Baokl-
ftr Pu thi} Calony"\

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

^PAUL'S TRAVELS,^
otrier points named in the Acts of the Apostles.
Also their approximate distances 5 directions
from Jerusalem

First Journey
Second

$calt : LuJ __,

Coj>yw$ht«6 ty Geo A\a^ Powell, 1892-

ALPHABETICAL INDEX.
Showing approximate distances and direc
tions from Jerusalem of places named in the
Acts of the Apostles. To find Athens, for
example, see "Athens, N. W. 780," in the
following list. This shows that city to be
780 miles northwest from Jerusalem.
Circles on the map are 200 miles apart, and
curve outward from Jerusalem ; and if to
know the distance and direction of Athens
from Jerusalem is not enough, the eye can
see it by looking on the map between the 600-
mile and the 800-mile circles, and between
the lines diverging like the spokes of a wheel ,
defining the region northwest of Jerusalem.
Notb.— Figures preceding a name -how what journey or
iourneTfl of Paul reached it,
# Indicates a locality beyond the lands shown on tbe map.

Achaia, N. W. 800.

4. Brundusium, N.W. 1089.

Damascus, N, 150,

Adrymyttium, N. W. 680.

Caanan (Palestine).

1, 2, 4. Derbe, N. 380.

Adria(Sea), W. 800.

2, 3. Ca_sareaN.w".55&N,470.

2. Dium, N. W. 875.

Alexandria, W. 300.
Cappadocia, N. 400.
Egypt, S. W. JOO.
2,3
4. Amphipolis, N. W. 860.
4. Capua, N. w\ 1340.
2, 3, 4. Ephesus, N. W. 590.
2
3. Ancyra, N. 560.
4. Antfoch, N. 300 & N.W. 475
2, 3, 4. Cenchrea, N. W. 780.
Epiros, N. W. 950.
1, 2,3
* Charran (Haran), N. E. 400.
* Ethiopia, S. W. 500.
Antipatris, N. W. 40.
Chios, N. W. 660,
3. Fair Havens, W. 600.
3
4. Appii Forum, N. W. 1340.
* Chaldea, E. 550.
Galatia, N. 500.
2,3
4. Apolonia, N. W. 880 & N.
Cilicia, N. 300.
Galilee, N. 80.
W. 1020.
Claudia, W. 646.
Gaza, S. W. 50.
Arabia, S. & S. E. 100.
3. Cnidus, N. W. 540
Greece, N. W. 800.
Asia.
4, Colossse, N. W. 500.
4, Hicrapolis, N. W. 525.
Assos, N. W. 700.
Coob, N. W. 550.
I, 2, 4. Iconlum, N. W. 440.
Athens, N. W. 780.
2, 3, 4. Corinth, N. W. 760.
Illyricum, N. W. 1100
1. Attalia, N. W. 420.
3, 4. Cbktb, W. 460.
Italy, N. W. 1100.
Azotus, S. & W. 40.
Cyprus, N. W. 220.
Joppa, W. 35.
* Babylon, E. 550.
Cyrene, W. 750.
Jodka, S. 1 to 60.
2
3. Berea, N. W. 900.
4. Dalmatia, N. W. 1100.
4. Laodicea, N. W. 510,
Lines of single, double, triple
_nd quadruple dots mark Paul'
Lasea, W.
Lybia, W. 600.
Lycaonia, N. 400.
Lycia, N. W. 400.
Lydda, W. 26.
!, 4. Lystra, N. 400.
# Madian (Midian), S. 200.
Macedonia, N. W. 900.
# Media, N. E. 800.
3. Melita, W. 1200.
# Mesopotamia, N. E, 350,
3. Miletus, N. W. 580.
Mitylene, N. "W. 685,
3. Myra, N. W. 400.
¦ Mysia, N. "W. 600.
Nazareth, N. 70.
J, 4. Neapolia, N. W. 850.
4. Nicopolis, N. W. 925.
Pamphylia, N. W. 350.
Paphos, N. W. 250.
Paphlagonia, N. 600,
* Parthia, E. 1400.
. Patara, N. W. 430.
Patmos, N. W. 600.
. Pelagonia, N. W. 1000.
. Perga, N. W. 420.
. Pesslnus, N.'rW. 525.
Phbmcb, N. "W. 100.
'_. Philippi, N. W. 875.
Phrysia, N. W. 500.
Pisidia, N. W, 400.
Pontus, N. 550.
Ptolemais, N. 80.
i. Puteoll, N. W. 1280.
* Red Sea, S."W. 250.
i. Rhegium, W. U25.
Rhodes, N. W. 450.
W Rome, N. W. 1342.
Salamls, N. W. 240,
Salmone, W. 550.
Samaria, N. 35.
Samoa, N. W. 600.
Samothraaia, N. W. 800.
Saron (Sharon), W. 25.
1. Seleuoia, N. 300.
3. Sidon, N. 110.
*Sina(Mt. Sinai), S. 250.
Syohem (Shechem), N. 30.
3. Syracuse, W. 1160.
Syria (Palestine).
3, 4. Tarsus, N. 350.
i, a. Tavium, N. 550.
2, 3, 4. Thessalonioa, N. W. 900.
3, 4. Three Taverns, N. W. 1336
Thyatira, N. W. 610.
, 3, 4, Troas, N. W. 720.
3. Tyre, N. 100.
d 3d and 4th journeys. Distances about 160 miles per inch.
H people's Commentary
THE
ACTS OF THE APOSTLES
A POPULAR COMMENTARY UPON A CRITICAL
BASIS, ESPECIALLY DESIGNED FOR PASTORS
AND SUNDAY SCHOOLS <&<$>«>^<$><5>«><5><J>«><S><s>«><5><S>«>

GEO. W. CLAKK, D. D.
Author of "A New Harmony of the Gospels," etc.

A. USTE-W y_._ST__> REVISED ElDITIOlsr

PHILADELPHIA
AMERICAN BAPTIST PUBLICATION SOCIETY
1420 Chestnut Street
1896

Copyright 1896
By the American Baptist Publication Society

INTRODUCTION.

THE ANTIQUITY OF THE ACTS.
The Book of the Acts may be traced back to the first century of the
Christian era. It is found in the Greek original in no less than about
two hundred and sixty of the later or Cursive manuscripts ; and in eight
or nine of the chief Uncial or earlier manuscripts. Of the latter are
the four oldest, the Ephraim in the Imperial Library of Paris, and the
Alexandrine in the British Museum at London, both written about the
middle of the fifth century ; the Sinaitic in the Imperial Library at St.
Petersburg, and the Vatican in the Vatican Library at Rome, both
written about the middle of the fourth century. Earlier manuscripts
than these are presupposed by the ancient versions of the New Testa
ment extending further back over two centuries. Thus the Acts is
found in the Latin version of Jerome of the fourth century, the Bash-
muric, an Egyptian version of the third century, and, besides other
earlier versions, in the Peshito Syriac, and the Old Latin, near the
beginning of the second century. The two latter imply an earlier Greek
original of the first century. To this may be added the testimony of
the early catalogues of the New Testament books, and of early Christian
writers. Thus the book of the Acts is named in the catalogue of
Eusebius (A. D. 315), of Origen (A. D. 237), and of the Peshito version
early in the second century, implying that it was already recognized as
a part of the New Testament writings. It is referred to frequently by
Tertullian, who lived about A. D. 200, and by Clement of Alexandria,
who flourished about A. D. 190. It is mentioned in the Muratorian
fragment written before A. D. 170. Hegesippus, who lived in the early
part of the second century, is said to have written a commentary upon
it. Polycarp, who was martyred A. D. 167, appears to quote Acts 10 :
41 in his Epistle to the Smyrneans, (§3) ; and Ignatius, who died A. D.
107, seems to allude to Acts 2 : 41 in his Epistle to the Philippians, (§1).
All these imply its previous existence ; and as a sequel to the third Gos
pel it manifestly appears as the product of the first century. And this
accords with the exact character, historical contents, and vivid style of
the book, as written at or near the time of the events, and with the
voice of antiquity. All attempts to prove that it was written in the
second century have resulted in signal failures. 3

INTRODUCTION.

ITS AUTHENTICITY.
Of the truthfulness and correctness of the narrative in the Acts
there can be no doubt. This appears :
1. In its minute agreement with contemporaneous history and
geography. It alludes to more than a hundred towns and cities with
out a single error. Its references to persons, places, and events in Pales
tine exhibit remarkable accuracy. It traces more or less closely the
journeys of Paul through Asia Minor, Greece, and to Rome, and every
where accords with ancient history and geography. Its descriptions of
customs, manners, and usages correspond with what we know of them
from other sources. Its allusions to public officials at Paphos, Philippi,
Thessalonica, Athens, Corinth, Ephesus, Melita, and Rome are confirmed
by contemporaneous writers and ancient inscriptions. And in all this,
the whole narrative, without any effort toward consistency or any indi
cation of contrivance, exhibits that simplicity and artlessness which
accompany the testimony of one in whom there is no guile.
2. In the agreement of the speeches and Epistles of Peter, James,
and Paul, in style and thought. Each of these had striking peculiari
ties, and their individuality is marked in their respective addresses and
Epistles. The unstudied character of these agreements, without the
least sign of any attempt at imitation, is an evidence of their truthful
ness. (See notes on 2 : 41 ; 3 : 26 ; 4 : 20 ; 15 : 29 ; 20 : 18, 19, 24, 32.)
3. In the many remarkable correspondences between the narrative
of the Acts and the Epistles of Paul. These have reference to the inci
dental and personal experiences, and are such as could not have been
the result of accident or design. There is no trace of the use of the
Epistles in the Acts, nor of the use of the Acts in the Epistles. Yet the
one confirms and supplements the other without a single contradiction.
These correspondences are aptly styled by Dr. Paley " undesigned coinci
dences." And the more obscure they are the stronger the argument
derived-from them. By their means Dr. Paley in his Hone Paulinx has
unanswerably demonstrated the truth of the Acts. These are presented
to the eye and noted upon in Clark's Harmonic Arrangement of the Acts.
4. In standing the test of modern criticism. No book has been
more thoroughly examined, compared, and sifted, both by friends and
foes, than the Acts of the Apostles. Every journey and every voya»e
have been retraced, and every place has been revisited for the purpose of
verifying the narrative. With it the results of modern discovery have
been carefully compared, and to it the latest scientific investigations
have been applied ; and in every instance the book of Acts has stood
the test. Its minute and topographical peculiarities, and its hundreds
of incidental allusions, have stood the sharpest criticism, and have been
confirmed by the writings of profane historians, the coins and monu
ments of the apostolic age, and the researches of travelers and scholars.

INTRODUCTION.

Such wonderful accuracy indicates, not only the carefulness and correct
ness of the writer, but also his divine guidance in the avoidance of
error. ITS AUTHORSHIP.
The author of the Acts was with Paul at Philippi (ie: 10-13), and
afterwards his traveling companion from thence to Jerusalem, and from
Cajsarea to Rome (chapters 21, 27, 2s). This is evident from the use of
the first person. It could not have been Silas (1°: 19-40) nor Timothy
(20:4,5), for these are spoken of in the third person, whereas the
writer speaks of himself in the first person, and is thus distinguished,
not only from them, but also from all other persons named in the Acts.
The most natural conclusion is that it was Luke who was with Paul at
Eome (phiiem. 24; Coi. 4:h), and is styled by him, "Luke the beloved phy-
physician" (coi. 4:14). This is confirmed by its relation to the third
Gospel. It is evident that both books were written by the same author.
Both are addressed to Theophilus, and a reference is made to a former
treatise in Acts 1 : 1. There is a strong resemblance in the style of the
two books. Dr. Thayer in his Greek Lexicon of the New Testament notes
sixt^-one words which are found only in the Gospel of Luke and in the
Acts. We find in both a knowledge of disease and the use of
medical terms such as we should expect in the writing of a physician.
(Luke 4: 38; 8:43, 44; Acts 3 : 7; 12:23; 13:11; 28:8.) The narrative throughout the
Acts exhibits the same careful research as that shown in Luke's
Gospel; and the style is everywhere the same, except where it re
ports the speeches or writings of others. It is manifestly not the
work of two or more authors, nor a mere compilation, but the con
tinuous and harmonious narrative of one man, that of Luke, the writer
of the third Gospel. Such, too, is the uniform testimony of early
Christian writers, and there comes to us no dissent from early tradition.
Very little is known of Luke, and he is only mentioned three times
in the New Testament. See references above. Paul probably speaks of
him in 2 Cor. 8 : 18, 19, when writing from Philippi, as " the brother
whose praise is in the gospel throughout all the churches " (20 -.e). That
he was a Gentile appears from Col. 4 : 11-14, where he is distinguished
from those of the circumcision, and from his name Lucas, an abbrevia
tion of Lucanus. The purity of his Greek and his intimate knowledge
of that language point also to his heathen extraction. At the same
time his familiarity with the Jewish religion, ceremonies, and customs,
makes it probable that in early life he had been at least a proselyte of
the "ate. Early tradition fixes his birthplace at Antioch. The tradi
tions regarding his later life do no agree. According to one he died a
martyr in Greece in his eightieth year. According to others, perhaps
more trustworthy, he died a natural death. Jerome in his life of Luke,
_avs that he died at the age of eighty-four, that his bones were trans-

6 INTRODUCTION.

ported from Achaia to Constantinople in the twenty-eighth year of
Constantine. Compare Introduction to Luke's Gospel.
TIME AND PLACE OP ITS COMPOSITION.
The most probable date of Paul's arrival at Rome was the spring of
A. D. 61 ; and the narrative of the Acts extends two years later to A. D.
63. But it is implied throughout that Jerusalem and the temple were
standing and there is no reference to their destruction, which occurred
A. D. 70. It may therefore be said that the Acts was published be
tween the Spring of A. D. 63 and 70. But its abrupt termination, and
the absence of any reference to Paul afterward, either to his liberation
or martyrdom, seem to point to the close of the two years of Paul's im
prisonment as the time of its completion and publication. And if this
be the date, then it is most natural to conclude that Luke wrote it at
Rome during these two years, and under Paul's direction.
SOURCES OF INFORMATION.
In about one-third of the Acts Luke writes as an eye witness —
16 : 10-40 ; 20 : 6, to the end of the book. From Paul he would naturally
get accounts of his persecution, conversion, and missionary journeys.
From Philip of Csesarea he would learn regarding the appointment of
the seven, the preaching in Samaria, and the conversion and baptism of
the eunuch ; and in connection with Paul, of the speech and martyrdom
of Stephen. From James, as well as Paul, he could obtain all needful
information regarding the Apostolic Conference at Jerusalem, and
most of the events recorded in the early part of the Acts. While Paul
was imprisoned at Csesarea, Luke was doubtless gathering materials
from "eye witnesses and ministers of the word" and preparing his
Gospel (-i_kei:2), and at the same time he would naturally gather
much material for the Acts. He very likely met with Peter, and John,
and Mary the mother of Mark, and with many others of the one hun
dred and twenty (i : is), from whom he gathered accounts of Pentecost
and of subsequent events. At Csesarea he could receive corroborative
accounts of the conversion of Cornelius and the death of Herod.
In this connection it is interesting to notice the speeches of the
Acts, given more or less fully by Luke, with marks of condensation.
All of these in style and thought indicate their respective authors ; yet
their setting into the narrative shows the hand and style of Luke.
Alford has shown from Paul's speech in Hebrew before the Jewish mob
(22:1-21), that Luke probably translated it into Greek from having
heard it delivered. So probably the speeches of Peter and Stephen
were written out by some who heard them ; and Luke, under the guid
ance of the Spirit, has truly presented their substance or their very
words, as the Spirit deemed important.

INTRODUCTION.

THE DESIGN AND NATURE OF THE ACTS.
The design of a writer must be distinguished from the objects
accomplished by his work, or the providential uses made of it. This is
especially true of the Acts. As a sequel to Luke's Gospel it naturally
has a similar design. This Luke thus expresses to Theophilus, " That
thou mightest know the certainty concerning the things wherein thou
was instructed." (Luke i: 4.) Not that it was intended for Theophilus
alone, but he was selected as a person of rank, representing Chris
tians generally, both Jews and Gentiles. The same general design is
manifested in the Acts. As in his Gospel Luke tells " concerning all
things that Jesus began to do and teach " (1 : 1), so in the Acts he contin
ues to narrate what Jesus, after his resurrection and ascension, began to
do and teach through his Holy Spirit in connection with his disciples.
The doing consisted in organizing and developing the church at Jerusa
lem, its baptism in the Holy Spirit, in the conversion of men, and in
planting churches both among Jews and Gentiles. The teaching con
sisted in the guidance of the Apostles in preaching the gospel, training
the converts, and gathering them into churches ; also in the apprehen
sion of truth, and making known its relations to both Jews and Gentiles,
and their relation to each other. The book is emphatically a book of
beginnings, at Jerusalem, in Samaria, throughout Judea, at Antioch,
throughout Asia Minor, and Greece and at Rome. It consists of sketches
of the success of the early preachers of the gospel, attended by the
Holy Spirit, from Jerusalem the capital of Judaism to Rome the metrop
olis of the heathen world. It thus presents the fulfillment of our Lord's
prediction, " Ye shall be my witnesses, both in Jerusalem, and in all
Judea and Samaria, and unto the uttermost part of the earth " (1 ; s) ;
with the methods and measures by which this was accomplished.
ITS RELATION TO THE GOSPELS AND THE EPISTLES.
The Acts of the Apostles is the central book of the New Testament.
Toward it the Gospels converge, as preparatory ; from it the Epistles
diverge, as complemental. The Gospel narratives culminate in the res
urrection of Christ ; the book of Acts starts with the risen and ascended
Saviour, and narrate how he wrought with and through his disciples by
the Holy Spirit. And each step in the progress of this work is attributed
with equal distinctness to the Lord Jesus and to the Holy Spirit. (1 : 2 . 2 . 4,
17, 33,38; 4: io, 31; 5: i4, 19.) The presence of Jesus with his disciples for forty
days, and the account of his ascension, connect the Acts with the Gos
pels. The baptism of John (io: 37 ; 13 _ 24; is: 25; 19: 4), the baptism of the
Holy Spirit a -. 5, 8 ; 11 : ib., the preaching of Jesus and the resurrection (4 : a,
S3; 17. is; 24: 15), the appearance of Jesus to Stephen and to Saul of Tarsus
(7:53,9:17), and his presence with his disciples in fulfillment of his
last commission, are connecting links between the Acts and the Gos-

INTRODUCTION.

pels. Viewed as an account of the continued work of our Lord, it has
been styled the Fifth Gospel ; as illustrating the power and work of the
Holy Spirit, the Gospel of the Spirit ; and, as combining the two, the
Gospel of the Post-Ascension.
No less vital is the relation of the Acts with the Epistles. The for
mer in numerous places are supplemented by the latter, and the latter
cannot be fully understood without the historical details of the former.
As the Gospels present the fundamental truths of Christianity, and the
Acts its individual and church life, so the Epistles present more fully
and systematically its doctrines and practical teachings. The gifts
of the Spirit (Acts2__n<ncor. 12), the benevolence, the authority, and the
officials of the church, the passing away of the Old Testament Economy,
the throwing down of the middle wall of partition between Jews and
Gentiles, the doctrines of repentance and justification by faith, of the
resurrection and the final judgment, and the practices of baptism, the
Lord's Supper, and the ordination of the ministry, are some of the
many links connecting the Acts with the Epistles. The following par
allel passages, taken from the Author's Harmonic Arrangement of the Ads,
exhibit the principal historical connections of the two :

ACTS.

EPISTLES .

ACTS.

EPISTLES.

1: 3.

1 Cor. 15 : 3-8.

18

¦> J

r2Cor. 1: 19.

2: 15,16.

2 Peter 1 : 21.

°- 1l Thess. 3:6.

2: 32.

1 Cor. 15 : 6

18

8,17.

1 Cor. 1 : 1, 14.

2: 33.

1 Peter 1:12.

18

26.

1 Cor. 16 : 19.

6: 1.

1 Tim. 5 : 9, 10.

19

20.

1 Cor. 16 : 8-10.

9: 20-22.

Gal. 1: 15, 16.

19

21.

Rom. 1 : 13.

9: 25.

2 Cor. 11: 32,33.

19

27.

Kph. 2 : 20, 21.

9 : 26. 30.

Gal. 1 : 18-24.

'2 Cor. 2: 12.

12: 25.

2 Cor 12 : 2

20

1.

2 Cor. 7 : 5.

13: 14.

2 Cor. 11 : 26.

Rom. 15: 19.
14: 5,6.
2 Tim 3: 10 11.
2 Cor. 1 : 16.
14: 19.
2 Cor. 11 : 25.
20
2.
2 Cor. 12: 14.
15: 1-10.
Gal. 2 : 1-10.
i Cor. 13 : 1.
15: 23.
James 1 : 1.
20
4.
Rom. 16: 1.21,23
16: 1.
f2 Tim. 1: 5.
Rnm. 15: 25,26.
12 Tim. 3: 15.
20
34, 35.
ICor. 4: 11,12.
16: 3.
f 1 Cor. 9 : 20.
21
23-26.
1 Cor. 9 : 19-22.
(.lTim 4: 14.
23
5.
Rom. 13: 1.
16: 6.
Gal. 4 : 13.
Rom. 15 : 25, 26.
16: 13
Phil. 4: 2.3.
24:
1,
1 Cor. 16 : 3.
( Phil. 1 : 29, 30.
2 Cor. 8: 1,2.
16 : 23, 24.
¦{ 2 Cor. 11 : 25.
2 Cor. 9: 1.2.
1 1 Thess 2 : 2.
26:
20.
Rom. 15 : 18 19.
17: 3.
1 Thess. 1 : 5-9.
28:
16.
Phil. 1 : 12-14.
17: 5.6.
1 Thess. 2: 9,14.
(
Eph. 6: 18-20.
17 : 14, 15.
1 Thess. 3: 1,2.
28:
30, 31. -<
Phil. 2. 23, 24.
18: 3.
fl Cor. 4: 11,12.
i
Phiiem. 9, 22.
12 Cor. 11: 8,9.
QUOTATIONS FROM THE OLD TESTAMENT.
The relation of the Acts to the Old Testament is seen in its histori
cal and incidental allusions, but especially in its numerous quotations.
There are ninety places in the Acts where quotations are made from no
less than one hundred and thirty passages of the Old Testament. These
INTRODUCTION. 9

are found principally in the speeches of Peter and Paul, James and
Stephen. Of these, twenty-seven are from the book of Exodus, twenty
from the Psalms, nineteen from Genesis, fourteen from Isaiah, eleven
from Deuteronomy, six from Jeremiah, three from Numbers, two from
Joshua, first Kings, and Amos, each, and one from Leviticus, first Samuel,
first Chronicles, Jeremiah, Hosea, and Habakkuk, each. By " book of
the prophets " (7 : 42), is meant the twelve minor prophets, whom the
Jews reckoned in one collection.
The quotations principally follow the Greek of the Septuagint ver
sion, which was in common use in that day, especially among foreign
Jews, but with frequent variations, and sometimes apparent corrections
from the Hebrew. Such variations may be partly accounted for from
the custom of quoting from memory. It was also the inner meaning,
the spiritual significance which was sought after. Thus Peter and
others in the Acts generally used the Septuagint as their guide and
source of quotation, following its defects in unimportant points, but,
under the guidance of the promised Spirit, correcting it and even inter
preting it, where it was necessary.
These quotations may be divided into five kinds : (1) Complete
quotations, complete both in sense, and form. That found in 28 : 26, 27,
from Isa. 6 : 9, 10, is a good example. Others may be found in 2 : 25-
28 ; 4 : 25, 26 ; 13 : 33. (2) Abridged quotations, from which words or
phrases are omitted, generally from the body of the quotation. Thus
7: 3 is quoted from Gen. 12: 1, and the phrase "and from thy fathers
house " is omitted after " from thy kindred." The latter clause, how
ever, includes the idea of the former. In such abridgements nothing is
generally lost from the essential sense. (3) Partial quotations, consisting
of words and phrases. Thus Stephen (7 : 2) quotes " God of Glory "
from Ps. 29 : 3, and " Turned back again to Egypt " (7 : 39) from Num.
14 : 3. (4) Composite quotations, in which two or more are united and
merged into one. Thus in 3 : 22, 23, Peter quotes from Deut. 18 : 18, 19,
and substitutes for the last clause of verse 19, " I will require it of him,"
the last clause of Lev. 23 : 29, " Shall be destroyed from among his
people." The latter is more definite, and as a legal formula, defines the
mode of punishment. Other examples are found in 2 : 30 and 7 : 51.
(5) Complex quotations, which cannot be assigned to any of the above,
but combine together several species. Thus 7 : 6 is an indirect quo
tation from Gen. 15 : 13, with some changes in the order of the words,
and is continued in verse 7, with a direct quotation from Exod. 3 : 12.
So, also, in 15 : 16-18, there is a peculiar combination of three quo
tations principally from Amos 9 : 11, 12. It begins with " I will return,''
from Jer. 12: 15, and closes with, "Saith the Lord who maketh these
things known from of old " (Revised version), from Isa. 45 : 21.
The design of these quotations was fivefold: (1) To note the ful-

10 INTRODUCTION.

fillment of prophecy. Twenty-two predictions are quoted, sixteen of
which have reference to the Messiah. These Messianic predictions were
given as a ground of confidence in God and are of three kinds : First,
those that have direct and exclusive reference to Christ, as in 2 : 34, 35,
from Psalm 110 : 1. Second, those that are direct, but are inclvsive, having
primary reference to Christ, but including others secondarily in their
fulfillment. Thus the quotation from the second Psalm (4 . 25-28) refers
primarily to Christ, but it may include also a secondary reference to
those who preceded his advent as representative of his divine sover
eignty. Its fulfillment need not be restricted to any one event or com
bination of events, but may be found all along the line of man's opposi
tion to Christ. Third, those which refer typically to Christ as the
antitype. Thus Acts 4 : 11 probably referred primarily to Zerubbabel,
who was himself a type of Christ. (2) To give emphasis to some truth,
as in 7 : 51 ; 13 : 18 ; 17 : 31. (3) To present some historical fact. Many
examples are found in Stephen's defense and in Paul's address at
Antioch, in Pisidia. (4) To comfort and encourage. Thus the Lord
encouraged Paul at Cornith, " Be not afraid, for I am with thee," from
Isa. 43 : 5, and Jer. 8 : 1, reminding him of his presence with his
prophets of old and their faithful obedience. (5) As the best and most
appropriate vehicle of expression. The Scriptures were the classics of
the Jewish people. In them the Jewish youths were taught from their
earliest years. (2 Tim. 3: 15.) It was natural that their thoughts should
often take the garb of Scripture, especially when the language was
familiar for its beauty, force, or sublimity. Doubtless some of their
quotations were entirely undesigned. In every address in the Acts their
familiarity with the Scriptures is noticeable. Paul's mind seemed over
flowing with Scripture truth and phraseology, (see 13 : 10 ; 14 : 15 ; 17 : 24, 25 ; 20 :
28-32). While the Old Testament was thus freely quoted, no instance can
be found in the Acts, where a passage is improperly used, or unbecom
ingly applied. THE EVIDENTIAL VALUE OF THE ACTS.
The discussion thus far has shown the reliability of Luke as a wit
ness, and the trustworthiness of his writings. It is doubtful whether
any ancient or modern historian could be subjected to such an ordeal as
he has undergone and come forth unhurt. No real error has been made
out against him ; but such an exactness has been discovered, as to be
suggestive of the guidance of the Holy Spirit. But if this appears to be
true of the Acts, it is natural to believe the same in regard to his Gos
pel. The Acts of the Apostles thus becomes a strong evidence of the
truth of Christianity. And even this is strengthened when we consider
particular portions, such as the Conversion of Paul, and his Voyage and
Shipwreck. But more than this. While it incidentally confirms other

INTRODUCTION. 11

portions of the New Testament, by its relations to them, it especially,
by its relations to the Old Testament Scriptures, gives the weight of its
authority to their historical facts and to the books as they have come
down to us. Not only is every part of the Old Testament quoted, as
above noticed, but the whole is alluded to at least five times in the
Acts. (13.15. 17; 2 ii; 18:24 28 ) And these are appealed to as standards
of authority, as the word of God. They who would make the taber
nacle a later structure and rearrange the books of Moses, run not only
against Peter, Stephen, Luke, and Paul, but ignore their guiding spirit,
and that historical knowledge within their reach, but unknown to us.

INSPIRATION OF THE ACTS.
1. The arguments for the inspiration of the third Gospel may be
largely used for the inspiration of the Acts, which is a sequel to that
Gospel. 2. The proofs of the authenticity of the Acts tend also to prove
its inspiration. 3. The Apostles had been promised inspiration by the
Spirit, both for their guidance into all the truth, and also for special
occasions. (John i6: 13 is; Matt. 10:19,20.) Others had inspired gifts. Paul
was a "called Apostle" (Rom i: i); and recognized special supernatural
guidance both for himself and certain co-laborers (icor. 2: s,io: is: 10).
Miraculous gifts of the Spirit were bestowed upon many others besides
the Apostles on the day of Pentecost. Prophets were common in the
apostolic age. (11:27-. 13 :i; 21:4,9 11 ; icor.u:if.) Stephen and Philip were
full of the Spirit and received special divine guidance. (6 ; 3. 5, 15 ; 8 : 13, 26, 39.)
Thus the Apostles and Christian leaders were inspired men, and
we may regard their deeds and addresses, recorded in the Acts,
as inspired. If it was important that they should be inspired in
what they then did and said, it is equally, and even more important,
that the record of their acts and addresses, intended for all ages,
should be so inspired as to be free from error. Hence, we may
reasonably infer its inspiration. 4. It seems evident that the writer of the
Acts should be included among these leaders, though with the modesty of
the Apostle John, in his Gospel, he only implies himself by the use of the
first person. His companionship with Paul implies that he was a teacher,
and Paul includes him among his fellow-workers. (Phiiem 24.) That he
should have written the third Gospel and this record of the apostolic
churches, under such circumstances, puts him in the rank of a fellow-
writer as well as fellow-worker. From the earliest historical references
to him, it appears that, in his writings, he received the sanction of the
Apostle Paul. All these are evidences of his inspiration. 5. He writes
as one having the authority of the truth, and with an unaffected sim
plicity and impartiality which has no parallel in historical writings out
side of the Holy Scriptures. 6. The Acts, also, in its facts and doctrines

12 INTRODUCTION.

is in harmony with the inspired Scriptures of the Old Testament, and
with the writings of Peter, James, John, and Paul. 7. It appears to
have been regarded by early Christians as a part of the Holy Scriptures,
and was classed with the four Gospels to which it formed a sequel, and
was read in the churches. 8. From these considerations and from a
careful study of the Acts for many years, I have a settled conviction
that it is the inspired word of God, intended, not merely for the early
ages, but for all time. PRACTICAL USES OF THE ACTS.
The uses of this book are manifold and can only be touched upon.
Like the earth with its vast external and internal treasures from which
scientists collect and classify, so the Acts presents a vast field from which
the devout student of Scripture may gather and classify into doctrine
and practice.1. Cliurch organization and order. The church is first seen in the
upper room, the one hundred and twenty, in its preparatory and waiting
condition. It receives its public divine recognition and its baptism in
the Spirit on the day of Pentecost. It is later equipped with Deacons,
and with Elders who were Overseers or Pastors. The Apostles appear
as special officials of Jesus Christ, whose office from its nature and duties
necessarily ceased with them. The Evangelists appear as missionary
and traveling preachers without charge of local congregations. It also
appears from the Acts that Christ is the Supreme Head of the church ;
that the Holy Spirit is among his people, working in and through them,
for Christ and with Christ ; and that the Holy Scriptures are the stand
ard of appeal. The book also teaches regeneration before baptism, and
a converted church membership ; the restriction of the Lord's Supper
to immersed believers ; the self-governing local church ; the total sepa
ration of church and state ; and the absolute liberty of the individual
conscience. See further on Church Polity in the Acts.
2. Revivals of religion. The presence and work of the Holy Spirit
are emphasized throughout the Acts, (sec on i : i, 5.) Seasons of refresh
ing are to come from the presence of the Lord, (see on a: 19.) Revivals
and consequent ingatherings are noted at Jerusalem, Samaria, Lydda,
and Antioch ; at Corinth and Ephesus. They were connected with
prayer, turning to the Lord, and preaching the word.
3. Missionary methods and work. The Acts consists largely of mis
sionary sketches, travels, and work. The two great centres of missionary
activity were Jerusalem and Antioch, the one among Jews, the other
among Gentiles. Thus the former represents home missions ; the latter
foreign missions. The Apostles and other missionaries generally went
out two by two, as Peter and John (s-. is), Paul and Barnabas, etc. They
generally began their operations at great centres of population an in-

INTRODUCTION. 13

fluence, as Jerusalem, Antioch, Corinth, and Ephesus, and from these
centres worked out into the surrounding regions. Their method of
evanglization was threefold: public preaching; private and personal
conversation and appeals ; and the written page as present in the Old
Testament Scriptures and their own letters or written documents. They
announced the glad tidings to unbelievers, and taught inquirers and
converts. (15: 35; _»: si.) Believers were baptized. (2: a; a: 12; 10: 47; 18.8.)
They emphasized the doctines centering in the risen Lord, and the
duties of repentance and faith, and shrank not from declaring the whole
counsel of God. (20 : 20,27; 24: 25; 26: 22,23.)
4. Miracles and supernatural gifts. These appear to be not so much
noticed as the ordinary means. The gift of tongues is mentioned only
at Pentecost, at the conversion of Cornelius and his company, and with
the twelve at Ephesus, and is implied at Samaria. (s; 1618.) So, also,
but few miracles are described. These are the healing of the lame man
in the temple, and _<Eneas, a palsied man at Lydda, and the raising of
Dorcas at Joppa. The miracles of Paul were.at Paphos, Lystra, Philippi,
Troas, and Melita. Besides these, it is generally said that " many signs
and wonders were wrought through the Apostles" (2: 43; 5: 12). that
Stephen "wrought great wonders and signs" (e- s), that signs and won
ders were granted Paul at Iconium (u: 3), also at Ephesus. (19: 11.) In
connection with these it should be noted that they spake with tongues
"as the Spirit gave them utterance," that miracles were said to be
"granted" or "wrought through" Peter, Paul, and others. Thus it
appears that these gifts were not at the option or will of the Apostles,
but were dependent upon the Spirit and his promptings. Accordingly,
Paul asks : " Are all workers of miracles? Do all speak with tongues? "
(1 cor. 12 . 29, 30 ) Miracles and supernatural gifts seem to have had their
place and design at the beginning of the Gospel Dispensation. But the
same condition and necessities did not exist in after ages. Indeed, there
are indications of their decline toward the end of the apostolic age.
The later epistles of Paul, Peter, and John, make no mention of them,
while emphasizing the ordinary means of the ministry, prayer, sanctifi
cation of the Spirit, and preaching the word.
5. Messianic Predictions and Christ's Second Coming. The Messianic
and other predictions referred to in the Acts and the Gospels were not
fully understood till after their fulfillment. Even our Lord's disciples
and constant attendants had but dim perception of the Scriptures which
spake of him. It was necessary that Jesus should breathe upon them,
saying: "Receive ye the Holy Spirit," and that he should "open their
mind that they might understand the Scriptures." Yet even then they
seem to have had confused views of Christ's kingdom, and especially
of his coming, when they ask : " Lord, wilt thou at this time restore
again the kingdom to Israel?" The predictions which Peter quotes,

14 INTRODUCTION.

and explains so clearly and forcibly, were understood by him only after
their fulfillment in Jesus, and after he was taught by him and the
Spirit. The same was true in regard to the gospel and the Gentiles. Pro
phets had foretold that its blessings would be enjoyed by the Gentiles,
but the disciples utterly mistook the manner of its accomplishment.
Neither the instructions of Jesus, nor the Spirit at Pentecost, had en
lightened them on the subject. Peter must be taught by vision at Joppa
and by actual occurrence at Csssarea.
May it not be so now with future fulfillment of prophecy ? Much
remains unfulfilled regarding the kingdom of God, the conversion of
Israel, and the second coming of Christ. The spiritual and the discern
ing doubtless catch many glimpses of the mysterious future. But, rea
soning from the past, can we be certain? Surely none have attained
unto full knowledge. Must we not, like prophets and apostles, wait for
the events themselves before we fully comprehend the intent and the
meaning of the prophetic word ? The experience of God's people in
the past teaches us at least to be cautious and humble ; ready to accept,
even joyfully, whatever interpretations God's providences and the
events themselves may surely indicate.
6. A book of general education. No other ancient book of its size is
of such great educational value. In ecclesiastical history it fills a place
which no other treatise could occupy. It is rich in its variety of places
and character illustrative of the institutions of the Roman Empire, and
of the influence and spread of the Greek language. Its geographical
notices are most important, and its field for archaeological research is
extensive. Classical antiquity and heathen mythology are both illus
trated, and Greek philosophies and Oriental sorceries are brought vividly
into view. Ancient literature has nowhere presented so lifelike and
truthful a picture of Ephesus of Imperial times as that in the nineteenth
chapter of the Acts, and no such account of seafaring life as that of
Paul's voyage and shipwreck.

