. 
 
 24. But none of these things move me, neither count I my life 
 dear unto raj'self, so that I might finish my course with joy, and 
 the ministry, which I have received of the Lord Jesus, to testify 
 the gospel of the grace of God. 
 
 "Bound in the Spirit" must not be understood to mean a 
 settled purpose, much less an obstinate, inflexible will of 
 his own ; but rather, a deep conviction, vvrought in his soul 
 by the Spirit of God that he ought to go up to Jerusalem. 
 This conviction assumed more and more the force of a 
 bond—n constraining, resistless demand — because it had to 
 encounter such opposition. Everywhere the prophets who 
 were inspired to reveal future events were testifying to him 
 that bonds and afflictions awaited him there. The object 
 sought by the Spirit in these apparently counter and con- 
 flicting revelations, — first to Paul, that he must go ; and 
 next to the prophets, that sorest trials awaited him there — 
 was, not to harass his soul, nor to perplex him over the 
 question of duty ; but to put his obedience and endurance to 
 the test and bring out into higher development and grander 
 strength the martyr spirit of Christian heroism. In this 
 spirit he declares — " None of these things move me." Even 
 my life itself is of no account to me in comparison with 
 finishing my course in joyous triumph. In this magnifi- 
 cent verse the original text appears with some variations in 
 
166 Acrs. — CHAP. XX. 
 
 the older authorities, yet none which change the sense ma- 
 terially, or put any essential point in doubt. 
 
 25. And now, behold, T know that ye all, among whom I have 
 gone preaching the kingdom of God, shall see my face no more. 
 
 26. Wherefore I take you to record this day, that I am pure 
 from the blood of all men. 
 
 27. For I have not shunned to declare unto you all the counsel 
 of God. 
 
 Whether this assurance that they would see his face no 
 more were a special revelation, or a human estimate of prob- 
 abilities, affects not the propriety or the solemnity of this 
 parting word. No pastor can be excused for taking his 
 people to record in a way which assumes as this does a 
 deeply conscious fidelity to their souls, unless his conscience 
 fully sustains him. It is a solemn thing to say before God — • 
 "I am pure from your blood; I have not shunned to de- 
 clare unto you the whole counsel of God." But we are 
 fully justified in assuming that Paul said none of tliese words 
 rashly. He had labored in season ; out of season : had 
 pressed his work every-where with each man to the utmost 
 extent of his power, so that this consciousness of unswerving 
 fidelity was absolute and was perfectly sustaining. Blessed 
 is the man whose soul rejoices in this deep conviction, with 
 a sense, moreover, that God's own Spirit bears witness with 
 his spirit to its sincerity and truth ! 
 
 28. Take heed therefore unto yourselves, and to all the flock, 
 over the which the Holy Ghost hath made you overseers, to feed 
 the church of God, which he hath purchased with his own blood. 
 
 29. For I know this, that after my departing shall grievous 
 wolves enter in among you, not sparing the flock. 
 
 30. Also of your own selves shall men arise, speaking perverse 
 things, to draw away disciples after them. 
 
 Bearing upon the scriptural usage of the words "elder" 
 and " bishop," it may be noticed here that Paul sent to 
 Ephesus and called for the elders of the church ; and then 
 told them the Holy Ghost had made them bkhojjs ["over- 
 seers"] — but Paul's word was bishops. Let us not over- 
 look the important fact that this solemn responsibihty was 
 laid upon them by the Holy Ghost. It was his action in 
 the case which had made them bishops. They were amen- 
 able to Him. 
 
 "To feed the church of God" — the best textual author- 
 ities having it, " the church of the Lord;" i. e., of the Lord 
 
ACTS. CHAP. XX. 167 
 
 Jesus — he who has indeed acquii'ed it — made it his own — 
 " by his own blood." An infinite claim upon the church, 
 his redeemed people, he must surely have, who has paid 
 for them the price of his very blood. — This reference to 
 Christ's sacrificial, atoning death is very brief, put in few- 
 est words ; but what words could be more significant? 
 
 To feed the church of God, is in the pastoral sense — which 
 includes both spiritual food and such spiritual care and 
 control as a flock require. "I know that after my de- 
 parting — not my death, but my leaving of you — men will 
 come into this flock with the spirit and bearing of savage 
 wolves — men Avhose influence will be pernicious and de- 
 structive as that of wolves among lambs. — While these 
 men Avill come in from abroad, others will arise from among 
 yourselves, teaching perversions of trutli and beguiling un- 
 stable souls away from Christ. — —It was in part to coun- 
 teract these dangerous, mischievous men that Paul at a later 
 period sent Timothy to this church and wrote him the two 
 letters which have come down to us. 
 
 31. Therefore watch, and remember, that by the space of three 
 years I ceased not to warn every one night and day with tears. 
 
 32. And now, brethren, 1 commend you to God, and to the 
 word of his grace, which is able to build you up, and to give you 
 an inheritance among all them which are sanctified. 
 
 33. I have coveted no man's silver, or gold, or apparel. 
 
 34. Yea, ye yourselves know, that these hands have ministered 
 unto my necessities, and to them that were with me. 
 
 35. I have showed you all things, how that so laboring ye 
 ought to support the weak, and to remember the words of the 
 Lord Jesus, how he said, It is more blessed to give "than to 
 receive. 
 
 Here this wonderful testimony reaches its climax. We 
 have already seen Paul's assiduity, earnestness, unsparing 
 
 endeavor; but here we have the tenderness of tears. 
 
 For three years — with no fitfulness, no spasms of good feel- 
 ing at long intervals filled Avith worldliness or self-seek- 
 ing ; I ceased not to warn, every one of every class, high 
 or low, rich or poor, honored or despised — every one, I 
 ceased never from warning night and day, loith tears. 
 Verily we must honor Paul, not alone for his clear 
 logic ; not alone for his burning eloquence, but specially 
 and preeminently for his tender heart, his deep, outgush- 
 ing sympathy with the weal and the woe of fellow-be- 
 ings. Some men are great without tears; gigantic in in- 
 tellect but dry at the heart. Paul was rounded out into 
 8 
 
168 ACTS. — CHAP. XX. 
 
 full, well-balanced manhood. When the pending ruin of 
 souls called for emotion, even to agony and tears, his tears 
 
 never refused to flow. Let us not fail to notice that 
 
 here lay in large measure the secret of his power. It ac- 
 counts for the tenderness of this last fare\Yell scene Avith 
 those Ephesian elders; — "They all wept sore and fell on 
 Paul's neck and kissed him, — sad above all that they were 
 
 to see his face no more." Ah, indeed, the like of Paul in 
 
 heart, in tenderness, in tears — it is painfully rare to find. 
 
 In V. 32, it were better to read — " I commend you to 
 God (and to the word of his grace) — even to God who (not 
 "which") is able to build you up" — this power of upbuild- 
 ing being ascribed directly to God rather than indirectly to 
 his gracious word, — the more so because " the giving of an 
 inheritance" must in reason be referred to God and not 
 properly to his revealed word. 
 
 It was a thing of comfort in Paul's consciousness that he 
 had kept himself above covetousness. He ruled it out of 
 his soul sternly and utterly. Holding up to their view his 
 hard, labor-worn hands, he could say before them — Ye know 
 what I have been doing with these hands. They have been 
 making tents there in Ephesus, and out of the avails of this 
 honest labor, I have not only ministered to my own wants, 
 but to the wants of my associate laborers. Thus I have 
 set you an example of the true life which ever more cares for 
 the weaker ones, and carries out the doctrine so often incul- 
 cated by the Lord Jesus : — " It is more blessed to give than 
 to receive." We nowhere find these words of Jesus on 
 record in this specific form. But their spirit reigned in all 
 his life with absolute sway ; and none can doubt that these 
 words often fell from his lips. 
 
 36. And when he had thus spoken, he kneeled down, and prayed 
 with them all. 
 
 37. And they all wept sore, and fell on Paul's neck, and kissed 
 him, 
 
 38. Sorrowing most of all for the words which he spake, that 
 they should see his face no more. And they accompanied him 
 unto the ship. 
 
 Few are the sacred spots on the fiice of our hard world 
 that have been wet with such tears as these. Few scenes 
 have been the sequel to three years of such pastoral life. 
 For such years this was a fitting close. There are no relations 
 among mortal men more tender — none that come nearer to 
 
ACTS. — CHAP. XXT. 169 
 
 the spirit of heaven — than those which exist between the 
 faithful, tearful, prayerful pastor, and the people Avith whom 
 he has prayed, wept, toiled — whom perhaps he has first of 
 all saved from eternal death ; and then brought them into 
 warm, earnest, cooperating labor and sympathy with him- 
 self, for the church of God. It is refreshing to linger upon 
 such a record of sweet Christian experience. This record 
 and revelation of Paul's inner life and gospel labor during 
 one three-year period of his life are of priceless value. We 
 could not know the whole of Paul without such a record and 
 revelation. 
 
 CHAPTER XXI. 
 
 Leaving Miletus, Paul travels towards Syria, and first to 
 Tyre (vs. 1-6) ; thence to Csesarea (vs. 7-14) ; then to Jeru- 
 salem ; his interview with James and the elders, and the 
 advice they give him (vs. 15-26) ; the outbreak of violence 
 (vs. 27-30) ; the Roman officer rescues him (vs. 31-36) ; 
 Paul begs the privilege of making his defense (vs. 37-40). 
 
 1. And it came to pass, that after we were gotten from them, 
 and had launched, we came with a straight course unto Coos, 
 and the day following unto Rhodes, and from thence unto Patara: 
 
 2. And finding a ship sailing over unto Phenicia, we went aboard, 
 and set forth. 
 
 3. Now when we had discovered Cyprus, we left it on the left 
 hand, and sailed into Syria, and landed at Tyre : for there the 
 ship was to unlade her burden. 
 
 ''After we were gotten from thence" suggests more than 
 merely leaving them. It implies that they tore themselves 
 away as friends most reluctant to part. 
 
 Coos and Rhodes were small islands whichi they passed 
 on their direct route by sea from Miletus to Patara — a town 
 on the coast of Syria. Here they landed, and next take 
 passage in a ship engaged in the Tyrian trade, bound for 
 
 that city. "When we had discovered Cyprus" — is liter? 
 
 ally — when we had sighted it — it being pointed out to us. 
 We passed it on our left — i. e. , they passed on the west and 
 south of this island. 
 
 4. And finding disciples, we tan-ied there seven days : who said 
 
170 ACTS. — CHAP. XXI. 
 
 to Paul through the Spirit, that he should not go up to Jeru- 
 salem. 
 
 5. And when we had accomplished tliose days, we departed 
 and went our way ; and they all brought us on our way, with wives 
 and children, till Ave were out of the city : and Ave kneeled doAvn 
 on the shore, and prayed. 
 
 6. And AA'hen Ave had taken our leave one of another, avc took 
 ship; and they returned home again. 
 
 Here they met disciples, some of whom prophetically ap- 
 prised them that danger aAvaited Paul at Jerusalem, and 
 therefore besought him not to go. This foreknowledge Avas 
 from the Lord, but the advice not to go was plainly out of 
 their own heart. Paul, as Ave shall soon see, Avas distressed 
 by their remonstrances, but could not hear God's voice in 
 them. 
 
 7. And Avhen Ave had finished our course from Tyre, we came 
 to Ptolemais, and saluted the brethren, and abode Avith them one 
 day. 
 
 8. And the next day we that were of Paul's company departed: 
 and came unto Cassarea : and we entered into the house of Philip 
 the evangelist, Avhich Avas one of the seven; and abode Avith him. 
 
 9. And the same man had four daughters, virgins, Avhich did 
 prophesy. 
 
 10. And as Ave tarried there many days, there came down from 
 Juda3a a certain prophet, named Agabus. 
 
 11. And Avhen he Avas come unto us, he took Paul's girdle, and 
 bound his own hands and feet, and said, Thus saith the Holy 
 Ghost, So shall the Jcavs at Jerusalem bind the man that OAvneth 
 this girdle, and shall deliver him into the hands of the Gentiles. 
 
 12. And Avhen Ave heard these things, both Ave, and they of that 
 place, besought him not to go up to Jerusalem. 
 
 13. Then Paul answered, "What mean ye to Avecp and to break 
 mine heart? for I am ready not to bo bound onl}^, but also to die 
 at Jerusalem for the name of the Lord Jesus. 
 
 14. And Avhen he Avould not be persuaded, Ave ceased, saying, 
 The will of the Lord be done. 
 
 In the first clause of v. 7, the original seems to imply that 
 they finished their travel by sea Avhen they reached Ptole- 
 mais — the last stage of it being a sail from Tyre to the latter 
 city. This Ptolemais, othcrAvisc called Acco, Acre, or St. 
 Jean d'Acre — a very ancient and celebrated city, lay off Mt. 
 
 Carmel. Thence by land to Csesarea, Avhcre they became 
 
 guests of Philip the evangelist, of Avhom Ave read in Acts 6 : 
 5, 6 and in 8 : 5-40. 
 
 The "many days" (v. 10) spent there must be taken 
 relatively to the time spent at the points previously named; 
 
ACTS. CHAP. XXI. 171 
 
 — seven days at Tyre ; one at Ptolemais — for manifestly 
 Paul could not have had weeks to spare before reachiug Je- 
 rusalem at Pentecost. 
 
 This Agabus we may take to be the same who appears in 
 11 : 28 — being in both cases a prophet and of Judea. He too 
 predicts the arrest and confinement of Paul at Jerusalem. 
 According to the common usage of Hebrew prophets, he 
 employs symbolic action to make his meaning more impress- 
 ive — in this case borrowing Paul's girdle and binding his 
 own hands and feet to signify that Paul woidd in this man- 
 ner be bound by the Jews at Jerusalem, and so be transferred 
 
 to Gentile hands. Here, again, the brethren plead with 
 
 Paul to desist from his purpose of going on to Jerusalem. 
 His answer reveals a heart distressed almost to torture through 
 sympathy with their strong feeling, yet perfectly decided to 
 take the path of personal duty, though it should cost him 
 bonds or even death at Jerusalem for the name of the Lord 
 Jesus. His conviction of personal duty Avas absolute, and 
 no amount of sviffering, even though unto death, could be 
 permitted to turn him aside. He therefore begs them not 
 to distress him by their entreaties and tears, to which he 
 can not yield. 
 
 15. And after these days we took up our carriages, and went up 
 to Jerusalem. 
 
 16. There went with us also certain of the disciples of Csesarea, 
 and brought with him one Mnason of Cyprus, an old disciple, 
 with whom we should lodge. 
 
 "Carriages" in the old Saxon sense of the word, Avere 
 things to be carried, and not conveyances for carrying. 
 Moderns would call those things baggage or luggage. [The 
 same usage of this old Avord, "carriage" appears in Judg. 
 18: 21 and 1 Sam. 17: 22 and Isa. 10: 28.] The reading 
 of the original, approved by the latest authorities [episkeua- 
 samenoi] means — having packed our baggage — i. e. , for this 
 journey. 
 
 In V. 16 the sense probably is — not that they brought 
 with them this Mnason to be their host — a thing very im- 
 probable — but that these brethren from Cesarea conducted 
 Paul and his party to the house of Mnason, formerly of Cy- 
 prus but now residing in Jerusalem who Avas to be their 
 host. He is represented, not as being an old man, but an 
 old disciple, long since converted, among the earliest Chris- 
 tian converts. 
 
172 ACTS. — CHAP. XXI. 
 
 17. And when we were come to Jerusalem, the brethren received 
 us gladly. 
 
 18. And the day followinc; Paul went in with us unto James; 
 and all the elders were present. 
 
 19. And when he had saluted them, he declared particularly 
 what things God had wrought among the Gentiles by his ministry. 
 
 20. And when they heard it, they glorified the Lord, and said 
 unto him, Thou seest, brother, how many thousands of Jews 
 there arc which believe: and they are all zealous of the law: 
 
 21. And they are informed of thee, that thou teachest all the 
 Jews which are among the Gentiles to forsake Moses, saying that 
 they ought not to circumcise their children, neither to walk after 
 the customs. 
 
 22. What is it therefore? the multitude must needs come to- 
 gether : for they will hear that thou art come. 
 
 23. Do therefore this that we say to thee: We have four men 
 which have a vow on them ; 
 
 24. Them take, and purify thyself with them, and be at charges 
 Avith them, that they may shave their heads : and all may know 
 that those things, whereof they were informed concerning thee, 
 are nothing : but that thou thyself also walkcst orderly, and keep- 
 est the law. 
 
 25. As touching the Gentiles which believe, we have written 
 and concluded that they observe no such thing, save only that 
 they keep themselves from things offered to idols, and from blood, 
 and from strangled, and from fornication. 
 
 26. Then Paul took the men, and the next day purifying him- 
 self with them entered into the temple, to signify the accomplish- 
 ment of the days of purification, until that an offering should be 
 offered for every one of them. 
 
 The important points of this passage are, the prominence 
 of James, supposed to have been the pastor of the church 
 at Jerusalem; the warm Christian sympathy with which 
 James and all the elders received "Paul and his party; the 
 interest they manifested in Paul's report of God's great work 
 wrought under his hand among the Gentiles; but over 
 against this, their sense of Paul's personal danger from the 
 extremely sensitive Judaizing spirit of the Jewish believers 
 whom they represent as being very numerons — " many 
 thousands" — which in the word of Luke is — how many 
 " myriads" — [ten thousands]. Notice also that all these 
 zealous Judaizers have heard of Paul [" are informed of 
 thee"], and had been egregiously misinformed, and therefore 
 prejudiced again.st him by entirely false representations, com- 
 ing doubtless from the Jews who had been in violent colli- 
 sion with Paul at Ephesus and perhaps, at other locahties. 
 They said that Paul taught all the Jews living in Gentile 
 
ACTS. — CHAP. XXI. 1Y3 
 
 cities, to forsake Moses; to discontinue circumcision; and 
 to discard the customs [usages] of the Mosaic law. James 
 and his elders therefore anticipated trouble. Those Jews 
 will certainly learn that thou art here in the city, and they 
 will come together under extreme excitement. What, then, 
 shall be done? We advise this. Here are four men un- 
 der a vow who are to perform the Levitical rites required for 
 their purification. Attach yourself to them ; go with them 
 through all the forms of purification, bearing your share of 
 the expense, and by this means show these Jews publicly 
 that what they have heard of thee in respect to discarding 
 the customs of the Mosaic law is entirely without founda- 
 tion. Paul accepted this advice and was carrying it into 
 
 effect, with perhaps some prospect of allaying their preju- 
 dices and securing their confidence. 
 
 27. And when the seven days were almost ended, the Jews 
 which were of Asia, when they saw him in the temple, stirred up 
 all the people, and laid hands on him, 
 
 28. Crying out, Men of Israel, help : This is the man, that 
 teacheth all men everywhere against the people, and the law, and 
 this place : and further brought Greeks also into the temple, and 
 hath polluted this holy place. 
 
 29. (For they had seen before with him in the city Trophimus 
 an Ephesian, whom they supposed that Paul had brought into the 
 temple.) 
 
 30. And all the city was moved, and the people ran together : 
 and they took Paul, and drew him out of the temple : and forth- 
 with the doors were shut. 
 
 Suddenly these hopeful good results were blasted and the 
 excited feelings of the Jews broke forth into wild fury under 
 the instigation of certain Jews from Asia (i. e., probably 
 from Ephesus and vicinity) who had known and persecuted 
 Paul there. They saw him in the temple ; and worse yet, 
 they had seen Trophimus, a Gentile Ephesian, with Paul in 
 the city, and hastily assumed that Paul had taken him into 
 the temple. This in their view was an unutterable outrage 
 — an awful profanation of the sacred temple. Hence their 
 rage overleaped all bounds. They rushed upon Paul, drew 
 him out of the temple, and closed those hallowed doors 
 against such profanation ! 
 
 31. And as they went about to kill him, tidings came unto the 
 chief captain of the band, that ail Jerusalem was in an uproar. 
 
 32. Who immediately took soldiers and centurions, and ran 
 down unto them : and when they saw the chief captain and the 
 soldiers, they left beating of Paul. 
 
1Y4 ACTS.— CHAP. XXI. 
 
 33. Then the chief captain came near, and took him, and com- 
 manded him to be bound with two chains ; and demanded who he 
 was, and what he had done. 
 
 3-i. And some cried one thing, some another, among the multi- 
 tude : and when he could not know the certainty for the tumult, 
 lie commanded him to be carried into the castle. 
 
 35. And when he came upon the stairs, so it was, that he was 
 borne of the soldiers for the violence of the people. 
 
 36. For the multitude of the people followed after, crying, 
 Away with him. 
 
 They had commenced to beat Paul with the full purpose 
 to take his life — when the uproar reached the ears of the 
 Roman chief captain. He rushed to the rescue with his 
 centurion and soldiers, and took Paul into his own custody. 
 — The promptness and celerity of this movement are ex- 
 plained by these flicts: — (a.) That mob violence and uproar 
 were strangely common in the Jewish festivals of that age, 
 and that the Roman authorities held it to be of very grave 
 importance to suppress them instantly: — (b.) That the castle 
 of Antouia in which this officer had his station Avas on the 
 north-west corner of the temple area, immediately overlook- 
 ing the temple itself, so that it was but the work of a mo- 
 ment to catch the sound of such a commotion, and be on 
 hand to rescue the objects of mob violence. 
 
 37. And as Paul was to be led into the castle, he said unto the 
 chief captain, May I speak unto thee? Who said, Canst thou 
 speak Greek ? 
 
 38. Art not thou that Egyptian, which before these days 
 madest an uproar, and leddest out into the wilderness four thou- 
 sand men that were murderers? 
 
 39. But Paul said I am a man which am a Jew of Tarsus, a 
 city in Cilicia, a citizen of no mean city : and, I beseech thee, 
 suffer me to speak unto the people. 
 
 40. And when he had given him license, Paul stood on the 
 stairs, and beckoned Avith the hand unto the people. And when 
 there was made a great silence, he spake unto them in the He- 
 brew tongue, saying, 
 
 The chief captain had yet to ]ea.rn the quality and history 
 of the man whom he had rescued fiom sudden death. His 
 first -notions were entirely erroneous. V. 38 may be read 
 affirmatively — " Thou are not then (as I supposed) that Egyp- 
 tian who before these days [not long since] raised an insur- 
 rection, and led forth into the wilderness the four thousand 
 men of the murderers " ? * 
 
 *This alludes to an insurrection then recent, indeed occurring 
 
ACTS — CHAP. XXI. 175 
 
 Noticeably, the first circumstance which began to open 
 the eyes of this Roman officer to the better quality of his 
 prisoner was that he spake Greek — for he seems to have 
 known that the Egyptian imposter did not. Thenceforward 
 he seems to have borne himself honorably, and in the spirit 
 of Roman justice, toward this stranger, apparently accepting 
 his own statements respecting himself (v. 39) and treating 
 him thenceforward with impartial consideration. — It was 
 fortunate for Paul that his native city had a fair and even 
 high reputation for intelligence and culture, so that its citi- 
 zens might legitimately claim the respect of Roman officers. 
 Under these circumstances, Paul does not hesitate to avail 
 himself of this reputation. He begs the privilege of ad- 
 dressing his countrymen, and the Roman officer readily 
 grants it. 
 
 Standing on the stairs, i. e., of the ascent to the castle, he 
 waves his hand to invite their attention, and proceeds to ad- 
 dress them in their own Hebrew dialect — the spoken Ara- 
 mean of that age. 
 
 In its moral aspects this spectacle was grand. Look at the 
 hero, just now plucked from between the jaws of death ; a fu- 
 rious mob gnashing their grim teeth upon him ; borne in mid 
 air by the soldiers to lift him above their reach ; then intro- 
 ducing himself with the coolness of a sage, to the Roman 
 Tribune; calm, self-poised, ready and even eager for the op- 
 portunity to address his excited, almost maddened fellow- 
 countrymen, and apparently conscious of power to hold their 
 attention and possibly remove their prejudices and tone down 
 
 under the administration of Felix, to which Josephus has referred 
 twice — i. e., in his "Jewish War" — (2: 13: 5) and in his An- 
 tiquities (20: 7 : 6) — yet in each passage he states his facts with 
 some diversities, yet with no necessary discrepancy. In the for- 
 mer, he relates that a juggler, an Egyptian, claiming to be a 
 prophet, brought up out of the desert a vast horde of thirty thou- 
 sand men ; located them on the Mount of Olives, and promised 
 them that the walls of Jerusalem would fall down at his command. 
 But Felix uttacked them, the Egyptian fled with but few ful- 
 lowers; some were slain; some made prisoners; and the rest 
 scattered. 
 
 In the latter history he represents that this Egyptian allured a 
 body of people out of the city to the Mount of Olives under the 
 same promise as above ; that they were attacked by Felix ; four 
 hundred slain and two hundred made prisoners. Here then are 
 certain other facts, not inconsistent with those in the former ac- 
 count. 
 
176 ACTS. — CHAP. XXII. 
 
 their frenzy; — there was the great man of the age, showing 
 himself equal to the sternest emergency ! Where did Paul 
 ever appear unequal to the responsibilities of the time ? 
 
 But in this estimate of Paul under emergencies, we shall 
 dishonor the resources of his gospel and the promise of his 
 Master if we overlook the timely words which Luke has 
 put on record (12 : 11, 12) : " When they bring you before 
 magistrates and powers, take ye no thought [anxiously] how 
 or what thing ye shall answer, or what ye shall say, for the 
 Holy Ghost shall teach you in the same hour what ye ought 
 to say." — So, without one flutter of heart-weakness, Paul 
 holds his soul in patient trust and bides his time for this, 
 his first, defense — the Holy Ghost giving him, at the needed 
 moment, the best things possible to say. It is not easy to 
 conceive a scene of higher moral sublimity. 
 
 CHAPTER XXII. 
 
 In this great speech, Paul recites his personal history 
 previous to his conversion (vs. 1-5) ; then the great facts 
 pertaining to that conversion (vs. 6-13) ; including his call 
 to the gospel work and his baptism (vs. 14-16) ; then more 
 particularly his divine mission to go to the Gentiles (vs. 17- 
 21) ; whereupon the mob became more furiously excited and 
 the Roman officer withdrew him into the castle (vs. 22— 
 24), and proceeded to bind him preparatory to examination 
 by scourging. Paul appeals to his Roman citizenship (vs. 
 25-30). 
 
 1. Men, brethren, and fathers, hear ye my defense which I 
 make now unto you. 
 
 2. (And when they heard that he spake in the Hebrew tongue 
 to them, they kept the more silence : and he saith,) 
 
 This address is more precisely — "Ye men, my brethren 
 and fathers ; " or in less elegant but more accurate version ; 
 
 " Brother-men and fathers." Hear my defense — my 
 
 apology — my self-vindication now addresed to you. 
 
 Paul's wisdom in using the Hebrew dialect is at once vin- 
 dicated. It served (as he hoped it would) to conciliate their 
 good will. They gave the more respectful attention. Paul 
 meant by it to suggest to them that he was verily a Jew, 
 
ACTS. — CHAP. XXII. 177 
 
 one of their own kindred and nationality; and that he 
 cherished a profound respect for their langnage and institu- 
 tions. 
 
 3. I am verily a man which am a Jew, born in Tarsus, a city 
 in Cilicia, yet brought up in this city at the feet of Gamaliel, and 
 taught according to the perfect manner of the law of the fothers, 
 and was zealous toward God, as ye all are this day. 
 
 4. And I persecuted this way unto the death, binding and de- 
 livering into prisons both men and women. 
 
 5. As also the high priest doth bear me witness, and all the es- 
 tate of the elders : from whom also I received letters unto the 
 brethren, and went to Damascus, to bring them which were there 
 bound unto Jerusalem, for to be punished. 
 
 6. And it came to pass, that, as I made my journey, and was 
 come nigh unto Damascus about noon, suddenly there shone from 
 heaven a great light round about me. 
 
 7. And I fell unto the ground, and heard a voice saying unto 
 me, Saul, Saul, why pcrsecutest thou me? 
 
 8. And I answered. Who art thou. Lord? And he said unto 
 me, I am Jesus of Nazareth, whom thou persecutest. 
 
 9. And they that were with mc saw indeed the light and Avere 
 afraid ; but they heard not the voice of him that spake to mc. 
 
 10. And I said, What shall I do. Lord? And the Lord said 
 unto me, Arise, and go into Damascus ; and there it shall be told 
 thee of all things which are appointed for thee to do. 
 
 11. And when I could not see for the glory of that light, being 
 led by the hand of them that were with me, I came into Damas- 
 cus. 
 
 In V. 3 "brought up" refers, not specially to his literary 
 education but to his physical nurture — to liis bringing up 
 from childhood and youth to manhood. This should not be 
 connected therefore, with "the feet of Gamaliel." At those 
 feet, he Avas "taught," but not " brought up." The punctu- 
 ation should be — ^Though born in Tarsus yet brought up in 
 this city, and taught [educated] at the feet of Gamaliel. 
 This education was carried up to the highest standard of 
 perfection in the law of the fathers ; and I was no less zeal- 
 ous toward God in your sense of it than yourselves. This 
 
 Gamaliel came to view very favorably in Acts 5 : 34-40, 
 
 "I persecuted this w^ay" — the people of this -uja?/ of think- 
 ing; i. e., the sect of Christians. Your high priests and 
 many of your elders will doubtless remember my applica- 
 tion to them for letters of indorsement to the synagogues of 
 Damascus. Let me call your special attention to what be- 
 fell me when in the execution of this commission I had al- 
 most reached that city. 
 
 The particular events of this scene are narrated here es- 
 
178 ACTS.— CHAP. XXII. 
 
 sentially as they are given by Luke (9: 1-9). The impor- 
 tant variations are sufficiently explained there. 
 
 The fitness of this recital under these circumstances in- 
 vites our notice. Briefly and plainly stated, Paul would 
 say ;— I am by birth a Jew, as are ye all. My childhood 
 and youth, like your own, Avere passed in this holy city: my 
 education under Gamaliel was as complete as the best of 
 teachers and the highest of your schools could make it. I 
 was as zealous for the law and as bitter against the Christian 
 
 sect as the best of yon are this day. But to-day I am 
 
 before you in bonds, and ye are seeking my life because I 
 am a servant of Jesus Christ of Nazareth. Will you hear 
 me tell you how this great change in my heart and in my 
 life came to pass? 
 
 Under this state of facts, Paul did the best thing possi- 
 ble. There was notliing he could say more to his purpose 
 than this story of his conversion. In this he declared to 
 his countrymen — I became a Christian because Jesus of 
 Nazareth met me with overpowering majesty and splendor 
 and yet with ineffiable tenderness and love, and asked me 
 why I was persecuting him in the person of his people. I 
 could give no reason why. I saw that I was persecuting the 
 long-promised but now manifested Messiah of my fixthers — 
 the Great Coming One, so long foretold and waited for by 
 all the good men of our nation. I could do this no longer. 
 God called to me out of heaven. I knew his voice, and I 
 could not resist his call. 
 
 These facts will show you why I preach Jesus of Naza- 
 reth, and why I am in bonds before you this day. 
 
 12. And one Ananias, a devout man according to tlic law, hav- 
 ing a good report of all the Jews which dwelt there, 
 
 13. Came unto me, and stood, and said unto me. Brother Saul, 
 receive thy sight. 7Vnd the same hour I looked up upon him. 
 
 14. And he said. The God of our fathers hath chosen thee, that 
 thou shouldest know his will, and see that Just One, and shouldest 
 hear the voice of his mouth. 
 
 15. For thou shalt bo his witness unto all men of what thou 
 hast seen and heard. 
 
 16. And now why tarricst thou? arise, and be baptized, and 
 wash away thy sins, calling on the name of the Lord : 
 
 These descriptive points of Ananias are chosen and put 
 admirably to meet the occasion. He was God's chosen in- 
 strument for restoring Paul's lost eye-sight, and also for 
 bringing to him the new vision of what the Lord would 
 
ACTS. — CHAP. XXII. 179 
 
 have him do. This man, Paul would say, was by no means 
 a Gentile. He was a faithful and most worthy Jew ; a de- 
 vout man even in the sense of your law ; a man of unblem- 
 ished reputation with all his people dwelling there. Con- 
 sider also what he said: — "The God of our fathers" [our 
 own Hebrew patriarchs] — hath chosen thee that thou 
 shouldest know what his will is concerning thee (in answer to 
 my first and greatest question — " Lord, what wilt thou have 
 me to do? ") — that thou should with thine own eyes see the 
 glorious One who was to come — our nation's long promised 
 Messiah, and shouldest have your commission and instruc- 
 tions from his lips. For thou art specially called to be- 
 come a witness for him unto all men [of all nations] as to 
 all which thou hast learned of him and of his salvation. 
 
 It will be seen hei-e that Paul not only traces his commis- 
 sion to preach the gospel directly back to the Great Master 
 already come, but traces it through the interposition of a 
 most devout and worthy Jew whom all his people held in 
 honor — Ananias of Damascus. 
 
 " Be baptized, and wash away thy sins " conceives of bap- 
 tism as doing in fact what it represents in type and symbol. 
 Its significance lies iu its being a symbol of the moral cleans- 
 ing wrought by the Holy Ghost. In this view of its 
 significance Ananias could say — Arise and be baptized, and 
 so signify your faith in the spiritually cleansing power of 
 the Spirit of God. 
 
 The form of the verb baptize — [translated " be baptized"] 
 — is not the Greek passive voice, but the middle. The exact 
 sense, therefore, will be — have thyself baptized ; let another 
 baptize thee. This is the only case of this precise usage. 
 
 17. And it came to pass, that, Avhen I was come again to Jeru- 
 salem, even while I prayed in the temple, I was in a trance ; 
 
 18. And saw him saying unto me, Make haste and get thee 
 quickly out of Jerusalem : for they will not receive thy testimony 
 concerning me. 
 
 19. And I said. Lord, they know that I imprisoned and beat in 
 every synagogue them that believed on thee : 
 
 20. And "when the blood of thy martyr Stephen was shed, I also 
 was standing by, and consenting unto his death, andkept the rai- 
 ment of them that slew him. 
 
 21. And he said unto me, Depart: for I will send thee far hence 
 unto the Gentiles. 
 
 Li this defense, Paul must needs answer the question 
 which he knew was in a thousand Jewish souls there before 
 
ISO ACTS. — CHAP. XXII. 
 
 him ; — How came you to go off among the Gentiles? "Who 
 sent you there ? 
 