CHURCH POLITY IN THE ACTS.
This is of sufficient importance, to give a further separate notice
of it. When Jesus said (Matt.is: 17) : "Tell it to the church," he had in
view those local societies which were to be organized by the Apostles,
under the guidance of the Spirit. And when he promised the Apostles
that the Holy Spirit should teach them all things, and guide them into
all the truth (John 14: 26; 16: i3), he included all that was necessary to Chris
tian doctrine and practice. Throughout the book of the Acts it is im
plied and indicated that this guidance was granted them. Churches
were organized, deacons chosen, elders and pastors appointed, and

INTRODUCTION. 15

persons were set apart, by the laying on of hands, to particular offices or
work (6: 6; 14. 23; 13; 3); under the superintendence of inspired men. The
Spirit commanded the Antioch church to set apart Paul and Barnabas
for their mission (i3: 2), and Paul speaks of the elders at Ephesus as
having been made overseers by the Holy Spirit. (20:2s.) At first the
church organization was in a formative state (1:23; 6: 35), but soon it
appears to have taken a permanent form, (n: 1; h: 27; 15; 3,22; 18:27; 20:17.)
All this is confirmed in the Epistles. Peter would have the churches
keep his instructions in remembrance. (2 peter 1 : 12 15.) Jude (ver. 3)
exhorted them to contend earnestly for the faith delivered once for all
to the saints. Paul received the gospel from Christ himself (0*1.1:12),
and directed how to observe the Lord's Supper as he had received it
from the Lord. (1 cor. 11 : 23.) He exhorts the Corinthians to be imita
tors of him, even as he also was of Christ, and said : " I praise you,
brethren, that ye remember me in all things and keep the ordinances,"
including, especially, the usages taught by him, " as I delivered them
to you." (1 cor. 11: 1,2.) John indicates fully organized, independent,
local churches, and also a completed revelation. (Eev. 1 , 7 ; 22 _ 6, 7. 10, is.)
Thus it seems evident that a completed church organization was
developed by the Apostles, under divine authority, during the period
of the Acts.
The model as seen in the Acts, has the beauty and excellence of a
divine simplicity. "Among others, its ministerial parity offers less
temptation than any other to ministerial rivalries and jealousies, and a
carnal ambition. Its elective franchise offers less opportunity than any
other to a priestly lording over God's heritage. Its congregational form
begets, more than any other, a sense of individual responsibility, an
active interest in church matters, and the exercise of private judgment.
Its cardinal principle of a converted church membership tends more
than any other to maintain the purity of the church. Its independent
form guards better than any other against schism. Indeed, when this
independence is faithfully observed, there cannot beany schism to
which a great confederated church is liable."— William Williams,
Apostolical Church Polity, p. 70. CHRONOLOGY.
The date of our Lord's crucifixion could not have been later than
A. D. 30, and appears to have been on April seventh of that year. The
death of Agrippa Herod, at Csesarea (12 : 23), occurred, according to
Josephus, A. D. 44 ; and the recall of Felix and the coming of Festus,
occurred A. D. 60. Taking these dates as starting points, in connection
with other historical allusions, the chronology of the Acts may be ap
proximately arranged, as in the following table. Compare, Author's
Harmonic Arrangement of the Acts.

16

INTRODUCTION.

ARRANGEMENT OF THE ACTS.

34. 35.

39.42.44.
44. 4o-48.50.
51-54. 54-57.
58. 58-60.60-61. 61-63.

The Ascension, May 18th.
Pentecost, May 28th.
Martyrdom of Stephen.
Conversion of Saul.
Saul visits Jerusalem (9 : 26).
Conversion of Cornelius.
Saul returns to Damascus (11 : 26).
Martyrdom of James.
Saul again visits Jerusalem.
Paul's First Missionary Journey.
The Conference at Jerusalem.
Paul's Second Missionary Journey.
Paul's Third Missionary Journey.
Paul's last visit to Jerusalem.
Paul's Imprisonment at Cues area.
Paul at Melita (winter).
Paul's Imprisonment at Rome.

ROMAN EMTEKOKS.

Tiberius, a. d. 14-37.
Caligula, a. d. 37-41.
Claudius, a. d. 41-54.
Nero, a. v , 54-68.

SOME OF THE TOPICS BRIEFLY DISCUSSED IN THE NOTES.

PAGE.
The Kingdom, Apostles, Church  25
Gift of Tongues  28,303
Organization of the First Church  43
Membership of the Church  44
Young Men and the Church  83
Laying On of Hands  88, 125
Stephen and Paul  116
Sanhedrin and Capital Punishment  115
Rite of Confirmation  126
Christianity and Judaism  91
Enlightened Heathen and Missions  170f
Elders, Origin and Office  186
Teachers  200
Elders, How Chosen, Their Work  22«f
Two Orders of Church Officers  230

Apostolic Council, What?  233
Circumcision and Christianity  233, 243
Paul's Attitude Toward Circumcision..- 251
Infant Baptism  ,  258
Children andtheChurch  268
Was Paul a Failure at Athens?  285
Believers and the Church  299
When was Epistle to Gal. Written ?  304
The First Dav of the Week  318
Plurality of Elders or Pastors  321
Of a Third Order in the Ministry  321
No Priestly Functions in the Ministry.. 322
Pastors and Churches  328
Evangelists  332
Paul's Knowledge of His Gentile Work. 346

CONTENTS.

L Chapters 1-7. Advent of the Holy
Spirit, and growth of the Jerusalem
church. The Seven chosen. DeaLh
of Stephen.
II. Chapters 8, 9. Spread of the gospel
in Judea, Samaria and Damascus.
Baptism of the euuuuh. Conversion
of Saul.
III. Chapters 10-12. The beginning of
Genlile churches. Conversion of
Cornelius. Saul in Cilica, The
gospel at Antioch. Renewed perse
cution at Jerusalem.
IV. Chapters 13, 14. Paul's first mis
sionary journey. Passes through
Cyprus. At Antioch in Pisida, Ico-
mum, Lystra and Derbe.

V. Chapter 15. The council or confer
ence at Jerusalem.
VI. Chapters 15 : 40-18 : 22. Paul's sec
ond missionary journey. Visits
Phrygia aud Galatia, Philippi,
Thessalonica, Berea, Atheus and
Corinth.
VII. Chaptkrs 18: 23-21 : 16. Paul's third
missionary journey. Galalia, Phry
gia, Ephesus, Macedonia, Greece,
Troas, Tyre aud Cesarea.
VIII. Chapters 21: 17-26:32. Paul's arrest
and imprisonment at Cesarea. Clau
dius Lysias, Felix, Festus and King
Agrippa.
IX. Chapters 27, 28. Paul's voyage and
shipwreck. A winter at Malta. Im
prisoned two years at Rome.

THE ACTS OF THE APOSTLES.

Introduction ; our Lord's last words to his^dis-
ciples, and his ascension.
1 THE former treatise have I made. O
» Theophilus, of all that Jesus began both

2 to do and teach,b until the day in which he
was tak« n up, after that he,°through the
Holy Spirit. dhad given commandments
unto the apostles whom he had chosen.

» Luke 1:1-4. b Mark 16 : 19 ; Luke 24 : 51. • John 20 : 22, 23.
28 : 19, 20.

i ch. 10 : 41, 42 ; Matt.

Title. It is not claimed that the
title is apostolic. The book, how
ever, must have been very early desig
nated by some name, even if at first it
had none. Its most ancient title, ac
cording to the oldest manuscripts, was
Acts of Apostles, which is both appro
priate and truthful. It does not con
tain the acts of all the apostles, but
simply the names of the eleven and
their official act with the brethren in
the first chapter, and certain life
sketches of Peter, John, and Paul in
the narrative that follows. It presents
specimens of apostolic work, and cer
tain acts of apostolic men.
Ch. 1 : The writer begins by refer
ring to his former narrative ; speaks of
our Lord's appearances and instruc
tions during forty days and of his as
cension ; records the names of the
apostles, the number of their attend
ants, and their continuance in prayer ;
and relates, the circumstances of the
election of Matthias in the place of
Judas. This chapter is preliminary to
the history that follows.
1-11. Introduction. Ouk Lord's
Instruction to his Disciples and
his Ascension, (see Luke 1 : 1-4 _ 3 . ic .
2* : 50-53 ; 1 Cor. 15 : 3-8.) In the author's
Harmonic Arrangement these and other
passages are placed on the same page,
so as to be easily compared.
1. The former treatise — Luke's
Gospel, of which this was a continua
tion. This indicates that Luke was the
writer of the Acts. Theophilus —

meaning a lover of God. Not a fictitious
name, as some have supposed, a per
sonification of Christian love, but a per
son of rank, probably a Gentile Chris
tian. See author's note on Luke 1:3.
Both Luke's Gospel and the Acts were
intended for general circulation, and
their dedication to a person of influence
would naturally promote this object.
Of all that Jesus began — a brief
summary of Luke's Gospel. Notice,
that in all that Jesus did he only began.
The Gospel relates the beginnings ; the
Acts takes up the record and relates
how Jesus through the Holy Spirit con
tinues the Work. (See on ver. 5 ; also 10 : 36-45.)
2. Was taken tip — an act of the
Father. (Ver.s, 11.) Through the Holy
Spirit.. Our Lord in his human
nature was dependent on the Holy
Spirit. He was anointed and filled
with the Spirit, (i.ute 4 _ 1, 14, is . John 3 _ 34.)
Thus under the influence and in the
power of the Spirit he had given
commandments, or rather com
mandment. Luke makes prominent
the day of our Lord's ascension. Part
ing words and commissions are needful
and especially prized. Some of these
are recorded in ver. 4-8, which imply
the last commission. piatt. ss : is, 19,1
The apostles — "a title which ac
cords well with all the contents of the
book ; their discipleship was now over."
(Bengel.) Yet somewhat in the style
of Luke, who in his Gospel six times
applies the name apostles to the twelve.
Matthew and Mark use the name but
once each, while it appears thirty times
17

18

THE ACTS.

[Cn. I.

3 "To whom also he showed himself alive
after his passion by many infallible
proofs, being seen of them forty days,
ami f speaking of the things pertaining
4 to tbe kiugdom uf God. s And, being as-

semb'ed together with them, [he] com
manded them that they should not
depart from Jerusalem, but wait for the
promise of tun Father, h which, sailk he,
5 ye have heard of me; Ubr Johu truly

• Mark 16 : 14 ; John 20 : 19, 20, 26 ; 21 : 1-14.
24 : 49 ; John 14 : 16, 17, 26 ; 15 :

' Luke 24 : 44-48. B Luke 24 : 49.
26. ich. 11 : 10; Matt. 3 : 11.

h Luko

in the Acts. They are no longer styled
simply disciples.
3. To whom also — to his apos
tles. They were to be eye-witnesses
of his resurrection. (Ver. 22.) Showed
himself — literally, presented himself
alive, talking, walking, and eating with
them, giving them the clearest proof
that he was with them in reality, in
his own body, and not in appearance
Only. (See Luke 24 : 39, 43 ; John 20 : 27 ; 21 : 13.)
Alter his passion — after he had
suffered death. Ten appearances are
recorded in the New Testament, seven
of them to the apostles. (See author's
Harmony of the Gospels, p. 312.) But
these composed only a part of his
many appearances from time to time
during the forty days between his res
urrection and ascension. Many in
fallible proofs. A very strong ex
pression. The proofs were many and
convincing, admitting not a shadow of
doubt. Being seen of them — rather
appearing to them. The proofs of his
resurrection appealed to their sight,
their touch, and their hearing. The
fact that he taught and declared things
pertaining to the kingdom of
God, the Messiah's kingdom, was con
firmatory of his actual living-presence
among them ; for this was the substance
of his teaching before his sufferings.
(Mark 1 : is,) For examples of his teach
ings, see Luke, ch. 24, and John, ch. 21.
There is no discrepancy between
Luke's account of the ascension in his
Gospel and in the Acts. The latter is
explanatory of the former, fuller and
more minute. He does not limit, as
some have asserted, the resurrection
and ascension to a single day in his
Gospel. After speaking of certain ap
pearances he passes without note of
time to the ascension, which he notices
very briefly. It is in accordance with
Luke's manner to exercise great brevity
at certain points and pass rapidly over
intervals of time. Thus between verses
17 and 18 of the ninth chapter of Luke

about three months must have inter
vened. (Luke 9: 28.) In the same man
ner he rapidly closes his Gospel. In
the beginning of the Acts the ascen
sion was of the first importance, for the
coming of the Holy Spirit was depend
ent on this (jotm i6:7), and Luke was
about to relate the fulfillment of the
promise of the Father. • (ver. s.) Luke
therefore repeats the account of the as
cension with further details, and desig
nates the time when it occurred. The
one account is in perfect harmony with
the other.
4. To the general description of our
Lord's appearances is now added the
account of two interviews with his dis
ciples. The first is related in this verse
and the next. Being assembled
together with them — on some occa
sion during the forty days, with a pur
pose, it would seem, of seeing him and
hearing more of the things pertaining
to his kingdom. The Revised Version
gives in the margin the reading, eating
with them, adopted by several of the
Greek Fathers and by Jerome. It has
generally been regarded as an ancient
explanation. It has but a weak manu
script support. Meyer, however, pre
fers it. Not depart from Jerusa
lem, etc. — reminding us of the same
charge recorded in Luke 24 : 49, re
ferred to in the words, which ye
have heard of me. (secoisojoim 15 :
26 ; 16 : 13.) Thus this meeting was prob
ably not the same as that in Luke
24 : 49, but subsequent to it. The
promise of the Father — volun
tarily made, in the prophecies of the
Old Testament (Joel 2 : 2S-32 ; isa. 44 -. s-5), re
peated by John the Baptist (Mntt. 3. ii),
and renewed by our Lord. They were
to wait for its' fulfillment.
5. Baptized — literally, immersed.
This has been the meaning of the word
in the original in every stage of the
Greek language, and still its mean
ing in the modern Greek. With
(rather, in) water. AVe have here what

[Ch. I.

THE ACTS.

19

baptized with water; *but ye shall be
baptized with the Holy Spirit not many
days heuce.
6 When they therefore were come to
gether, they asked of him. saying, Lord
u ik thou at this time • restore again the

7 kingdom to Israel? And he said unto
them, m It is not for you to know the
times or the seasons, which the Father
8 hath put iu his own power. n But ye
shall receive power, after that the Holy
Spirit is come upon you; and0 ye shall

k ch. 2 : 1-4; Joel 3 : 28. ' Gen. 49 : 10; Isa. 1 : 26; Dan. 7 : 27.

36 ; 1 Thess. 5 : 1, 2. » ch. 2 : 1, 4 ; Luke 24 : 49.

1 Deut. 29 : 29 ; Matt. 24 :

> ch. 2 : 32 ; John 15 : 27.

scholars style the local dative, defining
place. (See author's Notes on Luke,
3 : 16.) So, also, in the Holy Spirit,
as the element of spiritual life. This
was fulfilled on the day of Pentecost,
when they were pervaded, surrounded,
and completely under the copious in
fluences of the Holy Spirit. Not many
days hence — a few, but how many
not known ; ten days, however, after
the ascension, (ver. 9 and u.)
The promise of the Father, the bap
tism in the Holy Spirit, is one of the
connecting links between the four Gos
pels and the Acts. (Matt, 3 : 11 ; Mark 1 : 8 ;
Luke 3 : 16, John 16 : 7.) The prominence
given to the Holy Spirit in this book
should also be noted. He is more fre
quently spoken of than in the whole
four Gospels, and in such a manner
that the Acts has been beautifully and
truly styled "the Gospel of the Holy
Spirit.'-' This could be illustrated
throughout the whole book. It shows
how the risen Christ carried on his
work through the Spirit by his disci
ples. (See2:4; 4:8: 6:3,5; 8:39; 10:19,45;
13:2,9; IS: 28; 16:6.)
6. When they were come to
gether. Some regard this appearance
as the same related in ver. 4. It is bet
ter to regard this as a different and
later appearance. It accords also bet
ter with Luke 24 : 49, 50, where the
promise of the Father and the com
mand to tarry at Jerusalem seem to
have been given before this last meet
ing, when he led them out to the
confines of Bethany, on the Mount of
Olives. They asked— unitedly, a
question in which all were interested,
which they may have feared to ask in
dividually, and which might thus gain
an easier and fuller reply. It related
principally to time, Wilt thou at this
time ? His conversation had interested
them in the kingdom, (ver.3.) But
the promise that they should be soon
bapted in the Spirit led them to con

nect it with Christ's kingdom. While
they had been greatly enlightened in
regard to the necessity of Christ's death
and resurrection and their work in the
world (i.uke 24 : 44.49), they still had some
worldly views concerning the Messianic
kingdom, expecting deliverance from
Roman dominion, and a great central
power at Jerusalem. Things did not
then look very favorable. They were
in doubt how soon this result might be
brought about or how far it might be
attained by the promised baptism.
Hence the question, suggested by such
passages as Isa. 9:7; Jer. 23 : 5, 6 ;
33 : 15, 17 ; Dan. 7 : 13, 14, 27.
7. The reply, like the question, re
lates chiefly to time. Jesus does not de
sign to anticipate the illumination and
guidance of the Spirit, and further rev
elations regarding the nature and de
signs of his kingdom. It is not for
you — not your province or privilege.
The times or the seasons. Omit
the article. Times or occasions ; of longer
or shorter duration, general periods, or
exact times. Our Lord's wise and ten
der answer implies that, though they
had a right to ask, it was not their
privilege to know the time. The
Father — the background, as it were,
of Deity, distinguished from the Son.
(Matt. 24 : 36.) Hath put in his own
power — appointed by his own author
ity, in the exercise of his sovereign
will. Though the Son was no longer
in humiliation, he guards the sovereign
prerogatives of the Father.
8. But while you are not to know
times and occasions, you will have a
work and be qualified for it. Secret
things belong to God, but things re
vealed to us. (Deut. 29 : 29.) Receive
power — every needful qualification,
including the working of miracles.
(Mart i6: n, is.) After that the Holy
Spirit, etc. — pointing to the source of
their power and the time of its recep
tion. (2:2-4.) Witnesses unto me —

20

THE ACTS.

[Ch. I.

be witnesses unlo me both pin Jerusalem,
and in all Judaea, and i in Samaria, and
' unto the utteriuosl part of i he earth.
9 B And when he had spoken these things,
while they beheld, he was taken up; and
a cioud received him out of their sight.
10 And while they looked fcteadfaatly to

ward heaven as he went up, behold, two
men stood by theni'in v.hite apparel:
11 which also said, u Ve men of Galilee, why
stand ye gazing up into heaven? J his
same Jesus, which is taken up from you
into heaven, * shall so come iu like man
ner as ye have seen him go into heaven.

P ch. 3 : 26 ; 13 : 46. 1 ch. 8 : 5-25. » ch. 13 : 47 ; Matt. 24 : 14 ; Kom. 10 : 18. ¦ Luke
24:51. tch. 10:3, 30; Matt. 28:3; John 20: 12. » ch. 2 : 7. * Dan. 7 : 13, 14 ; Zech.
14 : 4; Luke 21 : 27.

according to the oldest manuscripts,
My witnesses ; by words, deeds, suffer
ings, and blood. (John is: 27.) In Je
rusalem (Luke 24 : 47, 48) . . . all Ju-
dea ... Samaria ... the utter
most part of the earth — the begin
ning, progress, and extent of the work.
The restriction of Matt. 10 : 5 is taken
away. • The narrative of the Acts fol
lows this outline. (8: 1,5, 27; 11 -. is ; 26: 23;
Rom. 15 : is, is.) The idea of the last com
mission is included here. (Matt. 28 ; 19, 20 ;
Mark 16: 15, 16.) The full meaning was
unfolded, as events demanded. They
must have now understood from the
explicit declaiations and commands
given them, that the gospel was to be
extended to the Gentiles ; but they mis
took the terms and method. They ex
pected to reach Gentiles through Juda
ism ; that, first becoming proselytes,
Gentiles would accept of the Messiah
of Israel, and thus prophecy would be
fulfilled. (Isa. 2.2; Mic. 4 : 1, 2 ; Amos 9:12.)
A revelation was even needed to correct
false views in Peter. (10: 9-16.)
9. Had spoken these things and
more. His last words were a blessing.
(Luke 24: si.) While they beheld. Our
Lord did not simply disappear as on
other occasions (Luke 24:31), but was
taken or borne up into the air and a
cloud (symbol of the divine presence
and glory) took him away from their
sight. (See Malt. 17:5; Luke 9:34.) The as-
cension is thus presented in two parts,
into the air and on the cloud from their
sight into heaven. It appears that he
ascended, not as a flash of lightning,
but slowly with majesty, so that those
who saw might be assured of the fact.
(Mark 16: 19; Luke 24 : 51.)
In regard to his resurrection and his
ascension body, there has been much
conjecture. When he ascended we may
be assured that his body was glorified,
such a body as the risen saints will have

at the last day. (1 Cor. 15:51-54 ) But
whether before his ascension he had
simply a natural body such as were
those of the widow's son and Lazarus,
or a body gradually transforming into
a spiritual body during the forty days,
or an ethereal body, something between
body and spirit, or the same body as
before but endued with new powers,
properties, and attributes, it is impossi-
to be assured. The last view, however,
agrees best with the Lord's declara
tion (Luke 24 : 39), with his passing through
closed doors (John 20 .• 19, 26), and with his
vanishing from sight (Luke 24 : 31.).
10. They looked steadfastly—
were looking intently into heaven as he
disappeared in the cloud. Two men
in white apparel — angels, but in
appearance like men. (see Mark 16:5;
Luke 24 : 4.) Or possibly Moses and Elijah.
(Luke 9: 30.)
11. Men of Galilee— the apostles
who were Galileans. Why stand ye
gazing up? — in mingled surprise and
sadness. It is useless thus to do. Jesus
had repeatedly told them that he must
ascend to the Father (John 6:62; 16: in, 28;
20 : n) ; and the words of the angels ap
pear like a gentle rebuke for their sur
prise and a solace for their grief, by as
suring them of his return at "some future
time. It also would remind them of his .
farewell commands and promises, and
their duty to return to Jerusalem, and
wait to be endued with power from on
high and prepared for their work.
(Luke24:49.) So. . . in like manner —
visibly, in the air and on the clouds in
his glorified humanity. (Rov. 1 : 7.) The
second coming of Christ, unlike his first
coming in obscurity and humiliation,
will be in power and great glory, with
his holy angels with him. (Matt. 24 : so,3i ;
(l Thess. 4:16; 2 Thess. 1 : 7, 8.)
12-26. Ketukn of the Apostles
to Jerusalem and the Appoint-

[Ch.T.

THE ACTS.

21

12 j Then returned they unto Jerusalem
from the mount called Olivet, which is
from Jerusalem a sabbath day's journey.
23 And When they were come iu, they weut

up into an upper ri.oin, where abode both
Peter, and James, and John, and Andrew,
Philip, and Thomas, Battnolomew, and
Matthew, James the son of Alphzeus, and

i Luke 24 : 52.

ment op an Apostle in the Place
OB1 JUDAS. (See Matt. 10:25; 27:3, IO; Ps.
41.: 9, 69.25; 109:8.) The author's Har
monic Arrangement can be consulted
here and throughout the book in com
paring references, the divisions into sec
tions being substantially the same in
both volumes.
12. This and the next two verses form
the transition between the first and last
portions of this chapter. Olivet (mean
ing olive-yard) a long and high ridge east
of Jerusalem, rising about two hundred
feet above the highest point of the city.
Olive trees still grow thereon, but less
thickly than of old. The manner in
which Luke speaks of it shows that
Theophilus was not personally ac
quainted with the location ; literally,
jrom a mount, the one called Olivet.
His speaking of the distance, from,
(rather, near) Jerusalem, a sabbath
day's journey, indicates the same.
This was a space of two thousand cubits,
or about seven furlongs, supposed to be
the distance between the ark and the
tents, following tradition. (Jo80- 3 : '•)
As it was a sabbath duty to go to the
ark, this two thousand cubits was re
garded as a lawful sabbath day's jour
ney. Some infer that the ascension was
on the sabbath. Possibly, but not nec
essarily, for the designation was a well-
known and familiar one, and could have
been applied to the distance on any day.
This verse, however, shows that our
Lord ascended from Olivet— tradition
says the summit, but more probably in
some retired spot over the slope toward
Bethany. Luke in his Gospel (24:50)
says : " He led them out as far as "—in
the vicinity of—" Bethany," or, accord
ing to some of the oldest manuscripts,
toward or over against Bethany. Yet
Luke does not really give the distance
of the place of the ascension, but of
Olivet. 13. Come in — into the city. An
(rather, the) upper room— the large,
uppermost chamber under the flat roof,
used for devotion and religious assem

blies. (20:8; Dan. 6: 10.) The definite
article points to a well-known room, or
one previously mentioned, and makes
it probable that it was the " large upper
room " where Jesus had celebrated his
last passover. (Luke 22 : 12.) It was natu
ral and fitting to retain this room and
await the power from on high. (Luke
24 : 49. ) It would not have been in the
temple, for the disciples were not abid
ing there, nor would the Jewish rulers
have allowed it, nor would such a place
be likely styled the upper room. Con
tinually in the temple (Luke 24 : 53) means
merely that the disciples were present
at all seasons or occasions for worship.
Abode — that is, where they, the apos
tles, were abiding, perhaps their resi
dence, but not necessarily, for it may
have been the place where they spent
most of their time in the services de
scribed below. There are four cata
logues of the apostles in the New Testa
ment. The other three are found in
Matt. 10 : 2-4 ; Mark 3 : 16, and Luke
6 : 14. The order of names is slightly
varied, but Peter is always first, Philip
the fifth, and James the son of Alpheus
the ninth. The names of the eleven apos
tles are fittingly given here at the begin
ning of apostolic history, and just before
the account of the election of a twelfth
in place of Judas Iscariot. Further re
garding these, see author's Notes on
Matthew. (10:2-4.) All but Peter, James,
and John appear here the last time in
Scripture. Simon Zelotes — Simon
the Zealot. From the times of the
Maccabees there appears to have ex
isted among the Jews a class called
Zealots, who rigorously adhered to the
Mosaic law, and probably received their
name from the dying exhortation of
Mattathias to his sons : " Be ye zealous
for the law, and give your lives for the
covenant of your fathers." (1 Mace. 2 : 49-51.)
The later party arose about the time
of the Roman census (A. D. 6), and was
headed by Judas the Galilean. See
on ch. 5 : 37. It is uncertain whether
Judas was the brother or son of

22

THE ACTS.

[Ch. I.

* Simon Zelotes, and a Judas the brother of
14 James. D These al continued with one
accord in prayer and supplication, with
clhe women, and Mary the mother of
Jesus, and with d his brethren.
Appointment of an apostle in the place of
Judas.
15 AND in those days Peter stood up in

the midst of the disciples, and said, (the
number of the names together were about
16 an hundred and twenty,) Men and breth
ren, this Scripture must needs bave been
fulhl td, • which the Holy Spirit by the
mouth of David f spake before coiiceniintc
Judas, b which v. as guide lo them that
17 took Jesus. For b he was numbered with
us, and had obtained part of this mini..-

¦ Luke G: 15. » Matt. 10 : 3 ; Jude 1. » ch. 2 : 1, 46. " Matt. 27 : 55, 50; Luke 24 : 10.
a Matt. 13 : 55. « 2 Sam. 23 : 2. » Ps. 41 ; 9 ; John 13 : 18. i! Luke 22 : 47. b Watt.
10 :4; Luke 6 : 16.

James. Probably the former, from
Jude 1.
14. These all continued, were
persevering, with one accord — one
word in the original, found frequently
in the Acts (2: 1, 46; 2:24; 5: 12; 8:6; 15 : 25),
and but once elsewhere in the New
Testament (Kom. 15: 6), and denotes entire
harmony of views and feelings. In
prayer — though not immediately an
swered. This continued for about ten
days till Pentecost. (*='-) And sup
plication — not found in the best text.
With the women, with women; prob
ably some of those who ministered to
Jesus in Galilee (Lukes: 2), and were at
the cross (John 19: 25), and at the sepul
chre (Mark 16: 1), and others. Mary.
The last mention of her in the New
Testament. One tradition says that she
died at Jerusalem ; another, that she
lived to an advanced age, and died in
John's home at Ephesus. His breth
ren — the younger brothers of Jesus
(Luke 2: 7), who at first did not believe
on him (John 7: s), but now are united
with the disciples in obeying Christ's
command. This mention of them in
connection with Mary affords an argu
ment that they were the brothers, not
cousins, of our Lord. See further dis
cussions in Author's Notes on Mark,
6: 3.
15. Here begins the account of the
election of a new Apostle. In those
days — the ten days between the as
cension and Pentecost. Peter stood
up. He arose, implying a formal and
important act. Peter still takes the
lead (Luke 0 : 20; 22: 32), but he never
claims or exercises authority over the
apostles, or independently of them.
(11:3,4; 15:7; ll'eter5:l.) _DiscipleS —
brethren, according to the highest criti
cal authorities. The number — the

multitude, a promiscuous gathering of
apostles and brethren. Name s — equiv
alent to men or persons. The word
was used in taking a census, or mak
ing an enrollment. (Rev. 3:4; 11:13.)
Together — meaning that they had
gathered together in this place and at
this time, making the whole number
one hundred and twenty. There was
great interest, and prayerfulness, and
expectancy. This in round numbers
may be regarded as the entire disciple-
ship in Jerusalem. Many more were
in Galilee, where five hundred met the
Lord at one time. (1 Cor. 15 _ 6.)
16. Men, brethren. A respectful
and formal address. Besides, all men
are not brethren, or fellow Christians.
Peter also addresses them as equals, not
as subordinates. This Scripture — ¦
including the two quotations in verse 20.
Must needs have been fulfilled—
regarding Judas. The betrayal of Jesus
was according to the purpose of God,
but it did not lessen the guilt of the
betrayer, who acted freely. (Matt. 26 : 24 ;
27:4.) Which the Holy Spirit . . .
spake. David was inspired in writing
these psalms and the Holy Spirit as the
ultimate author spoke through him.
Who was guide, to them that seized
Jesus. Notice how mildly Peter refers
to the crime of Judas, perhaps painfully
recalling his own denial of his Lord,
whose intercession (Luke 22 : 32) only saved
him from fatal apostasy.
17. This verse gives a reason wny
this prophecy which Peter had before
his mind (p.. 109 : -.5. s), applied to Judas.
He had fulfilled its conditions, and had
held the office (ver. 20) to which another
must be elected. He was numbered
among the apostles and received part,
the allotment, or the office of this minis
try. . But though he obtained this al-

Ch. I.]

THE ACTS.

23

18 try. lNow this man purchased a field
withkthe rewaidot iniquity; aud fall
ing headlong, he burst asunder in toe
midst, and all his bowels gushed out.
19 (And it was known unto all the dwell

ers at Jerusalem ; insomuch as that field
is called iu their proper tongue, Acel
dama, that is lo say, The field of blood.)
20 1'or it is written iu the book of Psalms,
1 Let his habitation be desolate, and let

1 Matt. 27 : 3-10. k Matt. 26 : 15.

lotment among the twelve it was not
his true place, (ver. as.) He answered
the conditions of the prophecy. (p». 109 :
2-5.) He had the deceitful mouth, the
lying tongue, enmity without cause,
and rewarded evil for good.
18. This verse and the next are re
garded by most critics as an explana
tory note of Luke, and not a part of
Peter's address. Perhaps, but not nec
essarily ; for Peter as an orator might
remind them of his terrible end, so as
to impress upon their minds more
deeply the fulfillment of the divine
threatening. Purchased — gave occa
sion for the purchase. Judas did not
pay the money, but he furnished it, and
with it the priests purchased a burial
ground for strangers. This account is
consistent with Matt. 27 : 3-10, in which
we are told that Judas hanged himself.
Matthew states how he came to his
death ; Peter describes the frightful
condition in which his body was found.
He probably hung himself to a tree
overhanging the valley, and, the rope
or limb breaking, he dashed upon the
rocks below. "As I stood in the valley
south of Jerusalem, and looked up to
the rocky terraces which hang over it, I
felt that the proposed explanation was
entirely natural. . . . Trees still flour
ish quite near the edge of these rocks,
and no doubt in former times were still
more numerous in the same place. A
rocky pavement exists, also, at the bot
tom of the ledges ; and hence on that
account, too, a person who should fall
from above would be liable to be
crushed and mangled, as well as killed.
The traitor may have struck, in his fall,
upon some pointed rock, which entered
his body and caused ' his bowels to gush
out.'" (Dk. Hackett, in Illustra
tions of Scripture, page 275.) In the
midst — in the middle of his body.
There is no intimation in the passage
that he fell in the field which was pur
chased with his thirty pieces of silver.
(Mao. 27:3.)
19. It was known — it became

known. Inasmuch — so that that field
is called Aceldama. All this in rhetori
cal language would be perfectly natural
in the mouth of Peter. In their
proper tongue . . . that is to say,
The field of blood — the words of
Luke. Meyer well puts it when he
says, that there " are two explanations
inserted by Luke, the distinction be
tween which and Peter's own words
might be trusted to the reader." Acel
dama is Aramaean, and Peter spoke in
Aramaean, which was the language
spoken by the Jews after the Babylon
ish Captivity; but Luke, writing
in Greek, would naturally explain
to his readers that the word meant
'the field of blood.' "If a French
orator should allude to the origi
nal meaning of the word Tuileries
in speaking of the famous palace, an
English reporter of his speech could
scarcely fail to add, ' which in French
means a brick-kiln,' without dreaming
that the reader would suppose these
words to have been uttered." (De. J.
A. Alexander.) Aceldama— the
site is unknown. It is now pointed out
south of Jerusalem, on the southern
slope of the valley of Hinnon, near
the eastern end of the valley. (See
author's Notes on Matthew, 27 : 7.)
20. Peter returns to the fulfill
ment of Scripture spoken of in ver. IB.
For it is written — appealing to
Scripture as an authoritative standard.
The first quotation is from Ps. 69 : 25,
the second from Ps. 109 : 8. The first
is quoted freely, with a change of his
for their. The singular is included in
the plural ; besides, Judas was the pre
eminent human foe of Christ. Both of
these predictions belong to that class
of psalms in which David was a type
of the Messiah and his enemies a type
of the enemies of the Messiah. He
utters his own deep experience, but,
animated by the Holy Spirit, he uncon
sciously utters thoughts and words
which would find their highest fulfill
ment in Christ and Judas. (See

24

THE ACTS.