 Paul answers — I was at Jerusalem. I was feeling very 
 much at home here ; yet I was truly desirous to know the 
 will of my Master on this point, and consequently was pray- 
 ing in the temple— the usual place for burdened hearts — 
 longing to know the will of God. There, in an entranced 
 state, I saw the Lord and heard him say to me — " Make 
 haste and get out of Jerusalem ; for they Avill not receive thy 
 
 testimony concerning me," 'Ye are not to suppose that I 
 
 had been asking for such orders, or that I was eager to obey 
 them. On the other hand, I really allowed myself to debate 
 this matter, and to suggest that as they knew me very well — 
 knew my former Jewish life — knew how earnestly I had 
 persecuted these Christians, it would seem that no man 
 could preach Jesus Christ to them so hopefully and with so 
 much power as myself. 
 
 But, far from admitting the force of ray argument, the 
 Lord answered most peremptorily : — " Depart from Jeru- 
 salem ; I send thee far hence to the Gentiles." 
 
 22. And they gave liim audience unto this word, and then lifted 
 up tiieir voices and said, Away with such a foUoAV from the earth: 
 for it is not fit that he should live. 
 
 23. And as they cried out, and cast off their clothes, aud threw 
 dust into the air, 
 
 24. The chief captain commanded him to be brought into the 
 castle, and bade that he should be examined by scourging; that 
 he might know wherefore they cried so against him. 
 
 At this word — " Go to the Gentiles," the -pent fires and 
 furies of their fanaticism broke forth afresh, and again they 
 raise the wild shout — "Away with such a fellow from the 
 earth : kill him ! " Li mad excitement they tore off their 
 garments, and cast dust into the air in the wildest rage. This 
 called for the interposition of the Roman tribune who ordered 
 
 him to be at once brought into the castle. The brutal 
 
 practice of examining a prisoner by scourging assumed, 
 strangely, that the truth could be wrenched out of a man 
 by torture, and could not be obtained reliably in any more 
 civilized way. The only apology that can be made for this 
 Roman officer is that he found the usage established, and 
 that he did not know Paul yet. Probably he did not under- 
 stand Paul's Hebrew tongue, and so was none the wiser for 
 his speech. This outburst of rage from the crowd may have 
 led him to suppose that Paul must be guilty of some flagrant 
 
ACTS. — CHAP. XXIII. 181 
 
 crime, and therefore that he must examine him by torture 
 to ascertain what it was. 
 
 25. And as they bound him with thongs, Paul said unto the 
 centurion that stood by, Is it laAvful for you to scourge a man that 
 is a Roman, and uncondenined? 
 
 26. When the centurion heard that, he went and told the chief 
 captain, saying, Take heed what thou doest, for this man is a 
 Roman. 
 
 27. Then the chief captain came, and said unto him. Tell me, 
 art thou a Roman ? He said. Yea. 
 
 28. And the chief captain answered. With a great sum obtained 
 I this freedom. And Paul said, But I was free born. 
 
 29. Then straightway they departed fi-om him which should 
 have examined him : and the chief captain also was afraid, after 
 he knew that he was a Roman, and because he had bound him. 
 
 30. On the morrow, because he would have known the certainty 
 wherefore he was accused of the Jews, he loosed him from his 
 bands, and commanded the chief priests and all their council to 
 appear, and brought Paul down, and set him before them. 
 
 As they were binding him in preparation for the torture, 
 Paul remonstrated, declaring — I am a Roman citizen and 
 
 uncondenined : have you any right to scourge me ? Tliis 
 
 remonstrance was in Roman ears a note of alarm, and soon 
 brought the chief captain. Whether incredulous or not, he 
 put the question squarely — Art thou indeed a Roman citi- 
 zen? This honor cost me a round sum. Aye, but (said 
 
 Paul) I was born to this high honor. How Paul came to 
 
 inherit this right of Roman citizenshij) is not certainly known. 
 Various methods were possible. 
 
 The penalties for outraging the person of a Roman citizen 
 were severe. Here, therefore, as at Philippi, it gave immu- 
 nity at once from illegal violence. 
 
 The Roman officer, desirous to knoAV the real ground of 
 this furious clamor of the Jews against Paul, provided for 
 giving him a hearing (before the Jewish Sanhedrim on the 
 morrow). 
 
 oi^o 
 
 CHAPTER XXIII. 
 
 Paul is here before the Jewish council (vs. 1-5) ; declares 
 himself a Pharisee as to the doctrine of the resurrection, 
 and thus throws the apple of discord into the council (vs. 
 
182 ACTS. — CHAP. XXIII. 
 
 6-9) ; the Roman officer withdraws Paul into the castle, and 
 the Lord appears for his comfort (vs. 10, 11) ; forty men 
 conspire to take his life (vs. 12-15) ; how Paul hears of it, 
 and informs the chief captain (vs. 16-22) ; is sent under guard 
 to Felix at Csesarea, with a written statement of his case (vs. 
 23-35). 
 
 1. And Paul earnestly beholding the council said, Men and breth- 
 ren, I have lived in all good conscience before (iod until this day. 
 
 2. And the high priest Ananias commanded them that stood by 
 him to smite him on the mouth. 
 
 3. Then said Paul unto him, God shall smite thee, thou Avhited 
 wall : for sittest thou to judge mo after the law, and commandest 
 me to be smitten contrary to the law ? 
 
 4. And they that stood by said, Revilestthou God's high priest? 
 
 5. I'hen said Paul, I wist not, brethren, that he was the high 
 priest: for it is written, Thou shalt not speak evil of the ruler 
 of thy people. 
 
 "Earnestly beholding" — looking the council fully in the 
 face, as one under no consciousness of crime ; — not as a 
 man ashamed tlirough conscious guilt to look good men in 
 
 the face. " Men and brethren "—here as heretofore — Ye 
 
 men who are brethren ; brother-men. The exact sense of 
 
 the clause — " lived in all good conscience," is — I have lived 
 toward God with entire consciousness of rectitude until this 
 
 day. The primary sense of the verb is — Have borne myself 
 
 as a citizen under God — a subject of his kingdom. 
 
 "Until this day" — purposely covers his whole Christian 
 life since his conversion ; for it was of this portion that the 
 case required him to speak. Ye know how I lived before 
 that eventful day and will not find f^^ult with me as to that ; 
 but let me tell you, I have lived in purer, more upright con- 
 science toward God ever since than before. 
 
 This declaration of his own innocence gave mortal offense; 
 for it assumed their guilt. If he was right, they were wrong, 
 — Smiting the prisoner under trial upon the mouth is not 
 uncommon even to this day in Oriental courts. Modern 
 travelers find cases in Persia. The prisoner who allows 
 himself to speak more freely than pleases the court gets 
 this rebuff. 
 
 This outrageous injustice stirs Paul's indignation. God 
 will soon smite thee, thou whited wall ; for dost thou sit in 
 the seat of justice to administer toward me a righteous law, 
 and then break that righteous law thyself by ordering that 
 I be unlawfully smitten ! Paul remembers that the law 
 saith (Lev. 19: 15) " Thou shalt do no unrighteousness in 
 
ACTS. — CHAP. XXIII. 183 
 
 judgment; in righteousness shalt thou judge thy neighbor." 
 "Thou whited ^^■a\\" is ilhistrated by Matt. 23: 27:— 
 " Ye" [Pharisees] "are like unto whited sepulchers which 
 indeed appear beautiful outwardly, but within are full of 
 dead men's bones and all uncleanness." — The Jews white- 
 washed their sej^ulchers to make their localities so conspicu- 
 ous that all might avoid inadvertent defilement. 
 
 Paul's words — " I wist not that he was the High Priest " 
 
 — have received two quite diverse constructions : (a.) I 
 
 did not know the fact; And (b.) I inadvertently overlooked 
 the fact; it was not on my mind. The former is the ex- 
 act sense of his words. I did not know that he is high 
 
 priest. The latter sense (b) it is, to say the least, very 
 
 difficult to justify from these words of Paul. It is therefore, 
 better to assume either that there was some real question as 
 to his holding the office legitimately; or that the office 
 changed hands so frequently at that time that the knowledge 
 
 of his being the incumbent had not reached Paul. In 
 
 this view of Paul's meaning, we understand him to imply — 
 If I had known that he is high priest, I should have re- 
 frained from violating that very righteous law of Moses 
 (Ex. 22: 28)— "Thou shalt not curse [speak ill off] the 
 ruler of thy people." — It was veiy pertinent that before this 
 court, Paul should speak in these respectful terms of the law 
 of Moses. 
 
 6. But when Paul perceived that the one part were Sadducees, 
 and the other Pharisees, he cried out in the council, Men and 
 brethren, I am a Pharisee, the son of a Pharisee, of the hope and 
 resurrection of the dead I am called in question. 
 
 7. And when he had so said, there arose a dissension between 
 the Pharisees and the Sadducees : and the multitude was divided. 
 
 8. For the Sadducees say that there is no resurrection, neither 
 angel, nor spirit : but the Pharisees confess both. 
 
 9. And there arose a great cry : and the scribes that were of 
 the Pharisees' part arose, and strove, saying, "We find no evil in 
 this man : but if a spirit or an angel hath spoken to him, let us 
 not fight against God. 
 
 This stroke of policy was adroit, and yet was a justifiable 
 adroitness ; for though Paul did not say all the truth, he yet 
 kept himself fully within the truth. He did not claim to be 
 a Pharisee in all points, but only in the point of the resur- 
 rection of the dead and the doctrine of the existence of spir- 
 its which it assumed. — Of course he Avas perfectly familiar 
 with the respective attitudes of Pharisee and Sadducee. 
 Hence as soon as he saw that both parties were represented 
 
184 ACTS. — CHAP. XXIII. 
 
 in tliat council, liis quick eye caught his opportunity and he 
 liurled this apple of discord, as it were a bombshell, into the 
 camp of those old antagonists — and doubtless quietly enjoyed 
 the resulting battle. In v. 9, under the worcl for "strove," 
 Luke suggests that they fought it through and through, bat- 
 tling with each other. It was strictly true that Paul was 
 
 a Pharisee by birth, and no less by education. Possibly 
 these well-known facts served, just at this moment, to place 
 
 the Pharisees in sympathy with himself But in this new 
 
 and bold attitude of Paul before the council, the most vital 
 point is in the words — " Of the hope and resurrection of the 
 dead, I am called in question." — These words — "hope" and 
 "resurrection" — some critics combine into one thought — The 
 hope of a resurrection. This combination, however, is rarely 
 admissible. Moreover, in this very condensed form of state- 
 ment, it seems quite legitimate to expand the sense of this 
 word "hope" so that it shall refer to the great national Hoj^e 
 of Israel; viz., the long, oft-promised Messiah. This view 
 of its meaning seems to me to be sustained by the more ex- 
 panded statement (26: 6, 7) — "And now I stand and am 
 judged for the hope of the promise made of God unto our 
 fathers; unto which promise our twelve tribes, instantly 
 serving God day and night, hope to come. For which 
 
 hope's sake, I am accused of the Jews." So interpreted, 
 
 Paul means to say — I am on trial, indicted upon tAvo great 
 points, viz. , my faith in my nation's promised Messiah ; and 
 my faith in the resurrection. These two points were closely 
 blended inasmuch as the resurrection of Jesus was the grand 
 proof of his being the nation's Messiah. 
 
 That the Sadducees denied both the resurrection and the 
 existence of spirits — i. e., Avere materialists — appears in their 
 controversies with Jesus. (See Luke 20 : 27-38 and Notes 
 thereon,) — and is fully confirmed bv Josephus. In his 
 "Jewish War" (2: 8: 14), he says— "The Sadducees reject 
 the permanence or existence of the soul after death, and 
 
 the rewards and punishments of an invisible world." 
 
 Again, in his "Antiquities" (18: 1: 4) — "The Sadducees 
 hold that the souls of men perish with their bodies." — The 
 Talmudists and other Jewish writers sustain this view of the 
 Sadducean faith. 
 
 In V. 9, the better textual authorities omit the last clause — 
 "Let us not fight against God;" — making the sense — We 
 find no wrong [evil] in this man; if spirit or angel hath 
 
ACTS. — CHAP. XXIII. 185 
 
 spoken to him — what then? — or, what if spirit or angel 
 may have spoken to him? 
 
 10. And when there arose a great dissension, the chief cap- 
 tain, fearing lest Paul should have been pulled in pieces of them, 
 commanded the soldiers to go down, and to take him by force 
 from among them, and to bring him into the castle. 
 
 11. And the night following the Lord stood by him, and said. 
 Be of good cheer, Paul, for as thou hast testified of me in Je- 
 rusalem, so must thou bear witness also at Rome. 
 
 Paul was in danger of being literally pulled in pieces, for 
 the party of the Pharisees Avere rushing in to protect him — 
 the Sadducees, to seize him and put him to death. 
 
 In the night that followed, after the exciting scenes and 
 perils of this day, the Lord came to Paul with words of 
 cheer: — "As thou hast nobly testified for me here in Jeru- 
 salem, so shalt thou also in Rome." Of course this covered 
 his personal safety through these perils from mob violence, 
 through his future hearings before Jewish or Roman tri- 
 bunals, and through the dangers of the sea. 
 
 12. And when it was day, certain of the Jews banded together, 
 and bound themselves under a curse, saying that they would 
 neither eat nor drink till they had killed Paul. 
 
 13. And there were more than forty which had made this con- 
 spiracy. 
 
 14. And they came to the chief priests and elders, and said, 
 We have bound ourselves under a great curse, that we will eat 
 nothing until we have slain Paul. 
 
 15. Now therefore ye with the council signify to the chief cap- 
 tain that he bring him down unto j'ou to-morrow, as though ye 
 would inquire something more perfectly concerning him : and 
 we, or ever he come near, are ready to kill him. 
 
 In V. 12, the better text reads — not " certain of the 
 
 Jews" — but "the Jews." "Bound themselves under a 
 
 curse " — is literally — anathematized themselves ; and more 
 fully (v. 14) "We have anathematized ourselves Avith 
 
 anathema." Failing in their efforts to convict Paul of 
 
 capital crime before the Roman tribunal, they lay this plot 
 
 for waylaying and murder. The thoughtful reader will 
 
 be struck with the vast superiority of Roman justice above 
 Jewish. The spirit of fanaticism in this Jewish Sanhedrim 
 and their supporters, is simply amazing — a perfect outrage 
 on every principle of justice and even common humanity. 
 It is plain that the council indorsed this scheme of way- 
 laying and murder, and became parties to it with no appa- 
 
186 ACTS. — CHAP. XXIII. 
 
 rent misgiving. A passage from Pliilo — a writer perfectly 
 familiar with the Jewish fanaticism of that age — will de- 
 velop its spirit : — "When a Jew forsakes the worship of the 
 true God, it is highly proper that all who have a zeal for 
 virtue should have a right to punish him with their own 
 hand without delay, not carrying them before a court of ju- 
 dicature, or any magistrate ; but inflicting immediate pun- 
 ishment, regarding themselves for the time as all things — 
 senators, judges, praetors, sergeants, accusers, witnesses, the 
 law, the people — so that, hindered by nothing, they may 
 without fear and with all promptitude, espouse the cause of 
 piety." 
 
 16. And when Paul's sister's son heard of their lying in wait, 
 he went and entered into the castle, and told Paul. 
 
 17. Then Paul called one of the centurions unto him, and said, 
 Bring this young man unto the chief captain : for he hath a cer- 
 tain thing to tell him. 
 
 18. So he took him, and brought him to the chief captain, and 
 said, Paul the prisoner called me unto him, and prayed me to 
 bring this young man unto thee, who hath something to say unto 
 thee. 
 
 19. Then the chief captain took him by the hand, and went 
 with him aside privately, and asked him, What is that thou hast 
 to tell me? 
 
 20. And he said. The Jews have agreed to desire thee that 
 thou wouldest bring down Paul to-morrow into the council, as 
 tjfough they would inquire somewhat of him more perfectly. 
 
 21. But do not thou yield unto them: for there lie in wait for 
 him of them more than forty men, which have hound themselves 
 with an oath, that they will neither eat nor drink till they have 
 killed him: and now are they ready, looking for a promise from 
 thee. 
 
 22. So the chief captain then let. the young man depart, and 
 charged him. Sec thou tell no man that thou hast showed these 
 things to me. 
 
 How Paul's nephew chanced to hear of this plot and its 
 plan does not appear. But we know that the Lord always 
 has means ready for the ends he desires. — Luke (v. 16) 
 calls their scheme a " trap " [" lying in wait."] The cen- 
 turion — captain of a hundred men — had the immediate 
 charge of Paul. Through him Paul gets the case before 
 the chief captain. 
 
 23. And he called unto him two centurions, saying, Make ready 
 two hundred soldiers to go to Caesarea, and horsemen threescore 
 and ten, and spearmen two hundred, at the third hour of the 
 night ; 
 
ACTS. — CHAP. XXIII. 187 
 
 24. And provide them beasts that they may set Paul on, and 
 bring him safe unto Felix the governor. 
 
 This strong military escort and the starting off after 
 night-fall, assumed a sense of no small danger of an attempt 
 upon Paul's life during this journey. 
 
 25. And he wrote a letter after this manner: 
 
 26. Claudius Lysias unto the most excellent governor Felix 
 sendeth greeting. 
 
 27. This man vpas taken of the Jews, and should have been 
 killed of them : then came I with an army, and rescued him, 
 having understood that he was a Roman. 
 
 28. And when I would have known the cause wherefore they 
 accused him, I brought him forth into their council : 
 
 29. Whom I perceived to be accused of questions of their law, 
 but to have nothing laid to his charge worthy of death or of bonds. 
 
 30. And when it was told me how that the Jews laid wait for 
 the man, I sent straightway to thee, and gave commandment to 
 his accusers also to say before thee what they had against him. 
 Farewell. 
 
 Felix was at this time the Roman Procurator of Judea, 
 having received this office from the Emperor Claudius, prob- 
 ably in A. D. 52. He had projninent faults of character, 
 but, also, some of the sterling excellencies of a Roman of- 
 ficer. — This letter to him is a fine specimen of Roman mil- 
 itary correspondence — direct, explicit, respectful. In v. 
 
 27 the English — "Should have been killed"— is liable to 
 misconception. It certainly can not mean — ought to have 
 been. The Greek is precisely — Was about to be killed by 
 them. — The fact of his being a Roman citizen was abundant 
 reason for his rescue. But besides this, he informs the gov- 
 ernor that the accusations against Paul pertained only to 
 certain questions of their law, and involved nothing worthy 
 of death or of bonds. 
 
 31. Then the soldiers, as it was commanded them, took Paul, 
 and brought him by night to Antipatris. 
 
 32. On the moi-row they left the horsemen to go with him, and 
 returned to the castle : 
 
 33. Who, when they came to Caesarea, and delivered the epis- 
 tle to the governor, presented Paul also before him. 
 
 34. And when the governor had read the letter, he asked of 
 what province he was. And when he understood that he was of 
 Cilicia ; 
 
 35. I will hear thee, said he, when thine accusers are also 
 come. And he commanded him to be kept in Herod's judgment 
 hall. 
 
188 ACTS. — CHAP. XXIV. 
 
 The Inquiiy — of what province? — may have been sug- 
 gested by the statement that he was a Koman citizen. 
 Paul could explain how this came to pass. This judg- 
 ment hall was built by Herod, and, therefore, bore his name. 
 
 di^c 
 
 CHAPTER XXIV. 
 
 The one subject in tliis chapter is the hearing of Paul be- 
 fore Felix ; — comprising the argument of the prosecution, 
 managed by one Tertullus (vs. 1-9) ; Paul's defense, in- 
 cluding the negative points (vs. 10-13) ; and the positive (vs. 
 14-16) ; and a further statement (vs. 17-21) ; Felix post- 
 pones his decision (vs. 22, 23) ; hears Paul again in the 
 presence of his wife, Drusilla (vs. 24, 25) ; but is removed 
 from office, leaving this case yet undecided (vs. 26, 27). 
 
 1. And after five days Ananias the high priest descended with 
 the elders, and with a certain orator named Tertullus, who in- 
 formed the governor against Paul. 
 
 2. And when he was called forth, Tertullus began to accuse 
 him, saying. Seeing by thee we enjoy great quietness, and that 
 very worthy deeds are done unto this nation by thy providence, 
 
 3. We accept it always, and in all places, most noble Felix, with 
 all thankfulness. 
 
 "Descended" — i. e., came down from Jerusalem to 
 Csesarea. Whether Jerusalem were of higher altitude than 
 other places or not, usage always spake of going to Jerusa- 
 lem as going up ; — from it, as going down. 
 
 This orator [advocate] Tertullus, as his name implies, was 
 a Roman — the Roman law requiring that all cases brought 
 to trial before their own courts should be conducted by ad- 
 vocates admitted to their own bar. 
 
 " Informed the governor," is in the sense of presenting 
 the case for the prosecution. — In v. 2, read — This man [Paul] 
 having been called up, or in modern phrase, Paul's case hav- 
 ing been called, Tertullus commenced his plea for the prose- 
 cution ; and first he compliments the court [governor] with 
 
 very fulsome flattery. In v. 3, the Avords " always and 
 
 in all places," may qualify the doing of Avorthy deeds for the 
 Jewish nation under his administration. His meaning may 
 be that those worthy deeds had been continuous and wrought 
 
ACTS. — CHAP. XXIV. 189 
 
 under all circumstances. — The compliment was partly true and 
 partly not true. Felix had borne a strong hand in the sup- 
 pression of guerrilla robber bands, then sorely molesting Ju- 
 dea ; but his general administration over the Jews had been 
 venal, oppressive, and thoroughly odious. " Both Josephus 
 and Tacitus represent him as one of the most corrupt and 
 oppressive rulers ever sent by the Romans into Judea." 
 
 4. Notwithstanding, that I be not further tedious unto thee, I 
 pray thee that thou wouldest hear us of thy clemency a few words. 
 
 5. For we have found this man a pestilent fellow, and a mover 
 of sedition among uU the Jews throughout the world, and a ring- 
 leader of the sect of the Nazai-enes : 
 
 6. Who also hath gone about to profane the temple : whom we 
 took, and would have judged according to our law. 
 
 7. But the chief captain Lysias came upon us, and with great 
 violence took him away out of our hands, 
 
 8. Commanding his accusers to come unto thee: by examining 
 of whom thyself mayest take knowledge of all these things, 
 whereof we accuse him. 
 
 9. And the Jews also assented, saying that these things were 
 so. 
 
 The word " clemency " seems to mean, not so much mild- 
 ness, or gentleness, or even kindness, as impartiality, equity 
 — the qualities specially requisite in a judge. 
 
 In his prosecution Tertullus makes three points : — (1.) 
 That Paul was a, pest, exciting Jews all the world over to sedi- 
 tion — i. e., involving them in quarrels among themselves : — 
 (2.) A ring-leader of the odious Nazarenes — a reproachful 
 name applied here to Christians as being followers of Jesus 
 of Nazareth : — (3.) Sacrilege, in attempting to profane the 
 
 temple. The older textual authorities, and consequently 
 
 the best modern critics, omit, in v. 6, all after the word 
 " took " ; also all of v. 7, and in v. 8, the clause — com- 
 manding his accusers to come to thee ; so that the first 
 part of V. 6, is followed by a portion of v. 8, thus : — 
 " Whom we took, by examining whom thyself mayest know 
 all these things," etc. — Supposing this doubtful passage to be 
 genuine, there is much in it of egregious misrepresentation. 
 So far from wishing or intending to judge him according to 
 their law, they only sought to kill him (see 21 : 31 and 26 : 
 21). — The Jews, i. e., the high priest and his elders in- 
 dorsed the accusation as put by their advocate. 
 
 10. Then Paul, after that the governor had beckoned unto him 
 to speak, answered, Forasmuch as I know that thou hast been of 
 
190 ACTS. — CHAP. XXIV. 
 
 many years a judge unto this nation. I do the more cheerfully 
 answer for myself: 
 
 11. Because that thou mayest understand, that there are yet 
 but twelve days since I Avcnt up to Jerusalem for to worship. 
 
 12. And they neither found me in the temple disputing with 
 any man, neither raising up the people, neither in the synagogues, 
 nor in the city : 
 
 13. Neither can they prove the things whereof they now ac- 
 cuse me. 
 
 Paul descends to no unworthy flattery, but says that he 
 answers in his own defense cheerfully, because Felix had 
 been several years in office, and, therefore, had ample op- 
 portunity to learn the general character of the Jewish 
 Sanhedrim, and, perhaps, also, to know something of Chris- 
 tianity. — Felix is supposed to have entered upon his pro- 
 curatorship A. D. 52 — then six or seven years ago. 
 
 Paul's first point is that Felix had the means of knowing 
 [literally, "thyself being able to know"] that it is now 
 only twelve days since I came up to Jerusalem to worship 
 at this feast. The time, therefore, within which the chief 
 crimes charged against him could have been committed was 
 very short, and Felix could easily ascertain how Paul had 
 been employed during this brief period. — Paul proceeds to 
 deny all the charges brought against him of misdemeanor 
 during these twelve days. They never found me disputing 
 in the temple, or exciting sedition anywhere in the syna- 
 gogues or in the city. 
 
 14. But this I confess unto thee, that after the way which they 
 call heresy, so worship I the God of my fathers, believing all things 
 which are written in the law and in the prophets. 
 
 15. And have hope toward God, which they themselves also 
 allow, that there shall be a resurrection of the dead, both of the 
 just and unjust. 
 
 16. And herein do I exercise myself to have always a con- 
 science void of offense toward God, and toward men. 
 
 On the positive side Paul very frankly avows his faith and 
 
 his Christian life. " After the way which they call heresy" 
 
 — which means (as usual) the tvay of thinking — according to 
 the system of doctrine and the course of life which they de- 
 nounce as a heresy, so do I Avorship the God of my fathers. 
 So far from having apostatized from my fathers' God (he 
 would say) I worship Him far more truly and earnestly than 
 my accusers do. Most thoroughly do I believe both the law 
 and the prophets. Esjiecially do I hold firmly to that great and 
 
ACTS. — CHAP. XXIV. 191 
 
 glorious '^ hope" which ye — which all Phai-isees — profess also 
 to hold, viz., of a universal resurrection of all men — the just 
 and the unjust. Paul did not overstate the case in repre- 
 senting this doctr'ine of a universal I'esurrection as the gene- 
 ral belief of the Jews. Tiie Sadducees, he well knew, denied 
 the resurrection; but he also knew that they were relatively 
 few in number and that they did not represent the prevalent 
 belief of Jews. On these great points of religious belief, 
 the masses held with the Pharisees and not with the Saddu- 
 cees. — Holding this faith (Paul would say) I am constrained 
 to a conscientious life. I dare not sin against my conscience 
 and against my God, with this gi'eat fact of the resurrection 
 and its consequent general judgment thoroughly in my soul 
 as eternal truth. 
 
 17. Now after many years I came to bring alms to my nation, 
 and offerings. 
 
 18. Whereupon certain Jews from Asia found me purified in the 
 temple, neither with multitude nor with tumult. 
 
 19. Who ought to have been here before thee, and object, if they 
 had ought against me. 
 
 20. Or else let these same here say, if they have found any evil 
 doing in me, while I stood before the council, 
 
 21. Except it be for this one voice, that I cried standing among 
 them. Touching the resurrection of the dead I am called in ques- 
 tion by you this day. 
 
 He had been absent several years — for it was now about 
 A. D. 58, and Paul's last previous visit at Jerusalem was in 
 A. D. 54 or 55. 
 
 The "alms" to which Paul refers were those collections 
 made at Corinth and Macedonia of which we read quite fully 
 in Rom. 15: 25, 26 and 1 Cor. 16: 1-4 and 2 Cor. 8 : 1-4. 
 The allusion to these alms made here is entirely incidental. 
 A much more full account of the whole transaction may be 
 gathered from Paul's epistles. Thus this history corroborates 
 the epistles, and the epistles, the history — the coincidence 
 being manifestly not of design but entirely incidental. 
 
 Notice that Paul was presenting the required offerings, 
 pursuant to his vow (21: 26, 27) when suddenly the excited 
 Jews fell upon him and put an end to his puiifying of him- 
 self in the temple. Those Jews from Asia who sprung the 
 mob upon Paul ought (Paul suggests) to have been here if 
 they had any charge to bring against me. Or let my accus- 
 ers who stand here say definitely if they have found any 
 ■wrong thing — any crime done by me. Except it be that 
 
192 ACTS. — CHAP. XXIV. 
 
 one voice (utterance]— that one thing said — viz., the declar- 
 ing of his i'aith in the resurrection of the dead and putting 
 this as essentially the substance of his creed as a Christian. 
 
 22. And when Felix heard these things, having more perfect 
 knowledge of that way, he deferred tlieni, and said, When Lysias 
 the chief captain shall come down, I will know the uttermost of 
 your matter. 
 
 23. And he commanded a centurion to keep Paul, and to let 
 him have liberty, and that he should forbid none of his acquaint- 
 ance to minister or come unto him. 
 
 The better supported textual authorities omit the woi'ds — 
 "When Felix heard these things" — giving only this: — But 
 Felix put them over — i. e., adjourned the case, knowing 
 
 more accurately the things concerning this sect. Here 
 
 we meet the question — What is the point of this compari- 
 son? — more accurately than xvliaf! Pi'obably this; — more 
 accurately than to decide the case against Paul; more accu- 
 rately than to believe the charges of the prosecution to be 
 well sustained, or to involve any real crime even if proved. 
 He had (presumably) learned something of true Christian- 
 ity ; and he could not but see that the charges brought 
 against Paul were both false and frivolous — the result of 
 bigotry and malign fanaticism— involving no crime against 
 wholesome civil law, and not the least oflense which his Ro- 
 man court coukl rightfully punish. — Therefore, not willing 
 either to offend the Jews by acquitting Paul, or to violate his 
 sense of justice by condemning him, he adopted the cow- 
 ardly expedient of adjourning the decision under the pretense 
 of a more thorough investigation when Lysias should come 
 down to his city. Then, said he, I will know your matter 
 — all that pertains to the case — n>ost thoroughly. — This was 
 promising very fairly, considering that he already knew 
 
 enough to demand his prompt and full acquittal. IMean- 
 
 time his conviction of Paul's innocence avails to ameliorate 
 the severity of his conH)iement. Consequently he places 
 him under the general charge of a centurion, and alloAVs his 
 friends the freest access. 
 
 24. And after certain days, when Felix came with his wife 
 Drusilla, which was a Jewess, he sent for Paul, and heard him 
 concerning the faith in Christ. 
 
 25. And as he reasoned of righteousness, tenqjcrance and 
 judgment to come, Felix trembled, and answered. Go thy way 
 for this time ; when I have a convenient season, I will call for 
 thee. 
 
ACTS. — CHAP. XXIV. 193 
 
 26. He hoped also that money should have been given him of 
 Paul, that he might loose him : Avhcrcfore he sent for him the 
 oftener, and communed with him. 
 
 27. But after two years Porcius Festus came into Felix' room : 
 and J'elix, willing to show the Jews a pleasure, left Paul bound. 
 
 To estimate Paul's fidelity to truth and to the souls of men, 
 and to get the full moral value of his example, we need to 
 know somewhat the character and life of these two hearers, 
 Felix and Drusilla. 
 
 Of this Felix, the historian Tacitus — always terse and 
 intentionally truthful — records that " he exercised the power 
 of a king in the spirit of a slave ; " that " relying upon the 
 influence of his brother at the court (the infamous Pallas), 
 he acted as if he had a license to commit every crime Avith 
 impunity." Finally, he puts his moral character in two 
 most expressive Avords — cruelty and lust [" sievitiam et libid- 
 inem"]. 
 
 This Drusilla, also, has an infamous historic record. Ac- 
 cording to Josephus, she was a daughter of Herod Agrippa 
 (of Acts 12:1, 20-23 ; a sister of the Agrippa who appears in 
 Acts 25: 13) ; was married to Azizus, king of the Emesenes, 
 but shortly after was j^iersuaded to desert him and to marry 
 Felix. In this case, the words of Josephus are — " When 
 Felix Avas procurator of Judea, he saAV her, and being capti- 
 vated by her beauty, persuaded her to desert her husband, 
 
 transgress the laws of her country and marry himself" 
 
 Such Avere the parties before Avhom Paul is brought to be 
 be heard " concerning the faith in Christ." 
 
 "Felix having come Avith his Avife Drusilla" — apparently 
 having brought her to his home at the close of his wedding 
 tour. She being a Jewess, and curious to hear the famous 
 gospel preacher Paul, Felix arranges for this hearing. 
 
 As to Paul, he could in no Avise preach " the faith of 
 Christ " Avithout presenting him as one who saves his people 
 from their sins. To do this involved the presentation here 
 made of what sin is. He Avas not, therefore, going aside 
 from his legitimate subject — was not digressing from his 
 theme, nor saying things irreleA'ant to the character of his 
 audience, Avhen in the presence of such a king and of such 
 a queen, he "reasoned of righteousness" [intrinsic justice], 
 "and of temperance," not merely in the modern sense of 
 abstaining from strong drink, but in the broadest sense — 
 chastity, self-control over all unhalloAved passions ; — and " of 
 the judgment that is about to come " — that final, eventful, 
 
194 ACTS. — CHAP. XXIV. 
 
 awful day, when God "will judge the world in righteousness 
 by that man whom he hatli ordained" (Acts 17: 31). Rea- 
 soning upon these themes involves the setting them forth in 
 their logical and practical relations ; their intrinsic fitness ; 
 their pungent and certain application to all sinful men and 
 women, whether in the hovels of the poor, or in the palaces 
 of the great, or upon the thrones of the mighty. 
 
 Under this preaching of the faith in Christ, it is not said 
 whether Drusilla listened, or cared, or felt comjDunction ; 
 but Felix was alarmed. He became fear-stricken. The word 
 " trembled" should not be applied to physical agitation, but 
 rather to his mental state. Under this tremendous press- 
 ure, what did he do ? He said — "Go, for now — for the 
 present ; but (literally) having found a fit time, I will call 
 for thee ; " i. e., Avhen I shall have found an opportunity — an 
 appropriate time — you sliall be invited in for a further hear- 
 
 ing. So he stifled his convictions ; applied this balm to 
 
 his stricken conscience — and went on in his old sins ! 
 