[Ch. I.

no man dwell therein * and ' his bishopric
21 let another lake.' Wherefore of these
men which have companied with us
all tbe time that the Lord Jesus went in
22 and out among us, t beginning from the
baptism of John, unto that same day
that he was taken up l'roiu us, must one
be i.rdained mto be a witness with us of
his resurrection.

23 And they appointed two, Joseph called
n Bai sabas,v. ho was surnamed Justus, and
24 Matthias. And ° they prayed, and said,
Thou. Lord, P which knowtst the hearts
of all men, show whether of these two
25 thou hast chosen, that he may take part
of this ministry and apostksbip, from
which Judas by transgression tell, ithat

1 Matt. 3 : 13. ¦» ch. 4 : 33 ; John 15 : 27 ; 1 John 1 : 1-3. » ch. 15 : 22. » ch. 13 : 2, 3.
p 1 Chron. 28 : 0 ; John 16 : 30 ; Kev. 2 : 23. 1 Matt. 25 : 41, 46 ; 26 : 24 ; John 17 : 12.

author's Notes on Matthew, 1 : 23.)
His bishopric — his urerseersh'ip, or
office. No argument can be drawn
from this that the early church was
governed by diocesan bishops. The
apostles were certainly not such bishops.
So Dk. J. B. Lightfoot on The Chris
tian Ministry, Com. on the Philippians,
pp. 195, 196.
21. Wherefore, according to pro
phecy, the place vacated by Judas
must be filled. Who have compa
nied with us — who had been attend
ants upon Jesus as the twelve had
been. Went in and out — in private
and public, during his official ministry.
His bishopric — office, literally, his
overseership ; his ministry and apostle
ship. (Ver. 25.)
22. Beginning . . . unto. From
the time that John was baptizing to the
ascension of Jesus. This is the time
occupied by Mark in his Gospel. Some,
if not all of the twelve, had been John's
disciples and received his baptism. It
is well to notice here that the baptism
of John is one of the connecting links
between the Acts and the Gospels.
(10:37; 13:24; 18 : 25 ; 19:4.) Ordained tO
be a witness of his resurrection.
The resurrection was the crowning act
and evidence of the Messiahship of
Jesus. " It proves him to be the Son
of God, the Justifier and Redeemer of
men, their Sovereign and Judge." (Dr.
Hackett.) Hence this was the bur
den of apostolic preaching. (2: 31.33; 3:
15 ; 4 : 33 ; 4 : 37 ; 17 ; 19, 31.) It was necessary
that an apostle should be a witness to
Christ's resurrection. The apostles then
could have no successors. How Paul
fulfilled this condition, see 1 Cor. 9:1;
15 : 8.
23. They — the whole company pre
sent. Appointed — they put forward
two, ercognizing in. them the conditions

which Peter had just named. They
had probably been, like the eleven,
disciples of John, and early disciples of
Jesus. Barsabas — son of Sabba, or
Saba. Justus — his Eoman name. It
was very common for Jews to use a
Gentile name among Gentiles. (13 _ 9.)
He is not to be confounded with Joses
Barnabas (4 : 36) or with Judas Barsabas.
(15:22.) Matthias — meaning Gift of
Jehovah. Nothing more is known of
these men. Doubtless they were promi
nent men, and may have belonged to
the seventy. (Luke 10 :t.) Why only two
were nominated we can only surmise.
Very likely they were the only two of
those present, outside of the eleven,
who fulfilled the conditions laid down
by Peter in ver. 22.
24. Thou, Lord. To whom is
this prayer addressed? Probably to
the glorified Saviour ; for he had chosen
the other eleven (ver. ;i), and Peter had
just applied the name Lord to him
(ver. 21), and a few years later he chose
Saul of Tarsus as an apostle. (26 : 16-ie ;
Gai. 1 : 1.) Prayers were also afterward
addressed to Christ. (7 : 59, 60.) Peter
also ascribes omniscience to Christ in
John 21 : 17, " Lord, thou knowest
all things." (See also John 2 : 24, 25.)
Knowest the hearts. They could
recognize the external qualifications,
but the Lord alone could decide regard
ing the heart. Whom thou hast
chosen. Neither the apostles nor the
assembled disciples would assume to fill
the vacancy. That was the Lord's
work. 25. May take part. According to
the best manuscripts, May lake the
place, the post, or position of this apos
tolic ministry which he should receive.
By transgression fell (away).
That he might go. The transgres
sion by which Judas fell away from his

Ch.L]

THE ACTS.

25

26 he might go to bis own place. And * they
gave forth their lots ; and the lot fell upon

Matthias; and he was numbered with the
eleven apostles.

' Num. 26 : 55 ; Josh. 7:16; Prov. 16 : 33.

apostleship was the crowning act in his
course of sin, deciding his doom. His
own place. He was " the son of per
dition " (John 17 : 12), and to perdition he
must go. The only obvious and natu
ral meaning is, that after committing
his terrible deed of treachery and add
ing to it the sin of self murder, he went
to his own place among the lost. All
other explanations are weak or mean
ingless. 20. They gave forth their lots,
rather, according to the best reading,
gave forth lots for Barsabas and Mat
thias. Their names were probably
written on slips of parchment, or tab
lets, and shaken together, and the first
drawn decided the choice. The lot
was religiously used under the Old
Dispensation, and divinely directed.
(prov. 16 : 33.) It was used in detecting
crime (Josh. 7:14; J«n»h i : 7), in designat
ing persons for office (i Sam. io : 20. 21), in
choosing men for an invading force
(judg. 20 : 9), in dividing the land among
the tribes. (jo<n. is: 10.) Peter and the
assembled disciples were still under the
shadow of the Old Dispensation. They
used the lot, but after the descent of
the Spirit on Pentecost the lot was
no longer needed among believers.
There is no instance of its use afterward
in the New Testament. He was num
bered with — a strong expression. He
was enrolled among the eleven apos
tles, and henceforth was regarded as
the twelfth. This alone ought to settle
the question that no mistake was made
in electing him. He was recognized as
a complete substitute for Judas, with
all the qualifications of the eleven.
That this was so is evident from the
fact that the apostles, after the death of
Judas, are styled " the eleven " (Matt 28 :
16 ; Shirk 16 : 14 ; Luke 24 : 9, 33), but after this
election " the twelve." (-:H;6:v.) But
Matthias is not heard of after this ; so
were not most of the apostles. But
Jesus chose Paul afterward. Yes, as
the apostle to the Gentiles, but he is
never referred to as one of the twelve.
As by the division of Joseph into two
tribes there were thirteen tribes in

Israel, so perhaps we may see some
analogy with the thirteen apostles.
The Kingdom, the Apostles,
the Church. In the four Gospels,
the kingdom of God is spoken of as ever
present, and pertaining to this world
and the world to come. The church
is mentioned only twice, and that by
Matthew alone (16: is, is: 17), and re
garded as future, though near at hand,
and pertaining to this world. The
kingdom is spiritual, having no earthly
organization, and its subjects are the
spiritual children of God. The church
is the outward manifestation of the
kingdom, and is made up of a eon-
verted and consecrated membership.
This is its conception and ideal ; yet
practically, as it exists in this world,
there is chaff* with the wheat, and there
fore it can only be said to be composed
of professed believers.
The church may be regarded as hav
ing started on its mission on the day of
Pentecost. That was the day of its
manifestation to the world, and its
divine recognition as an organization,
and its consecration to its work. So
far as we are informed in the Acts, the
apostles were the only officials con
nected with it at first. Yet these were
rather the officials of the kingdom, the
missionaries (for such is the meaning
of the word apostles) of Christ the Lord,
the connecting link between the spirit
ual kingdom and the outward church,
the representatives of Christ the King
and Head, who were to organize the
church. They had been chosen, en
dowed with spiritual gifts, and sent
forth by Christ himself. Somewhat
later the seventy had been sent forth
on a brief and special mission (Luke 10 : 1),
and nothing more is said of them. But
the apostles had special endowments.
They were inspired men, workers of
miracles, witnesses of Christ's resurrec
tion, and the organizers of the first
Christian churches. As such, they offi
cially stand alone. As the church
could be originally organized but once,
and as none of succeeding generations
could be eye witnesses of Christ's resur-

26

THE ACTS:

[Ch. II.

rection, they could have no successors.
Having performed their work, they
were no longer needed. With them
the office ceased.

Practical Remarks.
1. One design of ihe Acts is individual in
struction. (Ver. 1 ; Luke 1 : 3.)
2. As Christ did not discharge his official
duties independent of the Holy Spirit, aud
as he still works among his people through
the Spirit, so we should constantly seek the
Spirit's guidance, (Ver. 2; 10:38; Heb.
9:14; John 14.26.)
3. The fundamental facts of Christianity
rest on no uncertain basis. (Ver. 3; 1 Cor.
15 : 3-8.)
4. There are times for waiting, rather than
workiug, but they should be seasons of
pray erf ulness. (Ver 4; Lam. 3 : 25, 26.)
5. As the new-born disciple is to be bap
tized in water, so the new-born church is to
be baptized in the Holy Spirit. (Ver. 5 ; 2 : 2.)
6. Erroneous opinions, especially of long
standing, are hard to be overcome. (Ver. G.)
7. By our not knowing times and seasons,
God excites in us watchfulness, and gives
opportunity for the exercise of human
agency. (Ver. 7 ; 3 : 17, 18 ; Luke 12 : 35-37.)
8. Better than to know the future, is to do
our part in spreading that kingdom which
will be the glory of the eternal future. (Ver.
8 ; Ps. 2 : 7, 8 ; Ezek. 21 : 27 ; Dan. 4 : 3.)
9. The cloud of our I ord's ascension points
forward to the clouds of his second coming.
(Ver. 9 ; Matt. 24 : 30 ; 26 : 64 ; Rev. 1:7;
Dan. 7 : 13.)
10. We may not gaze toward heaven after
Jesus, but we should look up to him as our
Intercessor, our Lord and Saviour. (Vers.
10:11; 5:31; Heb 7:25.)
11. Since Jesus died for us, and now in
tercedes for us on high, we should antici
pate his coming with confidence and joy.
(Ver. 11; Rev. 22:20.)
12. From the mount of blessing the dis
ciple should return to the scene of his earthly
duty. (Ver. 12; Luke 9:37,)
13 If we would enjoy times of great re
freshing we must observe seasons of united
prayer. (Ver 13,14; Ezek. 36:37.)
14. Mary was just as dependent as all
others for salvation on the rich grace of God
in Christ. (Ver -14 ; Luke 1 : 47.)
15. Even the apostles did not transact busi

ness pertainiug to the church independent
of the assembled discipleship (Ver. 15; 6:2;
15 : 22.)
16. The Scriptures must be fulfilled be
cause they express the divine will. (Ver.
16 ; 2 : 22-25 )
17. Even Judas is a silent witness for
Jesus. Having enjoyed opportunity of
knowing his Hfe, he could say nothing
against him. (Ver. 17 ; Matt. 27 : 4.)
18. The price of wickedness often leaves
its impress and mouument in this world.
(Ver. 18; 2 Peter 2 : 15, 16.)
19. The deeds aud puuishment of men
who plot in secret will in due time be made
manifest (Ver. 19 ; 2 Tim. 3 : 9.)
20. Christ may for a time employ wicked
men in important places. But how great
will be their fall ! (Ver. 20; Matt. 7 : 22, 23,
27.) 21. How terrible the results of avarice!
Through it Judas becomes a traitor and
Jesus is betrayed. (Ver. 18 20; Josh. 7:20,
21; 1 Tim. 6:10.)
22. How rich the experiences of compan
ionship with Jesus I But in place of it we
can enjoy his spiritual presence (Ver. 21 ;
Matt. 28:20.)
23 Apostles were for the first gospel age
They were missionaries for the introduction
of Christianity and the full organization of
ihe church (Ver. 21-23; Eph. 2:20; John
16:13.) 24 Jesus was an object of worship, hence
divine. (Ver. 24; John 5:23: Heb. 1:6;
Phil. 2:10,11.)
25. All at last go to their own place— that
for which their characters fit thern and to
ward which are the inward tendencies of
their natures. (Ver 25; Rom. 2:7-9.)
26. It is an honor to be numbered among
our Lord's ministers and be truly called by
him. (Ver. 26; 1 Tim. 1:12; 3:1.)
Ch. 2 : In this chapter Luke records
the baptism of the Holy Spirit and the
effect upon the foreign Jews who wit
nessed the gift of tongues ; the address
of Peter in which he points to the ful
fillment of ancient prophecy and
preaches to them Jesus, the risen Lord
and Christ, who had sent forth the
Spirit. Then follows the effect of Peter's
discourse and the consequent addition
of three thousand to the church ; clos
ing with a description of their stead-

Ch. II.]

THE ACTS.

27

The gift of tlie Holy Spirit at Pentecost ; Peter's
addr-ss, and iis results.
2 AND when the day of Pentecost was-
fully come, "they were all with one accord

2 in one place. And suddenly there came
a sound trom heaven 'as of a rusbing
mighty wind, and "it filled all the house
3 where they were sitting. And there
appeared unto tuew cloven tongues like as

• ch. 1 : U. ' 1 Kings 19 : 11, 12. » ch. 4 : 31.

fastness, social state, growth in popu
larity, and number.
1-13. Descent of the Holy
Spirit at Pentecost, (see Man. w-.m-,
Mart; ie: 17.) Probably Sunday, May
28th, A. D. 30.
1. When the day of Pentecost
was fully come — when the interval
before the feast was completed and the
day had arrived. Pentecost, meaning
fiftieth, came to be used as a noun and
was applied to the festival which oc
curred fifty days after the Passover
sabbath. (Lev. 23 : 10.12.) It was also
called/e_s« of weeks (Deut. 16: 10), because
seven weeks from the Passover; and
the feast of harvest (Kxod.23:i6), and the
feast of first fruits (Num. 28 : 26), because
it was a feast of thanksgiving and the
day for the offering the first fruits of
the wheat harvest unto God. Accord
ing to certain Jewish tradition, it also
commemorated the giving of the law
from Mount Sinai, which occurred on
the fiftieth day after the departure of
Israel from Egypt. It may be regarded
as a striking coincidence that the or
ganization of the Christian Church was
divinely recognized on the anniversary
of the giving of the law to Israel. (See
note at the end of ch. 1.) On the man
ner of its observance, see Lev. 23 : 17-20.
The day of the week on which the
coming of the Spirit occurred has been
much discussed, many calculating the
time in such a manner as to make this
Pentecost fall on Saturday, the Jewish
sabbath. But the earliest Christian
traditions, and the Christian commem
orations of the day, as far back as it can
be traced, point uniformly to Sunday as
the day. Pentecost occurred on " the
morrow after the seventh sabbath " (Lev.
¦a -. 16), and if this was a weekly sabbath,
then it must fall on Sunday. Or, as
the fifty days were reckoned from the
second day of the Passover, the 16th of
Nisan, which in A. D. 30 came on Sat
urday, April 8, therefore Pentecost
came on Sunday, May 28. . (See further

discussion in author's Harmonic Ar
rangement of the Acts, pp. 149-153.)
This day was appropriate for the
manifestation of the Spirit, because of
the great number of native and foreign '
Jews who had assembled for worship.
Thus perhaps a larger multitude wit
nessed the proof of our Lord's exalta
tion and glory than witnessed his deep
est humiliation. All — all of the dis
ciples in Jerusalem at that time (1 : is.)
One accord, (see 1 : u.) One place
— probably " the upper room." (i: is.)
2. Suddenly — without any pre
vious intimation. The disciples were
expecting the fulfillment of Christ's
promise (1 = *¦ s> 8)> Dut did not know how
ft would be fulfilled. A sound from
(out of) heaven — indicating its heav
enly origin as coming from God him
self. As of a rushing mighty
wind — the wind was a symbol of the
Holy Spirit. (Ezek. 37 : 9 ; John 3 : 8 : 20 : 22.)
The coming of the Spirit was fittingly
revealed to the ear by a wind-like
sound. It filled all the house — the
sound, symbolic of the presence of the
all-pervading Spirit, filled all the house
in which they were accustomed to as
semble, (i : is.) " For as he, who sinks
down in the waters and is baptized, and
is surrounded on all sides by the waters,
so also they were completely baptized
by the Spirit." (Cyril of Jerusalem,
Instruction, viii., on the Holy Spirit,
ii., 14.) Sitting — in the morning
(ver. is) ; waiting and longing for the
fulfillment of their Lord's promise.
3. Unto them — to all present. As
the Spirit appeared in fitting visible
form at the baptism of Jesus (Luke a : 22),
so here to the assembled disciples.
Cloven tongues as of fire— rather,
tongues distributing themselves among
them as of fire, and it— a tongue— sat
upon each of them — the twelve, the
brethren and the women. (1 : "•) We
may perhaps conceive of this manifes
tation as a tongue-shaped flame divid
ing so that a like "flame sat on each.

28 THE ACTS. [Ch. 11

of fire, *and it sat upon each of them.
4 And Jthey were all filled with the Holy
Spirit, aud brgau 'to speak with other

tongues, aas the Spirit gave them utter
ance.

* Matt. 3 : 11. t ch. 1 : 5 ; John 14 : 26. « ch. 10 : 46 ; 19 : 6 ; Mark 16 : 17. « Exod. 4 :
11, 12 ; Jer. 1 : 7-1) ; Micah 3:8; Matt. 10 : 19, -10.

Fire was a symbol of the divine pres
ence (' xod. 3:2; 19:18; Ezek. 1:4; Rev. 1 : 14);
and also of prophetic power, (isa. 6:
6,7.) Here the tongues as of fire were
also symbolical of the gift of tongues
and the fiery zeal which attended the
coming of the Spirit. This was need
ful to complete the baptism in the Holy
Spirit and fire, foretold by John the
Baptist. (See author's Notes on Mat
thew, 3 : 11 for a further discussion.)
4. Having described that which was
external, Luke proceeds to the internal
power from on high with which they
were endued. (Luke 24 : 40.) They were
all, including both sexes and various
ages. (ver. n.) Filled with the Holy
Spirit. The Spirit came, not in part
or by measure, but in his -fullness (John
s : 34), pervading their whole being and
imparting extraordinary powers in ad
dition to his ordinary influence. (6:8;
10:44.16; 11:15 16.) Under the Old Dispen
sation the Spirit of God was specially
given to prophets, inspired leaders of
the people, and certain skilled work
men (Exoi. 31 : 2, 3 ; Dem. 34 : 9 ; Neh. 9 : 30 ; 2
Peter 1:21); and Elisabeth, Zachariah,
and John the Baptist were filled with
the Holy Spirit (Luke i: 15. 41,67) ; but
the influence was more or less occa
sional and transient. Under the New
Dispensation the Holy Spirit has come
to be permanently with God's people ;
his abiding presence is the privilege
Of all believers. (Rom. 8 : 14 ; 1 Cor. 3:16;
John 14: 16, 17.) The Apostles had pre
viously enjoyed the ordinary influences
of the Spirit (John 20 : 22) ; and God's
people in former ages had felt his in
fluences on the heart (Ps. bi : io, 11 : i«n.
63:io), and men had resisted the Holy
Spirit as his power attended the pro
phets and their teachings. (7:51.) But
now the wish of Moses is fulfilled, that
the Lord would put his Spirit upon all
his people. (Num. 11:29.) Began — im
plying that this had never occurred
before, and that it continued afterward.
Other tongues— besides their own,
and of course new to them. (Mirk 16 : xi.)

Many attempts have vainly been made
to explain away, or modify the great
ness of this miracle. The language is
decisive, and the narrative that follows
shows that they actually spoke in dif
ferent tongues. The miracle was not
a change in the hearing of the multi
tude who assembled, for the use of
other tongues preceded their coming
together. (Ve.-. 6.) Nor did the disci
ples merely speak in the different dia
lects of the Greek language, for each of
the multitude heard in his own native
tongue, (v.r. 8.) Pentecost and its
many tongues, reaching the representa
tives of the known world, stand op
posed to Babel and its confusion of
tongues. While this miracle was
adapted to teach that the gospel was
for all people, it was especially an evi
dence of the reality^ power, and pres
ence of the Holy Spirit among believ
ers. It was also an attestation to the
truth of the gospel, and to the charac
ter of the apostolic preachers as divinely
authorized messengers. It was a sign
to unbelievers (1 dr. 14 : 22), and it minis
tered to the progress of the gospel on
this occasion (ver. 12), and doubtless at
many other times. Whether the apos
tles afterward used the endowment of
tongues in preaching the gospel we are
not informed. It was not really neces
sary within the Boman Empire, where
the Greek language was in very general
use. _ It seems to be unknown in mod
ern times. Having served its purpose
as an evidence of the realitv and pres
ence of the Holy Spirit and the truth
of the gospel, it has passed away. The
Spirit remains, but its miraculous man
ifestation is no longer needed. " While
it is true that now the Holy Spirit does
not confer the power of speaking in
new languages, it is yet true that a
baptism in the Holy Spirit does confer
the power of new and other speech.
When now a man has opened his heart
for a baptism in the Holy Spirit ; when
he begins to know, by secret and won
derful consciousness that that Spirit is

Ch. II.]

THE ACTS.

29

5 And there were dwelling at Jerusalem
Jews, devout men, out of every nation
6 uuder heaven. Now when this was noised
abroad, the multitude came together ; and

[they] were confounded, because that
every niuu beard them speak in bis own
7 language. And they were all amazed and
marvelled, saying one to another, Behold

in him ; when the grand liberty of the
sons of God has broken the shackles
from his soul, then does he not begin to
speak with new and other tongues, with
the tongue of a deep personal exper
ience, with the tongue of joy, with the
tongue of victory? Surely, in this
sense even the gift of tongues remains."
(Wayland Hoyt, D. D.) As the
Spirit gave them utterance — to
make address. They did not speak
what they chose ; neither did they sim
ply recall what they had heard. Thus
through the Spirit they were fully pre
pared to be witnesses of Jesus to all
people. (i : 8.) Further on the gift of
tongues, see 10 : 46 ; 19:6; Mark 16 :
17 ; 1 Cor. 12 : 10, 28.
5. Dwelling — permanent residents,
sojourners, and pilgrims. Some aged
persons were spending their last days
at Jerusalem ; others, who were look
ing for the Messiah, wished to be at
Jerusalem at the time of his coming ;
and others still had come to stop awhile
and be at the feast. Devout men-
God-fearing. The word is applied to
Simeon (Lune2:25), and to the men who
buried Stephen. (8:2.) They were
Jews and proselytes. (Ver. 10.) The
most pious of the scattered Jews would
most naturally return to Jerusalem and
be at the feast. They were thus com
petent and trustworthy witnesses of the
power of the Spirit. Out of every
nation under heaven. A strong
popular expression meaning from many
and distant lands. From the time of
the Babylonisli Captivity the Jews had
become extensively dispersed, where
they had come to speak the language of
the people among whom they_ lived.
They had, however, retained their faith,
establishing everywhere their syna
gogues and their worship. They were
very numerous in Alexandria in Egypt,
at Antioch in Syria, at Ephesus and
throughout Asia Minor. Many also
were living at Corinth, Rome, and other
distant cities throughout the Boman
Empire. As the Greek language was
generally diffused, the Septuagint, the
Greek Version of the Old Testament,

was generally used by the dispersed
Jews. C. When this was noised
abroad — literally, this noise having
occurred, that is, when this sound was
heard, referring to the noise of ver. 2.
Some suppose it to mean the rumor of
this whole phenomenon having spread
abroad ; but this does not agree well
with the original Greek. Others sup
pose it to refer to the new tongues in
which the disciples spoke so loud as to
be heard throughout the neighborhood,
perhaps the city. But this word is sin
gular, a voice or sound, but the tongues
were many, and those who adopt this
view have to regard voice as a collective
term. We regard the first view as the
most natural. The loud sound from
heaven, like the rushing noise of a
mighty wind, was heard throughout the
city, passing in its circuit or course
toward the house where the disciples
were congregated, and ending there,
thus attracting the people to that spot.
The house may have been situated on
a thoroughfare, along which the people
were going to the temple, or near an
open space where the people could
assemble, and where Peter and others
addressed them. It is possible also
that when the disciples began to speak
with tongues, they went outside and
continued to speak as the multitude
came together. Were confounded—
were confused and greatly perplexed in
their minds. Heard them speak-
not all in each language, but some in
one and some in another. In his own
language. Own is emphatic, his own
particular tongue, (ver. s.) The mira
cle was not in the ears of the hearers,
but in the lips of the speakers.
7. All should be omitted accord
ing to the highest critical authorities.
Amazed and marvelled — were
filled with intense wonder, which they
expressed in various ejaculations,
amounting substantially to the ex
clamatory questions that follow. To
one another is omitted in many of
the oldest manuscripts. Alford ex
plains it as "an explanatory gloss"

30

THE ACTS.

[Ch. II.

are not all these which speak °Galilseans?
8 And how hear we every man iu our own
9 tongue, wherein we were born ; Parthi-

ans, and Medes, and Elamites, and the
dwellers in Mesopotamia, and in Judtea,
and ° Cappadocia, in dPontus, and Asia,

»ch. 1 :11.

a ch. 18 : 2.

added by some copyist. Galileans.
They were all Jews of Palestine, but
the apostles and leading persons were
Galileans and the rest were supposed to
be so. It was generally known at Je
rusalem that Jesus and his disciples
were principally from Galilee (Lute 23:
5-7; John 7:41) ; and even strangers resid
ing a short time at Jerusalem could not
remain ignorant of the fact, when we
consider the wonderful phenomenon
attending our Lord's death and resur
rection. Besides, Galileans would be
quite easily recognized by travelling
strangers, since Galilee had a mixed
population, a peculiar dialect, and was
a thoroughfare to travelers of various
nations to the north and east.
8. And how — how then, since they
are all Galileans, do we hear them
speak our own languages? The sen
tence ends with ver. 11. Notice also
how strong and accumulative the ex
pression. Not only do they repeat our
own tongue of ver. 6, but add in
which we were born, our mother
tongue. Thus it is evident that the
disciples were not using unmeaning
expressions in a state of ecstacy, but
were speaking in foreign tongues •which
were understood by their hearers.
9. A list of names is given, follow
ing a geographical order of most of the
countries in which the Jews were dis
persed, beginning with the northeast
and proceeding to the west and south.
The persons described are Jews born in
foreign countries or proselytes from
heathenism to the Jewish faith, (ver. 10.)
This list agrees with Philo's survey of
the Jewish dispersion. (Legat. ad
Ca-ium, 36.) The Jews outside of Pal
estine probably outnumbered the popu
lation of Palestine itself. Parthians —
mentioned only here in the New Testa
ment. Parthia was a somewhat ill-
defined country in the extreme north
east and east, lying south of the Cas
pian Sea and east of Media. It became
independent about B. c. 250, and was
still powerful in New Testament times,
and continued till A. D. 226. Medes.

Media lay midway between the south
end of the Caspian and the head of the
Persian Gulf. In the seventh century
B. C. it was a great Oriental mon
archy, but it fell into the hands of the
Parthians in the second century B. c,
and was subject to them at this time.
Elamites. Elam was an ill-defined
district east of the Tigris and south of
Media. It was originally inhabited by
the descendants of Shem (Gen. 10:22),
and appears to have been a province
of Babylon in the days of Daniel.
(Dan, 8:1, 2.) Captives from Israel were
located there. (isa. 11:11.) Sura or
Shushan, its chief city, became the
Persian capital, and Daniel, Esther,
Mordecai, and many other Jews re
sided there. (Esther 4: 15, 16.) McSOpO-
laraiii, meaning between the rivers,
was the plain country lying between
the Tigris and the Euphrates, from
whence Abraham was called and Ba
laam Came. (Gen. 24 :10: Deut. 23:4.) In
New Testament times it belonged to
the Parthians. Possibly converts from
Pentecost carried back' the gospel to
their own country and founded the
church in Babylon. (1 Peter 5 : 13.) Ju
dea. Why is Judea mentioned, as if
it was strange that the disciples should
speak in the language there? But
they were enumerating the languages in
which they heard the disciples speak,
and the Aramaean of Judea was one of
them. Besides, in passing from Meso
potamia to Asia Minor, Luke would
naturally introduce Judea, which lay
between them. The dialect of Galilee
was also different from that of Judea,
and native Jews must have composed a
part of the audience. Cappadocia —
the most easterly Roman province of
Asia Minor, south of the Black Sea
and west of Armenia. Its inhabitant-
seem to have been of Syrian origin,
and Ptolemy places the cities of Ico-
nium and Derbe within its limits,
where the people used " the speech of
Lycaonia." (u:n.) Peter addressed
his first epistle to Jewish Chris
tians of Pontus, Galatia, Cappadocia,

Ch. II.]

THE ACTS.

31

10 • Phrygia, and ' Pamphylia, in Egypt, and
in the parts of Libya about e Cyrene, and
"strangers of Koine, Jews and iprose-
11 ly tes, k Cretes and * Arabians— we do hear

them speak in our tongues the wonderful
12 works of tiod? Ami they were all
amazed, and were in doubt, saying one
13 to anolbtr, What meaneth this? Others

•ch. 10 :6; 18 : 23. 'ch. 13 : 13; 14 : 24. s ch. 11 : 20. » ch. 13 : 2. 'ch.0:5;13:

k Titus 1 : 5.

1 Gal. 1 : 17.

Asia, and Bithynia, all provinces
in Asia Minor. Pontus — north of
Cappadocia, and having the Black Sea
as its northern boundary. Large num
bers of Jews dwelt there, (is = a ; i Peter
l • i.) Its language seems to have been
the Persian, with a mingling of the
Greek. Asia — the Roman province
of that name in Asia Minor, its limits
varying from time to time, with Ephe
sus as its principal City. (6:9; Bom. 16 : 5;
Rev. 1 : 4, 11.)
10. Phrygia occupied the western
part of the table lands of Asia Minor.
It was not a separate province, but
belonged largely to the province of Asia.
It is mentioned because it represented
a distinct people and a different lan
guage or dialect. Its inhabitants emi
grated from Armenia and were an Indo-
Germanic race. Iconium of Lycaonia
and Colosse of Asia were Pnrygian
towns, and Jews resided in them (it: i,
19; Coi. 2: 8-23), and the church in the
latter place may have been founded by
the Pentecostal converts. Pamphylia
was a Roman province on the south
coast of Asia Minor, of which Perga
was an important city, where there was
probably a synagogue. (14:2.) In
.Egypt. Having given the principal
provinces of Asia Minor, they cross
the Mediterranean to Africa. Egypt
became a Roman province in B. C. 30.
Vast numbers of the Jews resided
tliere, especially at Alexandria, where
the Hebrew Scriptures were translated
by the seventy into Greek about B. c.
2S0. Libya. All the then known
portion of Africa outside of Egypt was
called Libya, here applied especially
to that region west of Egypt. One
of its principal cities was Cyrene,
a Greek colony and a seaport. It was
nearly south of the west extremity of
Crete. Many Jews resided there, and
a synagogue of Cyrenians existed at
Jerusalem. (6 : 9. See also oh. 11 : 19, 20.) It
might be noted that the first Latin ver
sion of the Bible was made especially
for North Africa. Strangers of

Rome — sojourners from Rome, who
had come to reside temporarily at
Jerusalem. Rome was the capital of
the whole western world, situate on the
Tiber, and having over two millions of
inhabitants, including many Jews.
Tiberius was then emperor. Jews
and proselytes — referring to the en
tire class described, embracing Jews
born in those countries and using their
languages, and proselytes, Gentiles who
had embraced tne Jewish faith.
11. Passing toward the south we
come to Crete, now Candia, a large
island in the Mediterranean, south of
the jEgean Sea. (27 ¦. 8-13 ; Titus 1 : 5, 12.)
Arabians— from Arabia Petrea, south
of Palestine. This list of various peo
ples, each representing a language or
dialect, is followed by the conclusion
of the sentence, begun in ver. 8. The
leading verb, we do hear, is repeated ;
and that the miracle was not in their
hearing, but in the actual utterances of
the disciples, is further evident from
their renewed declaration, them speak
in our tongues. These tongues con
sisted of dialects of Aramaean, Arabic,
Latin, Greek, and other native lan
guages, fifteen mentioned above. As
this was a general survey, it may not
include all the languages and dia
lects spoken at that time. The theme
of these utterances was the wonder
ful (the majestic) works of God,
which he had done through Christ for
the salvation of men. The disciples,
filled and enlightened by the Holy
Spirit break forth in praise and
thanksgiving to God for the gift of
Christ and the glories of his salvation.
They view the life, death, resurrection,
and work of Christ as never before.
12. The more serious ones can find
no satisfactory explanation. All are
astonished and perplexed. They are
convinced that there is something real
in this. Assuming that it must mean
something, they ask, What meaneth
this, What may this be?
13. Others. The scoffing party,

32

THE ACTS.

[Ch.IL

mocking said, These men are full of new
wine.
14 But Peter, standing up with the eleven,
lifted up bit vuice, and said unto them,
Ye men of Judtea, and all ye that dwell

at Jerusalem, be this known unto you,
15 and hearken to my words. For these are
not drunken, as ye suppose, "¦beeingit is
16 but the third hour of tbe day. But this
is that which was spoken by the prophet

™ 1 Thess. 5 : 7.

probably very largely natives of Jeru
salem and Judea, who, not understand
ing the foreign languages spoken, in
their prejudices regarded the unknown
tongues as so much babble and unin
telligible jargon. Mocking — deriding
greatly, scoffing. " The world begins
with ridicule; thence it proceeds to
questioning (4 : 7) ; to threats (i •¦ n) ; to
imprisonings (5 : is) ; to stripes (5 : 40) ;
to murder." (7:58.) (Bengel.) New
wine — rather, sweet wine. It was now
the 28th of May (ver. l) ; the first vin
tage occurred in August; it would
not therefore have been new wine.
Some regard it as the unfermented
juice of the grape, which had been
preserved in air-tight jars; and they
suppose these deriders spoke in irony.
But if they did not mean to charge
these disciples with drunkenness, why
did Peter reply, " These men are not
drunken, as ye suppose." And if he
knew that the sweet wine would not
intoxicate, why did he not tell them so ?
Peter evidently saw that they meant
what they said. To their prejudiced
minds the disciples doubtless appeared
and sounded like drunken men. A
sweet wine, very intoxicating, was
made from grapes dried in the sun and
soaked in old wine. To be full of such
sioee.t wine was to be very drunk.
14-36. Peter's Addeess to the
MULTITUDE. (Joel 2 : 26-32 ; Pa. 16 : 8-11 ; 89:
3,4; 110:1; Oiw. 9:26; 1 Peter 1 : 10-12.) The
three appellations applied to his hear
ers at the beginning of ver. 14, 22,
and 29 divide his speech into three
parts. In the first, Peter defends the
disciples and explains the miracle ; in
the second, he proclaims Jesus as raised
from the dead according to the predic
tion of David ; and in the third, dwell
ing still further on David's prediction,
he affirms that he and his brethren are
witnesses of the resurrection of Jesus,
who is proved thereby to be the true
Messiah. 14. With the eleven — Peter being
the twelfth, (i : 26.) The apostles proba

bly came forward from the company of
believers, and Peter spoke in the name
of all. As the multitude was very
great the others may also have spoken
to different companies of persons. Ye
men of Judea, etc.— Jewish men, and
all inhabiting Jerusalem, permanently
or temporarily. It does not appear
thai the disciples were now speaking
in new tongues. That had been occur
ring in the hearing of the multitude.
Now explanations are made of the won
derful miracle, and Christ is preached.
Peter especially addresses the men of
Judea, and doubtless speaks in the
Aramajan, the common language of the
country. His lifting up his voice and
the formal beginning of his address,
indicate that he spoke loudly, dis
tinctly, and solemnly. Hearken — to
what may be unexpected and unwel
come. 15. Peter first of all denies the
charge of drunkenness. As ye sup
pose — as ye have taken up, or scof-
fingly assumed. But the third hour
of the day— between eight and nine
o'clock in the morning, the first of the
three stated hours of prayer. (see
Pa. 53:17; Dan. 6: 10, 13; ch. 3:1; 10:9.) The
Jewish principle was well, known, that
no Jew should taste anything before
this hour had expired on the Sabbath
and other feast days. The supposition
was unreasonable that there could be a
drunken assembly at so early an hour,
and that too on a feast day. Lowest
revellers only would be drunken so
early. (isa.6:n.) Observe the self-pos
session and calmness of Peter. He
heeds not their mockery and insult, but
prudently shows how groundless is
their charge.
16. But. Passing by the charge of
drunkenness as absurd and groundless
Peter proceeds to explain what the
multitude had seen and heard. It is a
fulfillment of prophecy spoken by
God speaking through the prophet
Joel. The passage (Joel 2 : 28.32) is quoted
from the Hebrew with several varia-

Ch. II.]