 " At the same time hoping that money would be given 
 him by Paul " — should be closely connected with the verse 
 preceding. It was one of the ruling considerations in his 
 mind. The prisoner before him had friends, he knew ; and 
 remembering that he brought a very considerable contribution 
 from distant churches to the poor saints at Jerusalem, the 
 thought and hope of making money out of this case induced 
 
 him to send for Paul often and talk over this matter. We 
 
 may safely presume that Paul did not raise his hope of money; 
 and next, that he neglected no opportunity to press the con- 
 science of this guilty king. But, this conscience (we may 
 presume) lost its sensibility to conviction of truth after the 
 first struggle had ended in staving- off* the proper decision. 
 If this forcing off by postponement could have left any sen- 
 sibility unscathed, his debasing cupidity must have seared 
 and ossified what had been a conscience, " as with a hot 
 iron." Alas! the havoc made upon human souls by this 
 love of money! 
 
 The reader should notice that Paul, thus brought before 
 kings to speak of Christ, with the present consciousness that 
 personal liberty if not even life was at stake, yet spake 
 not fi»r himself, ))ut for God and righteousness, with unflinch- 
 ing fidelity to the consciences and to the souls of his two 
 hearers. Here, as in his three years' labor at Ephesus, his 
 supreme desire was to be pure from the blood of all. Never 
 
ACTS. — CHAr. XXV. 195 
 
 a king should have it to say that he '' had shunned to declare 
 the whole counsel of God." 
 
 There are also obvious and weighty moral lessons from 
 this case of Felix — a troubled conscience roused to solemn 
 fear for the moment, but resisting and evading the present 
 pressure of conviction ; and then apparently, going through 
 life with a conscience hopelessly seared, and for all practical 
 purposes dead. Alas, that Felix should have such a fol- 
 lowing, by myriads of like self-hardened souls ! 
 
 " After two years" — i. e., of Paul's confinement at Ctesarea, 
 Felix was superseded by Festus. The date of this change 
 
 is fixed with a good degree of certainty in A. D. 60. His 
 
 motive for leaving Paul in bonds, more closely confined than 
 before (v. 23) was that he might lay up for himself favors 
 with the Jews — do what they would take as a favor to them- 
 selves. His reason for seeking their good will was that they 
 might not follow him to Rome with their (very just) com- 
 plaints against his administration. He had but too much 
 reason to fear this. Other Roman officers, retiring from office, 
 had pursued the same selfish and unrighteous policy. It is 
 supposed to have been in his case unsuccessful, as, injustice, 
 it ought to have been. 
 
 CHAPTER XXV . 
 
 This chapter presents Paul under Festus (successor to Fe- 
 lix), including the unsuccessful efforts of the Jews to have 
 him taken up to Jerusalem (v. 1-5) ; a hearing before Fes- 
 tus at Cesarea (vs. 6-8) ; still another proposition to Paul 
 to go up to Jerusalem for trial which Festus sustains, but 
 Paul refuses and appeals to Cesar (vs. 9-12). Agrippa and 
 Bernice visit Festus (v. 13) ; who lays Paul's case before 
 them (vs. 14-21); Agrippa wishes to hear Paul (v. 22); 
 and Festus explains the state of Paul's case (vs. 23-27). 
 
 1. Now when Festus was come into the province, after three 
 days he ascended from Coesarea to Jerusalem. 
 
 Josephus fully sustains Luke, to the point that Festus was 
 the immediate successor of Felix. His administration con- 
 tinued somewhat less than two years (A. D. 60-62), and 
 terminated with his death. His record is in the main fair — 
 
196 ACTS. CHAP. XXV. 
 
 much more so than that of Fehx before him or of Albinus, 
 next after. 
 
 2. Then the high priest and the chief of the Jews informed him 
 against Paul, and besought hira, 
 
 3. And desired favor against him, that lie would send for him 
 to Jerusalem, laying wait in the way to kill him. 
 
 4. But Festus answered, that Paul should be kept at Cassarea, 
 and that he himself would depart shortly thither. 
 
 5. Let them therefore, said he, which among you are able, go 
 down with me, and accuse this man, if there be any wickedness 
 in him. 
 
 Before him the leading Jews renew their prosecution 
 against Paul, asking as a special favor to themselves that 
 Festus would order Paul brought to Jerusalem, ostensibly 
 for trial, but really for the purpose of waylaying him and 
 taking his life. At this stage of their nation's history, the 
 ruling authorities at Jerusalem were utterly unprincipled; 
 reckless of justice ; equal to the most outrageous villainy. 
 The government was too rotten morally to exist many years 
 longer. The terrific retribution which swept city and peo- 
 ple to ruin within less than ten years from this date, was a 
 legitimate result of foregone national wickedness. 
 
 To their request Festus replied — Paul will remain at Ce- 
 sarea — the proper place for his trial. I am going there 
 shortly. If ye have charges to bring against him, ye shall 
 have a hearing. 
 
 In V. 5, the clause — "Those among you who are able" — 
 admits of two slightly different constructions ; (a.) Your 
 strong, mighty men; — or (b.) Those men among you w'ho 
 are strong for this special purpose, having good ability to 
 conduct this prosecution. The latter seems most in harmony 
 with the course of thought. 
 
 6. And when he had tarried among them more than ten days, 
 he went down unto Cjesarea ; and the next day sitting on the 
 judgment-seat commanded Paul to be brought. 
 
 7. And when he was come, the Jews which came down from 
 Jerusalem stood round about, and laid many and grievous com- 
 plaints against Paul, which they could not prove. 
 
 8. While he answered for himself. Neither against the law of 
 the Jews, neither against the temple, nor yet against Cassar, have 
 1 offended any thing at all. 
 
 Luke gives the substance of this trial — not its details. 
 
 The things charged against Paul were many and grievous ; 
 but the proof was wanting. Hence it was only necessary 
 
ACTS. — CHAP. XXV. 197 
 
 for Paul to answer with explicit denial. — I have neither vi- 
 olated Jewish law nor profaned their temple nor committed 
 any crime against Cesar. 
 
 9. But Festus, willing to do the Jews a pleasure, answered 
 Paul, and said. Wilt thou go up to Jerusalem, and there be judged 
 of these things before me ? 
 
 10. Then said Paul, 1 stand at Caesar's judgment seat, where I 
 ought to be judged: to the Jews have I done no wrong, as thou 
 very well knowest. 
 
 11. For if I be an ofiFender, or have committed any thing worthy 
 of death, I refuse not to die: but if there be none of these things 
 whereof these accuse me, no man may deliver me unto them. I 
 appeal unto Cesar. 
 
 Festus, still wishing to gratify the Jews, asks Paul yet 
 again if he is willing to go up to Jerusalem for a new trial. 
 — It is a question whether this implied merely a change in 
 the place of holding the court, or a change in the court it- 
 self — i. e., from the Eoman tribunal to the Jewish. The 
 form of the question as put here seems to assume the former ; 
 but Paul's answer most decidedly supposes the latter. He 
 saw in the proposition a scheme of the Jews, with consent of 
 Festus, to remove his case from the Roman tribunal to the 
 Jewish. Against this he firmly protested. Fully aware of 
 his rights as a Roman citizen, he said — "I stand at Caesar's 
 judgment seat and there I will stand till my case is finally 
 decided." 
 
 In the last clause of v. 10, Paul's word is comparative, 
 not superlative, meaning — As thou knowest bettei' — not 
 ' ' very well ; " but better than thou didst before this late 
 hearing ; for now thou must certainly know that the Jews 
 have proved nothing against me which Roman law can 
 
 recognize as wrong. In the spirit of conscious innocence 
 
 Paul declares with sublime grandeur — I am ready to meet 
 all the legitimate and righteous consequences of w^hatever 
 real crime I may be guilty ; but I am not ready to sacrifice 
 my life to a false and baseless prosecution. I ought not to 
 throw my life away to gratify the malice of the Jews — and 
 will not. Let no man surrender me to their bloody hands. 
 I appeal unto Cesar. 
 
 Apparently Paul lacked entire confidence even in Festus 
 on his Roman tribunal, so long as his desire to gratify the 
 Jews was stronger than his sense of justice. There seemed 
 to him to be no absolute safety short of an appeal to the 
 Emperor himself. 
 
 12. Then Festus, when he had conferred with the council, an- 
 
198 ACTS. — CHAP XXV. 
 
 SAvered, Ilast thou appealed unto Cresar? unto Cajsar shalt thou 
 go- 
 
 This "Council" with whom Festus conferred ["consult- 
 ed") was not the Jewish Council [Sanhedrim], but, as the 
 Greek word shows, was his own Roman jury, or bench of 
 associate Roman judges. 
 
 The last clause is better read affirmatively: — -'Thou hast 
 appealed to Caesar; thou shalt go to Csesar." It is thy right 
 to make this appeal of thy case ; we concede it ; and shall 
 take measures accordingly. 
 
 13. And after certain days king Agrippa and Bernice came unto 
 Ctesarea to salute Festus. 
 
 This Agrippa was a son of Herod Agrippa Avhose death is 
 narrated Acts 12: 21-23. Being but seventeen years of 
 age at the death of his father, he was thought too young to 
 succeed to the entire dominions of his father. He was made 
 king of Chalcis, and subsequently received the tetrarchate 
 of his uncle Philip (Luke 3: 1); and also certain parts of 
 Galilee and Perea, Avith the royal title, "king." Luke's 
 usage of titles evinces his accurate historical information. 
 
 Bernice was his sister. Her marriage I'ecord was most 
 scandalous. Agrippa was a Jew, not by birth precisely but 
 by education — ho being of Herodian or Asmonean stock. 
 
 This visit of Agrippa to Festus was one of civility, perhaps 
 induced by some hope of being called upon to assist or offi- 
 ciate in the trial of Paul, or at least, of making himself ac- 
 quainted with a man so celebrated. 
 
 14. And when they had been there many days, Festus declared 
 Paul's cause unto the king, saying, There is a certain man left in 
 bonds by Felix : 
 
 15. About whom, -when I was at Jerusalem, the chief priests and 
 the elders of the Jews informed me, desiring to have judgment 
 against him. 
 
 " 16. To whom I answered, It is not the manner of the Romans 
 to deliver any man to die, before that he which is accused have his 
 accusers face to face, and have license to answer for himself con- 
 cerning the crime laid against him. 
 
 17. Therefore, when they were come hither, without any delay 
 on the morrow I sat on the judgment seat, and commanded the 
 man to be brought forth. 
 
 18. Against Avhom when the accusers stood up, they brought 
 none accusation of such things as 1 supposed : 
 
 19. But had certain questions against him of their own super- 
 
ACTS. — CHAP. XXV. 199 
 
 stition, and of one Jesus, Avhich -was dead, -whom Paul affirmed to 
 bo alive. 
 
 20. And because I doubted of such manner of questions, I asked 
 him whether he would go to Jerusalem, and there bo judged of 
 these matters. 
 
 21. But when Paul had appealed to be reserved unto the hear- 
 ing of Augustus, 1 commanded him to be kept till I might send 
 him to Ccesar. 
 
 Here Festus introduces to liis royal guests the case of Paul, 
 left under bonds by Felix, wdio moreover had been prosecuted 
 
 by the Jews and tried before himself As Festus here 
 
 puts the case, he repi-esents himself to have been in grave 
 doubt how to decide this class of questions, and that there- 
 fore he asked Paul if he would consent to go up to Jerusalem 
 and have a trial there. This proposal Paul had refused, and 
 
 forthwith appealed to Ca:sar. But the historian (vs. 6- 
 
 11) has given a different view of the case — viz., that the 
 Jews utterly failed to prove any one of their many and 
 grievous complaints against Paul ; and then, that, purely to 
 gratify the Jews, Festus did not set Paul at liberty, as in 
 Roman justice he ought to have done ; but asked him if he 
 would go up to Jerusalem for trial there. This new ver- 
 sion of the real facts of the case w Inch seems to have been 
 an after-thought, designed to put in the back-ground, or even 
 out of sight, the utterly indefensible course of the Roman 
 procurator, does not turn to the credit of his honesty or ve- 
 racity. 
 
 Some points in this passage need a word of exposition. — 
 In V. 15, the legally technical use of the word " informed" 
 (as in 24 : 1 and 25 : 2) has the sense of being a formal 
 
 indictment charging crime. In v. 16 the words, " to 
 
 die " [for destruction] lack the best textual authority. 
 Without them, the verb itself carries essentially the same 
 sense, suggesting, however, the giving up of the accused as 
 a special favor to the prosecuting party. Just to gratify the 
 prosecution, Roman jurisprudence never allows the surren- 
 der of the accused till he shall have met his accusers face 
 to face, and have had opportunity for defense, against the 
 
 accusation. In v. 18, the older manuscript authorities 
 
 have it — " brought none accusation of such evil things — such 
 offenses or crimes — as I had supposed. 
 
 In V. 19, the word "superstition," having in usage a bad 
 sense, does not fairly represent the original, which in this 
 connection demands a sense not offensive to the Jews, It 
 
200 ACTS. — CHAP. XXV. 
 
 meant — not of their own religion — their own religious ideas 
 and woi'ship. We must bear in mind that Fostus is speak- 
 ing to King Agrippa — a man who " believed the prophets " 
 (26: 27) and to Bernice, a sister of Drusilla who is said 
 (24: 24) to have been a Jewess. In this jiresence no word 
 which could place the Jewish religion in an odious light 
 would be admissible. 
 
 In V. 21, the word " Augustus" applies to the then reign- 
 ing Emperor, being used as a term of honor — the august 
 one — and not designating Octavius to whom the Roman Sen- 
 ate first gave this honorary title. 
 
 22. Then Agrippa said unto Fcstus, I ■would also hear the man 
 myself. To-morrow, said he, thou shalt hear him. 
 
 The grammatical form of this verb — [' ' would hear "] by 
 general usage requires this translation : — I myself have been 
 wishincj to hear the man. This assumes that he had heard 
 of him — which is in the highest degree probable — and that 
 his curiosity had been excited to hear something from his 
 own lips. Indeed, it is not improbable that this desire was 
 the occasion of his present visit. Let it be noticed, more- 
 over, that the Avord " hear" must have in this case its com- 
 mon and not its judicial sense. It was not the hearing of 
 Paul's case upon its merits and under a judicial prosecu- 
 tion ; but simply hearing his own statement of this malicious 
 prosecution and of his Christian faith and belief. 
 
 23. And on the mon-ow, -when Agrippa was come, and Bernice, 
 with great pomp, and Avas entered into the place of hearing, Avith 
 the chief captains, and principal men of the city, at Festus' com- 
 mandment Paul -was brought forth. 
 
 24. And Festus said. King Agrippa, and all men -which are 
 here present with us, ye see this man, about whom all the mul- 
 titude of the Jews have dealt with me, both at Jerusalem, and 
 also here, crying that he ought not to live any longer. 
 
 25. But Avhen I found that he had committed nothing -worthy 
 of death, and that he himself hath appealed to Augustus, I have 
 determined to send him. 
 
 26. Of -wliom I have no certain thing to write unto my lord. 
 Wherefore J have brought him forth before you, and specially 
 before thee, O King Agrippa, that, after examination had, I might 
 have somewhat to -write. 
 
 27. For it seemeth to me unreasonable to send a prisoner, and 
 not withal to signify the crimes laid against him. 
 
 Tiiis further pi-elude to Paul's great defense before Festus 
 and Agrippa sets forth yet again the special object which 
 
ACTS. — CHAP. XXVI. 201 
 
 Festus wishes to accomplish: viz., to obtain the aid of 
 Agrippa in making out a pi-oper presentation of Paul's case 
 to send up with him to the emperor at Rome. It would 
 be very imreasonable to send up a prisoner with no account 
 of the crimes laid to his charge. 
 
 This was specious and plausible ; and would really have 
 been fair and honorable, but for the foct that Festus had 
 heard the case through and through and had become con- 
 vinced that the charges were false and malicious. This 
 being so, the only right course for him was to declare the 
 
 accused innocent and set him at liberty. The present 
 
 movement therefore Avas only a makeshift to disguise his 
 own wrong and to trump up some justification for sending 
 Paul to Rome under his appeal to Ctesar. Himself had 
 compelled Paul to make this appeal in order to prevent his 
 case from going before the Jews at Jerusalem, or from being 
 again thrown upon Festus — whom to his surprise (we may 
 suppose) he had learned that he could not trust. 
 
 CHAPTER XXVI. 
 
 This defense before Agrippa opens with a very felicitous 
 and complimentary introduction (vs. 1-3) ; touches compre- 
 hensively his early Pharisaic life and the great point of his 
 indictment before the Jews (vs. 4-8) ; alludes yet more fully 
 to his career as a persecutor of the saints — in Avhich career 
 he was approaching Damascus (vs. 9-11) ; where the Lord 
 Jesus Christ met and converted him (vs. 12-15), and gave 
 him his commission to the Gentiles (vs. 16-18) which he 
 could not decline but which brought upon him the wrath 
 of the Jews (vs. 19-21) ; how God sustained him, and what 
 testimony he had borne for God and his gospel (vs. 22, 
 23) ; Festus rudely interrupts him (v. 24, 25) ; Paul turns 
 to Agrippa (vs. 26-29) ; the result of this apology (v. 
 30-32). 
 