THE ACTS.

33

17 Joel ; ' And it shall come to pass nin the
last days, saith God, ° i will pour out my
spirit upon all tlesh : and your sons and
p your daughters shall prophesy, and your
young men shall see visiuus, aud your old

18 men shall dream dreams. And on my
servants and on my handmaidens I will
pour out in those days of my Spirit ; q aud
19 they shall prophesy. And 1 will show
wouders in heaven above, and 6igns iu

'Isa. 2 :2;Heb. 1:2; 2 Peter 3 : 3. ° ch. 10 :45; Isa. 44 : 3; Ezek. 11 :19; 36 :27; Zech.
12 : 10. P ch. 21 : 9. 4 1 Cor. 12 : 10, 28 ; 14 : 1, etc.
would make the fact prominent. Vis
ions — an appearance seen in a wak
ing, conscious state. Dreams — vis
ions seen in sleep. " The visions corre
spond to the lively feelings of youth ;
dreams to the lesser excitability of more
advanced age, yet the two are to be
taken not as mutually exclusive."
(Meyek.) For examples of visions,
see 10 : 10, 30 ; 16 : 9 ; 18 : 9. Dreams
make up an inferior form of divine reve
lation, and are not mentioned in apos
tolic times. Joseph the husband of Mary
was instructed and warned of God in
dreams. (Matt, i :20; 2:13,19, 22.) Paul had
" visions and revelations " (2 Cor. 12 : 1) ;
the latter may have included dreams.
His vision of an angel by night in his
shipwreck (27 : 23) may have been in a
dream. Dreams and visions in a dark
age supplemented a deficient revelation.
They are no longer needed by those
enjoying the clear light of a com
pleted revelation.
18. And — and even upon the lowest
walks in life, male and female slaves.
My. "Servants according to the flesh
are meant, different from the children
(ver. 17), but at the same time the ser
vants of God." (Bengel.) They
should enjoy the gifts of the Spirit, not
only of tongues, but also of prophecy.
Among such the gospel early had many
trophies. (1 Cor. 1 : 26-28 ; Phil. 4 : 22 ; Pbilem.
10-16.) Doubtless the fulfillment of this
prophecy extends throughout "the last
days," the Gospel Dispensation, yet
the miraculous gifts appear to have
been limited to the apostolic age.
19. "The last days" were to be noted,
not only by the coming of the Spirit,
but also by terrible visitations preced
ing the second coming of Christ. Proph
ecies of such dreadful events would
arouse the fears of the multitude, and
indicate what their doom would be if
they rejected Christ. And— after the
outpouring of the Spirit. The predic
tion finds its special fulfillment at the
end of the dispensation, when Christ

tions, very nearly in the words of the
Septuagint, or Greek Version. Some
suppose, with considerable reason, that
it formed a part of the Scriptural read
ing in the synagogues in the Pente
costal service. Joel prophesied about
B. c. 800.
17. In the last days. In the
Hebrew afterward. As afterward refers
to the times of the Messiah, Peter uses
the familiar prophetic phrase, " the last
days," which was applied to the Messi
anic age. (I*a. 2:2 ; Mtcah 4:1; 2 Tim. 3.1 , Heb. 1 :
2 ; James 5 : 3 ; 2 Peter 3 : 3 ; 1 John 2 : IS ; Jude 18.)
Saith God is introduced very natur
ally by Peter at the beginning of the
quotation. It is found a little before
in Joel 2 : 22, and also at the end of
the quotation in ver. 32. I will
pour, etc. — pour forth of my Spirit,
signifying the abundance of gifts and
influences. "Not in drops, as under
the Old Covenant, but in streams."
(thus 3: 6.) The Hebrew in Joel has
simply my Spirit, but here of my
Spirit, showing that while the Spirit
himself came forth abundantly, there
was an exhaustless reserve with God.
(Mai. 2:15.) All flesh — all mankind.
(r.en. 6:12.) So that the Spirit can be
resisted, grieved, quenched. (7 : 51 ; Eph.
4 : 30; 1 Thess. 5: 19.) Its power is to be
enjoyed by both sexes, old and young,
and in various conditions. Prophesy —
meaning not merely the predicting
future events, but also in general the
uttering of religious truth under divine
guidance, (i Cor. 14 : 1-3.) Notice that
daughters and handmaids (next verse)
are among those who should prophesy.
The women enjoyed the gifts of the
Spirit at Pentecost, and they have their
work in the church. The manner in
which they shall exercise their gifts
must be decided by the word of God.
(18:26; 21:9; Qnl. 3:28; Phil. 4 : 3.) Peter
places young men first, but Joel
places old men first. Perhaps the
apostles and most of the disciples were
comparatively young men, and v
C

he

V

,iv k L

MY

34

THE ACTS.

[Ch. II.

the earth beneath; blood, and fire, and
20 vapour of smoke : 'thesunshalt be turned
inio darkness, and the moon iuto blood,
before that great and notable day of the
21 Lord come. And il shall come to pass,

that B whosoever shall call on the name of
the Lord shall be saved '
22 Ve men of Israel, bear these words:
Jesus of Nazareth, a man approved of
God among you t by miracles and wonders

' Mark 13 : 24; Luke 21 : 25.

• Kom. 10 : 13. ' Matt. 11 : 2-6 ; John 3:2; 6 : 14.

comes to judgment. (i Thess. i ¦. imi ; 2
Thess. 4:7; 1 Cor. 15:52.) A typical ful
fillment may doubtless be found in the
destruction of Jerusalem. (Compare
author's Notes on Matthew, ch. 24.)
Similar language in Matt. 24 : 29, 30,
Jesus used in regard to the time just
preceding his second coming. Peter
quotes the language, not knowing but
that these terrible things might be near
at hand, and under the power of the
Spirit the people would reel that they
were inevitable and close upon them.
Wonders in heaven ... in the
earth — prodigies, terrific phenomena
foretokening calamities and judgments.
In explanation, and to make it more
impressive by contrast, Peter adds,
above, signs, and beneath. The
wonders would be evidences of divine
power and of Christ's coming. (Matt.
24 : 33.) They will consist in blood and
fire and vapor of smoke, in super
natural bloody and fiery appearances
and dense columns of smoke. Some
take the language, symbolically, to
mean wars, bloodshed, and conflagra
tion. But since the day of the Lord
and the coming of Christ are to be taken
here literally, it seems best to take the
language literally. Besides these are
the signs and wonders, the miracles,
preceding the great day of the Lord.
Josephus speaks of some remarkable
portents preceding the destruction of
Jerusalem (Jewish War, vi., 5 : 3), and
if such preceded the type we may nat
urally expect similar phenomena pre
ceding the antitype, Christ's second
coming. 20. The sun . . . the moon. The
sun shall become dark, the heavens
black, and the moon appear bloody.
Compare the darkness of the crucifixion
(Matt, 27 : 45) and in the plague of Egypt.
(Exod. 10 : 22, 23.) Great and notable
day of the X.orA— great, decisive, and
manifest before all the world (Kev.
6:15, 61), illustrious as a day of justice
and of divine retribution.
21. The quotation closes with a cheer

ing assurance and promise. And it shall
be, in these times of the Spirit's presence
up to that great day. Whosoever
shall call — shall have called in re
pentance and faith. ( Ver. 38, 44. 46. 47 : 16 : 31.)
Name of the Lord — that is, of Christ.
This is a strong proof of bis divinity.
(Kev. 22 :9.) Compare the account of the
dying thief in Luke 23: 42, 43. Shall
be saved — from the doom coming
upon the wicked, and shall be per
mitted to share the joys and glories of
his kingdom. Salvation has two sides :
from sin and its consequences into holi
ness and its results. (Matt. 1 : 21 ; 24 : 46.)
22. Here begins a new division in
Peter's address, and he uses an appella
tion again: Men of Israel, that is,
Israelites. This is broader than " Men
of Judea" (ver. 14), representing them
as the representatives of the chosen
people, the Israel of God. Jews were
Israelites, and after the Babylonish
captivity and in the New Testament,
the two terms were generally synony
mous. But in verse 14, " Men of Judea,"
while it might be taken by the audience
as a general designation, would be of
local application, especially to those
Jews who had derided the disciples as
drunken, (ver. is.) Having denied the
charge of drunkenness as absurd, and
explained the wonderful phenomena as
the fulfillment of Joel's prophecy, Peter
proceeds to preach Jesus to them as the
Messiah, and in doing this he uses the
honorable and conciliatory appellation,
"Men of Israel." Hear these words.
Calling special attention and giving
emphasis to the unexpected truth he
was about to utter, the proof of which
was the miracle of tongues they had
witnessed and the prophecy which was
then being fulfilled. Jesus of Naza
reth — rather, the Nazarene (xm. 2 : 23)
whom many of you knew and despised.
A man approved — provedto you from
God. No mere adventurer, but one
whose authority from God was well at
tested by what he did. Miracles — re
garded as the manifestation of divine

Ch. II.]

THE ACTS.

35

and signs, « which God did by him in the
tuidst of you, as ye yourselves also know :
23 him, rbeing delivered by thedeterruiuate
couitsel and foreknowledge of God, ye
have taken and by wicked hands have
24 crucified and slain : s whom God bath
raised up, having loosed the pains of

death: because1 it was not possible that
25 he should be holden of it. For David
speaketh concerning him, ' I foresaw the
Lord always before my face, for he is on
my right band, that I should not be
26 moved. 1 herefore did my hetti t rejoice,
and my tongue was glad ; moreover also

» Matt. 12 : 28. * Dan. 9 : 24-27 ; Luke 22 : 22 ; 24 : 44 ; 1 Peter 1 : 20. J ch. 4 : 10 ; 13 :
30, 34; Horn. 6 :4;lCor. 15 : 15 ; 2 Cor. 4: 14; Gal. 1:1; Col. 2: 12; 1 Peter 1 ; 21. "John
1 :4; 5 : 26; 10 : 18.

power. Wonders — extraordinary phe
nomena exciting astonishment or terror.
Signs — evidences of his divine mis
sion. (Joim 2 : ii.) See further on mira
cles in author's Notes on Matthew, ch.
8, introductory remarks. Which God
did by him. Peter is speaking of
"Jesus the Nazarene, a man," etc., the
man Christ Jesus (i Tim. 2:5; John 14 : 10),
in the days of his humiliation. As
Mediator he' is subordinate to the
Father. Peter also appeals to them as
having witnessed these evidences, as
ye yourselves know. The best au
thorities omit also.
23. Him being delivered up to
you by Judas. Some refer this to the
divine act of giving Christ over to the
world to suffer. But this is not as nat
ural and faithful to the original as the
preceding view. By the determinate
counsel — according to the fixed coun
sel. Not because Jesus was helpless,
but because it was God's purpose. (4 : 28 ;
Luke 22: 22.) And foreknowledge.
God's purposes and foreknowledge are
harmonious and co-existent, and neither
one independent of the other. (1 Peter
1 : 2, 20.) Ye have taken should be
omitted according to the oldest and best
manuscripts. By wicked hands, etc.
— rather, ye slew, having nailed him to
the cross, by the hand of lawless men.
The death of Jesus was publicly de
manded by the Jewish people, and ju
dicially resolved upon and accom
plished by the Sanhedrin in the name
Of the nation. (John 19 : 646; Lnke 23 : 1, 21.)
The instigators were the most guilty.
Notice that Peter does not say, but im
plies, crucifixion, by stating a charac
teristic act in that cruel mode of putting
to death, having fastened, that is, by
nails to the cross. The lawless ones
were Gentiles, Pilate, and the Koman
soldiers. The trial of the Sanhedrin
was in violation of their own law (Matt.

27 : is, 24) ; and Pilate pronounced Jesus
innocent, but, yielding to the infuriated
cries of the Jews, delivered him to be
crucified. (John 19 : 12-16.) The whole pro
cedure was the act and the outcome of a
lawless mob.
24. In contrast with their treatment
God raised him up from the dead.
(ver.32.) Having loosed the pains
of death — having delivered him from
the results of the pangs of death, that
is from being held in the grave and
from corruption. Many derive pains
of death from the Septuagint rendering
of Ps. 18:4; 116 : 3, where the He
brew has " bands of death." Peter,
perhaps almost unconsciously, used
this familiar phrase. Because it
was not possible that, contrary to
God's purpose, Jesus should be held by
death, as shown by the quotations
which follow.
25. Peter quotes from Ps. 16 : 8-11,
which indicated God's plans regarding
the Messiah, that he must be raised
from the dead. The quotation is from
the Septuagint version. It is quoted
by Paul (13 : 36), and by him also ap
plied to Christ. The whole psalm is a
unit, and Messianic. " We have in it
but one speaker from commencement to
end, and in other respects such a
marked unity of thought and structure,
that it would be an arbitrary procedure
to assign one part to David and another
tO Christ." (HACKETT.) (See on ver. 30.)
Concerning him — in reference to
him, impersonating him. I foresaw
— rather, I saw ihe Lord before me
always, having reference not to time,
but to place. On my right hand —
as a protection and defence. That I
should not be moved or disturbed
in labors and sufferings. Constant fel
lowship with God gave assurance and
stability. 26. Therefore — on account of this

36

THE ACTS.

[Ch. II.

27 my flesh shall rest in hope : because thou
wilt not leave ray soul in hell, neither wilt
thou suffer thine Holy Une to see C'»r-
28 ruptiou. Thou hast made known to me
the ways of life ; thou shalt make me full
of joy with thy countenance '

29 Men and brethren, let me freely speak
unto you of the patriarch David, that lie
is both dead and buried, and his sepulchre
30 is with us unto this day. Therefore
a being a prophet, baud knowing that God
had sworn with an oath to him, that of

* ch. 1 : 16. » I>s. 72 ; Luke 1 : 31-33, 69 ; John 18 : 36, 37.

confidence in his Divine Protector.
Heart — the seat of the moral emotions
and of the will. My tongue. In the
Hebrew my glory, representing the soul,
the noblest part and glory of man.
The tongue was regarded as an instru
ment of praise and the glory of man,
and thus the meaning in the Hebrew
and the Greek is substantially the
same. His spiritual being rejoiced and
exulted. Moreover also — not this
alone, but more. My flesh — my body,
distinguished from the soul. Shall
rest — literally, shall tabernacle, shall
sojourn in tnc grave iu hope, in
security and confidence of a speedy res
toration to life. His body in the grave
shall be as one who pitches his tent for a
short season.
27. Because — introducing the
ground of the confidence expressed in
the preceding verse. Thou wilt not
leave my soul in hell — thou wilt
not abandon my soul in Hades, the un
seen world, the place of departed spir
its. Hell here is not Gehenna, the
abode of the lost (Mutt. 5 : 22), but Hades,
corresponding to Sheol in the Hebrew,
the world of departed spirits. Into
this abode the soul of Christ entered,
that portion of which, where he was,
he himself called paradise, (i.nke 23 : 43.)
Further discussion, see author's Notes
on Matthew, ch. 11 : 23 and Notes on
Luke, ch. 23 : 43. Thine Holy one.
In the Hebrew thy favored or beloved,
meaning the Messiah. Here Christ's
holiness is made prominent. (Heb. 7 : 2s.)
To see corruption— experience dis
solution, referring to his body, suffer
putrefaction. He would not allow his
body to decay and return to dust. The
idea of extinction of being or annihila
tion is not in the word.
28. Thou hast made, etc. Thou
didst make known those ways that lead
to life, referring to Christ's resurrec
tion. Full of joy, etc.— full of glad
ness with thy presence, in the presence
of God, referring to Christ's ascen

sion to heaven. To the same effect is
the last clause of the Psalm, " Pleasures
at thy right hand for evermore," which
Peter omits as unnecessary and familiar,
and easily supplied from memory. In
the Hebrew there is but one verb in
this verse, "Thou wilt show me the
path of life, fullness of joy in thy
presence," etc. (Dr. Conant, Bible
Union Ver.)
29. Men, brethren omitting and.
Peter had addressed them as Jews
(ver. u), as belonging to the chosen peo
ple of God (ver. 22), and now he uses the
familiar, the conciliatory, and the more
endearing appellation of brethren.
This opens the third part of Peter's
speech, though closely connected with
the preceding. He applies the Script
ure just quoted, first negatively in this
verse, and positively to Christ in the
next two verses. I_et me freely
speak. Eather, I may be allowed to
speak freely and frankly without seem
ing to be lacking in respect for the
patriarch David, the father and
founder of the royal family. See 7 : 8 ;
Heb. 7 : 4, where the same title is ap
plied to the sons of Jacob, as the fath
ers of the tribes, and to Abraham the
father of the nation. Is both dead
and buried— rather, he both died and
was buried and his sepulchre is among
us, etc., in that part of the city known
as the city of David or Mount Zion.
(1 Kings 2: 10; Nell. 3: 16.) It Was til US evi
dent that David's prediction did not
apply to himself. Josephus says that
the tomb was opened successively, liy
Hyrcanus and King Herod, in order to
rifle it of its supposed treasures.
(Anliq. vii. 15. 3.) It was still known
in the reign of Adrian and probably
in the days of Jerome in the fourth
century. The mosque covering the
supposed site on the southern brow of
Mount Zion is probably not far from the
actual one.
30. Therefore, since David could
not have meant himself, he must as a

Ch. II.]

THE ACTS.

37

the fruit of his loins, according to tbe
flesh, he would raise up Christ to sit on
31 his throne; he, seeing this before, spake
of the resurreetion of hrist, that his soul
was not left in hell, neither his flesh did
32 see corruption. This Jesus hath Gud
raised up, c whereof we all are witnesses.

33 Therefore a being by the right hand of
God exalted, and " having received of
tbe Father the promise of the Holy Spirit,
he f hath shed forth this, whi. h ye now
34 see and hear. For David is not ascended
into the heavens : but he saith himself,
s' The Lord said unto my Lord, Bit thou

= ch. 1 : 8.

'Eph. 1:20-23; Phil. 2 : 9.
'ch. 10:45.

e ch. 1 : 4 ; Luke 24 : 49 ; John 14 : 16, 26 ; 15 : 26.
t Heb. 1 : 13 ; 12 : 2.

prophet have meant the Messiah.
Knowing that God had sworn
with an oath. The prophet Nathan
had foretold this to David. (2 Sam. 7 :
12-16 ; 1 Olipnn. 17 : 17 ; Ps. 89 : 3, 4 ; 132 : 11.) The
words, " according to the flesh, he would
raise up Christ," are not in the oldest
manuscripts and are omitted by the
highest critical authorities. The prom
ise implied an interrupted line of male
descent from David to the one who
should sit on his throne. The Jews held
that the Messiah would dscend from
David, and Peter here makes prominent
his kingly office, which he applies to
Je^iUS. (Ver. 36.)
31. Seeing this before — David as
a prophet knew and foresaiv this through
the promises and revelations from God.
It need not be understood that David
had a full knowledge of this, but that
he had caught prophetic glimpses.
(t pewr i : 10-12.) Christ — rather, the
Christ, not a proper name, but the offi
cial title, referring to Jesus, whom he
mentions in the next verse. Peter re
fers to the prediction again, and applies
it to the Christ, as foreseen by David.
His soul is omitted by the best criti
cal authorities. Instead, read he, that is,
the Christ who was not left in a disem
bodied state, and whose flesh, though
he died, was not corrupted.
32. This Jesus — whom Peter had
introduced in ver. 22, and wh,ose resur
rection he affirmed in ver. 24. Only
one thing now was needed to complete
Peter's argument — the proof of Jesus'
resurrection. This he now gives :
whereof we are all witnesses,
consisting of the apostles who were
specially chosen to testify to that event
(1:8,22) and many others, (icor, 15:6.)
Whereof— of which fact, his resurrec
tion. 33. Therefore — in consequence of
his resurrection, of which his exalta
tion was a necessary result. By or to

the right hand. Either is gram
matically and theologically correct.
He was exalted by God's power and to
God's right hand. (l Peter 3 : 22; Eph.
1 : 20-22.) The latter rendering is prefer
able, being more in accord with the
next two verses and the parallel pas
sage. (» : 31. See Col. 3:1; Heb. 1:3; 10 : 12.)
Having received of the Father
the promise, etc. — the bestowment
of the Holy Spirit in fulfillment of
the promise of the Father (1 : i), made
in such passages as Joel 2 : 28-32,
quoted by Peter, ver. 17 f. He, Jesus,
hath shed forth just now. Jesus
had promised that he would do this.
(joim is : 36 ; i6 : 7.) See and hear. The
phenomena connected with the coming
of the Holy Spirit were both seen and
heard, (ver. 7, 8, n.) The whole company
engaged in praising God, and all speak
ing in unknown tongues.
34, 35. For, in proof of the state
ment that Jesus had ascended to the
right hand of God, Peter adduces the
prediction of David himself, found in
Ps. 110 : 1. This Psalm was regarded
as messianic, and was so recognized by
Christ himself. (M»tt. 22 : 41-40.) The argu
ment is : David did not ascend into
heaven, but he called him who is to
ascend my Lord, thus distinguishing
him from himself. David's Lord was
Christ who was thus to be exalted.
The .Lord said, etc. In the Hebrew,
Jehovah said to my Lord, that is, to the
Messiah, as Peter's hearers would
readily acknowledge, according to the
common interpretation of the Jews.
Sit thou on my right hand — not
merely as a position of honor, but as a
partner of my sovereignty and power.
Till I make, etc. — till I make thy foes
the footstool of my feet, implying utter
defeat and abject submission. The
figure is borrowed from the usage of
ancient warfare. (Josh. 10 : 24 ; 2 Sam. 22 : 41.)
(See author's Notes on Matthew 22 : 43,

38

THE ACTS.

[Cn. II.

35 on my right band, h until I make thy foes
36 thy footstool, [rsa. ex. 1, Sept.] There
fore let all the house of Israel know as
suredly, that God hath made that same
Jesus, whom ye have crucified, both Lord
and (.'hrist

Now when they beard this, Whey were
pricked in their heart, and said unto
Peter and to the rest of tbe apostles, Men
and brethren, kwhat shall we do?
Then Peter saiu unto them, ] Repent,
and m be baptized every one of you nin

t Eph. 1 : 22. 1 Zech. 12 : 10; John 16 : 8, 9. t ch. 9 : 5, 6; Luke 3 : 10. 1 ch. 3 : 19;

Luke 24 : 47.

'ch. 22:16; Matt. 28 : 19.

» Horn. 6 : 3.

44.) It is as Mediator that Christ is
spoken of as at the right hand of God.
(Rom. 8 : 34 ; Eph. 1 : 20-23 ; 1 C.r. 15 : 23-28.)
30. Therefore . . . assuredly —
an emphatic conclusion from which
there could be no appeal. Be it
known — from all the evidence ad
duced. Concisely and impressively,
Peter sums up his discourse in a single
sentence. God ... ye. A strong
contrast. God hath made — hath di
vinely constituted him both Lord and
Christ, (vur. 21, si.) Jesus is brought
to view, as in the preceding verse in
his Mediatorial character. The end of
the sentence and of the discourse in the
original is very pointed — this Jesus
whom ye crucified. It was fitted to pro
duce conviction in his hearers, as indi
viduals and representatives of the
Jewish nation, for having disowned
and crucified the Messiah. " The sting
at the end." (Bengel.)
This discourse of Peter is one of great
force and beauty. It is a model as a
simple presentation of the truth. It is
founded on the word of God and ap
plied to those facts which were known
to the hearers, and to other facts at
tested by the apostles and their brethren
from their personal knowledge. It was
evidenced by prophecy, miracles, and
the presence of the Holy Spirit, and
eminently suited to produce conviction
and a sense of sin. " The apostle de
mands of the house of Israel that they
acknowledge him, who a few weeks be
fore was crucified, as their Lord and
Christ. And they believe ! A stronger
proof cannot well be imagined than
this, that it was the power of the Holy
Spirit which made the words of the
preacher move the hearts of the hearers !
To all Jews the cross of Christ was a
stumbling-block, yet they recognize, on
the word of a private individual, the
crucified and deeply abased Jesus as
their Saviour."
37-47. The Effect of Peter's

Address. Conviction, conversion, and
baptism. Steadfastness, benevolence,
joy, and daily increase of disciple-
ship. 37. They were pricked — pierced
to the heart — with pungent sorrow and
alarm by the truth that they had re
jected and crucified the Messiah.
They — not necessarily all the multi
tude, but large numbers of them. This
effect upon them shows the Holy
Spirit's power in producing conviction
(John 16: s), as well as in the gift of
tongues. Men, brethren — the same
ampliation that Peter used (ver. 29),
snowing, not merely a return of the
compliment, but a mellowing of their
hearts. What shall we do? We
have put the Messiah to death and have
incurred the most dreadful guilt; we
cannot undo the deed : what shall we
do to enjoy the divine favor and escape
the consequences of our great folly and
guilt. Their conversion began with
this anxious inquiry.
38. Repent. The word expresses
an inward change of views and feel
ings, implies a sorrow for sin and a re
formation of life as the fruits. (See Matt.
3 : 2, not-.) Be baptized — literally im
mersed. (See Mutt. 3: 6, note.)- Baptism fol
lows repentance, and is a symbol of the
thorough change denoted and implied
by repentance. Every one of you.
Baptism is a personal act which must
be intelligently received by each candi
date. In — rather, upon — the name
of Jesus Christ, as the only Saviour,
and relying upon him, accepting all
that his name implies. Their baptism
was to be received in faith, and by it
they professed their faith in Jesus
Christ. Compare our Lord's early
preaching in Galilee, "Bepent and
believe the gospel," here to be per
formed both in act and symbol. (Mark 1
15, now.) For — rather, unto — the re
mission of sins, as the beneficent
end of repentance and faith in the Lord

Ch. H.]

THE ACTS.

39

tbe name of Jesus Christ for the remis
sion of sins, ° and ye shall receive the gift
39 of the Holy Spirit. 1'or Pthe promise is
unto you, and i to your children, and * to
all that are afar oif, even a as many m the

40 Lord our God shall call. And with many
other words did he testify and exhort,
saying, 'Save yourselves from this un
toward generation.

«ch. 8:15-17. P Gen. 12 : 1-3; 17 : 7, 8; Jer. 32 : 39, 40. 1 1sa. 44 : 3 ; Joel 2 : 28. 'ch.
10 : 45 ; Zech. 6 : 15 ; Eph. 2 : 13-22. ' Heb. 3 : 1 ; 2 Peter 1 : 10. '2 Cor. 6 : 17.

Jesus Christ, as closely united to and
expressed in their baptism. Repentance
and its first fruits, obedience, are in
separable ; and hence though forgive
ness of sins is promised on repentance
atld faith (3:19; 8: 22; 10 . 43 ; 11 : 18 ; 13 : 39 ;
16 : 31 ; Kom. 3 : 26), yet as Christ had com
manded baptism, by which they should
profess their repentance and faith in
him, there would have been wanting
sufficient evidence of their inward
change and outward reformation, if
this precept were not obeyed. " And
in the circumstances of that day a will
ingness to be baptized was no slight
evidence of a new heart." (Dr.
Hovey, in Dr. Hackett's Commentary,
the ActS.) (See Mark 16 : 17. note, and Remark
n.) The sins forgiven included not
only that of crucifying the Messiah,
but all other sins. In addition, the. gift
of the Holy Spirit is promised, whose
wondrous power they saw and felt.
; They should enjoy, not only the ordi
nary sanctifying power of the Spirit,
but the extraordinary gifts which were
displayed on that occasion and enjoyed
by the apostles and other disciples, (io:
45 ; ii:n.) Water baptism is enjoined;
partaking in the Spirit's baptism prom
ised. 39. For introduces the explanation
or reason for what he had just stated.
The promise — of the Spirit referred
to in the preceding verse and verses
17,18. (Seel: 4; Eph. 1:13.) UntO yOU —
emphatic, to you Jews (14), Israelites
(22), both native and foreign (s-n). To
your children may mean either
children (21; 5), or descendants (13:33),
the latter agreeing better with the con
text, which is far-reaching. The prom
ise is to such as are capable of exercis
ing repentance (ver. 38), and who may
see visions and prophesy (ver. 17). To
all that are afar off— not to the
foreign Jews, for they are included in
unto you (above), but to the Gentiles who
were regarded as afar off. (Eph.2 _ 11, 13. 17 ;
Isa. 49 : 1 ; 57 : 19 ; Zech. 6 : 15.) Some object,

that Peter was not aware that the gos
pel was to be preached to the Gentiles.
(11 : 18.) But pious Jews expected that
the reign of the Messiah would be uni
versal. Prophets had foretold the con
version Of the Gentiles (Gen. 49:10; Ps. 2:
8 ; 72 : 11 ; Isa. 45 : 22 ; 60 : 3, 11, 16 ; 62 : 2 ; 6 1 : 1 ;
66 : 19 ; nan. 7 : u) ; and Christ had in
cluded Gentiles in his last commands.
(Matt. 28:19; Mark 16:15; Luke 24:47.) Peter
and the rest expected through Judaism,
to reach Gentiles who would become
Jewish proselytes before being admitted
to full gospel privileges. (See 1 : 8, note.)
As many as the Lord our God
shall call — shall have called by the
invitations both of the Old Testament
and of the gospel message. Others
translate with the Revised Version,
shall call unto himself, by the preaching
of the gospel. While effectual calling
by the Spirit is taught in other passages
(Rom. 8: 30; Eph. 4:4; 2 Tim. 1 : 9), it does not
seem to be distinctively referred to here.
The invitations of the gospel are at
tended with promises (3 :19; Eev. 22:17),
which become effectual in those who
believe. It was within the divine pur
pose that there should be general calls
of the gospel and effectual calls of the
Spirit in individual hearts, and that the
promises should be held up before all
those to whom these invitations came.
It should be noted that this is a free
quotation from Joe) 2 : 32, or it may
have been suggested by that passage.
40. With many other words.
From this it appears that we have only
the substance of what Peter said. The
character of the preaching is indicated
by the two words testify and exhort.
The first expresses argument and wit
ness for the truth, illustrated in ver. 14
and 36 ; the second relates the practi
cal partj urging to immediate accept
ance, illustrated in ver. 38, 39,
and by the solemn advice that fol
lows. Save yourselves, or be ye
saved — in separating yourselves by re
pentance, and evidencing your faith in

40

THE ACTS.

[Ch. H.

41 Then they that gladly received his word
were baptized: and the same day there

were "added unto them about three thou
sand souls.

Christ by baptism. Either the middle
or passive sense is allowable here, and
in harmony with other Scripture. (Ezek.
33: 11: 1 Tim. 4: 1G; Eph. 2 : 8, 9; Titus 3 : 5.)
From this untoward, crooked or
perverse generation — from their evil
and contaminating influence and from
their guilt and doom. (2 Cor. 6 : 17 ; pmi.
2 : 15; Deut. 32 : 5.)
41. Then — therefore. They — re
ferring to the penitents mentioned in
ver. 37. Gladly, expresses a true
idea, but is a later addition, and is
omitted in the oldest and best manu
scripts. Received the word — hav
ing received the gospel message. It
seems from this verse and ver. 37 that
the larger part of the multitude ac
cepted the testimony of the apostles
and acted upon their exhortation.
Were baptized — immediately fol
lowing repentance and acceptance of
Jesus Christ as a Saviour. If this
clause is joined closely to that day in
the next clause, according to some
editors, then the natural inference is
that about three thousand were bap
tized some time during the day. But
if, with other editors, the two clauses
are separated by a colon, then the bap
tisms could have occurred at such times
and places as were most convenient to
all concerned. There need be, how
ever, no hesitancy in accepting the
view that the whole number were bap
tized on that day. For there were a
large number of administrators — the
twelve apostles, many of the seventy,
and others whom the apostles could
invite to assist. Jerusalem was also
abundantly supplied with water, and
the rite of immersion could be adminis
tered in many places, public and pri
vate. The city was almost encom
passed by a circle of artificial lakes.
The lower and upper Pools of Gihon,
in the Valley of Hinnom, were two
large reservoirs, the former about six
hundred feet by two hundred and fifty,
the latter about two-thirds this size.
The Pool of Bethesda was three hun
dred and sixty feet by one hundred and
thirty. There were also the Pool of

Hezekiah and the Pool of Siloam, be
sides other public and private pools,
the ruins of which in part remain.
There was, therefore, " much water,"
and the customs of the East would not
forbid or hinder such a use. The awe
that came upon the people (ver. 43) re
strained any opposition. Added unto
them — unto them is an addition of the
translators, to fill out what they sup
posed to be the sense. Others would
supply the church, as in ver. 47. Were
added, however, is absolute ; no words
need be supplied. The meaning is that
about three thousand were added to the
company of disciples. Souls — per
sons, according to the usage of the
Hebrew and many other languages.
This verse may be said to close the
account of Pentecost. Peter is the
leader and spokesman, though doubt
less others did their part by word and
deed. It is interesting to compare
Peter with himself. In his Pentecostal
discourse he quotes the prophecy,
" Whosoever shall call on the name of
the Lord shall be saved " (ver. 21) pre
sents Jesus as " both Lord and Christ,"
and promises "the gift of the Holy
Spirit." A littlejater he presents him
as " the Prince of Life " (3 : 15), and de
clares, "neither is there salvation in any
other " (4 : is), and later still he holds
him up as " a Prince and a Saviour, to
give repentance unto Israel and the
forgiveness of sins.". Thirty or more
years after this, Peter, with ripe expe
rience, writes his first epistle, in style
resembling his speeches, the same fire
and energy, somewhat tempered by age.
He refers to "the Holy Spirit sent
down from heaven " ; to having been
" begotten unto a living hope by the
resurrection of Jesus Christ"; to the
death of Christ as a fulfillment of pro
phecy ; to " salvation," a favorite word,
the object and result of faith ; and to a
risen Saviour, the object of love, the
source of joy, and the ground of faith
and hope, (l Peter 1 : 3-10.)
42. The following verses, to the end
of the chapter, describe the condition
of the church immediately after Pente-

Ch. II.]

THE ACTS.

41

Benevolence, joy, and increase of disciples.
42 AND thev continued steadfastly in the
apostles' doctrine and fellow*hip, and Mil
43 breaking of bread, and in prayers. And

fear came upon every soul. And iraany
wonders and signs were done by the
44 apostles. And all that believed were to-
45 gether, and * had all things common ; and
aSt.id their possessions and goods, and

* Luke 22 : 19 ; 1 Cor. 10 : 16.