 1. Then Agrippa said unto Pavil, Thou art permitted to speak 
 for thyself. Then Paul stretched forth the hand, and answered 
 for himself: 
 
 2. I think myself happy, King Agrippa, because I shall answer 
 
202 ACTS. — CHAP. XXYI. 
 
 for myself this day before thee touching all the things whereof I 
 am accused of the Jews : 
 
 3. Especially because I know thee to be expert in all customs 
 and questions which are among the Jews: wherefore I beseech 
 thee to hear me patiently. 
 
 This last of Paul's four or five apologies has most analogy 
 with the first (Acts 22:) spoken from the castle stairs before 
 the maddened Jewish populace, }'et difters from that to cor- 
 respond with the changed circumstances — that being in 
 special answer to the charge of profaning the temple and of 
 hostility to the Jewish law : — this, to the general charge of 
 having abandoned Judaism and espoused Christianity. It 
 is well to observe that the present defense is made defi- 
 nitely, not to Festus and not to the Jewish people, but to 
 King Agrippa. Agrippa presides ; he formally gives Paul 
 permission to speak in his own defense (v. 1) ; and to him 
 Paul makes his final appeal (v. 26-29). 
 
 This king was educated a Jew ; had a high reputation for 
 proficiency in the Jewish law, and professedly believed the 
 prophets (v. 27). Hence the Avay Avas fully open for Paul 
 to show that his acceptance of " tlie faith of Christ " was in 
 harmony with the prophets, and did by no means put him 
 in antagonism with their authority, their teaching, or their 
 spirit. Rather, the Jesus whom he now accepted as Lord 
 and Messiah was fulfilling the old prophets, and particu- 
 larly, that evangelization of the Gentiles which had been at 
 once the burden and the glory of their predictions. 
 
 4. My manner of life from my youth, wdiich was at the first 
 among mine own nation at Jei'usaleui, know all the Jews; 
 
 5. Which knew nie from the beginning, if they would testify, 
 that after the most straitest sect of our religion I lived a Phari- 
 see. 
 
 6. And now I stand and am judged for the hope of the promise 
 made of God unto our fiithers: 
 
 7. Unto which promise our twelve tribes, instantly serving God 
 day and night, hope to come. For which hope's sake, king 
 Agrippa, I am accused of the Jews. 
 
 8. Why should it be thought a thing incredible with j'ou, that 
 God should raise the dead ? 
 
 Though born in Tarsus, Paul was sent to Jerusalem very 
 early in life for his education. Elsewhere he speaks more 
 definitely than here of having been a pupil of Gamaliel 
 (Acts 22: 3). To all those Jews Avho have been foremost 
 in this prosecution he can appeal to testify that he was an 
 earnest and rigorous Pharisee. According to the highest 
 
ACTS. — CHAP. XXVI. 203 
 
 standard of their faith and j)i'actice, his Phai-isaic life had 
 
 been without a blemish. The English phrase — "most 
 
 straitest" — strains a point to the damage of the pure Eng- 
 lish idiom ; but Paul's Greek words are as strong as their 
 idiom can be made. 
 
 Noticeably Paul brings out here Avith great precision the 
 vital points of the indictment brought against him by the" 
 Jews: — viz., The Great 3Iesdanic Hope which had inspired 
 all the ancient j^rophets and had been the strength and the 
 glory of their sublime future. This hope had breathed its 
 spirit into their constant worship ; it had stood ever before 
 them as the supreme good which they were aspiring to at- 
 tain. Paul's mission from God was definitely this — to show 
 that this great central promise had l^een fulfilled in Jesus of 
 Nazareth. In his own well chosen Avords (Acts 17: 3) — he 
 "reasoned out of the scriptures, opening and alleging that 
 Christ must needs have suffered and risen from the dead ; 
 and that this Jesus whom I preach unto you is the Mes- 
 siah." For those old prophets held not only that the na- 
 tion's Messiah must needs suffer death, but must also rise 
 from this death to immortal glory and to supreme power at 
 
 the right hand of the Father. This involved fact of his 
 
 resurrection sprung the question which was so sharply con- 
 tested by the Sadducean wing of his Jewish persecutors — in 
 view of which Paul puts the point to Agrippa (v. 8) ; — 
 "Why, if God raises the dead, should it be judged by you 
 incredible?" This is the form of Paul's question ; — Suppos- 
 ing it to be taught that God raises the dead — why should 
 you judge this incredible? Is any thing too hard for the 
 Almighty ? 
 
 9. I verily thought Avith myself, that I ought to do many things 
 contrary to the name of Jesus of Nazareth. 
 
 10. Which thing I also did in Jerusalem: and many of the 
 saints did I shut up in prison, having receiA'ed authority from the 
 chief priests ; and A\'hen they Avere put to death, I gave my A-oice 
 against them. 
 
 11. And I punished them oft in every synagogue, and com- 
 pelled them to blaspheme ; and being exceedingly mad against 
 them, I persecuted them even unto strange cities. 
 
 V. 9 connects logically Avith v. 5 — the intervening verses 
 being a slight digression — thus ; Living in the spirit of a 
 most rigid Pharisee, I did honestly think that I ought to 
 do many things hostile to the name of Jesus of jSTazareth. 
 This, as ye Avell know, Avas the current and strong belief of 
 
204 ACTS. — CHAP. XXVI. 
 
 the Pharisees. I carried out my convictions by imprisoning 
 the saints in Jerusalem and by giving my voice for their 
 death. 
 
 " Punished them oft in every synagogue," involves the 
 historic fact that the punishments of scourging and of phys- 
 ical torture were inflicted publicly in the synagogue. Jesus 
 had forewarned his disciples that they " would be scourged 
 in the synagogues" (Matt. 10: 17 and 23: 34). Those per- 
 secutors assumed that this was their religious duty, and that 
 even in putting heretics to death they were "doing God 
 service." Consequently in their view, the tortures of the 
 lash and even the shedding of life-blood were in no sort 
 incongruous with their sacred synagogue or its religious 
 
 Avorship. "Compelled them to blaspheme" — in the sense 
 
 of denouncing the name of Jesus ; disowning and even curs- 
 ing that sacred name. This was the usual test by which 
 men, arrested on suspicion of being Christians, might escape 
 this suspicion and all molestation. To this blaspheming 
 they were pressed by all the terrors of torture and the dread 
 of a cruel death. "Exceeding mad" — excessively in- 
 furiated against them ; frenzied Avith the wildest fanaticism. 
 Paul has now a vivid sense of his horrible frenzy in those 
 days when he hunted the disciples of Jesus even abroad 
 into foreign cities. 
 
 12. Whereupon as I went to Damascus Avith authority and 
 cominis.sion from the chief priests, 
 
 13. At midday, O kintr, I saAv in the way a light from heaven, 
 above the brightness of the sun, shining round about me and them 
 which journeyed with me. 
 
 14. And when we were all fallen to the earth, I heard a voice 
 speaking unto mo, and saying in the Hebrew tongue, Saul, Saul, 
 why persecutest thou me ? it is hard for thee to kick against the 
 pricks. 
 
 15. And I said. Who art thou. Lord? And he said, I am Jesus 
 whom thou persecutest. 
 
 It was in the very height of this frenzy, just as the dis- 
 tant towers of Damascus broke upon his view and he was 
 forecasting the havoc he was soon to make among the un- 
 suspecting sheep of the Christian fold — -just then there 
 flashed down upon him from heaven that light Avhich out- 
 shone the sun and whicli prostrated to the earth both him- 
 self and his posse of brutal, perhaps blood-thirsty men. 
 
 The voice that broke upon his ear from the midst of that 
 effulgent glory was in his own Hebrew dialect, asking — not 
 
ACTS. — CHAP. XXVI. 205 
 
 in appalling tluinder tones, but in gentle, loving accents — 
 Why art thou persecuting me? What have I done to de- 
 serve such outrage from thy hand ? And why shouldest thou 
 so cruelly torture thyself? For it must be cruel to thyself 
 to kick against the goads of a self-accusing conscience. 
 
 When Saul had asked— " Who art thou. Lord?" and 
 had been answered — " I am Jesus whom thou persecutest," 
 the Avhole wondrous scene was explained. Then the conviction 
 rushed upon his soul — I have been in arms against the Son 
 of God ! All this burning hostility, this maddened frenzy, 
 has been against the great God and against his beloved Son ! 
 
 And yet, the voice of Jesus to my soul breathes the 
 
 tenderness of sympathy and of love! — Thus the piercing con- 
 viction of folly, madness and sin, coupled with the touching 
 sympathy and love of Jesus, manifested despite of his great 
 guilt, subdued his heart and he became entirely another man. 
 This was true conversion. 
 
 16. But rise, and stand upon thy feet : for I have appeared 
 unto thee for this purpose, to make thee a minister and a witness 
 both of these things which thou hast seen, and of those things in 
 the which I will appear unto thee; 
 
 17. Delivering thee from the people, and from the Gentiles, unto 
 whom now I send thee, 
 
 18. To open their eyes, and to turn them from darkness to light, 
 and from the power of Satan unto God, that they may receive for- 
 giveness of sins, and inheritance among them which are sancti- 
 fied by faith that is in me. 
 
 All that is said elsewhere of his being restored to sight 
 through the ministry of Ananias and of his receiving bap- 
 tism is appropriately omitted here. Paul proceeds at once 
 to the point most vital in this argument before Agrippa — 
 viz: to show how Jesus commissioned him to preach this 
 gospel of salvation to the Gentiles. He was to testify and 
 proclaim both what he had already seen and whatever else 
 might be shown him in subsequent revelations. The more 
 special purposes of his mission to the Gentiles are here un- 
 folded in terms mostly borrowed from the prophet Isaiah. 
 (Isa. 42: 6, 7, and 35 : 4, 5) : "I will give thee [the Mes- 
 siah] for a light of the Gentiles ; to open the blind eyes and 
 to bring them that sit in darkness out of the prison-houses." 
 — The grand change wrought when men pass from idol-wor- 
 ship to God's worship ; from the rebellion of sin to the obedi- 
 ence of love ; — is well put here as " turning men from dark- 
 ness to light and from Satan's power to (xod's." — The fruits 
 
206 ACTS. — CHAP. XXVI. 
 
 of this change are also indicated ; " Receiving forgiveness of 
 their sins and an inheritance among all the sanctified through 
 faith in Jesus." — What mission could be more sublimely 
 glorious than this ? It inspired Isaiah's grandest strains of 
 prophetic song ; and when Paul came to find his mission- 
 work portrayed in those songs, it fired his heart Avith its 
 noblest enthusiasm. 
 
 Let no reader fail to notice the logical force of putting 
 Paul's great commission to preach Christ to the Gentiles in 
 terms borrowed from Isaiah — in the point that it testified so 
 conclusively that the Gentiles were in the great gospel scheme 
 of Jehovah even from the earliest ages of time ; and that 
 the execution of this gospel scheme devolved in the outset 
 legitimately upon the Jews — God's ancient people. 
 
 19. Whereupon, O king Agrippa, I was not disobedient unto 
 the heavenly vision : 
 
 20. But showed first unto them of Damascus, and at Jerusalem, 
 and throughout all the coasts of Judea, and then to the Gentiles, 
 that they sliould repent and turn to God, and do works meet for 
 repentance. 
 
 21. For these causes the Jews caught me in the temple, and 
 went about to kill me. 
 
 Consequently, O king, I was not disobedient to such a 
 vision from heaven. How could I be ? — How can you blame 
 me for accepting such a commission, or for throwing into it 
 the utmost energies of my soul? — Forthwith I began to 
 preach Jesus Christ in Damascus; then in Jerusalem ; soon 
 among the Gentiles, exhorting men everywhere to repentance 
 and to such works as legitimately follow it. Thou knowest how 
 I have preached righteousness, and surely thou canst appre- 
 ciate why I have done it. — Now it was for this offense that 
 the Jews caught me in their temple and sought to kill me. 
 
 22. Having therefore obtained help of God, I continue unto this 
 day, witnessing both to small and great, saying none other things 
 than those which the prophets and Moses did say should come : 
 
 23. That Christ should suffer, and that lie should he the first 
 that should rise from tlic dead, and should show light both unto 
 the people, and to the Gentiles. 
 
 " Help from God " in the line of protection against those 
 attempts upon my life. Without such help, I had been a 
 prey to their teeth. AVith it, I stand up still, bearing my 
 witnessing testimon}' fov God to all men of low rank or of 
 high. 
 
 There is a question of textual authority over the Greek 
 
ACTS. CHAT'. XXVI. 207 
 
 word for " witnessing" the form now most approved [mar- 
 turomai] having the sense of bearing testimony : — the other 
 form [marturoumai] would mean — being accredited ; receiv- 
 ing the endorsement of all who have known me. The latter 
 word in its legitimate sense Avould involve some difficulties, 
 since it would require large qualifications. The first form 
 (as above) evades these difficulties and should be preferred. 
 In my preaching I have kept myself fully Avithin the doc- 
 trines preached by all the old prophets and even by Moses — 
 
 this allusion to Moses being made specially emphatic. In 
 
 V. 23, Paul uses, not the common Greek word for " that," 
 but another, having the sense of zj or "whether". His 
 word suggests that the great questions of prophetic intepreta- 
 tion and significance turned upon these two points: (1.) 
 Whetlier Christ could svffer ; whether it were in God's plan 
 that the Messianic King of Israel was to be a sufferer at all 
 — i. e., was to reach his final victory through the suffering 
 of death ; or, on the contrary, through an unvarying career 
 of prosperous victory and triumph : — and (2.) Whether he 
 were to rise from the dead, the first in order, going before 
 all his people as the first illustrious instance of a resurrec- 
 tion from the grave. — Plainly, Paul's interpretation of the 
 scriptures assumes the affirmative on both these points ; for 
 he maintains that the Messiah of the old prophets was to be 
 a sufl^erer, and was to rise from the dead : — and then become 
 in very truth the glorious light of God to all the Gentile 
 nations. These themes of the glorious gospel which he 
 preaches kindled upon his soul as he gave them utterance 
 here before Agrippa. 
 
 24. And as he thus spake for himself. Festus said with a loud 
 voice, Paul, thou art beside thyself j much learning doth make thee 
 mad. 
 
 25. But he said, I am not mad, most noble Festus ; but speak 
 forth the words of truth and soberness. 
 
 It is doubtful whether Festus had taken into his dark 
 soul very much of that light of God which shone forth in 
 the Avords of Paul. If Ave may assume that he had little or 
 no sense of the great truths Avhich Avere kindling the soul of 
 Paul to such eloquence and deep emotion, Ave can readily 
 account for this rude interruption and this disrespectful in- 
 sinuation : — Paul thou art becoming unduly excited over 
 this matter! So much study of the old books has turned 
 thee over into mania — a sort of madness. Respectfully 
 
208 ACTS. — CHAP. XXVI. 
 
 but firmly, Paul affirms his mental soundness and declares 
 that he utters only words of truth and sound-miudedness. 
 
 26. For the king knowcth of these things, before whom also I 
 speak freely : for I am persuaded that none of these things are 
 hidden from him ; for this thing was not done in a corner. 
 
 27. King Agrippa, believest thou the prophets ? I know that 
 thou believest. 
 
 28. Then Agrippa said unto Paul, Almost thou persuadest me 
 to be a Christian. 
 
 29. And Paul said, I would to God, that not only thou, but also 
 all that hear me this day, were both almost and altogether such 
 as I am, except these bonds. 
 
 This sudden turning from Festus to Agrippa seems to 
 say : — I could scarcely expect you to understand me on these 
 themes. In fact, I have been speaking, not to you but to 
 King Agrippa. He understands these subjects (as you do 
 not). Before him, therefore, I have sjwken freely, ovholdhj, 
 as this Greek word often signifies, — i. e., with no constraint 
 but with the utmost self-assurance. He knows what this gospel 
 of Jesus Christ means, — how it is built upon the foundation 
 of the old prophets, and is simply the unfolding and fulfill- 
 ment of what was the burden and glory of their predictions. 
 None of these great things of the gospel and none of its be- 
 nign results can have escaped his knowledge. They have 
 
 transpired before the eyes of the world. Then, turning 
 
 suddenly to the king, he asks : — Dost thou believe the old 
 Hebrew prophets ? I need not await thy answer ; I know 
 that thou believest. 
 
 Agrippa felt the force of this pungent appeal, and his 
 soul half bowed before its persuasive power, " In a little" — 
 [so his words may be taken to mean] — in some small measure, 
 thou hast persuaded me to become one of that dishonored 
 
 class called "Christians" — the followers of Christ. It 
 
 should be noticed that up to this time the word " Christian" 
 bad not come into honor. It Avas not in use by Christ's 
 disciples to designate themselves as his followers, but was a 
 term of reproach, involving Avhatever dishonor attached then 
 to Jesus the Nazarene. Hence Agripi)a may be understood 
 to say: — "You have partly persuaded me to identify myself 
 with that despised class of people ; for certainly I can not 
 but sec that they have truth, and indeed much noble and 
 
 grand truth, on their side." Paul's quick response is in 
 
 the highest style of terse, grand, and earnest utterance. 
 " I can pray God that not thou alone, but all who hear me, 
 
ACTS. — CHAP. XXVI. 209 
 
 were not only in little but in mucli — not alone in part but 
 in whole, all that I am to-day, except these chains which 
 you see manacling my arms! I can not pray that you may 
 wear such chains. But every thing else in my soul — all 
 else of my sweet experience of this gospel's life and power, 
 I would to God ye might all enjoy even as I do this day." 
 