Jch. 5 :12; Mark 18 : 17.
9 : 6-15. « ch. 4 : 34-37.

• ch. 4 : 32, 34 ; 2 Cor. 8 : 14, 15 ;

cost. How Ion" a time this account
covers is not indicated, but probably a
few months of peaceful growth between
the day of Pentecost and the Feast of
Tabernacles. They — the young con
verts. Continued steadfastly in
the apostles' doctrine— persever
ingly attending upon the teaching of
the apostles, sought their instruction
regarding Christ and their new faith.
Fellowship — a second item. The
word in the original means a sharing
in common, and may be applied to
social or spiritual fellowship, to distri
bution of charities, or to mutual par
ticipation of goods. Later than this it
"was applied to communion., as of the
Lord's Supper, but not here. The
Lord's Supper seems to be indicated by
the next pnrase. The word seems to
denote some act connected with wor
ship, as do the three other items men
tioned. To translate fellowship is too
general, for there is fellowship in all
acts of social worship, in prayer, praise,
contributions, and in the Lord's Sup
per. It is, therefore, best to render the
distribution, underlying which, of
course, would be the feeling of brother
hood and fellowship in sharing the
necessities of needy brethren. It was a
frateniccl distribution of goods. This
sense of the word is confirmed by Rom.
15 : 2b' ; 2 Cor. 9 : 13/where it means a
contribution, and by Heb. 13 : 26, where
it has the kindred idea, to communicate.
Breaking of bread. The Jews be
gan a meal by giving thanks and
breaking a loaf, (-t ¦ 35 ; Luke 24 : 35.) The
phrase here has a religious setting with
the three other acts, and can hardly
mean merely a common meal. As the
breaking of "bread was the leading fea
ture of the Lord's Supper, it came to
denote the ordinance itself. (20 : 7, 11 ; 1
c..r. 10 : 16.) As the institution of the
ordinance followed the Paschal Supper
(Luke 22: 14, 19), so doubtless it often fol
lowed the ordinary meal. (ver. 46; 1 Cor.
11:20-22.) The prayers — not merely

individual prayer, but the service of
prayer and various kinds of prayer at
their religious gatherings.
43. This verse describes the impres
sion made upon those outside of the
disciplesliip by the wonderful events of
Pentecost, and the miracles wrought
through the apostles. Fear — religious
awe and reverence. Every soul —
every one who witnessed or heard of
the gift of tongues and the conversion
of the multitude. The miracles wrought
through the apostles are described as
wonders and signs. (See ver. 22.) Thus
God wrought through them for their
preservation (4:30: 15:12), and for per
mitting the development of the church
life. 44. The social condition of the dis-
cipleship is described in this verse and
the next. All that believed — in
Jesus as the Christ. One of the names
early given to them was believers.
(/. : 14.) Were together — daily in the
temple, and in their private gather
ings. Many of the three thousand
were pilgrims, and, after receiving
needed instructions, returned to their
homes, and by so many lessened the
number of believers at Jerusalem. This
helps to relieve the difficulty of their
assembling often in one place, as well
as daily in the temple. Had all
things in common — regarding their
possessions, not as their own, but as a
trust for the benefit of those that had
need. (4:32.) Their supreme love to
Christ, their consecration of their all to
him, and the needs of converted pil
grims while remaining at Jerusalem
and of poor converts, led those believers,
who had property, to share with them
in daily sustenance.
45. What they did in carrying out
this beneficent purpose is now related.
They sold their property, real and per
sonal. Possessions — property ac
quired ; some regard the word as refer
ring to houses and lands. Goods — that
which belongs to any one ; regarded by

42 THE ACTS. [Ch. II.

b parted them to all men, as every man
46 had need. And they, continuing daily

with one accord cin the temple, and
breaking bread from house to house, did

t> Prov. 11 : 24, 25; Iaa. 58 : 7; 1 John 3 : 17. « ch. 5 : 42; Luke 24 : 53.

some as movable possessions, personal
property. Parted them — the proceeds
of sales, to all — not to all men, but to
all of the discipleship as any one had
need. Thus the sales and the dis
tribution were regulated by the in
dividual necessities of the disciples.
From this passage, and from 4 : 32-37 :
6 : 1, it is evident: (1) That there was
a community of goods in the church at
Jerusalem. It was the carrying out
the command (Luke 12 : 33), in reference to
the whole church, and the continuation
and enlargement of the plan, pursued
by Jesus and the twelve, by which their
expenses were defrayed from a common
purse. (2) While it was entered into
by all it was carried on by the volun
tary principal. No one was compelled
to sell ; and after the sale it was left
free to give little or much. (5:4.) Thus
Mary the mother of Mark owned a
house several years later. (12:12.) There
was no breaking up of the family rela
tion, (ver. 46.) (3) It was confined to
the church at Jerusalem. There is no
trace of it found elsewhere, in any of
the early churches, but on the contrary
there is evidence that it did not exist
in them, and that the rich and poor
lived side by side. (2 Cor. 8: 13, 15; 9:6, 7;
I Tim. 6 : 8, 17-19 ; James 2 : 1-5; 4 : 13.) It was
a temporary expedient adapted to Jeru
salem, where the apostles and other
devoted disciples continued to reside,
and where many of the pilgrims com
ing to the feast, would oe converted,
and afterward might continue for a
time for instruction, and perhaps for
residence. So doubtless many devout
Jews, who were spending their last
days in the Holy City, believed in
Jesus, and needed help from their
brethren. Doubtless, the large liber
ality displayed by the Jerusalem dis
cipleship helps to explain their general
poverty somewhat later. (Rom. 15 : 26.)
We are not, however, to regard it as a
mistake, but a wise expedient for the
time and place, and an eminent exhi
bition of zeal, consecration, and benefi
cence. Not only were the early disci
ples, looking for the coming of their

Lord, but they were living in that
city which, by their Lord's own predic
tion, had been devoted to terrible judg
ments and utter destruction. Why
then should they amass property there ?
What better than to use their posses
sions in Christ's service while the city
still remained ? The apostles and the
brethren made no mistake in devoting
to beneficence things which might be
destroyed or desolated, and thus en
tirely lost to the good of Christ's king
dom. And we may believe that they
were guided by the Spirit. The same
conditions prevailed nowhere else, and
hence no other church adopted the
plan. 46. Their habits and religious spirit.
Continuing;, persevering day by day
with one mind. On the meaning of
the phrase, see 1 : 14. In the temple
— at the appointed hours of prayer.
(3:i) Their daily presence would show
that they were not opposed to the law,
and that they entered heartily into the
public worship of God. It gave them
opportunity also to bear witness to
Jesus, and instruct inquirers. (3 : 11.25 ;
5:21.) It appears that for a considera
ble time they continued to observe the
Mosaic laws and worship (21 : 20), and
also the rites of the new faith. The
Old Dispensation strictly ended with
the death of Christ, yet it was not at
once outwardly supplanted by the New.
The services of the temple and of the
synagogue gave the very best opportu
nity for disseminating the doctrines of
Jesus. The transition from the Old
into the New was made without that
violent shock which would otherwise
have been experienced. Compare how
the ministry of the Baptist and the
ministry of Christ overlapped. (John 3 :
22, 23.) Jewish believers were gradually
prepared for entering upon the full
liberty of the gospel. In contrast to
their public worship in the temple were
their private gatherings, breaking
bread, observing the Lord's Supper
(see on ver. 42.) from house tO house,
rather, at home or in private. Either
translation is allowable, though the

Ch. II.]

THE ACTS.

43

eat their meat with gladness and dsingle-
47 ness of heart, praising God, and e having
favour with all the people. And ftbe

Lord added to the church daily such as
should be saved.

« Matt. 6 :22; Bom. 12 : 8, Gr. ; 2 Cor. 1 : 12; Col. 3: 22. -11001.14 : 18. 'ch. 5 :14; 11 : 24.

latter is preferable. Both, however,
contain truth. They met in private in
different places, doubtless going from
house to house. The expression does
not necessarily mean that they all met
in one place ; nor that the Lord's Sup
per was observed daily. Did eat
their meat — their ordinary meals.
With gladness — with joyous exulta
tion ; the result of their faith, the fruit
of the Spirit. Singleness — simplicity
of heart toward God and one another,
without deceit, jealousy, or envy on the
part of any.
47. Closely connected with what
precedes, the writer adds, praising
God, not merely giving thanks at
meals, but at all times and everywhere
praising and glorifying God. Having
favor with, receiving the general ap
probation of all the people— of all
classes. This does not probably include
the Jewish leaders (4 ; i), who were awed
into comparative silence by the won
derful events of the resurrection (m__u.
28 : it-is) and of Pentecost. The Lord-
Christ the Head of the church added,
through the Spirit and the preaching
of the truth, (is : u.) To the church.
This is omitted by the oldest manu
scripts and versions. Some suppose
that it was omitted by copyists to make
it conform to ver. 41. The meaning,
however, is substantially the same,
whether it is said the Lord added to
the church, to them, or to himself.
The high critical authorities that make
this omission join to this verse to
gether from the beginning of the next
chapter, translating the Lord added to
gether daily, that is, added to them,
through the Holy Spirit and in fellow
ship, one with another. On the word
church, see note on 5 : 11. Such as
should be saved— rather, the saved
ones. Those who believed were re
garded as already saved, having ob
tained acceptance with God through
Christ, and were spoken of as "de
livered from the power of darkness
and translated into the kingdom of
God's dear Son." (ooi.nia.)

The Organization op the First
Christian Church is generally re
ferred to the day of Pentecost. Per
haps it would be more correct to say
that it was then publicly and divinely
recognized. During the forty days be
fore our Lord's ascension he appears,
not only to have taught the disciples
the things of the kingdom, but also to
have treated them as a missionary body
for proclaiming the gospel throughout
the World. (Matt. 28 : 16-20; Mark 16 : 15-18;
Luke 24 : 4s, 49.) And immediately after
his ascension they continued together
in worship and transacted business as
an organized company. (1 ; ", is. 23.26.)
The young church, however, received
its baptism and was manifested to the
world on Pentecost, and then began to
fulfill its mission. It did not, however,
at once recognize the greatness of its
work, nor its relation to Judaism and
the world. Instead of comprehending
that Christianity was to supersede
Judaism, the early disciples appear to
have thought that it was merely to sup
plement it by faith in Jesus as the Mes
siah. Their attachment to the Mosaic
law was, therefore, unabated, and they
worshiped in the temple like other
Jews. But in addition they held their
own meetings in private houses and
convenient places, as believers in Jesus^
for the breaking of bread and other re--
ligious observances.
They were consequently slow in ex
tending the gospel outside of Jerusalem
and in organizing churches elsewhere.
Jesus had ministered to the entire
discipleship of Palestine, and why
might not they do the same. So for a
long time the church at Jerusalem
seems to have been the only church
embracing believers in all parts of Pal
estine. (9:3i.) At the same time these
believers would hold their religious as
semblies where they lived (9 : 32), which
might sometimes be very naturally
called their synagogue, and is so styled
in James 2 : 2. Other local churches
did not probably exist much before the
conversion of Cornelius, perhaps not

44

THE ACTS.

[Ch. II.

till after that event. It was about that
time when, according to Gal. 1 : 22,
churches appear to have existed in
Judea.
Membership op the Church.—
From this chapter it appears that the
Jerusalem church consisted of persons
who professed conversion, and who were
first baptized as believers in Jesus as
the Christ. And this seems to have
been the uniform case with this and all
other churches mentioned in the Acts.
(8: 12, 38; 9 : 18; 10:tH; 16: 15,33,40.) ThlS prac
tice is also confirmed throughout the
epistles. The churches and their mem
bers are addressed as " saints," fol
lowers of the Lord," "faithful breth
ren," "the children of God," "sancti
fied in Christ Jesus," " the elect of God
and such as love the Lord," and are
" new creatures in Christ Jesus." (i cor-
l : 1.2; Eph. 1:1.) Everywhere it is im
plied that only such were members as
were capable of personal devotion to
Christ and faith in him. (5 : 14 ; 9 : 35 ;
11 : 21, 24, 26.)

Practical Remarks.
1. It is fitting that God's people should be
together with one mind on days appointed
for religious service. (Ver. 1 ; 20 : 7 ; Heb.
10 : 25.)
2 1 hey usually receive tbe most signal
blessings, who assemble and are waiting in
united prayer. (Ver. 1, 2; 4:31; 12:12,
Matt. 18 : 19.)
3. The special influences of the Holy
Spirit is the privilege of the individual
believer. (Ver. 3 ; 1 John 2 : 20.)
4. When the heart is filled with tbe Spirit
the tongue will be unloosed to witness for
hrist and speak his praise. (Ver. 4 ; 4:8,
31; 6: 10.)
5 God prepares a way for bis coming and
hearts to receive him. (Ver. 5 ; Luke 1 : 17 )
6. The outpouring of the Spirit will
always be noised abroad, and call the people
together. (Ver. 6 ; 8 : 18 ; 3 : 10.)
7. The displays of divine grace will always
excite the wonder of those who know not its
power (Ver. 7, 8; 3: 10; 8 : 18.)
8 God often u*es the humblest instrumen
talities to accomplish his work. The fisher
men of Galilee, whose speech was somewhat
uncouth, are the leaders in the Pentecostal

work. (Ver. 7, 8; 1 Cor. 1 : 26, 27 ; 2 Cor.
4:7) 9. The grandeur of Christ's work through
the Holy Spirit is too great for any one lan
guage of earth to describe. (Ver. 9-11 ;
1 Cor. 2 : 9, 10.)
10. The Pentecostal tongues foreshadow
tbe preaching of the gospel in all tongues
and among all nations. (Ver. 9-11 ; Alatt.
28: 19; Kev. 14: 6,7.)
11. The works of God bad been sung at
creation (Job 38 : 7), but new strains of won
derful works of grace were added at Penle-
cost, to be continued and perfected in the
kingdom of glory. (Ver. 11 ; Kev. 5 . 9-13 )
12. Revivals of religion call out honest
inquirers and profane deriders. (Ver. 12, 13;
13 • 7-12, 41, 42, 45, 48 )
13. Many are skeptics, not for want of evi
dences to the truth of religion, but for a
want of disposition to investigate. (Ver. 13;
17 : 32 ; John 5 : 40.)
14. The Gospel appeals to our reason and
commends itself to the judgment. (Ver. 14,
15 ; Isa. 1 : 18 ; 1 Peter 3 : 15, 16.)
15. We should answer oppusers and slan
derers of God's work with calmness, kind
ness, and self-possession. (Ver. 14, 15; Prov.
15 : 1 ; 1 Peter 2 : 15 )
16. The Old Testament is tbe word of God
and the prophets were inspirtd to write
what they did. (Ver 16 ; 2 Peter 1 : 21 ; 2
Tim. 3 : 16.)
17. Scripture is often interpreted by Script
ure. From its interpretations of prophecy
we may learn much bow to interpret those
predictions wtiich are yet unfulfilled. (Ver.
17-21 ; 2 Peter 1 : 19, 20 ; 1 Peter 1 : 10-12.)
18. Revivals of religiou are a part of the
Spirit's work in tbe world. All ihe objec
tions, which are made against them, might
have been urged against the Pentecostal
season. (17-21.)
19. The Spirit gives all believers something
to do; but to each his own work and gift.
(Ver. 17, 18 ; 1 Cor. 12 : 4-9.)
20. In preaching the gospel its warnings
and threatenings, as well as its invitations
and promises should be used. (Ver. 19, 20;
Rom. 2:4; 11 : 21, 22; 2 Cor. 5 11.)
21. How easy to be saved ! How plain and
simple the way ! Salvation is to be had for
the asking. (Ver. 21; Isa. 45: 22; 55 : 7;
Luke 23 : 42.)
22. Even in his humiliation Jesus gave

Ch. II.]

THE ACTS.

45

abundant proof that he was the Christ, the
Saviour of the world. (Ver. 22; 10 : 38;
John 3:2; 15 : 24.)
23. The purposes of God are in harmony
with the free agency of man. Men act freely
in accomplishing what God has determined
to bring to pass, aud hence may be very
guilty. (Ver. 23 ; 4 : 27, 28 ; Gen. 50 : 20.)
24. As death could not hold the Prince of
lift:, so it shall not be able to hold the bodies
of his saints at the last trump. (Ver. 24; 1
Cor. 15: 52; 1 Thess 4 : 16)
25. The prophecies of the Old Testament
cenire in Jesus. David was both the type
of Christ, and he spake of Christ. (Ver. 25-
28; Rev. 19 : 10.)
26. Jesus approached death with the full
expectation of overcoming it, and rising
from the grave. (Ver. 25-28; Luke 18: 33;
Heb. 12 : 2.)
27. Conflicts add to the joy of the victor,
and to the glory of his crown. (Ver. 25-28;
2 Tim. 4 : 6-8.)
28. The example of Jesus should stimulate
us to look to bim and overcome, and share
with him in his glory. (Ver. 28; 2 Tim.
2: 12; Rev. 3 : 21.)
29 The death and burial of David, and
the death and resurrection of Christ are
equally facts of history. (Ver. 29-32.)
30. Death puts an end to earthly glory ;
but Christ's glory and the Christian's glory
are beyond death and the grave. (Ver. 30,
31 ; Phil. 2:9; 1 Cor. 15 : 55, 56.)
31. The Father, Son, and Holy Spirit, the
triune God, are engaged in the great work
of redemption. (Ver. 33; John 15 : 1, 26.)
32. David's Lord will reign suprenip over all
his foes. (Ver. 34, 35 ; Eph. 1 -. 20 ; Heb. 1 : 13.)
33. The presence of the Holy Spirit is an
evidence of a crucified, risen, and. exalted
Jesus. (Ver. 33, 36 , 1 Peter 1 : 12.)
34. In Peter's sermon, we have a model of
gospel preaching. Scriptura1, simple, direct,
embarrassed by no metaphysical or abstruse
teaching, it sought immediate results, con
viction of sin and conversion to Christ. It
was aa argument from facts and the word
of God, adapted to convince his hearers that
they had rejected their Messiah, the Saviour.
(Ver. 14-26.)
35. Gospel truth may convince the intel
lect, but 'he Holy Spirit must take it to the
heart. The word of God becomes the sword
of the Spirit. (Ver 37 ; Heb. 4 : 12.)

36. Conviction of sin is essential to repent
ance, tiut is not repentance. Peter exhorts
his convicted hearers to repent. (Ver. 38;
John 16 : 9-11.)
37. " Baptism is the divinely appointed
method of making au open confession of
repentance and faith. It draws the lines
between the professed friends of Christ and
his enemies. It is the only act which tut-
belie^er in Jesus is required to perform but
once." (Pendleton.) (Ver. 38, Gal. 3 : 27.)
38 How full and free the gospel message!
How it should stimulate believers to send it
speedily to all nations I (Ver. 39 ; Rev. 22 :
17.) 39 It is the duty of sinners to yield and
be saved from eternal ruin, by repenting of
their sins, believing on Christ, and confess
ing him before men. (Ver. 40 ; 3 : 19.)
40. Tbe glad reception of the word, fol
lowed by prompt obedience, is au evidence
of true repentance. (Ver. 41 ; 1 Thess. 1 : 4-6.)
41. Repentance, faith, and baptism are but
the beginnings of the Christian lite. Study
ing the word; private, social, and public
wurship ; and benevolence enter into tbe
warp and woof of holy living. (Ver. 42; 1
Cor. 15 : 58 ; 1 Thess. 5 : 14-22.)
4i. The Lord's Supper never came before
baptism, but always after it, in apostolic
churches, (Ver, 42; 20 : 7; 1 Cor. 11 : 18-22.)
43. Great seriousness and folemnity is
generally tbe result of an extensile work of
grace in a community. (Ver. 43 ; 18 : 8-11 ;
19 : 10.)
44. While a community of goods did not
exist in any oth*r church than [that at
Jerusalem, and it is not practicable nor de
sirable among professing Christians gen
erally, yet the spirit of brotherly love and
sympathy underlying it is no less a duty
now than it was then. Tbe opposite spirit
is of the world and not of Christ. {Ver.
45, 46 ; 1 John 3 : 17 ; James 2 : 15 ; 5 : 1-6.)
45. Religion brings joy to the private an 1
public worship, to family and social life, to
the body and the soul. (Ver. 46, 47; 8 : 8.)
46. Consistent Christian living will com
mand the respect of men. (Ver. 47 ; 27 :
43.) 47. A spiritually minded church, earnest
in the cause of Christ, and united in love
and effort, will continually increase in num
bers from those who are saved. (Vex. 47 ;
11:21,24,26.)

46

THE ACTS.

|Ch. III.

Healing of a lame man; Peter's address io the

3 NOW Peter and John went up together

into the temple at the hour of prayer,
2 S'eing the ninth 'our And b a certain
man lame from his mother's womb was
carried, whom they laid daily at the gate

8 Dan. 9 : 21. » ch. 14 : 8.

Ch. 3 : In this chapter and the next
Luke records the first opposition and
persecution endured by the first church.
Christianity was not to be national or
local, but universal. Pressure from
without and an impelling force within
were needful to scatter the disciples
and send them forth to preach the word
and plant churches elsewhere. The
minor hostilities recorded till the gen
eral persecution upon the death of Ste
phen, were the providential steps to a
wider dissemination of the gospel.
Luke records the miraculous healing of
a lame man by Peter and John, which
astonishes the spectators, and calls forth
an address from Peter, in which he
ascribes the miracle to the power of
Jesus, and urges the people to repent
ance.
l-ll. Healing of the Lame Man
by Petek and John. This was one
of many miracles (» ¦¦ «), given because
it was the occasion of another telling
discourse of Peter, and of the. first hos
tile movement against the church. The
time is not stated, but a break is im
plied in the peaceful growth following
Pentecost. Some place it a year later ;
others think the feast of Pentecost had
not yet ended, because of the number
of priests present in the temple. (4 ii.)
The latter view gives too little time for
the development of church life recorded
in 2 : 42^17, and the former allows
more than is necessary. It is better to
put it between four "and five months
later, at the Feast of Tabernacles,
which occurred early in October, A. D.
3;). 1. Peter and John. Leaders
among the apostles, as well as close
personal friends. Their mutual friend
ship may be traced in their history.
They were partners in fishing (Luke 5 -. io),
went together to prepare the last Pass
over (i-uke 22; «), were together at the
trial of Jesus (John is : 15. 16), at the sepul
chre, and at the Sea of Galilee after the
resurrection. (John 20 : 2 ; a ¦ 7, 21.) They
were among the more intimate com

panions of our Lord. (Lukc9:28.) Went
up — were going up. True to life ; the
temple was on Mount Moriah, and they
were on their way, when they reached
the gate Beautiful, (ver. 2.) Together
should be connected with the last verse
of the preceding chapter, according to
high critical authorities. (See 2: 47.) At
the hour of prayer, the ninth
hour — about three o'clock in the
afternoon, being also the hour of eve
ning sacrifice. There were three
hours of prayer, 9 A. M., noon, and 3
P. M. (Ps. 55: 17; Dan. 6: 10.) The apOS-
tles were going up to the temple to
worship. They did not fully under
stand the relation of the gospel to the
Mosaic law nor enter into the full
meaning of Christ's teaching concern
ing spiritual worship, and that time and
place were unimportant. (John 4 121-24.)
" From the Jewish synagogues, on the
contrary, they must have separated at
once, as soon as their distinctive views
became known. It was impossible to
avow the Christian faith and remain
connected with those communities."
(Hackett.) (Secon2:46.) They had
assemblies of their own. (2:42,46.)
2. The miracle here related was one
of the wonders and signs wrought by
the apostles. (2:43.) It was by no
means the first, but probably the most
remarkable up to that time. Its im
portance was enhanced by the publicity-
given and the results which followed.
The man upon whom the miracle was
performed had been lame from his
birth, and he was now over forty years
old (4:22), and was laid daily' at the
gate of the temple. He was thus well
known ; his lameness was of the most
serious nature ; there could be no doubt
about the miracle. Was carried —
just at the time when Peter and John
arrived. Whom they laid — whom
they, his friends, were wont lo lay daily
in that public spot. " The practice of
placing objects of charity at the en
trances of temples, both on account of
the great concours? and the supposed

Ch. III.]

THE ACTS.

47

of the temple which is called Beautiful.
1 to ask alms of 1 hem i hat entered into the
8 temple, who peeing l'eter and John about
4 to go into tbe temple asked an alms. And
Peter, fastening his eyes upon him with

5 John, said. Look on us. And be gave heed
unto them, expecting to receive some
thing of I linn
6 i hen Peter said, k Silver and gold have
I none; but such as 1 have give I tbte;

I John 9:8. »2 Cor. 6 : 10.

tendency of devotional feelings to pro
mote those of a charitable kind, was
common among Jews and Gentiles, and
is still kept up in some parts of the
Christian world." (Dr. J. A. Alex-
dkh.) The gate . . . called Beau
tiful— which gate is not certainly
known. It probably took this popular
appellation from its magni licence, and
very likely was the great eastern gate
thus described by Josephus (Jewish
War, v. 5, 3) : " But there was one
gate that was without [the inner court]
of the holy bouse, which was of Cor
inthian brass, and greatly excelled
those which were only covered over
With silver und gold. , . . Now the
magnitudes of the other gates were
equal to one another, but that over the
Corinthian gate, which opened on the
east over against the gate of the holy
house itself, was much larger, for its
height was fifty cubits, and its doors
were forty cubits, and it was adorned
after a most costly manner, as having
much richer and thicker plates of silver
and gold upon them than the other. . . .
Now tliere were fifteen steps which led
from the wall of the court of the women
to this greater gate." Again (Antiq.,
xv., 11, 5) he says, doubtless referring
to the same gate: "But on the east
quarter, toward the sunrising, there
was one large gate, through which such
as were pure came in, together with
their wives; but the temple farther in
ward in that gate was not allowed to
the women ; but still more inward was
there the third [court of the] temple,
wheretinto it was not lawful for any
but the priests alone, to enter." From
this it would appear that this great gate
was situated between the court of the
(untiles and the court of the women.
The sacred narrative implies that it
was the most frequented entrance to
the temple, and on this account was
selected for the cripple as the best place
for his daily solicitations. Ask alms
— a donation to the poor. There were
no almshouses then. It docs not follow

that cripples should be placed now at
church doors seeking aid, as in some
countries. 3. About to go. The two apostles
were detained, just at this point, Dy the
one addressing them. Ashed an
n Ims. The expression is full, asked to
receive a donation. He was seeking
not mere pity or kind words, nor was
he expecting deliverance from his life
long ills, llis heart was bent on re
ceiving some needful gift.
4. > astening his eyes — looking
intently, the same verb used in 1 : 10.
Both Peter and John were deeply
moved by the Spirit toward this man,
by which it became evident to them
that a miracle was to be wrought
through them. Both may have spoken,
but more probably Peter spoke for
both. Look on us— in order to gain
his attention and arouse his expecta
tion. " When thou seest misery in thy
brother's face, let him see mercy in
thine eye." (QUARLES.) (See Num. 21 :8;
I- a 15 22.)
5. This verse shows that Peter and
John had aroused both the attention
and expectation of the lame man. He
gave heed — gave attention, fixing his
eyes and his mind on theui. Expect
ing something — not a miracle, but
some material gift, as is evident from
the next verse.
6. Silver and gold have I none
— what the lame man was asking for
and expecting. Silver aud gold are put
for money. But such as, etc.— but
what I have in my power / give thee
herewith. Yet he does not arrogate
independent power, but at once adds,
In the name, by the authority and as
a representative, of Jesus Christ of
Nazareth, a name now generally
known in Jerusalem and doubtless
known to this cripple. Notice it is not
merely Jesus, but also Christ, the
Messiah. Thus Jesus Christ is brought
to this man's heart, by whose power he
is commanded to walk. The original
has the Nazarcne as in 2 : 22, which is

48

THE ACTS.

[Ch. Ill;

1 In the name of Jesus Christ of Nazareth
7 rise up and walk. And he took him by
the right hand, and lifted Aim up: and
immediately his feet and ancle bones
8 received strength. And he m leaping up
stood, and walked, and entered with them
into the temple, walking, and leaping,
and praising ood.

9 And all the people saw him walking
10 and praising God : and they knew that
it was he wbich sat for alms at the Beau
tiful gate of the temple: and they were
filled with wonder and amazement at that
11 which had happentd unto him. And as
the lame man wbich was healed held
Peter and John, all the people ran together

1 ch. 4 : 7, 10; Matt. 7 : _!2; Mark IU : IT.

1 Isa. 35 : oG.

equivalent to from Nazareth, with an
allusion to the contemptuous usage of
the name. (Sec Malt. 2 : 2:1, note.) He would
share the reproach of his Lord. Notice
tiiat while Jesus performed miracles by
his own authority (Matt. 8:3), often witn
an "I say unto thee" (Luke 5: 24), the
apostles performed them in the name
of Christ. (9:34; 16:18; Mark 16:17, 18.)
Rise up and walk — walk about,
something which he was to do and con
tinue to do. Several of the oldest
manuscripts, and the latest critical
authority, omit rise up and. If they
originally belonged to the text, they
may have been omitted by copyists,
because in the next verse Peter is said
to have raised up the lame man.
7. And he took him — rather, and
seizing him by the right hand. The
act was instantaneous, accompanying
the command to walk. This he did to
encourage and strengthen his faith.
The miracles of Jesus were often at
tended with some outward act. (Vatt. 8:
15; 14 : 31; Mark 7 : 33 ; 9 : 27.) Lilted —
raised him, up. "The lame man had
merely to yield himself to the power
that came upon him." (Bengel.)
Immediatly — his feet and ankle
joints were strengthened. He had been
a cripple from weakness in the muscles
and ligaments of the feet and ankles.
The paiticularity of this description of
the disease and cure is characteristic of
Luke as a physician.
8. The cure is manifested by leap
ing up or forward from the place
where he was sitting (ver 10), then by
standing, and then by walking about,
as if to make trial of his strength ; a
natural gradation. In doing that
which he had never learned to do we
recognize a wonderful feature of this
miracle. (Sceonvcr. n.) His natural,
and religious joy and gratitude were
indicated in that he entered with
them into the temple, walking

about, and leaping and praising
God. He enters into the court of
Israel (ver. 2) with the apostles, perhaps
taking hold of their hands (ver. 11),
leaps for joy, and ascribes his cure to
the almighty power of God. We may
assume that he recognizes Jesus as the
Christ, and his divine power exerted in
his behalf. (See on ver. 16.)
9. This verse adds the fact, that the
miracle was public and widely known.
All the people — all those who had
come to the temple to pray. There
must have been a great multitude of
witnesses, especially if it was at the
Feast of Tabernacles, as we have sup
posed. The healed man keeps near the
apostles, ascribing thanksgiving and
praise to God. In thus doing he not
only acknowledges that the apostles
are servants of God, but that Jesus is
the Christ of God.
10. Luke brings to view the certain
identity of the lame man, and the
great astonishment of the people.
They knew, or recognized him to be
the lame beggar who had been accus
tomed to lie helpless, close to the beau
tiful gate of the temple. There would
be no doubt about either the man, or
the cure. Filled with wonder —
with feelings of surprise, mingled with
awe. Amazement— transported as it
were out of themselves by sudden
emotions of astonishment. At that
which had happened unto hire.
His weak feet and ankles made strong ;
a cripple from birth walking about,
leaping for joy, and loudly praising
God. Such a sudden, unexpected, anil
unheard-of sight was fitted to arouse
astonishment to the highest degree.
11. According to the most approved
reading this verse begins, And holding
fast lo Peter and John ; which the lame
man had been doing and was still
doing. Olshausen and some others re
fer this to a spiritual holding fast, an

Ch. III.]

THE ACTS.

49

unto them in the porch n that is called
Solomon's, greatly wondering.
12 And when Peter saw it, he answered
unto the people, Ye men of Israel, why

marvel ye at this? Or why look ye so
earnestly on us, °as though by our own
power or holiness we bad made this man
13 to walk? Ihe God of Abraham, and of

¦> ch. 5 : 12 ; John 10 : 23. « ch. 14 : 11-16 ; Gen. 41 : 16.

inward attachment, a cleaving of the
mind to Peter and John. But there is
not sufficient reason for this view. The
former view is the more natural and
agrees better with the context. But
why did he hold fast to them ? Doubt
less excited gratitude would lead him to
seize hold of them. But would this ex
plain his continuing to do this while
they enter the temple and return to
Solomon's porch? Would not keeping
near them suffice? It is to be noted
that Peter first took him by the hand
(ver.7), that the lame man went with
the apostles into the temple (ver 8), and
a little afterward was continuing to
hold fast to them in Solomon's porch.
Is it not natural to suppose that during
all this time he was holding fast to
their hands or otherwise, with perhaps
slight intermissions? In his new ex
perience he would naturally feel the
need of guidance into that portion of
the temple where he had never been ;
of help and direction in walking till he
gained full command of every musck
and full confidence in his power to con
trol himself. His leaping (ver. 8) seems
to indicate that his movements at first
were somewhat irregular ; and thus he
needed the steadying and guiding
hands of the apostles. We must neither
add to nor take away from the great
ness of the miracle. It was marvelous
indeed, though he was guided at first
by Peter and John. The porch that
is called Solomon's— implying that
there were other porticoes and that
this was much noted. It is also men
tioned in ch. 5 : 12 and John 10 : 23. It
was a portico or hall upon the eastern
side, in the court of the Gentiles, and
probably where Solomon had erected
the entrance porch to the first temple.
Josephus (Anliq., xx., 9, 7) regarded it
as that built by Solomon himself, which
had been left uninjured in the destruc
tion of the temple by the Babylonians.
12-26. Peter's Address to the
PEOPLE. (Qen 22:18; Ex. 3:6; Lev. 17:29;
Deut. 15.18.19; 1 Peter 1 : 20, 21 ; 2 Peter 3 ; 12.)
D

This address is similar to the Pente
costal one, in that it presents Jesus as
the Messiah and appeals to the Old Tes
tament Scriptures and enforces repent
ance. It goes a step beyond it in the
motives derived from the future bless
ings of Christ's kingdom and his second
coming. It must be borne in mind
that Peter was addressing many devout
Israelites, who were looking for the
Messiah, and were ready to accept of
Jesus as the Christ as soon as con
vinced. (4 : 4.) This helps to explain
the ditference of direction (ver. 19-21) from
that of Pentecost (2 : 38) and from that to
the jailer. (i«:si.)
Vi. When Peter saw it — the hasty
and excited concourse of the people and
their exhibitions of amazement. An-
swered — not to any question, but to
the wish for information implied in
their looks and wonderings. Addresses
are often introduced in this way in the
New Testament. (Matt. 11 :25, note.) Men
of Israel — an honorable designation,
fitting to the people who had come to
the temple for worship and were repre
sentatives of the Jewish nation. (2 _ 22.)
Why marvel at this thing which had
occurred (ver. 10), or at this man who
has been cured (ver. 11, 16) — either con
struction being allowable, but the latter
perhaps somewhat preferable. They
had cause for wonder, but they failed
to see through whose power this great
miracle had been done. Their wonder-
dering was fundamentally wrong.
Why look ye so earnestly on us ?
Why on us fasten ye your eyes t Us is
emphatic. Peter would make Christ
emphatic and turn their interest to
him. As though by our own
power or holiness, godliness, piety.
The cure had not been effected by their
own independent power, nor as a re
ward of piety, as some of them might
suppose. 13. In contrast he points to the author
of the cure, the God of the patriarchs,
whom he reverently named according to
their customary formula. (7 : 32 ; Exod.

50

THE ACTS.

[Ch. III.