 The passage — " Almost thou persuadest," etc., is not with- 
 out its difficulties, and hence has been interpreted variously. 
 Alford, Meyer and Hackett assume that the answer is not 
 altogether serious, but rather conceals real emotion and a 
 measure of conviction by a sort of jest — You think to make 
 short work of persuading me ; you seem to assume it an easy 
 thing. They supply the word for time after the Greek [en 
 oligo] — (in short time). Then Paul's reply would mean — 
 " I could l^ray that whether in short time or in long; whether 
 with ease or with difficulty, — not thou alone, but all others 
 
 who hear me/' etc. The main question of interpretation turns 
 
 in part upon the noun to be supplied after the Greek adjective 
 [for "little " or small] ; whether it shall give time or quantity ; 
 and also ui:)on the true text in Paul's reply (v. 29), where 
 conflicting authorities give us — some great, others much 
 
 [either megalo or polio]. It is generally conceded that 
 
 the English version — "almost" — is not sustained by Greek 
 usage. We must either assume a certain evasiveness — " You 
 think it the work of a minute to persuade me to espouse the 
 odious name, Christian ; " — or the more serious answer — 
 " You do in part persuade me ; your arguments have force, 
 I must admit." 
 
 30. And when he had thus spoken, the king i-ose up, and the 
 governor, and Bernice, and they that sat Avith them : 
 
 31. And when they were gone aside, they talked between them- 
 selves, saying. This man doeth nothing Avorthy of death or of 
 bonds. 
 
 32. Then said Agrippa unto Festus, This man might have been 
 set at liberty, if he had not appealed unto Ctesar. 
 
 The result of this hearing and vindication was soon reached : 
 Nothing in this prisoner deserving death or even bonds. 
 Especially king Agrippa declared to Festus — This prisoner 
 might be set at liberty on the spot if he had not put his case 
 
 out of your power by his appeal to Cesar. The result as 
 
 bearing on the question before Festus — viz., How to repre- 
 sent the case in his written statement to Cesar — must have 
 been substantially this : — No charge against him. His Jewish 
 countrymen disliked him and sought his life. Thus they 
 compelled him to aj)peal to thee. That is all. 
 
210 ACTS, — CHAP. XXVII. 
 
 CHAPTER XXVII. 
 
 This chapter gives in detail the circumstances of Paul's 
 voyage from Cesarea toward Rome as far as to the ship- 
 wreck on the island of Malta. 
 
 1. And ■when it was determined that we should sail into Italy, 
 they delivered Paul and certain other prisoners unto one named 
 Julius, a centurion of Augustus' band. 
 
 2. And entering into a ship of Adramyttium, we launched, 
 meaning to sail by the coasts of Asia; one Aristarchus, a Mace- 
 donian of Thessalonica, being with us. 
 
 The duty of Festus to send Paul to Rome now became 
 
 imperative, admitting no further excuse for delay. What 
 
 sort of statement of the case he ultimately made up to send 
 with Paul to the emperor, does not appear ; how he dis- 
 guised his own cowardly and selfish concessions to Jewish 
 malignity, to avoid the danger to himself of their hostility ; 
 and how far he followed the more equitable views of 
 Agrippa, we are left to conjecture. 
 
 Paul with certain otiier prisoners, to be sent to Rome for 
 trial, were entrusted to a Roman centurion, "Julius," whose 
 record throughout is fair. The number of soldiers in this 
 military guard would not exceed, and might fliU considera- 
 bly below, one hundred — the complement for one centurion. 
 
 "Adramyttium" was a port in the province of Mysia on 
 the Hellespont. This vessel, therefore, had, supposably, 
 reached the limit of her outward destination, and was now 
 on her return, coasting along the Asiatic shore. '^ Clean- 
 ing to sail," should rather he— about to sail, unto the ports 
 along the coast of Asia. 
 
 This "Aristarchus" is manifestly the same Thessalonian 
 of whom we read as attending Paul (Acts 20: 4). The 
 Italic word " one," implying some one unknown to the 
 reader, is not only superfluous but misleading. Luke should 
 rather be understood to say — That brother Aristarchus, spo- 
 ken of before, is still with us. 
 
 3. And the next day we touched at Sidon. And Julius court- 
 eously entreated Paul, and gave him liberty to go unto his friends 
 to refresh himself 
 
 4. And when we had launched from thence, we sailed under 
 Cyprus, because the winds were contrary. 
 
 5. And when avc had sailed over the sea of Cilicia and Pam- 
 phylia, Ave came to Myra, a city of Lycia. 
 
ACTS. CHAP. XXVII. 211 
 
 This coasting vessel naturally touched at the important 
 city, Sidon. Paul knew there were Christian brethren 
 here. Julius very kindly gave him leave to go ashore and 
 visit them. — "Courteously" is philanthropically, in the 
 spirit of a generous philanthropy — love of human kind. 
 
 The sea phrase — "sailing under Cyprus," means under a 
 lee shore which broke the force of the strong west Avind. 
 Their more direct course Avould have lain to the left or west 
 of this island* but the strong Avest wind forbid this, and 
 compelled them to sail under Cyprus. Consequently, after 
 rounding this island, they skirted the coasts of Cilicia and 
 Pamphylia. Having reached Myra, they landed. 
 
 6. And there the centurion found a ship of Alexandria sailing 
 into Italy; and ho put us therein. 
 
 7. And when we had sailed slowly many days, and scai'ce were 
 come over against Cnidus, the Avind not suffering us, Ave sailed 
 under Crete, over against Salmonc ; 
 
 8. And, hardly passing it, came unto a place Avhich is called 
 The fair havens ; nigh Avhcreunto was the city of Lasea. 
 
 9. Now when much time Avas spent, and when sailing Avas noAV 
 dangerous, because the fast was noAv already past, Paul admon- 
 ished them, 
 
 10. And said unto them, Sirs, I perceive that this A'oyngo will 
 be with hurt and much damage, not only of the lading and ship, 
 but also of our lives. 
 
 11. NcA'ertheless the centurion believed the master and the 
 OAvner of the ship, more than those things Avhich Avere spoken by 
 Paul. 
 
 12. And because the haven Avas not commodious to Avinter in, 
 the more part advised to depart thence also, if by any means they 
 might attain to Phenice, and there to Avinter; Avhich is an haven 
 of Crete, and lieth toward the south-west and north-west. 
 
 13. And Avhen the south Avind blew softly, supposing that they 
 had obtained their purpose, loosing thence, they sailed close by 
 Crete. 
 
 Here Julius found a merchant vessel from Alexandria 
 (Egypt) in the Avheat trade, bound for Rome, Avhich fur- 
 nished him the means he had desired of sailing direct for 
 his destination. These transport ships Avere large enough to 
 accommodate scA'eral hundred passengers besides their cargo. 
 Josephus speaks of being one of six hundred passengers 
 Avhen, on a similar voyage to Italy, he suffered shipwreck. 
 
 From Myra, their direct route would take them north 
 
 of Crete; but here, again, contrary Avinds compelled them 
 to run under its lee shore — i. e., along its southern coast. 
 Their progress had been A^ery sloAV. The favorable 
 
212 ACTS. — CHAP. xx:vii. 
 
 season for their voyage had now past. The "fast" (v. 9) 
 is doubtless the well-known Jewish fast on the great day of 
 atonement — the tenth day of the seventh month [Tisri], cor- 
 responding closely to the time of the autumnal equinox. 
 After this period navigation in those seas became very un- 
 safe. Paul advised strongly against attempting to proceed 
 further. But the centurion had more confidence in the pilot 
 
 and the ship-master, and they were for pushing forward. 
 
 The moment they had passed be3^ond the protection of this 
 island, Crete, they came into the region swept at that season 
 by the great storms from the east. 
 
 14. But not long after there arose against it a tempestuous wind, 
 called Euroclydon ; 
 
 15. And when the ship was caught and could not bear up into 
 the wind, we let her drive. 
 
 16. And running under a certain island which is called Clauda, 
 we had much work to come by the Ijoat : 
 
 17. Which when they had taken up, they used helps, underglrd- 
 ing the ship ; and, fearing lest they should fall into the quicksands, 
 strake sail, and so were driven. 
 
 Scarcely out from under the lee shore of Crete, they were 
 struck by one of those fearful north-east cyclones which 
 sweep those seas at that tempestous season. Luke's descrip- 
 tive word suggests " the typhoon " — his Greek adjective being 
 from this root. Our accepted version calls it Euroclydon 
 [the great eastern tvavel ; but the better sustained text has 
 Earaquilon [Eurus Aquilo] — a north-east wind-storm, other- 
 wise known as a "Levanter," from its frequencj'' in the 
 
 Levant. Raging with only slight and partial intermissions, 
 
 like this, for fourteen days in succession, it has always been 
 the dread of mariners, and was vi± once so probable and so 
 terrible as to make navigation during that season of the year 
 
 very perilous. When this storm struck their ship, its 
 
 force Avas resistless. They could not look the storm in the 
 eye (so the Greek) ; therefore, consigning the ship to the 
 wind, we were borne along, says the narrator, at its mercy. 
 
 Running under the lee shore of the island Clauda, they 
 
 took advantage of this comparative quiet to get their boat 
 into position for use. Under the full severity of the storm, 
 this would have been impossible. Even now it Avas accom- 
 plished only with great difficulty. " To come by the boat" 
 — is to become thoroughly masters of it, so that it should 
 
 be at their service for use in the pending emergency. 
 
 Having lifted the boat — i. e., upon shipboard, or lashed her to 
 
ACTS. — CHAP. XXVII. 213 
 
 the vessel's side, as the case may be, their next measure was 
 to strengthen their ship l)y " undergirding " — a process known 
 in nautical phrase by the verb "/rftp." To frap a ship, con- 
 structed in the style of that age, was to pass huge cables or 
 chains several times round her, under and over, as raftsmen 
 Avould strengthen a huge raft to prevent its being parted 
 asunder. The ancient ship was much nearer the form of a 
 
 great raft than the modern. Then their next great fear was 
 
 lest they might be driven into the quicksands [the Syrtis — 
 Greek] which lay off south-west of them and near the Afri- 
 can coast. This was the dread of mariners in those seas — 
 a region of dangerous shoals, quicksands, toward which this 
 merciless Levanter was driving them. To retard their drift 
 motion towards this Syrtis, they lowered all sail — the only 
 thing they could do — and so were borne along. 
 
 18. And we being exceedingly tossed with a tempest, the next 
 day they lightened the ship; 
 
 19. And the third day -we cast out -with our own hands the 
 tackling of the ship. 
 
 20. And when neither sun nor stars in many days appeared, 
 and no small tempest lay on us, all hope that we should be saved 
 was then taken away. 
 
 Luke does not say definitely what (v. 18) was thrown over- 
 board to lighten the ship ; nor (v. 19) Avhat was again thrown 
 over with their own hands, called "tackling," but judging 
 from the Greek word — (the apparatus, furniture) — it was 
 perhaps their personal baggage, eftects — to which every man 
 put his own hand as his personal sacrifice to save life. This 
 storm had now been upon them nearly fourteen days (v. 20) 
 and was still raging with little intermission, so that all hope 
 that we should be saved was taken away. Under such cir- 
 cumstances, men throw overboard any tiling, if so they may 
 improve the possible chances of being saved. 
 
 21. But after long abstinence Paul stood forth in the midst of 
 them, and said. Sirs, ye should have hearkened unto me, and not 
 have loosed from Crete, and to have gained this harm and loss. 
 
 22. And now I exhort you to be of good cheer: for there shall 
 be no loss of any man's life among you, but of the ship. 
 
 23. For there stood by mc this night the angel of God, whose I 
 am, and whom I serve, 
 
 24. Saying, Fear not, Paul ; thou must be brought before Caesar : 
 and, lo, God hath given thee all them that sail with thee. 
 
 25. Wherefore, sirs, be of good cheer : for I believe God, that 
 it shall be even as it was told me. 
 
 26. Howbeit Ave must be cast upon a certain island. 
 
214 ACTS. — CHAP. XXVI r. 
 
 During all these fearful days and more fearful nights of 
 anxiety and labor, men neither thought or cared much for 
 
 their meals. Here Paul comes to the front — a man of 
 
 God standing forth before those idol-worshiping men — him- 
 self with a very few Christian friends — Luke and Aris- 
 tarchus — possibly a very few others, the only Christian men 
 there. In this emergency Paul shows himself a strong man, 
 self-poised, of great resources, and above all, a man of 
 God, divinely guided and prophetically inspired for the occa- 
 sion. He reminds them first of their great mistake in 
 
 rejecting his advice to Avinter at Crete. This allusion might 
 naturally suggest that his advice now is worthy of their 
 
 attention. Here he has words of cheer for them all, sent 
 
 him the previous night by God's good angel. Beautifully 
 Paul witnesses to the fliithfulness of the God to whom he 
 belongs, and whom it is his joy to serve, and who never for- 
 sakes his children in their emergencies. This night the 
 angel said to me — "Thou must stand before Ci"esar " — w'hich 
 means escape through these perils of the sea and arriving in 
 Rome at length. More than this, God has mercifully spared 
 all these men, both passengers and crew, giving them to thee, 
 in the sense of saving them for thy sake. — - — Now, then, bs 
 of good cheer (said Paul), for I believe every word God has 
 
 said to me by his angel. However, we must needs be 
 
 wrecked upon some island. But every life shall be spared. 
 
 We may try to conceive the inspirations of hope that 
 
 thrilled the souls of those two hundred and seventy-six men 
 when these words of one brave, fearless man fell on their ears. 
 
 27. But when the fourteenth night was come, as we were driven 
 up and down in Adria, about midnight the shipmen deemed that 
 they drew near to some country; 
 
 28. And sounded, and found it tAventy fathoms : and when they 
 had gone a little further, they sounded again, and found it fifteen 
 fathoms. 
 
 29. Then fearing lest we sliould have fallen upon rocks, thc}'^ 
 cast four anchors out of the stern, and wished for the day. 
 
 In the darkness of midnight and amid the fearfulness of 
 this tempest, the seamen caught some sign of drawing near 
 land. In explanation of this, seafaring men ascribe it to 
 the peculiar sound of the breakers near the shore. Is this 
 due to the echoes from the rocks and headlands, or to the 
 
 unusual violence and the deepened roar? It put them 
 
 upon sounding their depth, and tiiis soon showed that they 
 were coming into more sliallow Avater. More anchors are 
 
 r 
 
ACTS. — CHAP. XXYIE. 215 
 
 thrown out and they prayed that day might come! Perils 
 were reaching their chmax. 
 
 30. And as the shipmen were about to flee out of the ship, -when 
 they had let down the boat into the sea, under color as though 
 they would have cast anchors out of the foreship, 
 
 31. Paul said to the centurion and to the soldiers, Except these 
 abide in the ship, ye can not bo saved. 
 
 32. Then the soldiers cut off the ropes of the boat, and let her 
 fall off. 
 
 At this critical moment the sailors planned to lower the 
 boat under a certain pretext; to leap aboard and save them- 
 selves, leaving passengers and soldiers to their fate. Paul's 
 quick eye saw through their scheme and his ready good sense 
 brought him to the centurion to baffle it. It was the work 
 
 of a moment to cut her ropes and set her adrift. AVe may 
 
 notice that the prediction — Not a man shall lose his life in 
 this pending wreck (v. 22) yet hinges upon the appropriate 
 means for saving those lives. The end Avas not ordained as 
 certain whether appropriate means were used or not. The 
 end was certain enough, but the means must needs be no 
 less certain. 
 
 33. And while the day was coming on, Paul besought them all 
 to take meat, saying. This day is the fourteenth day that yc have 
 tarried and continued fasting, having taken nothing. 
 
 34. Wherefore I pray you to take some meat; for this is for 
 your health : for there shall not an hair fall from the head of any 
 of you. 
 
 35. And when he had thus spoken, he took bread, and gave 
 thanks to God in presence of them all : and when he had broken 
 it, he began to eat. 
 
 36. Then were they all of good cheer, and they also took some 
 meat. 
 
 37. And we were in all in the ship two hundred three score and 
 sixteen souls. 
 
 38. And when they had eaten enough, they lightened the ship, 
 and cast out the wheat into the sea. 
 
 Another appropriate means for saving all these lives Avas 
 the taking of necessary food. Their long fasting had reach- 
 ed the point of real danger, the more so because the wreck 
 and the exposure perhaps for a night and a day in the great 
 cold deep were yet to come. With noble self-possession and 
 wisdom Paul allays their fears, re-assures them of their per- 
 sonal deliverance ; and then, having blessed and broken food, 
 began himself to eat, and so brought them into such com- 
 10 
 
216 ACTS. — CHAP. XXVII. 
 
 posure and confidence that appetite came and tliey also took 
 
 refreshment. At this point the total number on board is 
 
 given — 276. The principal freight of this vessel was wheat 
 ■ — wisely reserved to be the last thing sacrificed. 
 
 39. And when it was day, they knew not the land: but they 
 discovered a certain creek with a shore, into the which they were 
 minded, if it -were possible, to thi-ust in the ship. 
 
 40. And when they had taken up the anchors, they committed 
 +,hemselves unto the sea, and loosed the rudder bands, and hoisted 
 up the mainsail to the wind, and made toward shore. 
 
 41. And falling into a place where two seas met, they ran the 
 ship aground ; and the forepart stuck fast, and remained unmov- 
 able, but the hinder part was broken with the violence of the 
 waves. 
 