Isaac, and of Jacob, the God of our
fathers, Pbath glorified bis Son Jesus;
whom ye delivered up, and i denied bim
iu the presence of Pilate, when he was

14 determined to let him go. But ye denied
the Holy One and thejust,aud 'desired a
15 murderer to be granted unto y«-u ; aud
killed tbe Prince of life, whom God hath

V John 12 :16; 17:1.

q Matt. 27 : 20. ' Luke 23 : 18, 19.

3:16) He also says, the God of our
fathers (ver. 25ai«>) — ranking himself
with his hearers as an Israelite and a
worshiper of the same God. Thus he
carefully and wisely selects his words,
that he might not only at the beginning
favorably impress his hearers, but also
remind them that the new religion was
not inconsistent with the old, that in
fact it emanated from the God of Israel.
Hath glorified — in a state of glory
in heaven. (Luke24:26; John 7 :33; 12:16;
n : i. 5.) This miracle, and all of Christ's
miracles, his resurrection and ascension
and the sending and the workings of
the Holy Spirit, were manifestations
and evidences of his glory. (2 : 22, 33.)
Meyer limits it to the honor conferred
at this time upon Jesus by this mira
cle, which is too narrow a view.
Peter explains the miracle (ver. 16) ; but
here the glorified and exalted Messiah
accords better with the Holy and Right
eous one (ver. 14) and the Prince of life
(ver. 15), and with- what is said elsewhere
of God glorifying the Son. (John 13 : si, 32)
See also references above. His Son,
rather, his servant, Jesus. Another
word is used where Jesus is spoken of
as Son of God. The word servant,
literally, a boy, was used of a servant of
any age and, in imitation of the He
brew, came to be used of a devout wor
shiper of God, one who fulfills God's
will (4:25: Luke 1:69), and was propheti
cally applied to the Messiah. (i«a. 42 : 1 ;
52 : 13 ; 53 : u. s. eMatt. 12 : 18.) Jesus was per
sonally a son, but officially a servant,
and is so styled here and in ver. 26
and 4 : 27, 30. Peter thus at once pre
sents Jesus with a Messianic appella
tion whom God had glorified. This
word rendered servant is never applied
to the apostles or the disciples, but a
less tender and stronger word is fre
quently applied to them, meaning bond
servant or slave. (Rom. 1:1; Col. 4 : 12 ; l-.ph.
6:6) The hearers of Peter doubtless per
ceived the prophetic use of the term, as
applied to Jesus. Whom ye de
livered up, through your leaders a,nd
rulers, to Pilate, the Roman governor.

And denied him as your Messiah.
(Luke23:2.) In the presence of Pi
late, literally, lo the face of Pilate,
before his eyes. (John 19: 15. see G»i. 2:11.)
Was determined, etc — when he de
cided to release him. (Matt. 27:24: Lnke
23 : 14-16.) As a judge, Pilate had decided
to release Jesus, but he retracted his
decision and yielded to the clamor of
the people and the threats of the rulers.
14. But ye — in emphatic contrast to
Pilate. Peter repeats the terrible
charge that they had denied the
Messiah, whom he here styles the Holy
and Righteous One, a fitting title of
the servant of Jehovah, (ver. 13.) Jesus
was not merely the Holy One morally,
but officially, the one set apart and con
secrated, the Messiah, the Son of God.
(Luke 4 :31; John 6: 69.) He Was the Right-
eous or Just One, not merely as inno
cent as adjudged by Pilate, but posi
tively upright in his external life. (John
16:10; 1 join. 2: i.) As an epithet of the
Messiah, see also 7 : 52 ; 22 : 14. In em
phatic contrast Peter mentions Barab-
bas, a murderer — literally, a man, a
murderer. That they should have asked
not merely a man, but a murderer, to
be graciously delivered to them, that he
might go free, was indeed infamous in
itself, but more so in contrast to their
denying the Messiah (this verse), and to
killing him (next verse).
15. And killed— through Pilate
and the Roman tribunal, the only way
they could judicially put him to deatli.
The Prince or Author of life (as in
Bet.. 12:2). Jesus was the Author of
eternal life (John 3: 16; 10:28; 2 Tim. 1 : 10),
of all life (John 1 : 3, t), and the first
fruits of those that rise from the dead.
(l Cor. 15 : 23.) The fact that they killed
him, and that he through the apostles
had brought increased vitality and
strength to the feet and ankles of a
cripple (ver. ;e), leads us to include
physical as well as spiritual life. How
great the aggravation of their sin and
guilt in taking the life of him from
whom all life proceeds. But God
raised, awakened and recalled him

Cn. III.]

THE ACTS.

51

raised from the dead ; " whereof we are
16 witnesses. And his name 'through faith
in his uame hath made this man strong,
whom ye see and kuow: yea, tbe faith
which is by him hath given him this per

fect soundness in tbe presence of you all.
17 And now, brethren, lu wo that through
ignorance ye did i , as did also your
18 rulers But those things, which God be
fore had showed * by the mouth oi alibis

• ch. 1 : 22; 2 ; 32. ' ch. 14 : 9; Matt. 9 : 2'2 ; John 14 : 12. "Gen. 21:26. *Ps.22;Isa.
50 : 6 ; 53 : 5, etc. ; Dan. 9 : 26 ; 1 Peter 1 : 10, 11.

from among the dead. Notice how
Peter dwells upon their great sin in
rejecting and killing their Messiah,
showing step by step, and by successive
contrasts, their crime and guilt. His
words were eminently fitted to produce
conviction of sin.
16. Having held up the slain, the
risen and the glorified Jesus, Peter-
presents him as the cause of the cure.
And his name, etc. Upon the faith
in his name, whose character as the
Messiah has been presented, has his
name made this man strong, whom ye
see healed, and know as formerly a
cripple ; even the faith which is through
him, who is the Author and the end of
faith (Heb. 12 • 2), gave him this perfect
soundness, this unimpaired condition
of the body, all of the members being
healthy and fit for use, in the presence
of you all. Notice what prominence
Peter gives to the name of Jesus and
to the faith, by mentioning each of
them twice. Name is used for every
thing which the name covers, for all
that is recognized and professed in
Jesus, and especially those things which
Peter had just declared concerning him,
as the Messiah, the Holy and Righteous
One and the Author of life. The faith
of course was exercised by the apostles,
but does it not also include faith as
exercised by the man himself? There
is nothing to exclude the supposition.
In Matthew 17 : 20, and Mark 9 : 23,
24, faith in the agent and subject are
both presented as necessary to the work
ing of a miracle. It is natural to sup
pose that the lame man had heard of
Jesus and his miracles and of the large
increase of his disciples, and that the
words of Peter, inspired by the Spirit,
and the name of Jesus, came to his
heart, with quickening power, encour
aging him to attempted obedience to
the command to walk. His faith also
manifested itself in praising God. (see
oo ver. 7. 6.)
17. Having faithfully reproved them

for rejecting and killing him who was
evidenced as the Messiah, by his resur
rection and by this miracle in theij
very presence, he softens his tone and
prepares in fraternal kindness to lead
them to repentance. And now — as the
matter stands. Brethren — intimating
his fellow feeling and love for them.
More conciliatory than in ver. 12. (See
2:22,29.) 1 wot, etc. — J know ye acted
in ignorance. Peter concedes this, not
as an excuse for their sin, but as a pal
liation of thei r guilt. ( i Cor. 2 : 8- ) Jesus
made the same concession in his prayer
for his murderers. (Luke 23. 34.) As the
sin was committed in ignorance there
was hope that it might be forgiven, and
an encouragement to repent. Compare
Paul's declaration concerning himself.
(1 Tim. 1 : 1316.) The sin of ignorance
was recognized in the Old Testament,
and a sin offering provided for it. (Nnm.
15 : 27, 28.) There were different degrees
of ignorance, and hence different
degrees of guilt. Their ignorance, how
ever, resulted from unbelief, and existed
notwithstanding the light that shone
from Christ's character and life, and
from his words and works. These they
ought to have examined and believed.
(joim \i -. 38 40.) Paul was the chief of
sinners notwithstanding his ignorance
(t Tim. 1 : is) ; and they were guilty of
most heinous sin. (2 . 23.)
18. Continuing in the same strain of
kindness, Peter says, But, what was a
crime on your part, was an accomplish
ment of a divine purpose. This fact
was a ground of hope for repentance,
but did not lessen their guilt. They
acted freely. (2.23.) God's sovereignty
and human freedom and responsibility
may be illustrated by the case of Joseph.
(Gen. 45:8. 50:20 ) All hlS (the) proph
ets, viewed as a whole. (Ver. 21.23. sec
Luke 24 ¦ 27, 44.) The drift of prophecy
had pointed toward Christ, his suffer
ings and death. That Christ — rather,
according to the most approved read
ing, his Christ, his anointed. Should

52

THE ACTS.

[Ch. III.

prophets, that Christ should suffer, he
19 hath so fulfilled. Repent ye therefore,

and be converted, i that your si us may be
blotted out, when the1 times of refiesh-

? Isa. 43 : 25. " Ps. 72 : 6-17 ; Isa. 01 : 1-3, 10 ; Matt. 11 : 28, 29 ; 2 Thess. 1 : 7, 10.

suffer — death on the cross. So ful
filled — God has thus accomplished, as
related in verses 14, 15, 17.
19. Therefore, since your crime is
not unpardonable, and the Messianic j
redemption, foretold by the prophets, |
has been realized in the sufferings of
Jesus. Repent. (seoon2:3s.) Be
converted — rather, turn, that is, to
God. (.uait. is : 15.) The preceding word
refers to the inner change of mind ;
this to the positive results, the corre
sponding change of life. In turning to
God, faith is implied, which had been
mentioned in ver. 16. That your
sins may be blotted out — that the
guilt of your sins may be totally
erased. Instead of forgiveness (2:38),
Peter here uses the stronger figure of
erasure, as of a handwriting, (coi. s:u.)
The same figure is found in the Old
Testament, (isa. 43:25; p„. 51 : 9.) When
the times, etc. This translation is
not grammatically sustained. Rather,
Ln order that times, or seasons, of re
freshing may come. The original word
for refreshing, according to its deriva
tion, means literally a cooling, or relief
from the effects of heat, hence a reviv
ing, a refreshing. It may here be ap
plied either to the consolations of
religion and the spiritual blessing at
tending and following turning to the
Lord, or to the Messianic joy and bless
edness to be ushered in by the return
of Christ from heaven. Commentators
are divided on these views. The for
mer view seems the most natural, if
this verse be taken by itself. The word
times is in the plural and without the
article, and thus rather indicates re
peated occasions, instead of one occa
sion. It also accords with repentance,
as a condition, and the results of re
pentance, as elsewhere presented in
the Bible. (2:38; 8. 4. 8; John 3: 15; 7-38;
Ro.ii, 8:1-2; Ps. 51 : 8-15.) On the other hand
the next verse appears to refer to the
second coming of Christ, aud this verse
is closely connected with it, and the
two verbs, may come and shall send,
may very naturally be referred to the
same period of time. An interpreta

tion which touches both of these sides,
bearing a relation to present influences
of the Spirit and to Christ's second
coming would have much to commend
itself as the true one. Such an inter
pretation may be found in the blessings
of the Gospel Dispensation with special
reference to the Jewish people. The
early Christians were not only looking
for the second coming of Christ, but
for the reception of the gospel by the
people of Israel. Prophets had fore
told three blessings (isn. 32 ; 1-3, 15-18; 65,: 17-
25 ; 59 : 20, 21 ; jer. 31 : 33), and Paul, who later
doubtless understood God's designs
toward his ancient chosen people better
than Peter now did, foretells the fulfill
ment of such predictions in the restora
tion of Israel. (Rom. 11 : 26,27.) The
times of refreshing may thus refer to
all those seasons of revival, either
among Jews or Gentiles, which prepare
the way, or bring about this happy re
sult to the Jewish nation. These bless
ings and the return of Christ are to be
connected with and to follow repent
ance, reformation of life, and prayer.
God has seen fit to connect these as the
means and the end or as the antecedent
and consequent, so that in his plan the
one is necessary to the other. (Ezek. 36:
37 ; Zech. 13 : 9. See Mark 6:5: Heb. 4 : 16 ; 2 Peter
3 : 12.) Both John and Jesus had made
the coming kingdom a reason for re
pentance (Matt. 3:2, 17), and the blessing
of that Dispensation, especially to the
Jewish people, were a strong motive to
Peter's hearers to exercise repentance.
Neither could they expect to enjoy
them and see those glorious seasons fol
low, except they repented of having
rejected the Messiah, turning to him,
and heartily receiving him" as their
Saviour, and the promised One of
Israel. When such seasons might be
enjoyed, or how soon the Lord might
return were unknown to the disciples.
(1 : 7. 11.) They were longing for it, and
expecting it, and laboring to be pre
pared for it. (2 i-i-iei :i: 11, 12.) They
were to be witnesses to the Jewish peo
ple, and as they then thought, through
them to all nations, (i: 8; Luke 21:47.)

Ch. III.]

THE ACTS.

53

ing shall come from the presence of the
20 Lord; and he shall send Jesus Christ,
which before was preached unto ytu :
21 whom the beaten must receive until tbe
times of urtstitulion of all things, which

God hath spoken by the mouth of all his
holy prophets since tbe world began.
22 For Moses truly said unto the fathers,
b'A Prophet shall the Lord your God
raise up unto you of your brethren, like

•Isa 1, 20,27; Mai. 3 : 3, 4 ; Matt. 17 ' 11 ; Rom. 8:18-25. » Deut. 18 '15,18,19.

They had not learned yet God's plans
of work among Jews and Gentiles, and
how far distant was Christ's second
coming. 20. Motives for repentance are still
pressed. And he shall send —
rather, And that he may send the Christ,
appointed, for you, Jesus. (i I'eter i 20.)
Peter here returns to Jesus the Messiah,
whom he presented at the beginning of
hisaddress. (ver 13 ) He was chosen and
appointed for their salvation. The
Common Version, Which before was
prea ch ed , is not in accordance with the
best manuscripts. The most natural ref
erence in this verse is, not to Christ's first
coming, nor to his spiritual presence
in the hearts of his disciples (Matt, 28 ¦ 20),
but to his visible return, which had
been promised. (1 : 11.) To be prepared
for this, and to share in the blessing of
the Messiah's coming, and of the restora
tion of all things (ver 21), they needed
repentance and reformation, (nos 1 * : 1 f.,
Zech 12: 10.)
21. Whom the heaven must re
ceive — his presence there being a
present and fixed fact, until the
times of restitution, the restoration
of all things, not only of the true
theocracy, but also of that more perfect
state of order, purity, and happiness
which existed before the fall. The
Jews expected a golden age of purity
and blessedness under the Messiah,
when all evils would be set right.
(1.6.) Peter's hearers were thus pre
pared to understand somewhat his lan
guage. Doubtless he himself afterward
understood it better than he did then.
The times of refreshing (ver. 19) and the
times of restoration are not the same,
though doubtless they overlap each
other. The former is preparatory, and
runs into the latter. The restoration
of all things will take place after the
second coming of Christ, and is referred
to in Matt. 19 : 28 as the renovation or
new birth of all things. There will be
" new heavens and a new earth, wherein
dwelleth righteousness" (2 Peter s : 13),

and the deliverance of the whole crea
tion from the bondage of corruption.
(Rom 8- 19 23. See Rev 21 . 1-5; 1 Cor 15 : 24 28.)
Which refers not to "things," but to
"times." All his holy prophets —
All should be omitted, according to the
highest critical authorities. Since
the world began— from the begin
ning of prophetic revelation. This
verse met any doubt regarding prom
ised blessings growing out of Christ's
ascension into heaven. Peter intimates
that this is not a final withdrawal, but
a temporary absence till the time of
that glorious era of restoration toward
which all prophecy pointed. (Seeiaa 11:
6 9; Dan. 2 : 44 ; 7: 14; Mic. 4:3 4; Zach. 14 : 20 )
Heaven — where God dwells, without
any definite regard to its locality.
Times — in general with an idea of
continuance ; times, in ver. 19, is an
other word, with an idea of a limited
period, seasons. Both words are used
in 1 : 7.
22. Peter adduces some passages
from the Old Testament in confirma
tion of what he had said, and which
might lead them to heed his admoni
tion to repentance, (ver. 19.) For and
unto the fathers are not found in
the oldest and best manuscripts. Mo
ses truly — Moses indeed, said, as well
as all the prophets (ver. 24) who agree
with him and corroborate his state
ments. Peter naturally and fittingly
begins with Moses, their first and great
est prophet. (Num. 12 : 6, 7.) The passage
quoted is from Deut. 18 : 15, 19. It is
partly taken from the Septuagint ver
sion and partly a new translation from
the Hebrew. Stephen cites this passage
in 7 : 37, with the same application
to Christ. A like reference of this pas
sage to Christ is implied in John 4 : 25 ;
1 : 25 ; 6 : 14, 15 ; 7 : 40, 41. See notes
on these passages. This appears to
have been the interpretation among the
Jews. Like unto me — as prophet,
lawgiver, but especially as mediator.
Moses had acted as mediator at Horeb,
so God would send them another medi-

54

THE ACTS.

[Ch. III.

unto me; him shall ye hear in all thines
23 whatsoever he shall say unio jou. 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 "tiamuel

and those that follow after, as many as
have spoken, have likewise foretold of
25 these days d Ye are the children of the
prophets, and of the covenant which God
made with our fathers, saying unto Abra
ham, ' And in thy seed shall all the kin-

» ch. 13 : 20 ; 1 Sam. 3 : 20 ; 2 Sam. 7 : 16. » ch. 2 : 30 ; Rom. 9 : 4, 5, 8.

ator. (Deut. is : 16-18.) Christ both re
sembled Moses and excelled him. (Heb.
3 : 2.6 ; s : 6.) The less may be compared
with the greater and the greater with
the less. (Matt. smb.) But many with
margin of the Revised Version and the
Improved Bible Union Version, would
translate here and in 7 : 37, As he
did me — that is, in the same manner as
he raised up me. Inferentially, these
words thus translated, as well as the
whole quotation, imply a likeness of
that prophet to Moses. Him shall
you hear, etc. You shall be able to'
hear him and it will be your duty
to obey him. This finds its fulfillment
throughout the whole Gospel Dispensa
tion, especially when Israel shall re
ceive the gospel. (Ver. 19.)
23. Every soul which will not
hear, so as to obey that prophet.
Shall be utterly destroyed from
among the people. The passage in
Duet. 18 : 19 is " I will require it of
him," which is full of meaning. The
Septuagint's translation, " I will take
vengeance," brings out the implied
meaning positively. Peter emphasizes
it by using the words found in Lev.
23:29, "shall be utterly destroyed,"
etc., thus pointing to the highest
kind of punishment. They shall be
deprived of all their privileges and
visited with utter destruction. The
expression was of frequent occurrence
(o™.i7-. u; Exnd. 12: 15, in), and denotes
capital punishment. As applied to the
soul under the gospel, it means exclu
sion from the kingdom of God, and
death, which is the wages of sin. (Joim
3:n; 8:2*: M..H. 25 : 46.) We have here an
example of a composite quotation ; that
is, where two or more quotations are
merged into one.
24. Samuel is named here, and
also in Ps. 99 : 6, as he was the next
great prophet after Moses and the first
in a long line of prophets who foretold
the coming of the Messiah and his
kingdom. This line continued, with

scarcely any interruption, to the days
of Malachi, about seven hundred and
fifty years. In Heb. 1 : 5, a quotation
from 2 Sam. 7 : 14, " I will be to him
a Father, and he shall be to me a
Son," is applied to Christ. And
those that follow after, or even
those in order, succeeding one an
other through a long period. Have
foretold — rather, have also told. Of
these days — of which he had been
speaking, and of which Moses had
foretold, (ver. 23.) Not merely the days
of restoration (ver. 21), but rather the
days then present as connected with
and leading on to the seasons of refresh
ing (ver. 19), and to the times of restora
tion of all things.
25. Peter makes an emphatic and clos
ing appeal to his hearers. Ye are the
children (sons) of the prophets and
of the covenant — a Hebrew mode of
speech, meaning those to whom the
prophetic promises and covenant
belong. (Rom. 9 : 4.) See a similar use
of the word son in Matt. 8:12; 13 : 38.
They were the participators — the in
heritors of the blessings which the
prophets foretold and of covenanted
mercies. Hence Peter enforces their
duty to accept the promised bless
ings, and therefore the gospel is first
preached to them, (ver.an.) He specifies
the covenant, the arrangement and
promise which God made with Abra
ham, centering in the one great des
cendant in whom all families of the
earth should be blessed. This promise
was made three times to Abraham. (Gen.
12:3; i8:i«; 22: is.) It was repeated to
Isaac and Jacob. (Gen. 26 : 4 ; 28 : 14.) (See
Rom. 4:13-16: Gal. 3 : 7-9, 14, 29.) In thy Seed
— thy descendant, the Messiah (as in
Gal 1 : 16). He was the seed of Abraham
toward whom all prophecy centered,
and from whom salvation and all
spiritual blessings have come to men.
Kindreds — families in the wider sense
of nations, peoples.
26. Unto you first— as heirs of the

Cu. III.]

THE ACTS.

55

26 dreds of the earth he blessed ' ° Unto
you lirst, God, having raised up his ton

Jesus, sent bim to bless you, 'in turning
away every one of you from his iniquities.

• ch. 13 : 40 ; Luke 24, 47. ' Isa. 59 : 20 ; Matt. 1 : 21 ; Titus 2 : 11-14.

covenant — arrangement — and belong
ing to that people whom God had
chosen and to whom he had given
special promises. Paul as well as Peter
recognized that the gospel was first to
be preached to the Jews. (13.46; Rom.
1 ; t6.) Peter here implies that the bless
ings of the Messiah should also be ex
tended to Gentiles. This was also in
cluded in the covenant-promise to
Abraham, (ver.25.) Peter expected that
the Gentiles would first embrace Juda
ism and through it the gospel. (See 2 : 39,
note.) Having raised up his Son,
rather, Servant, (see on ver. 13.) Raised
up, according to the prediction of
Moses, (ver. 22.) The reference is not
to Christ's resurrection, but to his ap
pearance as the promised Messiah.
Jesus should be omitted according to
the highest critical authorities. Sent
him to bless you — that thus the
promise, "be blessed" (Ver. 25), might
first be fulfilled in them. In turning
away every one — showing how they
were to be blessed. Not collectively,
but individually ; not merely pardon
ing the sins that are past, but saving
them from sins that are future ; not in
their sins, but from their sins. Thus
Peter excludes the idea that his Jewish
hearers could enjoy the promised bless
ings of the Messiah without repentance
and reformation. A fitting close of
such an address, containing a strong
reason why they should repent, (ver. 19.)
Though the priests came upon them
suddenly (4:1), Peter had reached a
good stopping place.
In comparing this address, as well as
the one in the preceding chapter (see
closing note on 2: 41) with Peter's epistles,
we see striking resemblances, tempered
by age and a richer experience, and by
the factthat in the former he is address
ing the unconverted, while in the latter
he is writing to Christians. In both he
recognizes the fulfillment of prophecy
in Christ and his gospel (ver. is ; 1 Peter
1 : 10) ; in both he is a witness of the suf
ferings and resurrection of Christ (ver. t5;
1 pe.er 5.1); in both he presents the glory
of Christ and the power of faith, (ver.

13, 16; 1 Peter 1 : 21.) In ver. 13 Jesus is
Jehovah's servant, and in 1 Peter 2 :
21-23 his obedient and submissive servi
tude is held up to view. Here are fore
told the seasons of refreshing and the
times of the restoration of all things ;
in 2 Peter 3 : 10, the day of the Lord,
and the new heavens and earth. In the
former Peter seems to regard it as near
at hand ; but in the latter, after years
of experience and growth in knowledge,
he views it as perhaps far distant. In
connection with both he speaks of re
pentance and derives from the last days
a motive for reformation and holy
living. (Ver. 19, 26; 2 i eier 3: 11.)
Practical Remarks.
1. Christians should love and honor the
place and hour of prayer. Christian fellow
ship is especially fitting such seasons.
Ver. 1 ; 16 : 13 ; Dan. 6 : 10 ; Isa. 56 : 7 ; Ps.
55 : 14.)
2. The cripple from birth, carried to the
temple gate, illustrates the inability of the
sinner. (Ver. 2, 3 ; Mark 2, 3, 4 ; Jer. 18 : 23 ;
Matt. 7 : 18 ; Rom 8 : 7.)
3. We must first arrest the attention of the
needy if we would do them good. (Ver. 4, 5 ;
8:6; 16:28.)
4. The child of God should be kind and
compassionate, ready to do good as he has
opportunity. The poor awakened and hun^
gry soul should not expect in vain. (Ver.
4, 5 ; Gal. 6 : 9, 10 : Luke 6 : 30.)
5 The servants of Christ have the true
riches, which they offer to poor and perish
ing souls. (Ver 6 ; 2 Cor. 5 • 20 ; 6 : 10 )
6 The seeking sin-sick soul, needs not
only our directing and encouraging words,
but often our helping bands. (Ver. 7 ;
9:17.) 7. How many forget to thank God for
bodily recovery ; but such as are spiritually
healed remember God and his people. (Ver.
8 ; Luke 17 : 15-19 )
8 As the cripple was widely known, so
God sometimes converts notoriously wicked
men, in order to manifest widely the power
of his grace. (Ver. 9, 10 ; 1 Tim. 1 ¦ 15, 16 )
9. Note the account of the miracle, its

56

THE ACTS.

[Ch. IV.

simplicity, sincerity, honesty, and evident
truthfulness. The man, lame from his birth
and well-known ; he could not have been an
impostor. Friends and foes of Jesus, all
were convinced of the reality of the cure,
(Ver 9-11; 4:16.)
10. The work of God generally excites won
der, calls together the people, and gives op
portunity to preach the gospel. (Ver. 10, 11 ;
2 : 6, 7 ; 8 : 5-13.)
11. Whatever success attends the minister
of the gospel or however great his talents or
personal piety, he should ascribe all the
glory to Jesus Christ, since it is only through
him that sinners can be saved. (Ver. 12;
4:12; 2 Cor. 3 : 3 : 5, 6.)
12. God of the Old Dispensation is God of
the New The Messiah was promised and
foreshadowed in the One and manifested and
glorified in the Other. (Ver. 13; 2 Cor. 1 :20;
Kev. 19: 10.)
13. How great the guilt of those who know
ingly reject the Holy and Righteous One and
the Prince of life. (Ver. 14-17 ; Heb. 10 . 29.)
14. The resurrection of Jesus, the miracles
performed by him and his disciples, are evi
dences that be is the Author of life. (Ver.
16 ; Heb. 5 : 8, 9 )
15. The highest success is only attained
through faith in Christ by both preacher
and hearer (Ver. 16; 1 Thess. 2 10-12.)
16. Ignorance may mitigate, but not ex
cuse crime. (Ver. 17 ; Luke 23 : 34; Hos. 4 6.)
17. Wicked men may fulfill God's designs,
and God may make the wrath of man to
praise him, but this does not excuse them
since their own wicked purposes and deeds
are voluntary, (Ver. 18 ; Ps. 76 . 10 )
18. The purposes of God, the sufferings of
Christ, and even the ignorance of men, may
afford reasons for repentance. (Ver 17-19;
Rom. 2:4.)
19. Repentance and pardon of sin precede
spiritual refreshment. (Ver. 19, Isa. 57.15
-18.) 20. We may, as it were, hasten tbe coming
of our Lord by the exercise of repentance
and faith, and by prayer and efforts. (Ver
19, 20 ; 2 Peter3 : 12 : Matt. 6 : 10 ; Rev. 22 : 20.)
21. Revivals of religion are especially char
acteristic of ihe present Dispensation If
not enjoyed, the fault is ours, not Christ's.
(Ver. 19,20; Isa. 61 1-3.)
22 While our Lord is absent we should be
diligent in seeking the salvation of souls,
thus increasing the vast multitudes who

shall welcome his return. (Ver. 21; Matt.
24: 14: 1 Cor. 15:58.)
23. The second coming of Cbrist will re
sult in the restoration of all things to the
order and harmony of universal holiness.
(Ver. 21 ; Isa. 11 : 1 9.)
24. Jesus the Prophet brings salvation to
all who hear bim, but destruction to all who
reject him. (Ver. 22, 24 ; Mark 16 : 16.)
25. There is a unity in all of God's revela
tions. Cbrist is the great center. (Ver. 24;
Eph. 1 : 4-14.)
26. It is a great blessing to have a godly
parentage and early to bear the gospel; but
a greater blessing to be turned from sin and
saved from it. (Ver. 25,26; Luke 10.20;
11:28,) Ch. 4 : In the preceding chapter Luke
gives the occasion of the first assault up
on the church ; in this chapter he des
cribes the assault itself, led on by the
Sadducean party. Peter and John are
imprisoned, arraigned before the San
hedrin, and released. Many believe;
the church is united and prosperous;
and a spirit of generous liberality pre
vails, a noted instance in the case of
Barnabas being given.
1-22. The Arrest, Arraignment,
Defense, and Release of Peter
AND JOHN. (1 Peter 2. 4 8, Ps. 118:22.)
1. As they spake— while they were
speaking. They were interrupted,
though Peter had reached a fitting
close in his address. (See on 3 26) Came
upon them, with the idea of sud
denness. (See the s-ime word in 6 . 12, 12.7;
Luke io. 40.) A favorite word with Luke,
but used only three times by Paul, and
by no other writer in the" New Testa
ment. The priests— those on duty in
the temple; who also acted as the
guard or police force. See Luke 1 : 9,
in reference to their temple service.
According to some ancient authorities
it should read chief priests, comprising
the high priest, and those who had been
deposed from the highest priesthood,
and the members of the families from
whom the high priest was selected.
(ver e ) It has been common to include
the heads of the twenty-four classes
into which the priesthood was divided.
(sec on ver. 23.) Peter was addressing
the people in the temple, and if it was
at the time of one of their feasts, a

Ch. IV]

THE ACTS.

57

Peter anil John imprisoned. Their defence be
fore the Sunhedrin. Their release.
4 And as I bey spake unto Ihe people, tbe
priests, and the e captain of the temple,
sen. 5 : 24; Luke 22 : 4.

and tbe Sadducees, came upon them,
2 '¦ being grieved that they taught the peo
ple, and preached through Jesus the res-
3 ttrrection from the dead. And they laid
hands on them, and put them in bold

>ch. 23: 8; Matt. 22 : 23.

greater number of priests would be on
duty. See note on introductory remarks
on section, (s.i-n.) Captain of the
temple— the most important personage
connected with the temple, next to the
high priest. He had under him a body
of Levites, and was probably himself a
priest, and kept guard in and around
the temple, and was responsible for its
safety, as well as for the moneys and
other treasures it contained. Josephus
speaks of an officer of the same name.
(Jewish War, vi. 5, 3; ii. 17, 2.) In
the Apocrypha the Prefect or Guardian,
of the temple is mentioned (2 Mace 3:4),
also governors of the temple. (Es<ir»a
1.8) The same or a similar office
seems to have existed from an early
date. ('¦ Chron 9: 11; 2 Kings 12:9,25:18; 2
ciuon 31 . is, jer. 20.1 ) There may have
been several similar officers, and hence
the plural in Luke 22 : 4, 52, who
served at (he temple in turn, or who
commanded different bands or guards.
(s.e :s 134 1) The Sadducees— a
sect of Jews who rightly rejected all
tradition, but denied many important
truths, such as the resurrection of the
body (i.uk« 20: si), the existence of angels
and spirits (2^:8), and the immortality
of the soul and future retribution.
(Josephus, Jewish War, ii. 8, 14.)
They recognized the authority of the
Old Testament alone, especially the
Law, in matters of faith and morals.
Josephus says (Antiq. xviii. 1, 4) that
their doctrine is received but by a few,
yet by those still of the greatest
dignity. They were mostly men dis
tinguished by birth, wealth, and official
position, and not averse to the favor of
the Herod family and the Romans. (Mark
3 • 6, note ) The word Sadducee is of
doubtful origin. Some trace it to a
Hebrew word meaning righteous, de
noting their content to be simply right
eous people ; but others, to Zadoc, who
was high priest in the time of David,
and exhibited great fidelity to the king
and his house (1 Kings 1 : 32 1.) ; and hence
his descendants and adherents appear

to have been called Zadokites, or Sad
ducees. (See 5: 17.)
2. The motive of their attack upon
Peter and John is given. Being
grieved — being stirred up, indignant,
at the frequent repetition and continu
ance of the cause assigned. The Revised
Version renders, being sore troubled.
This word is also found in 16 : 18. A
question arises whether this clause de
scribes the Sadducees only, or the priests
and the captain also. The Sadducees
probably instigated the arrest. The
priests and captain of the temple may
also have been Sadducees or sympathiz
ers with them. (5:n.) It may also be
added that the apostles were teaching
without official authority, and by im
plication they taught the resurrection
through the resurrection of Jesus.
Thus while the latter was pre-emi-
ently the instigating cause, the priests
who were not of the Sadducean party
would naturally be displeased that such
men as Peter and John should teach
the people at all, especially that Jesus,
whom they themselves had crucified,
had arisen, and was the Messiah.
(5.28.) The captain of the temple
would also be desirous of preventing
any disturbance within the sacred in-
closure. Preached through, rather,
71?, Jesus the resurrection, etc.— in
his case they proclaimed a resurrection
from the dead, and thus incidentally
and by inference they taught a general
resurrection. (Seen: 31) The fact that
Christ had risen was fatal to a leading
doctrine of the Sadducees. (23:6-8.)
Here we may see one reason why the
Pharisees were so passive in their
treatment of the disciples, and the Sad
ducees their most violent persecutors.
(See Malt 22:34; Luke 20: 39.)
3. laid hands on them — with an
idea of some violence in the arrest.
In hold— in custody — in a guard
house or prison. Eventide— evening.
It was 3 P. M. when the miracle
was performed, which was the begin
ning of the first evening, the decline

53

THE ACTS.

[Ch. IV.

unto the next day : for it was now even
tide.
4 'Howbeit many of them which htard
the word believed; and the number of
tbe men was about hve thousand.