 42. And the soldiers' counsel was to kill the prisoners, lest any 
 of them should swim out and escape. 
 
 43. But the centurion, willing to save Paul, kept them from 
 their purpose ; and commanded that they which could swim should 
 cast themselves first into the sea, and get to land : 
 
 44. And the rest, some on boards, and some on broken pieces 
 of the ship. And so it came to pass, that they escaped all safe to 
 land. 
 
 When day broke they did not recognize the land. But 
 they saw the mouth of a creek which might make for them 
 a sort of harbor, and a shore upon which they might hope 
 to beach their vessel. Por this therefore they laid their 
 course and labored to get sail-power enough to carry the ship 
 into this harbor. The action of counter-currents baffled this 
 purpose; the ship grounded, and of course was soon torn to 
 pieces by tlie violence of the waves. 
 
 The soldiers knew the consequences to themselves under 
 Roman law of the escape of prisoners entrusted to their 
 keeping, and therefore advised the cold murder of them all. 
 It seems to have been due to the centurion's personal regard 
 for Paul that he resisted their demand and gave directions 
 for the escape of all to land. 
 
 Reviewing the scenes of this chapter, the attentive reader 
 will be struck with the marvelous accuracy of Luke's nar- 
 rative; with the easy identification of numerous points 
 here given with the well-known localities of sea and land ; 
 with the laws of storms and sea-currents along their route ; 
 and not least, with the striking developments in Paul's 
 character — a man who rises in our estimation under the press- 
 ure of every emergency. How readily and fully did he se- 
 cure the esteem and confidence of this centurion, and gain an 
 
ACTS. — CHAP. XXVIII. 217 
 
 influence also over this whole company, almost three hundred 
 in number, and make an impression upon them which they 
 could never forget. 
 
 This narrative is no fancy picture, coined in the fertile 
 brain of some author of fiction. No narrative has ever ap- 
 peared in human history bearing more unmistakable proofs 
 of veracity, sustaining its historic claims with more varied 
 and abundant evidence. 
 
 Thought of as a chapter in Paul's history of personal suf- 
 ferings, it may be suggested that this was not his first expe- 
 rience in "perils of water." In 2 Cor. 11 : 25, he wrote — 
 "Thrice I suffered shipwreck; a night and a day I have 
 been in the deep." Recalling the date of this epistle (A. 
 D. 57) , and comparing it Avitli the date of this voyage (A. 
 D. 60) we may spare ourselves the mistake of counting 
 this experience into that catalogue made up three years be- 
 fore. 
 
 3i«40 
 
 CHAPTER XXVIII. 
 
 Scenes at Melita ; the viper on Paul's hand (vs. 1-6) ; the 
 healing of diseases (vs. 7-10) ; the voyage resumed and the 
 arrival at Rome (vs. 11-16) ; Paul brings his case before the 
 chief men of the Jews (v. 17-21) ; at their request ex- 
 pounds to them his gospel testimony from their scriptures 
 (v. 22-29) ; Paul's two years' labors at Rome close the book 
 (vs. 30, 31). 
 
 1. And when they were escaped, then they knew that the island 
 was called Melita. 
 
 2. And the barbarous people showed us no little kindness : for 
 they kindled a fire, and received us every one, because of the 
 present rain, and because of the cold. 
 
 After all had reached land in safety, fulfilling God's good 
 word of promise to Paul (27: 24), they ascertained that 
 the island was Melita — well known in modern times as 
 Malta. The identity of that island with the modern Malta 
 is proved by varied and abundant testimony ; — e. g., tradi- 
 tional evidence sustains it; Malta lies in the track of a 
 vessel driven from Crete by a north-east storm : the reputed 
 
218 ACTS. — CHAP.' XXVIII. 
 
 locality of the wreck agrees Avith Luke's account ; the Al- 
 exandrian ship in which they re-embarked would naturally 
 winter there ; the subsequent course of the voyage to Pa- 
 tcoli would take them from this island to that city. 
 
 Malta is sixty miles from the southern point of Sicily 
 and two hundred from the African coast. It is seventeen 
 miles in length ; nine in its greatest breadth, and sixty in 
 
 circumference. By the Greeks and Romans, its people 
 
 were called " barbarians," because their spoken language was 
 neither Greek nor Latin, but a Semitic dialect of the Phoe- 
 nician stock. They were by no means a " barbarous" peo- 
 ple in their civilization or their spirit. Luke testifies hon- 
 orably to their kindness in receiving most hospitably this 
 
 shipwrecked group — soldiers, prisoners and crew. " The 
 
 present rain" — the rain of this terrible storm still pouring 
 down upon them ; and also the cold, due to the lateness 
 of the season and the long continued rain. 
 
 3. And when Paul had gathered a bundle of sticks, and laid 
 them on the fire, there came a viper out of the heat, and fas- 
 tened on his hand. 
 
 4. And -when the barbarians saw the venomous beast hang on 
 his hand, they said among themselves, No doubt this man is a 
 murderer, whom, though he hath escaped the sea, yet vengeance 
 suffereth not to live. 
 
 5. And he shook off the beast into the fire, and felt no harm. 
 
 6. Ilowbeit they looked when he should have swollen, or foUen 
 down dead suddenly: but after they had looked a great while, 
 and saw no harm come to him, they changed their minds, and 
 said that he was a god. 
 
 Paul, always one of the most active of men, gathered a 
 bundle of sticks from among the rocks along the shore, and 
 unawares, among them a viper torpid with cold. Thrown 
 upon the fire, the heat soon brought him to activity. He 
 sprang and fastened himself upon Paul's hand. — " Venge- 
 ance" in their conception, Avas the avenging god of jus- 
 tice [Dike] — a power that works evermore toward and unto 
 the punishment of the wrong-doer. 
 
 In this critical moment the God of all providence ful- 
 filled his promise to his faithful disciples (Mark 16 : 17, 18) ; 
 " They shall take up serpents ; and if they drink any deadly 
 thing it shall not hurt them." This venomous viper either 
 inflicted no wound, or the wound was miraculously made 
 
 harmless. The people were expecting every moment that 
 
 his arm would become inflamed with the deadly poison, or 
 
ACTS. — CHAP. XXVIII. 219 
 
 that himself would suddenly fall dead. But after the lapse 
 of time had fully shown that no harm had befallen him, 
 they changed their minds and said — That man, so far from 
 being a murderer whom justice will not suffer to live, is 
 
 verily a god. Thus God's providence is every-where 
 
 brinjrinjr Paul into notice and honor as his own faithful serv- 
 ant. 
 
 7. In the same quarters were possessions of the chief niiin of 
 the island, whose name was Publius ; who received us, and lodged 
 us three days courteously. 
 
 8. And it came to pass, that the father of Publius lay sick of 
 a fever and of a bloody flux; to whom Paul entered in, and 
 prayed, and laid his hands on him, and healed him. 
 
 9. So when this was done, others also, which had diseases in 
 the island, came, and were healed : 
 
 10. Who also honored us Avith many honors ; and when we 
 departed, they laded us with such things as were necessary. 
 
 In that vicinity lay the landed estates of the chief man of 
 the island, i. e., the Roman magistrate, first in authority 
 upon the island. The population of this island was small, 
 so that this Roman officer held a lower rank than either 
 proconsul or propraetor. He was only a "first man" 
 [protos]. Luke designates him with entire precision. Two 
 ancient inscriptions have been discovered in this island which 
 designate the chief Roman officer by the word which Luke 
 uses here. 
 
 "Lodged us three days courteously" means kindly, with 
 generous and hearty hospitality. At this time his father lay 
 sick with fever and dysentery. Paul went into his sick- 
 room, and there, with prayer and imposition of hands, re- 
 stored him to health. This resulted in bringing to him 
 
 other sick people and in their being healed. Such tokens 
 
 of honor as they could render ensued, and abundant sup- 
 plies for their comfort on their voyage when they em- 
 barked. 
 
 11. And after three months we departed in a ship of Alex- 
 andria, which had wintered in the isle, Avhose sign was Castor 
 and Pollux. 
 
 12. And landing at Syracuse, we tarried there three days. 
 
 13. And from thence we fetched a compass, and came to 
 Rhegium: and after one day the south wind blew, and we came 
 the next day to Puteoli : 
 
 14. Where we found brethren, and were desired to tarry with 
 them seven days : and so we went toward Rome. 
 
 15. And from thence, when the brethren heard of us, they came 
 
220 ACTS.— CHAP. XXVIII. 
 
 to meet us as far as Appii forum, and The three taverns; whom 
 when Paul saw, he thanked God, and took courage. 
 
 16. And when we came to Kome, the centurion delivered the 
 prisoners to the captain of the guard : but Paul was suffered to 
 dwell by himself with a soldier that kept him. 
 
 This period of three month.s brought the opening of navi- 
 gation. We may notice that again they find passage in 
 
 one of those Alexandrian merchant vessels employed in the 
 carrying trade from Alexandria to Rome. 
 
 A sail of eighty miles brought them to Syracuse, the 
 chief city of the well known island of Sicily for a stay of 
 three days. This stop may have been for purposes of trade, 
 
 or for favorable Avind. This "compass" — in the sense 
 
 of a circuitous course — may have been due to the sinuosi- 
 ties of the shore and the necessity of keeping close to it 
 
 under the stress of foul weather. Rhegium — now Reggio 
 
 — was an Italian sea-port, opposite to the north-east j)oint 
 
 of Sicily. This south wind being propitious for their 
 
 voyage, they move on to Puteoli, eight miles north-west 
 from Neapolis — the modern Naples, and one of the most 
 important ports south of Rome — said to have been the en- 
 trepot of the Alexandrian trade with Rome. At this place 
 they found Christian brethi'en. Perhaps it was out of 
 deference to Paul's wishes that they were allowed to remain 
 
 there one week and so have a Sabbath with them. The 
 
 brethi'en at Rome have now heard of the approach of Paul 
 and his party, and two delegations start out to meet him. 
 The advance party met him at Appii Forum, about forty 
 miles from Rome ; the later party at Tres Taberni [the 
 "Three Taverns,"] thirty miles out from the great city. 
 Paul met these brethren with joyful heart, thanking God 
 that his long journey was nearing its consummation and 
 that he might hopefully soon behold the city he had so 
 
 long planned and prayed to visit. Probably the names 
 
 of some of these friends who met him here may be found 
 in Romans 16 — among that large group to whom he sent 
 his Christian salutations two years before this first visit to 
 
 the great metropolis. Arriving at the city, the centurion 
 
 consigns Paul to the proper authorities who generously al- 
 low him to dwell in a house by himself under the guard of 
 a single soldier. This exceptional indulgence may have 
 been due to the favorable impression Paul had made upon 
 Julius, the centurion in charge of him from Cesartea, or to 
 
ACTS CHAP. XXVIII. 221 
 
 the written document sent with him by Festus, or to both 
 combined. 
 
 17. And it came to pass, that after three days Paul called the 
 chief of the Jews together: and Avhen they were come together, 
 he said unto them, Men and brethren, though I have committed 
 nothing against the people, or customs of our fathers, yet was I 
 delivered prisoner from Jerusalem into the hands of the Romans. 
 
 18. Who, when they had examined me, would have let me go, 
 because there was no cause of death in me. 
 
 19. But when the Jews spake against it, I was constrained to 
 appeal unto Coesar : not that I had ought to accuse my nation of 
 
 20. For this cause therefore have I called for you, to see you, 
 and to speak with you : because that for the hope of Israel 1 am 
 bound Avith this chain. 
 
 21. And they said unto him, We neither received letters out 
 of Judoea concerning thee, neither any of the brethren that camo 
 showed or spake any harm of thee. 
 
 Paul would naturally wish to know what reception he 
 might expect from the leading Jews of the city, and partic- 
 ularly, whether his old enemies at Jerusalem were still pur- 
 suing their vindictive purjiose, and would meet him here in 
 Rome to renew their prosecution. Therefore, having in- 
 vited them to his house he laid his case before theui and 
 found — -we may suppose to his joy — that they had heard 
 nothing about Paul from their brethren at Jerusalem. Noth- 
 ing had come to them, either by letters from Judea, or 
 through brethren coming from that country to this great 
 city of the empire. 
 
 22. But we desire to hear of thee what thou thinkest : for as 
 concerning this sect, we know that every -where it is spoken 
 against. 
 
 23. And when they had appointed him a day there came many 
 to him into his lodging: to whom he expounded and testified the 
 kingdom of God, persuading them concerning Jesus, both out of 
 the law of Moses, and out of the prophets, from morning till eve- 
 ning. 
 
 24. And some believed the things which were spoken, and 
 some believed not. 
 
 25. And when they agreed not among themselves, they de- 
 parted, after that Paul had spoken one word, Well spake the 
 Holy Ghost by Esaias the prophet unto our fathers, 
 
 26. Saying, Go unto this people, and say, Hearing ye shall hear, 
 and shall not understand ; and seeing ye shall see, and not per- 
 ceive. 
 
 27. For the heart of this people is waxed gross, and their ears 
 are dull of hearing, and their eyes have they closed ; lest they 
 should see with their eyes, and hear with their ears, and under- 
 
222 ACTS. — CHAP. XXVIII. 
 
 stand with their heart, and should be converted, and I should 
 heal them. 
 
 28. Be it known therefore unto you, that the salvation of God 
 is sent unto the Gentiles, and that they will hear it. 
 
 29. And when he had said these words, the Jews departed, and 
 had great reasoning among themselves. 
 
 The}^ would hear Paul's doctrine and faith from his own 
 lips, and also his report of this Christian sect, of which they 
 seem to know only that every-where it was gain-sayed — al- 
 most universally the Jews from every quarter of the Roman 
 world spake against it. Here, therefore, again, Paul tes- 
 tifies of the gospel kingdom, expanding the gi'eat Messianic 
 argument from their own prophets and from Moses, through 
 the hours of the entire day. This would allow him time to 
 present with great fullness the important passages out of 
 Moses and the prophets which bear upon the great Messianic 
 doctrine. 
 
 Here, as elsewhere, in the result, some believed, and some 
 believed not. The earnest, burning heart of Paul is thrown 
 into the torturing agony which thousands of gospel preach- 
 ers have felt so painfully — that of seeing some of their 
 hearers turn away after being almost pei'suaded, to "go 
 back with a perpetual backsliding," morally hardening them- 
 selves to a more hopeless doom. In the presence of such 
 self-hardening, Paul was reminded of the words of the Lord 
 to Isaiah which forewarned him that his messages to his 
 people Avould, in the case of many at least, meet this very 
 reception, and despite of all he could do to save them, end 
 in this moral ruin. The passage is from Isa. 6 : 9, and is 
 quoted more or less fully five times in the New Testament 
 other than here — i. e., by each of the four evangelists, and 
 by Paul (Rom. 11: 8). See Matt. 13: 14, 15— Mark 4: 
 
 12 — Luke 8: 10 — John 12: 40. These quotations are 
 
 naturally all made from the Septuagint, yet with slight va- 
 riations, some bringing out the human agency more and 
 others less prominently ; — ("their eyes have they closed, lest 
 they should see with their eyes .... lest they should be 
 
 converted and I should heal them.") [For a more full 
 
 discussion of the passage, see my notes on Isa. 6: 9, 10]. 
 
 No misapprehension of the passage can be more abusive 
 to God or more false, in fact, to its spirit than that which 
 imputes this moral hardening of sinners under gospel light 
 to God's design and purpose, as if it were an end of his own 
 seeking and were truly according to his heart. 
 
ACTS. — CHAP. XXYIII. 223 
 
 As often before, Paul closes here Avith solemnly assuring 
 them that if they — Jews — repelled this gospel, it would go 
 to the Gentiles, who in large masses Avould receive it joy- 
 fully. — Thus closed this long day's discourse. The Jews de- 
 parted, not to dismiss the subject at once from further con- 
 sideration, but to debate it among themselves with earnest 
 reasonings. Over the ultimate result the curtain drops and 
 leaves us Avith no statistics as to converts from this day's 
 labor, 
 
 30. And Paul dwelt two whole years in his own hired house, 
 and received all that came in unto him. 
 
 31. Preaching the kingdom of God, and teaching those things 
 which concern the Lord Jesus Christ, with all confidence, no man 
 forbidding him. 
 
 Now for two full years Paul's own hired house became his 
 synagogue for preaching services — from which the restraints 
 upon his personal liberty forbad him to remove, but hindered 
 nobody from coming. There, accordingly, he preached the 
 kingdom of God and the things which concern the Lord 
 Jesus with the freest utterance and no hinderance. 
 
 Luke's special objects in compiling this book being now 
 accomplished, he brings it to its close. This was not the 
 end of Paul's life, nor of his gospel labors. For reasons not 
 known, Luke did not deem it wise to extend this history of 
 Paul's work further. 
 
 It is very probable that Paul was released near this time 
 — certainly before the first great persecution under Nero, 
 early in A. D. 64 — and that he resumed his gospel labors, 
 probably visiting Spain and revisiting the old scenes of his 
 earlier Avork in Greece, Macedonia, and in the Avestern pro- 
 vinces of Asia. His pastoral epistles to Titus and to Timothy, 
 must be located several years later than the close of this 
 book. The testimony of the early church fathers concur 
 to locate his martyrdom under Nero in the spring of A. D. 
 68. (See Introduction to 2 Timothy in my "Shorter Epis- 
 tles)." 
 
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