5 And it came to pass on tbemorrow,
that tbtir julers, and elders, and scribes,
6 audkAnuas tbe high priest, and Caia
phas, and John, and Alexander, and hs
many as were of the kindred ol the bigh

' Phil. 1 : 12-14. * Luke 3:2; John 11 : 49 ; 18 ¦ 13, 14.

of day. Then Peter and the others
entered the temple, and returned to
Solomon's porch. His address was
doubtless much longer than the report
given in the preceding chapter, so that
evening here would seem to refer to the
second evening, or close of day. The
time is given as a reason for putting
them in prison till the next day. Prob
ably the Sanhedrin could not be as
sembled that night at so short a notice.
4. Howbeit — but notwithstanding
all this, and in contrast to the eon-
duet of their opposers. The Avoid —
a common term denoting the gospel
message concerning Jesus as the risen
Saviour. (6:4; 8:4.) Believed — re
ceived it as true and accepted Jesus as
the Christ. This is one of the Scrip
tural expressions for conversion. (8 : :2 ;
13:48; 18:8.) Number of the men.
Some suppose that both sexes are in
cluded ; but the word rendered men
here generally refers to males. As in
modern missions, the first converts were
largely among men. It was also more
common to number the men. (si«t. u-.n.)
Was, rather, became, about five
thousand. Not five thousand new
converts, but the number of believers at
Jerusalem. This was probably the
resident membership, for doubtless
some foreign Jews, converted at Pente
cost, had returned to their homes.
5. On the morrow — the next
morning. (i.ukeio:35.) The Sanhedrin
usually met after the morning sacrifice.
Possibly an early meeting had been
arranged. Their rulers — of the peo
ple, the Jews. Rulers here designated
the Sanhedrin, the highest civil and
ecclesiastical court of the Jews. Two
of the classes composing it are named,
the elders, the heads of families, men
of rank and influence, and the
scribes, learned men, whose duty it
was to preserve, copy, and expound the
Scriptures and the traditions ; called
also doctors (Luke 5: 17) and lawyers.
(Matt. 22 : 35.) The chief priests formed

the third class, and are referred to
in the next verse and in ver. 1. The
Sanhedrin took its rise after the Baby
lonish captivity and consisted of sev
enty-one persons, who are said to have
been divided as follows: twenty-four
priests, twenty -four elders, and twenty-
two scribes, presided over by a presi
dent, the high priest, if he were a suit
able person. They were to be persons
morally blameless and sound physi
cally ; middle aged, good looking,
wealthy, and learned, married and
having children. This verse closes at
this point in the Common Version. It
is better, with the Revised Version, to
insert here (from the end of ver. 6,
Common Version) were gathered to
gether at Jerusalem. There was a
meeting of the Sanhedrin. Some an
cient manuscripts read into Jerusalem,
implying that some of the Sanhedrin
lived out of the city. But the greater
weight of critical authority favors in
Jerusalem. The Sanhedrin generally
held its meetings in one of the halls of
the temple-court, on the south side or
the east side. The members of the city
assembled. 6. Annas the high priest. He
was appointed high priest, A. D. 7, and
was removed by the Roman procurator,
A. D. 14. " He had five sons who had all
performed the office of high priest to
bod, and he had himself enjoyed that
dignity a long time formerly." (Jo
sephus, Ant., xx., 9, 1.) His son-in-
law, Joseph Caiaphas, was now the
acting high priest, holding the office
from A. D. 25 to A. D. 36. These facts
help to explain the great influence of
Annas through a long period. The high
priesthood, according to the Mosaic
law, was for life, and hence, though de
posed, Annas would still be regarded
by the Jews as the legitimate high
priest. Luke (.1 : 2) mentions the high
priesthood of both Annas and Caia
phas, doubtless because the former was
regarded in some sense as sharing the

Ch. IV.]

THE ACTS.

59

priest, were gathered together at Jerusa-
7 leni. And when they had set them in
the midst, they asked, l By what power,
or by what name, have ye done this?
8 "Then l^eter, filled with the Holy Spirit,
said unto them, Ve rulers of the people,

9 and e?dets of Israel, if we this day be ex
amined of the good deed done to the im-
poleut man, by what means he is made
10 whole ; be it known unto you all, and to
all the people of Israel, nlhat by the
name of Jesus Christ of Kaza eth, whom

' Matt. 21 : 23 ; Luke 20 : 2.

» Luke 12 : 11, 12.

' ch. 3 : G, 16.

office with the latter. Some regard
Caiaphas as the actual high priest and
Annas as the president of tlie Sanhe
drin ; others think that Annas acted as
deputy of Caiaphas. (John 18 : u.) John
and Alexander. Nothing is known
of these persons beyond the fact that
titer were priests. The kindred of
the high priest— the high-priestly
family. It would appear from 5 : 17
tnat they were Sadducees. Thus
this meeting of the Sanhedrin was a
packed one, the Sadducean party being
out in full force, (ver. l.)
7. The prisoners formally arraigned.
Had set them— caused them to stand
— in the midst, where all could see
them. It is said that the Sanhedrin sat
in a circle, or a semi-circle. By what
power — in the exercise of what sort of
power ? Physical strength or efficacy
is meant. Medical or magical power,
or do you pretend to some superhuman
strength ? Ln what sort of name — Jewish
exorcists and enchanters used the name
of God and other names in their arts —
Have ye, or, did you do this miracle?
You is emphatic and used somewhat
contemptuously. They do not ask for
information, for they knew that Peter
had affirmed that they had performed
the cure in the name of Jesus. (': 6. 16;
»:2.) A judicial examination would
naturally go back to the very beginning.
They doubtless hoped to catch hold of
the words of their confession, so as to
make some charge of heresy, or blas
phemy, or rebellion, or treason. Or
failing in these, they may have hoped
to frighten the apostles to retract or
modify their claim.
8. Through the aid of the Holy Spirit
Peter so answers the Jewish rulers as to
frustrate their designs. Filled with,
etc. The Holy Spirit comes upon him
with special power, and Christ's prom
ise is fulfilled in him. (Luke 12 : u, 12.)
Ye rulers, etc. He gives due honor
to them and their office. Of Israel
is wanting in several of the oldest and

b-ist manuscripts. Rulers and elders
here describe the Sanhedrin as a whole.
(Ver. 5 ; 3 : 17.)
9. The reply of Peter shows tact,
wisdom, and courage. To his faith lie
added vigor. (2 Peter 1 : 5.) If, in point
of meaning, is equivalent to since, but
the sentence is rhetorical, and its force
does not come at once into view. If it
be true, aud confessedly it is true. We
is emphatic. Meyer calls it the empha
sis of surprise. This day adds to the
force of thought, such a day as this,
when we are to be judicially exam
ined — called to an account, concerning
a good deed to an impotent man. Surely
the law is for the wicked, and courts of
justice are not to try deeds of kindness.
(Rom. 13:3.) We are reminded of our
Lord's reply, " Many good works have
I showed you from my Father; for
which of those works do ye stone me ?"
(joim 10: 32.) By what means— in the
exercise of what power or in what
name. (ver. 7, 10.) He — this one, the
man upon whom the miracle had been
performed was present, (ver. 14.) He had
been either detained, or summoned, as
necessary to make the investigation com
plete. Is — has been — made whole.
The word in its widest sense means
saved from all evil, spiritual as well as
natural. The preceding narrative and
the connection limit it here to the cure
effected on the lame man. " Bodily
health is, as it were, a type and mirror
of spiritual health." (Bengel.) The
sentence is completed in the next verse.
10. Peter increases in boldness, and
states the truth with great pungency.
Unto you all, and to all the peo
ple. He recognizes them as the repre
sentatives of Israel, and through them
would speak to the whole people of
that which, was of great national con
cern. He introduces it solemnly and
formally, Be it known— a favorite
expression with Luke. («: 14; is : 38;
28:28.) By, in, the name — iu the
power of him whom the name repre-

60

THE ACTS.

[Ch.IV,

ye crucified, whom God raised from the
dead, even by him doth this man stand
11 beieheforeyou whole. ° This is ' the stone
which, was set at nought of you builders,
which is become P the bead of the corner '

12 (Ps. 118 : 22.) i Neither is their salvation
in any other : for there is none other name
under heaven given among men, whereby
we must be saved.

» Isa 28 . 16 : Luke 20 : 17.

p Eph. 2 : 20-22. <l Matt. 1 : 21 ; John 14 : 0 ; 1 Cor. 3 : 11 ; 1
Tim. 2 : 5, 6 ; Hub. 2, 3.

sents. Notice how fully he gives the
name : Jesus —the Saviour— Christ —
the Messiah — of Nazareth, or the
Nazarene, the despised. (3.6) He
adds descriptive epithets : crucified by
them, but raised from the dead by God.
(2:23,24:3:14,15.) Peter thus reminds
them of their crime, and of the high
dignity of Jesus. By him— in thti
name, or rather in this one, in the ex
ercise of his power. Doth this man —
who had been a cripple from birth —
stand here before you, a monument
and witness of superhuman power.
Whole — sound and in full health, as
they themselves could see. Thus he
arraigns his accusers, proclaims the
Messiahship of Jesus, attested by a mira
cle which they could not deny, and in
accordance with prophecy (next verse).
Like Jesus, he makes bodily healing a
text for proclaiming the gospel salva
tion. (Matt. 9:6.)
11. This — he is the stone, Jesus
Christ, the leading subject of the dis
course. The words used are from Ps.
118 : 22. It appears like a proverbial
expression. The stone points to some
thing well known, naturally to the
prophecy. Jesus quoted it and ap
plied it to himself. (.Mn't. 21 : 42 ; I.uke 20: 17.)
Compare note on latter passage. Set
at nought — despising it and making
no account of it, it was rejected, cast
aside. Of you the builders — applied
to the Jewish rulers, who had been offi
cially the regularly constituted builders
of the spiritual house of God. Is be
come — was made, by God's purposes,
and through the death, resurrection,
and ascension of Christ. (2: 33-36; 5:29-31.)
The head of the corner — the corner
stone, which lies at the foundation of
the building, where the two walls come
together, binding them firmly, and giv
ing support and strength. Thus Jesus,
whom the Jewish rulers had despised
and rejected, God had made the corner
stone of his spiritual temple, the great
foundation of eternal life. (Rom. 9 : 33 ; 1

Cor. 3:ii; Eph. 2 • 20-22.) Peter thus shows
that both Christ's rejection by them
and his exaltation were in fulfillment
of prophecy. In his first Epistle (2 : 6)
Peter applies substantially the same
figure to Christ, " the chief corner
stone," quoting from Isa. 28 : 16.
12. Peter now drops the figure, and
gives a practical conclusion. Salva
tion — rather, the salvation, which
comes through the Messiah and which
the gospel brings. The definite article
points to the salvation as known to his
hearers, and promised through the
Messiah, who had been mentioned in
the preceding verses. (13 _ 26, 47 ; isa. 9:6.)
The reference cannot be limited to the
cure of the lame man. Both what pre
cedes and what follows show that it is the
Messianic salvation among men, which
Jesus himself proclaimed and the
apostles preached. (Heb. 2. 3.) Neither
. . . in any other person. Peter had
proclaimed Jesus as the Christ through
whom the lame man had been made
whole. Having passed to the general
Messianic character of Jesus, he now
adds that there is no salvation outside
of him. For introduces the reason —
no other Saviour had been provided.
None other name (ver. 10) under
heaven — in all the earth. Given —
by God, from whom alone salvation
must come. Among men — among
whom the saving benefits are to be
known and enjoyed. Notice Peter does
not limit it to the Jews. Whereby —
in which name, believing, confessing,
and through the exercise of his power.
We must be saved. Peter puts him
self with the crucifiers of the Lord, as
fellow-sinners, needing salvation, and
only saved through Jesus Christ.
Must indicates necessity according
to the divine purpose in providing
the way of salvation. They must be
saved through Christ, if saved at all.
See 1 Peter 2 : 4-10, where the same
truths, as in these verses, are taught
more fully : Believers on the one hand

Ch. IV.]

THE ACTS.

61

13 Now when they saw the boldness of
Peter and John, r and perceived that they
were unlearned and ignorant men, they
marveled ; and they took knowledge of
them, that they had been with .icstis.
14 And beholding the man which was healed

standing with them, they could say noth-
15 ing against it. But 9 when they bad com
manded them to go aside out of the coun
cil, they conferred among themselves,
16 saying, 'What shall we do to these men?
for that indeed a notable miracle hath

' Matt. 11 : 25 ; 1 Cor. 1 : 27. ¦ ch. 26 : 31. ' John 11 : 47.

are admitted to the highest blessing
through their union with Christ; but
all rejecters of the gospel are given over
by God's appointment to ruin. (Johu a :
18.21 ; 2 Thess. i : -.) Salvation begins in
this life and is perfected in the next.
It is sometimes spoken of as a present
possession (John io : 3), and sometimes as
yet future. (Rom. 5:io.) Peter here, in
addressing the unregenerate, speaks of a
salvation which they might enjoy now,
and which consists in a change of heart,
pardon of sin, and reconciliation with
God. In his Epistles, in writing to his
brethren who had suffered persecutions
and various trials, while not overlook
ing salvation as a present possession,
he especially views it as a crowning
blessing at the end of their conflict.
(1 Peter 1 : S; 2 . 2; 5 : 4.)
13. The effect on the Sanhedrin.
They wonder and are perplexed, (see
13:41.) They saw — they beheld —
implying attention and consideration.
The boldness — the freedom of
speech. They did not have that hesi
tation in speaking which indicated
timidity, but that courageous freedom
which was born of trust in God. It
would appear that John also freely
uttered words of assent to what Peter
had said. Perceived— taking note,
now and before, of their manner, lan
guage, and pronunciation. Un
learned— illiterate. The epistles of
Peter and John show that they could
read and write. The meaning is that
they were unversed in the learning of
the Jewish schools. They were not of
the educated class. Ignorant— pri
vate or obscure men of the common
people, (i Cor. l : 27.) They were of low
social position. They marvelled—
so they did at Jesus. (John 7: is.) They
taok knowledge — they recognized
who they were, that they were accus
tomed to be with Jesus. Some of the
council would probably recollect the
features of the apostles. Their Galilean
speech also might indicate them. John

also had been known to the high
priest. (John is : io.) Their freedom,
courage, and boldness of speech re
minded them of their great teacher,
under whose instruction they had been.
" Their astonishment sharpened now
their recollection." (Meyek.) What
a contrast in Peter? At the trial of
Jesus, he cowardly denied his Lord
before a maid ; now he glories in Jesus
before the highest Jewish tribunal.
14. While all engaged in consider
ing Peter and John, turning their eyes,
they see (a momentary act) the man
that had been healed standing with
the apostles, erect like other men, an
evidence to the miraculous cure. It
would seem that the healed man had
been arrested with the two apostles,
and brought with them. The wrath of
the rulers may have been upon him,
just as upon Lazarus whom they
planned to put to death. (John 12 : in.)
They could say nothing against
it — to what Peter and John had said
and to the reality of the miracle. In
deed, they privately acknowledge the
miracle, (ver. 16.)
15. Commanded them to go
aside — so as not to hear their discus
sions. So Gamaliel, at a later trial,
commanded to put forth the apostles a
little while, when he wished to advise
and caution the Sanhedrin. (5:34.)
This was no disrespect to the prisoners,
but an expedient for free discussion
and making up a verdict. Ou coun
cil, see on 5 : 21. They conferred
among themselves — Compared opin
ions, and discussed the matter. The
substance of their deliberations is
given in the next two verses. The
court sat with open doors, so that it
could be known what was said. Saul
of Tarsus may have been present.
Afterward a great company of the
priests, some of whom were doubtless
present, were obedient to the faith.
(6.7.) 16. What shall we do to these

62

THE ACTS.

[Ch. IV.

been done by them is "manifest to all
them that dwell in Jerusalem; and we
17 cannot deny it. But that it spread no
further among the people, let us straitly
threaten them, that they speak henceforth
18 to no man in this name. "And they
called them, and commanded them not

to speak at all nor teach in the name of
Jesus.
19 But Peter and John answered, and
said unto them, r Whether it be right in
the sight of God to hearken unto you
20 more than unto God, judge ye. *For we

» ch. 3 : 9, 10.

> ch. 6 : 40. J ch. 5 : 29 ; Dan. 3 : 18 ; 6 : 10, 11.
Num. 22 : 38; 1 Kings 22 : 14.

' ch. 17 : 16, 17 ; 18 : 5 ;

men, to restrain them and stop the
progress of the cause of Jesus. The
leaders of Judaism pre at a loss how
to deal with two fishermen about the
healing of a poor cripple ! The trouble
is : A well-known miracle has been
performed by these men, all Jerusalem
was aware of it, and they could not
deny it. Miracle, etc. — sign has
been done by (through) them.
They concede evidence of wonderful
power through them. (See John 2 : 11,
n..tc.) We cannot deny it — though
they would, if they could only have
explained it at all plausibly to the
people. (Mutt. 28 : 12-15.)
17. But that it— the report of the
miracle, and as a result the teaching
and doctrines of which it was a sign or
evidence. The rulers feared lest they
lose their spiritual authority over the
people, and they suffer for their murder
of Jesus. (5 : 28.) Straitly or strictly
is wanting in the oldest manuscripts,
and omitted by the highest critical
authorities. That they speak
henceforth to no man, etc. The
prohibition is absolute and universal.
They were never to speak to any one
in or upon the name of Jesus, making
him the subject or basis of discourse.
18. They called them, who were
waiting for the decision of the Sanhe
drin, not knowing whether it would be
imprisonment, scourging, or liberty.
Now ends their suspense. Com
manded them. Notice that the
charge is in some respects fuller than
in the preceding verse : not to speak at
all, nor to teach in, or upon the name
of Jesus, They were not in their
public speaking and instructions to
introduce the name of Jesus, appeal to
his authority or commands.
19. The answer of Peter and
John was manly, heroic, Christlike.
Whether it be right. It was with
them a matter of conscience and duty.

In the sight of God, who seeth not
as man seeth, and who judgeth right
eously, (l Sum. 16 : 7; J. r. 11 : 20-) To
hearken — to hear, consider, and obey.
More than — rather than to God. One
or the othermustbe disobeyed. Judge
ye, for yourselves. We ought to do as
we have been doing, " even our enemies
themselves being judges." Even the
enlightened heathen recognized the
truthfulness of the principle underly
ing the position taken by Peter and
John. Parallels have been cited from
Herodotus and Livy. The finest is in
the apology of Socrates as recorded by
Plato : " O ye Athenians, I embrace
and love you ; but I will obey God
rather than you ; and if you would
dismiss me, and spare my life, on con
dition that I should cease to teach my
fellow citizens, I would rather die a
thousand times than accept the pro
posal." In 2 Mace. ch. 7, is recorded
the cruel death of seven sons for their
heroic fidelity to God's law. One of
them expresses the feelings of the rest,
saying : " We are ready to die rather
than to transgress the laws of our
fathers." Inspiration has given us the
noble example of the three young
Hebrews, who, threatened' with the
burning fiery furnance, answered, " Be
it known unto thee, O king, that we
will not serve thy gods, nor worship
the golden image which thou hast set
up." (nan. 3: is.) Surely the Sanhe
drin must have felt that the apostles
placed themselves on a principle
which was sustained by reason, con
science, and the example of their
fathers. 20. Whatever the decision of the
Sanhedrin, Peter and John must follow
their convictions. The reason is given.
For we cannot, etc.— for it is morally
impossible for us not to speak the things
which we saw and heard, the deeds and
works of Jesus. Jeremiah (20:9) felt

Ch. IV.]

THE ACTS.

63

cannot but speak the things which a we
have seen and heard.
21 So when they had further threatened
them, they let tbem go, finding nothing
how they might punisn.them, b because of
the people: for all men glorified God for

22 that which was done. For the man was
above forty years old, on whom this mira
cle of bealiug was showed.
23 And being let go, "they went to their
own company, and reported all that the
chief priests and elders had said uuto

•1 John 1 :1,3. bell. 6: 26; Matt. 21 : 26 ; Luke 20 : 6, 19; 22 : 2.

"ch. 12 :12.

the same constraining power: "There
is in my heart as it were a burning fire
shut up in my bones, and I am weary
with forbearing, and I cannot contain."
In his second epistle (i:i6is), Peter
refers to their being "eye witnesses of
his majesty," and hearing a voice from
" the majestic glory." John also in his
first epistle (i:i) speaks of that which
we have heard, that which we have
seen with our eyes, that which we be
held and our hands have handled con
cerning the Word of life." Peter dis
plays the same courage, mellowed by
age and trial, in his epistles, (i Pete.
3 : 15 , 4 : 19 , 5 : 9 ; 2 Peler 2 : 2-22.) Jollll is the
same son of thunder which he had been,
and which he continued to be to the
end. (Luke 9: 5t; i John 2 ; 4 ) The con
duct of the apostles is consistent with
Peter's exhortation: "Submit your
selves to every ordinance of man,"
every human institution connected with
human government, "for the Lord's
sake." (i Peter s: 13) With Paul, Peter
regarded civil government as of divine
appointment. (Rom. ia. 1 7 ) But he also
recognized duty to God as well : " Honor
all men , love the brotherhood ; fear
God; honor the king." (i Peter z.-n )
Hence When government left its legiti
mate work of punishing evil-doers and
praising those that did well (i Peter 2 : 14),
and infringed upon the rights of con
science, he recognized a higher law and
affirmed : "We ought to obey God
rather than men," and patiently suf
fered the consequences. " For this is
acceptable, if a man for conscience to
ward God endure grief, suffering wrong
fully." (lPeier2:19. See 1 P.ter 3 ¦ 1417 )
21. Further threatened them—
having added threatenings to those pro
posed in ver. 17, and doubtless given
with the command in ver. 18. Find
ing nothing how— finding no way to
punish them without stirring up the
people, (see 2: 47) For all glorified
God, etc. They saw the power of God
in the miracle and they were praising

God for it. To them it was a sign of a
risen Jesus, and of the good news
preached by the apostles. " Often the
people are more reasonable than their
rulers." (Bengel.)
'i'i. For introduces the special rea
son why the people were glorifying God ;
tbe healing was performed upon a man
over forty years old. It was an in
veterate infirmity, incurable by human
means and widely known. (3:2) This
miracle, etc. — this sign of the healing.
Notice how the evidential character of
the miracle is kept in view. Like the
blind man in John 9, the name of this
man is not given. But the purpose
was not to immortalize a human name,
but to witness to and glorify the name
of Jesus.
23-31. The Release of the Apos
tles and the United Praise and
Prayer of the Church, (ps. 2.1,2'
H6 : 6 ) Their release occasions renewed
praise to God among the disciples
(ver. 23 24), who perceive the prediction
of David (p*. 2:1,2) fulfilled by the ene
mies of Christ (ver. 25-28), and are encour
aged to pray for greater courage and
greater power in working miraculous
signs (ver. 29. so); which prayer was at
once granted, (ver. si.)
23. They went to their own
company, or friends. The expression
is general, and is not necessarily limited
to their fellow apostles, or to the be
lievers who resided with them, nor ex
tended to the whole body of believers,
who were doubtless too many to be as
sembled in any one place. They went
to their brethren, either calling them
together, so far as convenient, and re
ported to them ; or, more probably, they
were gathered together in some place,
a company of disciples, praying for
them, as in 12:12. (See on ver. 31.) The
account that follows most naturally im
plies that the report was made to an as
sembly of believers, who united in
praise and prayer. The Sanhedrin is
here indicated by chief priests and

64

THE ACTS.

[Ch. IV.

24 them. And when they heard that, d they
lifted up their voice to God with one
accord, and said. Lord, e thou art God,
wbich hath made heaven, and earth, and

25 the sea, and all that in them is: who by
tbe mouth of thy servant David hast
said, f' Why did the heatnen rage, and
26 the people imagine vain things? The

dPs. 62 :5-8; Jer. 20: 13.

< 2 Kings 19 : 15. ' Ps. 2 : l-i

elders, (ver. i.) Chief priests — in the
original the plural of high priest ; the
word has been variously applied to the
heads of the twenty-four classes of the
priesthood, as divided by David (ichron.
21 : i-i9), or priests appointed over cer
tain parts of the temple service, or to
the several high priests who were then
living. Recent examinations go to show
that neither in the Old Testament (Sep
tuagint Version) nor in Josephus is the
word chief priests ever applied to the
heads of the twenty-four classes, but that
it is limited in its application to those
who were high priests, or had been, to
gether with the influential members of
families from which the high priests
still continued to be selected. (Thay
er's Greek Lex. of N. T.)
24. They lifted up their voice
to God. This could be said of them,
if one led aloud, the others following in
their hearts and giving audible assent.
(i Cor. 14 : 16 ) The language was largely
from the Old Testament, and was doubt
less so familiar to them that many could
with ease join aloud. Moreover, the
Spirit may have especially impressed
the minds of the whole company with
these Scriptures so fitting the occasion,
and so suited to their present purpose
in prayer. With one accord— with
one mind, with a union of hearts.
(i:i4; 2: 46.) This is the first recorded
prayer of believers in the New Testa
ment. Some have supposed, but with
out sufficient reason, that this was a
form of prayer already introduced into
the early church and the beginning of a
liturgy. But there is no evidence in
the New Testament that this or any
other form of prayer was used by the
early churches. There is no intimation
even of the use of the Lord's Prayer.
Neither does history record any liturgy
in the apostolic church. The prayer is
given as an outburst of hearts imbued
with the Holy Spirit, fitted to and grow
ing out of this very occasion. Lord —
Master, Sovereign; not the usual word
translated Lord, but a word from which

is derived our English word despot. It
was the correlative of slave, and de
noted absolute ownership and uncon
trolled power. It is applied twice to
Christ (2 peter 2.1; jude 4.) It is here ap
plied to God by those who address him
as servants, (ver. 29.) Thou art God,
etc. According to the most approved
text, Thou that didst make heaven, etc.
The words are found in Exod. 20 : 11 ;
Ps. 146 : 6, and they indicate how the
minds of the early disciples were filled
with Scripture. Paul quotes the same
words to the Lycaonians (14 15), which
suggest that it was one of the familiar
passages often used from the sacred
writings. The disciples adore God as
the Almighty Creator, who would pro
tect, against whom all opposition of his
creatures must be unsuccessful, (see Neh.
9:6; Jer. 32 : 17 ; Rev. 14 : 7.)
25. By the mouth, etc. The
Greek text here is somewhat uncertain.
The Revised Version prefers, Who by
the Holy Spirit, through the mouth, of
our father David, thy servant, didst
say. (Ps. 2 : l. 2.) The quotation is from
the Septuagint version. The second
Psalm presents the exaltation of Christ
and the progress of his kingdom against
all opposition. It was then being ful
filled, and its fulfillment is still in pro
gress. The Psalm is without a title,
but it is here ascribed to David and ap
plied to Christ. Its Messianic charac
ter is recognized by other quotations in
the New Testament. (t3:33;Hel>. 1 :5;5:5.)
Servant. See on 3 : 13, where this
word is translated son in our Common
Version. The heathen — the nations,
the Gentiles. Rage — used primarily
of the neighing and snorting of horses;
here of tumultuous, noisy opposition.
The people, or peoples — the tribes,
perhaps including other nations besides
the tribes of Israel. Imagine a vain
thing — devise that which is empty and
worthless and which will surely be
frustrated. 26. The quotation from the second
Psalm continues. Stood up — ready

Ch. IV.]

THE ACTS.

65

kings of tbe earth stood up, and the rul
ers were gathered together against tbe
Lord, and against bis Christ' (Ps. 2 : 1, 2,
27 S*pl.) For eof a truth against btby holy
child Jesus, »whora thou hast anointed
both Herod and Pontius Pilate, with the
Gentiles, and the people of Israel, were
28 gathered together, for to do whatsoever
thy hand and tby counsel determined
29 before to be done And now, Lord, be
hold their threatenings: and grant unto

tby servants, k that with all boldness they
30 may speak thy word, by stretching forth
thine hand to heal ; and that signs and
wonders may be done 'by the name of
thy boly child Jesus.
31 And when they bad prayed. m the place
was shaken where tbeywere assembled
together ; and they were all filled with
the Holy Spirit, and they spake the word
of God with boldness.

e Matt 20 3 ; Luke 22 : 2. 1> ch. 3 : 14 ; Luke 1 : 35. ' Ps, 2 : 2, 6 ; John 10 : 36. ' ch.
13 .46; 19 : 8, 26. 26, 28:31; Eph. 6 : 19. 'ch. 3 : 6, 16. " ch. 2: 2, 4; 10 ; 26.

for assault. Were gathered to
gether—with hostile design, for com
bined resistance, and answers to Took
counsel together in Ps. 2 : 2, which
would be connected with, and result
from, their gathering together. His
Christ— his anointed, for so tbe word
means. (Matt, i . i note )
27. For of a truth— for in fact,
justifying this use of the prophecy, and
illustrating its application to the cir
cumstances. According to the oldest
manuscripts and versions the words in
this city, should be here supplied.
Thy holy child, rather, servant, the
word being the same as that applied to
David in ver. 25. (see 3 : 13 note ) Holy,
in character, and set apart and conse
crated to his holy office and work.
(jotm to . 36 ) Hast anointed, didst
anoint, by the Holy Spirit, especially
at his baptism. (10 36; I.ukp.l -SLSS; 4: 18;
is., 6i i ) Both Herod and Pon
tius Pilate. Herod Antipas is meant,
a son of Herod the Great, tetrarch of
Galilee and Perea. (See Luke 23: 1.12.)
People. The plural is used, peoples of
Israel, probably referring to the tribes.
(ver 25 ) " The present prayer of the
disciples clearly answers to the second
psalm, as a comparison shows ; the
kings answers to Herod, the rulers to
Pontius Pilate, the heathen to the Gen
tiles, the peoples to the peoples of
Israel." (Bengel.)
28. For to do — not their intention,
for their purpose was malicious and
destructive. They were unconsciously
carrying out God's plan for the salva
tion of men. God's sovereignty and
man's accountability are assumed. (See
Gen. 50: 20.) Thy hand— symbol of
power. Counsel— purpose, (see on
2:23.) The disciples regarded them

selves as inseparably connected with
Christ and his cause.
29. And now — respecting present
matters. Lord— God. (ver. 24.) Be
hold— look upon their threatenings,
that they be not accomplished. Thy
servants — literally, slaves, or bonds
men, those sustaining permanent ser
vile relations to another (not the word
translated servant in ver. 25), correla
tive of Lord in ver. 24. Lord there and
servants are used in a strong, good
sense, without any idea of oppression
on the one hand or of degradation on
the other. (16:17; 2 Peter t :i.) The apos
tles and others who preached the word
are meant. With' all boldness — with
utmost freedom, implying fearless con
fidence, as in 4 : 13.
30. By stretching forth thy
hand — exerting thy power in healing,
thus rendering them courageous. But
some, with the Revised Version, trans
late, While thou stretchest forth thy
hand to heal, confirming their coura-
feous preaching by attendant miracles.
ty, through, by means of the name.
Holy child, or servant, Jesus, (see
on ver 27.) Signs and wonders, (see
on 2: 22.) There was need of these to
prove the truth of apostolic preaching
and the resurrection of Jesus.
31. The answer to their prayer comes
speedily. The place was shaken
— as with an earthquake (Exod. is : is ;
pa 68:8), where they were assem
bled, showing that there was a gath
ering of the disciples (ver, 23) in some
customary place, perhaps in the upper
room. (i:i3) Filled with the Holy
Spirit. The Holy Spirit had come on
the day of Pentecost. It is not a new
coming; but this presence and power
are manifested in them in large meas-

66

THE ACTS.

[Ch. IV.

The united and mutual love of the disciples,
and the liberality of Barnabas and others.
32 And the multitude of them that be
lieved "were of one heart and of one
soul: ^neither said any of them that
aught of the things which he possessed
was bis own ; but they had all things
33 common. And with p great power gave
the apostles witness of the resurrection of

the Lord Jesus: and i great grace was
34 upon them all. Neither was tbere any
among them that lacked : for as many as
were possessors of lands or houses sold
them, and brought the prices of tbe
35 things that were sold, r and laid th.m
down at the apostles' feet : E and distribu
tion was made unto every man according
as he had need.

» Ezek. 11 : 19 ; Rom. 1.5 : 5, 6 ; 2 Cor. 13 : 11 ; Eph. 4:2-6; Pliil. 1 : 27 ; 2:2; 1 Peter 3 : 8.
« ch. 2 ; 44, 45. P 1 Thess. 1:5. 1 ch. 2 : 47. » ch. 5:2. > ch. 2 : 45 ; 6 : 1.

ure. They receive spiritual power for
their work, and they are enabled to
speak the word of God freely and cour
ageously. Not the apostles alone, but
all enjoy this blessing.
It may be worthy of note that Des-
poles, Master (ver 2i), is used, aside from
Paul (1 Tim 6:1; 2 Tiln. 2 : 21 ; Tit. 2 : i>), Only
by Luke (2 : 29), Peter, and Jude.
(2 peter 2:1; jude 4.) The exhortation of
the latter is of interest here (Jude 20) :
" But ye, beloved, building up your
selves on your most holy faith, praying
in the Holy Spirit, keep yourselves in
the love of God, looking for the mercy
of our Lord Jesus Christ unto eternal
life." James lays special stress on
prayer, (James 1 :5; 5: 13-18) Both James
and Jude may have been present at
this time and learned new lessons on
unity and prayer.
32-37. The United and Prosper
ous Condition of the Church, and
the Liberality of the Wealthier
Brethren. These verses should be compared
with 2 : 42-47. As after the great Pen
tecostal ingathering the spiritual and
social church life is described, so here,
after another great increase of disciples
and a signal victory over the Sanhe
drin, a similar state of things is de
scribed. The latter shows some advance
on the former. Both descriptions to
gether present the condition of the
church at Jerusalem up to the arrest
and martyrdom of Stephen. This also
prepares the way for the account of the
liberality of Barnabas and the lying
covetousness of Ananias and Sapphira.
32. The multitude of them
that believed— not merely the new
converts, but the church " at large.
Were of one heart and of one
soul— in sympathy, affection, fellow

ship, and spiritual interest. The mind
that was in Christ was in them. This
union of hearts showed itself practi
cally. Neither said any of them,
etc. Not one was disposed to speak of
his possessions as his own, but treated
them as if they belonged to the church
at large. (See nom 12:9.13.) They had
all things common. They possessed
property and did not renounce it. but
used it in common for the good of the
brethren, especially of those who had
need. (Ver. 35 ) They were inspired
with their oneness in Christ and
with their consequent oneness in inter
ests. (See note on 2 : 45.)
33. With unity of love, fervency of
prayer, and generous liberality, their
preaching was effective, and the favor
of God largely attended them. With
great power— a result of the Holy
Spirit (ver. 31) manifested in powerful
preaching and in attendant miracles.
Gave the apostles witness — by
testifying that they had seen the risen
Lord, by quoting the prophets, and by
signs evidencing the truthfulness of
their preaching. To the resurrec
tion of the Lord Jesus. The great
theme of their preaching. They did
not wait for Easter Sunday, but daily
proclaimed the fact. (2 _ 28, 32 ; 3 : 26; 10 : 39,
40; 13: 30-37; 17: 31, 32; 26:23.) Great grace.
Some regard it as the favor of the peo
ple as in 2 : 47. It is more natural in
this connection to understand it as the
favor of God. And in thus preaching
effectually they would also enjoy much
favor from men. (Luke 2 : 52.) Upon
them — with the idea of resting upon
them as the dove rested on Jesus. All
—not the apostles only, but all the be
lievers. 34, 35. These two verses form one
sentence. Neither . . . For— intro-

Ch. IV.]

THE ACTS.

67

36 And Joses, who by the apostles was
surnamed 'Barnabas, (whicu 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.

t cb. 11 ; 22-25, 30; 13 ; 1 ; Gal. 2 :

» Matt. 19 ; 29.

ducing the proof of grace resting upon I
all. The favor of God and the conse
quent favor of men were shown by the
practical exhibition of beneficence, so
that there was no one among them that
lacked. There was not a poor or desti
tute person. Lands or fields, probably
in tbe country. The same word in 1 :
18. Houses— perhaps in the city.
Sold them. This describes what they
were wont to do. It implies that they
had possessions, but not that they sold
all they had. Laid them at the
apostles' feet — placing their oflering
at the disposal of the apostles. " They
intimated that the apostles, under the
guidance of divine wisdom, should have
all the control over their property."
(Bengel.) The amount received for
property sold was brought and placed
at the feet of the apostles, as they sat
teaching, or as teachers. (Matt. 5: i.) At
the beginning of this common distribu
tion nothing is said of the apostles tak
ing part in the work (2: 42); it was
probably done by volunteers, but as the
disciples increased, and the work grew,
it appears that the apostles found it
necessary to take charge of the matter.
(0:2-4.) Distribution ... as each
had need. There was not a general
and miscellaneous distribution, but a
liberal supply to those who needed it.
(2 : 45.)
36. The self-sacrifice and mutual
liberality of the disciples are illustrated
by a noted example, followed by one of
an opposite character in the next chap
ter. And — in accordance with what
had been just stated of believers in
general. Joses — better Joseph. By
the apostles was surnamed — be
cause of certain ability and spiritual
power. Barnabas — a son of exhorta
tion, one gifted in teaching, admonish
ing, and Consoling. (Rom. 12:8: 1 Thess.
2 ; 3.) He was a distinguished Christian
teacher, and afterward became the com
panion and colleague of Paul. (9 27 .
It : 22, 30 ; 12 : 25 : 13-15 ; 1 Cor. 9:6; Gal. 2:1.9 13 ;
Coi. 4 : io) A Levite — though probably
not a priest, or descendant of Aaron.

Cyprus — a large and fertile island,
situated in the northeast corner of the
Mediterranean Sea. It was settled by
Kittim the sou of Javan. (Gen. io:4.)
It was one of the many countries into
which the Jews were scattered.
37. Having land. The tribe of
Levi did not share in the original dis
tribution of the land. (Num. is . 20-24 ;
josh. 18:7.) But this did not seem to
exclude them from ownership in the
forty-eight cities and suburbs allotted
to them. (Josh. 21 : 3 1, ) And later, indi
vidual Levites could hold property.
Jeremiah, the son of a priest, purchased
a field as private property, according to
the forms of law. (Jer. 1 : 1 ; 32 : 9.) This
instance of Barnabas is mentioned,
probably because of his eminent use
fulness; the important position he
occupies in the book of Acts; and as
contrasting strikingly with Ananias
and Sapphira. (o : 1.) It also tends to
show that such acts of benevolence
were voluntary. Some suppose that
the land sold was in Cyprus. It is a
wonderful example of a wealthy Levite
giving up his property to the disposal
of poor men. How unwilling a Jew
was to sell his inheritance may be seen
in the case of Naboth. (1 Kings 21:1-3.)
By this act Barnabas evinced his entire
consecration to God, and that " he was
a good man, and full of the Holy Spirit
and of faith." (u.24.)
Practical Remarks.
1 If trials and opposition must come, let
them find us in the path of duty. (Ver. 1 ;
1 Peter 4 : 15-19.)
2. Grief because tbe gospel is preached in
dicates a depraved heart. (Ver. 2; Ps. 112:
10.) 3. Preaebing tbe gospel in face of oppo
sition evinces sincerity, and generally
reaches the heart. (Ver. 3, 4 ; Jer. 20 : 8, 9,
11.) 4. " Men may bind tbe preacher, but the
word cannot be bound " (Ver. 4 ; 2 Tim.
2:9) 5. Persecution generally reveals its own

THE ACTS.

[Ch. IV.

wickedness, and in the end advances the
trulh. (Ver. 4; Ps. 76 : 10.)
6. The op posers of Christ will leave no
means untried to injure his cause. (Ver. 5,
6 ; Kev. 12 : 12.)
7. None are so blind as those who will not
se-\ Notwithstanding the miracle and the
presence of the man healed, tbe Jewish.
lulers ask the apostles their authority. (Ver.
7 ; 2 Thess. 3 : 2.)
8. .Men who are in the right can affird to
be respectful and give to every man his due.
(Ver. 8; 1 Peter 2 : 1 S-16.)
9. The once vacillating and denying Simun
is now the liold and courageous Peter.
Nothing but the pre&ence of the Spirit, and
a consciousness of a living Christ could have
accomplished this. (Ver. 10 )
10. There are many builders, yet none
build aright but those who build on Jesus
Christ. (Ver. 11 ; ch. 10 : 42, 43.)
11. Salvation in none other ! Unbelievers
need to tremble and believers rejoice. Surely
Jesus should be proclaimed to all nations.
(Ver. 12; 10:42,43.)
12. Successful preaching depends more
upon a deep experience and honest convic
tions of the truth, than upon natural endow
ments, learning, and arts of eloquence. (Ver.
13; 1 Cor. 1 : 23,24.)
13. Opposers to Christ are often silenced,
but not always convinced. (Ver. 14 ; 19 :
36-41.) 14. Let us be 60 acquainted with Jesus
that his Spirit shall be manifested in our
who'e deportment. (Ver. 14 ; 1 Cor. 14 : 25.)
15. Darkness cannot stand the light-, nor
falsehood before the truth. (Ver. 15 ; John
3 : 20, 21.)
16. Wicked men continue to oppose the
gospel, even when aware that the evidences
are all against them. (Ver. 16 ; 13 : 8.)
17. "What they cannot deny or destroy,
th«y endeavor to hinder. (Ver. 17, 18; 18:
45.) 18 Every one has the right of private
judgment and the liberty of conscience,
subject only to God. (Ver. 19, 20; Rom
14 -. 3.)
19. We are under no obligation to obey
human laws which require us to disobey
God (Ver. 19, 20 ; 5 : 29 ; Lan. 3 : 18 ; Matt.
16 : 37, 38.)

20. The miracles of the New Testament
were strongly alttsted, and acknowledged by
all classes. (Ver. 21, 22; John 11 : 47-5A)
21. Christians naturally seek their own
brethren, and among thein find comfort and
encouragement in trials. (Ver. 23; Phil. 1 :
7 ; 1 Thess. 3 : 6, 7.)
22. Tiials teach the Christian both to
praise and pray. (Ver. 24 ; 5 : 41 ; 16 : J25.)
23. We fchould pl< ad the word and prom
ises of God in prayer. (Ver. 25 ; Dan. 9 :
2, 3.)
24. He that opposes Christ opposes God.
(Ver. 26; Luke 10 : 16; Heb 1 : 3.)
25. Christianity has been opposed by the
whked of all ages, and that it ttill survives
is an evidence of its divine origin. (Ver. 27 ;
Ps. 2 : 8, 9.)
26. For the wisest and best of reasons
God suffers the wicked to oppose and obstruct
his cause, wbich he overrules for the highest
good of his people. (Ver. 28; Rom. 8:
28.) 27. God's sovereignty and man's freedom
and responsibility are great truths taught in
life and by Scripture (Ver. 28 ; Dan. 4 : 34,
35; Prov. 9: 12.)
28. Preachers of the gospel need wisdom,
faithfulness, and boldness in proclaiming
the truth. (Ver. 29 ; Eph. 6 : 19.)
29. We should be more anxious for the
presence and power of Christ with his word,
than for our own personal safety. (Ver. 30 ;
20 : 22-24 )
30. The path of duty is ultimately the
path of safety. God will take care of those
who commit themselves to him. (Ver. 31 •
Ps. 46 : 1.)
31. The true unity of the church is in love
and in the truth. (Ver. 32 ; John 17 ¦ 17 20
21.) 32. Great blessings rest upon those who
are united in Christ's service aud work.
(Ver. 33; Matt. 18 : 20.)
33. Love to Christ and to the brethrtn
will be manifested, not in words only, but
also in deeds. (Ver. 34 ; Gal. 6 : 10 ; 1 John
3 : 18.)
34. Every Christian, like Barnabas, should
be a son of consolation to the inquiring
sinner, to the poor, and to the sorrowing
saint. (Ver. 35-37 ; Isa. 40 : 1 ; 2 Cor. 1 : 4.)

Ch. V.]

THE ACTS.

GO

The sin of Ananias and Sapphira. Great in
crease of the church.
ii But a certain man named Ananias,
with Sapphira his wife, sold a possession,

2 and1 kept back i,art of the price, his wife
also being privy to il, J and brought a
certain part, and laid it at the apostles'
3 feet. BBut i eter said, Ananias, why hath
"Satan tilled thine heart bto lie to tbe

i 1 Tim. 6 : 10. J Matt. 6 : 2, 3.

» Num. 30
John 8 : 44.

2; Deut. 23
b ver. 9.

21 ; Eccl. 5:4. » Luke 22 ; 3 :

Ch. 5 : 1-16. The Covetousness
and Falsehood op Ananias and
Sapphika. God's Judgment upon
them. Great Increase op the
Church. The time of these occur
rences was most probably A. D. 32.
The prosperous condition of the church
described in 4 : 32-35 most likely con
tinued several months, perhaps a year
or two.
\. But introduces a contrast to the
closing incident of the preceding chap
ter. The division of the chapters are
here infelicitous, and many readers
thereby fail to discover the connection.
The first recorded shadow falls upon
the early church-life. What at first was
the voluntary impulse of glowing love
to Christ and the brethren, is made_ an
occasion of hypocritical imitation.
Ananias — meaning Jehovah is gra
cious. With indicates that their action
was preconcerted as expressed in the
next verse. Sapphira — meaning, ac
cording to the Aramaean, beautiful, or
according to Greek, Sapphire. " Their
names were favorable and beautiful ;
their principles bad." (Beng-BL.) A
possession — defined as a land or
field in ver. 3. It is not stated
whether this was all of his property or
only a part.
2. Kept back, etc. — purloined, em
bezzled from the price. So used in
Titus 2 : 10, the only instance in the
New Testament, outside of this passage,
where the word is found. In the Sep
tuagint the word is used in the case of
Achan. (j<hii.t_i.) It was not a mere
keeping back, but it was a keeping
back with the intent to conceal, and to
deliberately act out a lie. His wife
also being privy to it — being aware
of it, thus consenting and in collusion
with him. The sin was deliberate and
planned ; and was thus the more aggra
vated. Brought a certain part-
pretending that it was the whole.
Bengel thinks that he brought the
larger part ; but J. A. Alexander lays

stress on a more exact rendering, some
part, and suggests that he reserved
the larger part for himself, which per
haps is the more probable. The char
acter of the moral act was the same in
either case. It is very probable that
Ananias intended to give the whole
when he sold the land, but that when
he saw the money the love of it led
him to reserve a portion for his own
use. (l Tim. 6:16.) He wished, however,
to appear to the apostles and to the
whole church, as disinterested and self-
denying as Barnabas and others. In
him avarice, hypocrisy, and lying
unite. At the apostles' feet. It
would seem that this was done at a
religious service (ver. 5,11) and as a reli
gious offering. This was the notoriety
Ananias desired. It was not only
hypocrisy before men, but a lie to the
Holy Spirit. (Ter. a.) It was a sin
which, if permitted, would result in
spiritual disaster to the church, and
was especially heinous to God. The
punishment must be immediate and
effectual. (See the case of Achan,
Josh. 6 : 17-19 ; 7 : 1, 15.)
3. Peter speaks in behalf of the
apostles at whose feet the gift had been
placed, (ver. a.) His inspiration is in
dicated in his address, and his power
of discerning of spirits. (1 cor. 12 . 10 ; 1
John 4:i.) Satan means adversary,
and is used as a proper name of the
prince of fallen angels. ( J<* 1 : t ; Rev-
ia:9,io.) He is also the great tempter
of men. (m»h_R: 33; 2 Cor. 11 -.i.) The
form of the question, Why, implies
freedom of action, and that Ananias
ought to have resisted the temptation.
" Why did you permit Satan," etc.
(see James 4:7.) Fil 1 ed thine heart —
so as to take full possession of it. Why
did Satan possess thy heart ? " Satanic
fullness of heart is the highest grade of
wickedness." (Bengel.) To lie to
the Holy Spirit. The word lie here
means to piav false, to deceive by acting
out or uttering a falsehood. Ananias

Vo

THE ACTS.

[Ch. V.

Holy Spirit, and to keep back part of the
4 price of the land? 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 noi lied unto men,
5 d but unto God. And Ananias hearing

• Exod. 16 : 8 ; see refs. Luke 10 : 16. « See ver. 3.

acted a lie, though it does not certainly
appear that he uttered one. He is said
to have lied to the Holy Spirit, because
the apostles were inspired by, and pos
sessed with, the gifts and powers of the
Spirit ; because the church was the
temple of God, filled with the Holy
Spirit ; and because he professed to be
moved by the Spirit to do an act of
self-sacrifice, when he only wished to
" make a fair show in the flesh."
The Spirit may have moved him to a
course of beneficence in response to
which he sold and devoted the property,
and then proved false by secretly with
holding a part, and hypocritically pre
tending to give the whole. To keep
back — to purloin, the same as in ver.
2. " Possession " (ver. l) is here specified
as land, a field or piece of ground,
probably in the country. (4 : si.)
4. While it remained, etc., when
it remained did it not remain thine f
The form of the question is one which
would be followed by an affirmative
answer. Was it not in thy own
power — at thy discretion to do with
the money as it pleased thee ? Ananias
acted freely and was not under obliga
tion to do it. God had not commanded
it, nor had the apostles demanded it.
It is evident that the community of
goods was not compulsory ; neither was
it universal among the disciples, nor
absolute. The natural inference from
the language also is, that he had not
devoted the land to God before he sold
it, nor the whole price of it till after he
had received it. Why hast thou —
hoxo is it that thou didst put this thing
in thy heart. Ananias did it deliber
ately. He was not responsible for the
suggestion of Satan (Mutt. 4 ; :i, 6, 9), but
for taking hold of the suggestion, har
boring it in his heart and acting upon
it. Thou hast not lied, etc. Peter
does not deny that Ananias had lied to
men, but he emphasizes the sin as
against God -(soePn. 51 :«.) His lying
to God was so heinous that his lying to
Peter and the apostles was hardly to be

thought of, or mentioned, at the same
time. Notice that the Holy Spirit and
God are used interchangably, a strong
proof of the divinity of the Holy
Spirit. It is also implied that Peter's
knowledge of Ananias' heart and the
nature of his sin was not from any in
formation obtained from others, but
through the inspiration of the Spirit.
" These modern sins of our plausible
Christian society, — profits made, for
tunes realized, reputation inflated, by
means that will not bear scrutiny, — all
having their cankered root in the desire
to seem rather than to be, to seem right
eous in the world's eye, — is it not well
for us to see them in the burning light
of an apostle's indignation 1" (J. P.
Norris, D. D.)
5. Ananias hearing . . . fell
down and gave up the ghost — liter
ally, breathed out his soul or life. This
was evidently a direct judgment from
God. There is nothing to indicate that
Ananias died from the sudden shock
produced by Peter's rebuke. Both
Simon Magus (8 : 20-21) and Elymas the
sorcerer (13:9.11) were more fearfully
rebuked without physical injury ; for
no om would say the rebuke of Paul
blinded Elymas. Peter pronounced no
sentence upon Ananias, and there is no
evidence that he expected his death.
He foretold the death of Sapphira, but
he did this by inspiration, after he saw
what the purpose of God was in pun
ishing the sin. Yet it is entirely con
sistent with superhuman power, that
God acted through the senses and the
mind. It was upon hearing his terrible
sin that Ananias fell down and died.
The punishment was deserved. The
wages of sin is death, temporal and
eternal. Lying to the Holy Spirit is
the most aggravated of all lying. (Src
Matt, ia : si, 82.) And this sin was com
plicated with avarice, pride, selfishness,
and hypocrisy. The punishment too
was necessary, at the beginning of the
Christian Dispensation, to deter others
from repeating the offence. Severe

Ch. V.]

THE ACTS.

71

these words efell down, and gave up the
ghost. And great fear came un all them
6 that heard these things. Aud the young

men arose, fwound him up, and carried
liim out, and buried Uim.
7 And it was about the space of three

> Jer. 5 : 14. ' John 19 : 40.

punishment upon first transgressors acts
as a solemn and merciful warning to
others. So it was under the Old Dis
pensation. Thus God signally punished
Cain (Geu. 4: n-15), the profaner of the
Sabbath (Num. is : aa-36), Korahand his
company (Num. 16 : 81-35), Nadab and
Abihu (Lev. 10 : i, 2), and (Jzzah (2 Saul. 6 :
6. J). The same principle holds true in
human government."" At one time many
hundreds were lost yearly by duels in
France. Richelieu revived an old law
and gave notice that the practice would
be punished with death. Two noble
men fought ; he hanged both ; and a
stop was put to duelling while he lived.
Thus by the death of two men he saved
many thousands to France. Great
fear — terror and awe at the majesty of
God, and a terrible sense of the danger
of offending him. Sudden death in
connection with crime is especially
iitted to affect the mind. How much
more so when death comes manifestly
as a divine judgment. This was espe
cially true of Ananias' death, as it
was sudden, and the first infliction
from God in the church.
6. The young men— literally, the
younger, equivalent to attendants, ser
vants. See Luke 22 : 26, where younger
is used in opposition to greater, "he
that is greater among you, let him
become as the younger." The younger
are regarded as inferior to the older.
The latter are rather to be waited on,
the former should rather serve. There
is no evidence that the word here is
used to designate an official title of
church officers. The younger men are
conceived of, as the ones who did vari
ous needful things in connection with
numerous meetings. " It devolved on
them naturallv to perform this service,
both on account of their greater activ
ity and out of respect to their superiors
in age." (HACKETT.) And even more,
this was regarded as their appropriate
work. They were ready as helpers and
for service. See further on ver. 10.
Wound him up, wrapt him up in
grave clothes, or more probably, on

account of the haste with which the
burial was performed, in his own gar
ments. " It was customary among the
Jews to bury the body in the same gar
ment used in life, or in one resembling
it." (Abbott.) The Jews used no
coffins. Carried him out, not
merely from the house, but out of the
City. (Luke 7 : 12 | Jobn 11 : 31-38.) Kings,
prophets, and distinguished persons
alone were buried within towns.
Buried him. It was customary
among the Jews to bury soon after
death, generally the same day. This
was necessary because in Palestine
decomposition takes place very rapidly
after death. The extraordinary manner
of Ananias' death doubtless hastened
the burial. The Jews used vaults,
graves dug in the earth, lateral excava
tions in the hillside, or caverns. At
the present day at Jerusalem burial is
not generally deferred more than three
or four hours. The funeral proetssions
move very rapidly. The three hours
mentioned in the next verse was suffi
ciently long for the young men to attend
to the burial. " I stood on the Mount
of Olives and watched a funeral pro
cession. The procession was entirely
of men, mostly under thirty-five years,
and moved at an astonishing, almost
a breathless speed. The whole time
occupied, from the Jews' quarter in
Jerusalem to the burying-ground and
back, including the sepulchre, could
not have been much more than three-
quarters of an hour." (Rev. T. A. T.
Hanna.) 7. About the space of three
hours after . . . came. It is most
natural from this language, to suppose
that the exercises of the Christian
assembly had continued during this
whole interval. Many, however, think
that Ananias came at one hour of
prayer, and Sapphira at the next,
which would occur three hours later.
His wife not knowing what was
done— what had occurred in regard to
her husband. It is vain to conjecture
how she had remained ignorant. It

72

THE ACTS.

[Ch. V.

hours after, when his wife, not knowing
8 what was done, came in. And Peter an
swered unto her, Tell nie whether ye sold
the land for so much? Aud she sa:d,Yea,
9 for so much. Then Peter said unto her,
How is it that e ye have agreed together
h to tempt the Spirit of the Lord ? Behold,
the feet of them which have buried tby

husband are at the door, aud shall carry
10 thee out. t'i'lien fell she down straight
way at his feet, and \ ielded up the ghost.
And tbe young men came in and found
her dead, and, carrying her forth, buried
11 her by her husband. kAnd great fear
came upon all the church, and upon as
luauy as heard these things.

« Prov. 11 : 21. » Exod. 17 : 2 ; Matt. 4:7. ' ver. 5. * ch. 2 : 43 ; 19 : 17.

was of the Lord that she was not
told. 8. Answered — perhaps to her salu
tation, or more probably to her thoughts
or-looks. (See4:ia.) For so much —
probably naming the sum, and perhaps
pointing to the money. She is given
au opportunity to retrace and speak
the truth with penitence. Yea, for
so much. She neglects her opportu
nity for mercy ; hardens her heart, and
not only acts out, but tells a lie.
9. How is it — Why is it t Agreed
together — showing that they had
formed their plans deliberately. Hence
their sin was the greater. It was not
committed hastily nor ignorantly, but
presumptuously. To tempt — try the
Spirit who was in the apostles, as if he
might not detect or punish the fraud.
" The sin itself is here described as that
of tempting God, that is, trying his pa
tience, or putting to the test, and
thereby impiously questioning, not
merely his omniscience, but his veracity
and his power to punish. The term is
repeatedly applied to God (Deut. 6:16;
Matt. 4:7; Luke 4 : 12 ; Heb. 3 : 8, 9) and OnCe to
Christ (i cor. io : 9) ; but here to the Spirit
of the Lord, that is, of God, or accord
ing to the prevalent New Testament
usage, of Christ himself. Paul says,
' God hath sent forth the Spirit of his
Son.' (Gai. 4:6.) See also John 14 : 26 ;
15 : 26, where the Spirit is said to be
sent, not only in the Son's name by the
Father, but from the Father by the Son
himself. . . . Ananias and Sapphira
had conspired to tempt the omniscient
Spirit by agreeing to practice a decep
tion on the men in whom he manifestly
ctwelt in an extraordinary manner, and
through whom he now spoke and acted
as the ruler and guardian of his infant
church." (Alexander.) Behold
usually introduces something unex
pected or surprising, here calls atten
tion to the approaching footsteps. The

| feet of them .... at the door.
I Who had returned from burying her
| husband, and were about entering the
place of meeting. Feel is applied to
persons or messengers going on foot.
(fca. 52: 7; Nnhum 1 : 15; Rom. 10: 15.) Shall
carry thee out. Peter does not pro
nounce sentence as a judge, but he fore
tells as an inspired apostle, (see i Kings
14:5,6.) 10. Straightway. Her death was
instantaneous^ immediately upon Pe
ter's declaration. At his feet. The
money had been laid there (ver. 2), and
now she dies there. Yielded up, etc.
— expired, the same word as in ver. 5.
The young men — a different word
from that in ver. 6, meaning youths,
and in colloquial language may be used
of attendants or servants, very much
like our colloquial " boys." (See on ver. 6.)
Found her dead. God arranged
that the young men should return at
the right moment. Buried her by
her husband. In life in sin united,
in death not divided. Both may have
been laid in a family tomb, which Ana
nias, as a man of property, may have
o^ned. 11. Great fear — great religious awe
and dread of God's displeasure and
judgment. The same as in ver. 5, and
extending not only to the whole church,
or congregation of believers, but also to
those outside, who heard these things.
This was doubtless one of the things
which God intended to accomplish by
the death of Ananias and Sapphira.
The Greek word ecclesia, which is trans
lated church, means literally the called
out, an assembly, congregation. In the
New Testament it is used twice for a
lawful assembly for business, (aou
19 : s».) It is twice applied to a tumul
tuous assembly. (Acta 19 : 32. 4ir) It oc
curs twice in the Jewish sense of a con
gregation convened for sacred purposes.
.(J : 38; Heb. 2 : 12.) In all other cases it ia

Ch. V.]

THE ACTS.

73

12 And ! by the hands of the apostles were the people. m And they were all with one
many signs aud wonders wrought among 13 accord in Solomon's porch. And "of ihe
'ch. 14: 3; Mark 16 : 17, 18; Eom. 15 :19; 2 Cor. 12 : 12; Heb. 2 : 4. » ch. 2 : 42, 46; 3 : 11.
» John 12 :42; 19 : 38.

applied, First, to the local church, a
congregation of believers, organized for
worship, observing the ordinances and
maintaining discipline among them
selves. (H: '«; 1 Cor. 4: 17; 6: 4; 11 : 18; 2 Cor.
8 : 19.) Second, The collective body of
discipleship, wherever found. (20:28;
Gal. 1 : 1:1 : l'_ph. 1 : 22 ; Col. 1 : IB, 24 ; 1 Tim. 3 : 15.)
In Heb. 12 : 23, church appears to be
applied to the whole body of believers
registered in heaven. The word is
never applied in the New Testament to
a nation, a family, the eldership, a
council, hierarchy, or to a house of
worship. (See author's Notes on Mat
thew, 16 : 18. But see also on 9 : 31.)
In regard to the suddenness of the
punishment of Ananias and Sapphira,
Dr. J. A. Alexander well remarks,
" that no man thinks it needful thus to
' vindicate the ways of God to man,' in
reference to the multitude of cases, in
which unconverted sinners are continu
ally swept into eternity without imme
diate warning and without repent
ance." Eev. Lyman Abbott remarks
that " the punishment of Ananias and
Sapphira contrasts, but does not con
flict, with Luke 9 : 53-56 ; for there the
disciples proposed to destroy a village
which, ignorant of Christ's true charac
ter, refused him hospitality because he
was a Jew ; here God struck dead pro
fessed disciples who did their works to
be seen of men. He has infinite pa
tience with ignorance and prejudice,
but not with deliberate hypocrisy and
false pretence."
In comparing this incident with Pe
ter's epistles we note that he speaks of
putting away all hypocrisies (l Peter2 -. i),
and exhorts the younger to be subject
to the elder, (i reter5:5.) He appears
as the same rebuker of sin, and prophet.
He speaks of judgment beginning at the
house of God (l Peter 4 : 17) ; of those
" having a heart exercised unto covet
ousness; children of cursing; forsaking
the right way, they went astray, having
followed the way of Balaam, the son of
Beor, who loved the hire of wrong
doing." (2 Peter 2 : 14, 15.)

12. As the account of the Pentecostal
outpouring of the Spirit and that of
the first open opposition to the church
are followed by brief descriptions of its
peaceful progress (2 : 43-47 ; 4 : 31-35.), so
here are added similar statements of
the prosperity that followed the signal
judgments upon Ananias and Sapphira.
The results of the divine discipline of
the church : The Spirit manifests his
power through the apostles in signs
and wonders (2:22); meeting undis
turbed in Solomon's porch (»:ii);
believers more distinct (ver. is) ; and
large numbers added to the Lord (ver.
it). Wrought — were wrought from
time to time. They were all with
one accord from day to day. Hack-
ett, Alford, and some others refer this
to the apostles, while Meyer, Alexan
der, Lange (Lechler), and others refer
it to the congregation of believers. On
the one hand, " apostles " is the subject
of the preceding sentence, and would
naturally appear to be the grammatical
antecedent ; but, on the other hand, the
expression seems to partake of a loose,
popular form with "they all," con
trasted with "the rest" (ver. 1.1), the
people outside of the company of be
lievers. An intermediate view may be
suggested which really combines the
two ; They — the apostles — and those
with them — that is, the company of
believers were frequently all with one
accord (see on i : is) in Solomon's porch,
which was sufficiently large to accom
modate them in their more public re
ligious services. That they were thus
permitted to hold meetings undisturbed
shows how great was the effect of the
signal judgment of God and the mira
cles that followed.
13. Of the rest — those outside of
the apostles and their company ; " the
people" who were still unbelievers.
Durst no man (no one) join him
self to them — to the apostles and the
believers with them, holding religious
gatherings in Solomon's porch. The
word rendered join himself is a strong
word, meaning to enter into the closest

74

THE ACTS.

[Ch. V.

rest durst no man join himself to them :
14°but the people magnified them. (And
believers were tbe more added to the
Lord, multitudes both of men and women. )

15 Insomuch tbat they brought forth the
sick into the streets, and laid them on beds
and couches, Pthat at the least the shadow
of Peter passing might overshadow some

« ch. 2 : 47 ; 4 : 21. P Matt. 14 : 36 ; John 14 : 12.

relation as an associate, or a member
of a company. (9 : 26 ; io : 28 ; n : 34.) Un
believers were deterred from hypocritic
ally joining themselves to the brother
hood and from mingling freely with
them. The discipleship became more
distinct, and they were left alone more
than formerly in their religious assem
blies. Alford's interpretation, that all
believers and unbelievers were inspired
with great awe by the apostles and dared
not join them, but kept aloof from
them, is far-fetched, and inconsistent
with the social relations of the early
church. (2:42-47:4:32,33.) "Suchaview
is inconsistent with the whole character
of the life of the church, as it is de
scribed in The Acts." ^Lechler, in
Lange.) Magnified them — regarded
them with wonder and praised them.
14. And believers — and those be
lieving from among the people — were
still more added to the Lord
(n : 2<), and hence added to the church.
Hypocrites were repelled, unbelievers
were kept in awe, and believers were
attracted. Notice the different expres
sions: the three thousand were "added,"
"added to them," or to the church
(2 : 4i, 47), and here " added to the Lord,"
which they should be, if they united
with the church. A church, according
to the apostolic idea, consisted of a con
verted membership. Multitudes —
indefinitely large numbers. Luke had
spoken of the "three thousand" and
the " five thousand " (i-.ti-.t:*), but the
stream flows on so continuously and so
freely that he ceases to number them.
And these both of men and worn en.
Doubtless at first the converts had been
most largely from among the men, as
has been the case at first in modern
missions. But from the first, women
had been among the discipleship (i : 14),
and doubtless were represented among
the converts. Yet the mention of
women here is significant. It would
seem that the death of Sapphira was
specially blessed in a great work among
the women. They are also presented

as equal in privileges with the other
sex (Gai. 3 : 28), a thing somewhat new
both to Jew and Gentile.
15. Insomuch that — so that; con
nected with the preceding verse. Many,
especially the older expositors, make a
parenthesis, some beginning with the
middle of ver. 12, And they were
all with one accord, etc., and ending
with ver. 14; others include only
ver. 14. The tendency among recent
critics has been to assume no parenthe
sis at all. Indeed, there seems to be no
necessity for one. For what more
natural than that the great accession of
converts should attract the people for
the healing of various diseases. " The
words, so that along the streets they
brought forth the sick, etc., are very
aptly connected with ver. 14 ; the two
facts, that the people held the apostles
in high estimation, and that the num
ber of believers increased rapidly, ex
plain why the sick were brought out
into the streets. The words, indeed,
connect themselves with ver 14 far
more neatly than with ver. 12. Are
we to understand by many signs and
wonders wrought among the people,
merely the preceding events, the effect
of which was so that they brought forth,
etc.? To assume this would he to sacri
fice the perspicuity of the narrative.
For what else could these many signs
have been but miracles of healing ?
Thus in the words so that along, etc.,
what had been only briefly indicated
in ver. 12, recurs in another connec
tion to be narrated more in detail.
(Ver. 15 f.) Accordingly, I cannot bring
myself to make ver. 14 a parenthesis."
(Winer, Grammar of N. _?'., An-
dover, 1869 p. 564.) They brought
forth. The meaning is, that the sick
were brought forth by any of the peo
ple, such as friends, those who liad
them in charge or were interested in
them. Streets, or broad ways. See
Luke 14 : 21, where the word is con
trasted with lanes. Beds — according
to the best Greek text, little couches —

Ch. V.]

THE ACTS.

75

16 of them. There came also a muliitude
out of the cities round about unto Jerusa
lem, bringing isick folks, and them
which were vexed with unclean spirits :
and they were healed every one.

The imprisonment, and ¦miraculous deliverance
of t/ie aposl es ; their bold confession be
fore the Hunltedrin, and release.
17 'THEN the high priest rose up, and
all they that were with him, (wuich is

1 Mark 16 : 17, 18.

' ch. 4 : 1, 2, 6.

such as could be easily handled.
Couches — a cheap light mattress, or
camp-bed, capable of holding only one
person, and used by the poorer people.
Thus all classes, the rich and poor,
were represented. That at the least
the shadow of Peter, etc. This
graphically describes the excitement,
enthusiasm, and faith of the people
bringing their sick. Whether they
were healed is not stated ; the proba
bilities are that they were. Not an in
stance is recorded in the New Testa
ment where any one who came was not
healed. Why should there be an ex
ception here? The great crowd seek
ing the shadow of Peter showed great
earnestness and childlike faith. (19:12;
Mark 6: 56.) A shadow might connect
the recipient with the instrument of
God's blessings, as well as a look (Num.
21 : 8), a fringe of a garment, (Matt. 9: 20),
a word (Matt. 8 : 10-13), or a touch.
15. There came also. In addi
tion to all this which had occurred at
Jerusalem, there came the muliitude
out of, rather, of the cities round
about Jerusalem. The mass of the
people of the surrounding country
brought their sick. Many cities were
within ten miles of Jerusalem, such as
Bethany, Bethphage, Bethlehem, Em-
maus, and Bethel. Vexed. The word
thus translated is used in the New Tes
tament only by Luke (here and in Luke
6 : 18), but often used by medical wri-
t2rs. Unclean spirits — called un
clean because of their moral vileness.
On demons and demoniacal possessions,
soe Author's Notes on Matthew. (*; 21.)
Were healed every one — a strong
expression, meaning all without excep
tion were healed.
17^2. The Imprisonment and
Miraculous Escape of the Apos
tles ; their bold Confession and
Release. Probably about A. D. 33.
17. Here arises the second attempt
at persecution, the first being that
recorded in 4 : 1-22. Then— not the

adverb of time, but the conjunction
and or but, denoting that this hostile
movement was the result of the great
influence of the apostles and the pros
perity of the church. The high
priest. (see ou 4:6.) Thought by
some to be Caiaphas, but probably
Annas, who acted as high priest in
the former movement, probably several
months before. (*¦¦«¦) By what fol
lows, it is most natural to infer that
Annas was a Sadducee. Some have
supposed that Caiaphas was a Pharisee,
which is certainly possible, as only the
high priest is mentioned here. Rose
up — proceeded to employ active meas
ures. All they that were with him
— in sympathy and opinion ; namely,
the Sadducees, as explained in the next
clause. Sect — from the Greek word
comes the English term heresy. It
here means the party, the same as the
Pharisees are spoken of in 15 : 5 ; 26 : 5.
Christians are so named (24 : 5, »: 28 : 22),
with a suggestion of reproach. See
Gal. 5 : 20; 1 Cor. 11 : 19, where the
word means parties or factions and 2
Peter 2 : 1, where it is used of heresy,
or perhaps rather factions, holding
heretical views. The Pharisees and
Sadducees were not two sects, in the
modern sense of the word, independent
of each other like two denominations,
but two religious parties in the Jewish
community, or body politic, holding
distinct and opposing views. (See on i -. 1.)
They denied the existence of angels
and spirits, as well as the resurrection
of the body, (w :8; Luke 20: 27.) Hence
their opposition and indignation at
the apostles and their preaching. Ac
cording to Josephus, they denied the
immortality of the soul and future
retribution; and maintained man's
freedom in opposition to the doctrine
of divine predestination. (Antiq. 18 :
1, 4 ; Jew. War, 2 : 8, 14.) The indig
nation here spoken of, seems from the
original word as used here and in 13 : 45
to be a malignant jealously, resulting in

76

THE ACTS.

[Oh. V.

the sect of the B Sadducees,) and were
18 filled with indignation, 'and laid their
hands ou the apostles, and put them in
19 the common prison. Hut u the angel of
tbe Lord by night opened the prison
doors, and brought them forth, and said.

20 Go, staud and speak in the temple to the
21 people z all the words of this life. And
when they beard that, they entered into
the temple early in the morning, and
taught. But the high priest came, and they that

»ch. 23 :8.

'ch. 4 -.3; Luke 21 : 12. u ch. 12 : 7-11; 16 : 26; Ps. 2: 4; 34 : 7; Prov. 21 :
30. * ch. 11 : 14; John 6 : 68; 17 : 3; 1 John 5 : 11, 12.

indignation. The Sadducees saw in
the preaching of Christ's resurrection
a refutation of their system, and were
jealously indignant at seeing the thou
sands following the preaching of Jesus.
There was an outburst of party feeling.
18. Laid their hands — laid hands,
seized, arrested, the apostles through
the temple police or officers. Mark
the progress in persecution : previously
they had seized only Peter and John
(4:3); now all the apostles. Put them
into the common prison — rather
the public prison, or ward, where they
were kept for security, until the morn
ing when the Sanhedrin would convene
for the trial. It seems to have been
some prison or guard-house outside of
the temple, (ver. 21.)
19. The angel — not the angel of
the Lord, used in the Old Testament of
the Son of God, but an angel. " It is
a thing to be remarked, how often the
angels were employed in the New Dis
pensation. They were sent generally
for one or other of these two purposes ;
either to announce something which
the hearer would not credit if spoken
merely of a human being, or to do
some act which was beyond the power
of God's human servants to do. Ex
amples of the former are the messages
to Zaehariah, Mary, and Joseph. (Matt.
1:1.1,19; i.uke i:ii,2r,.); also to Paul- be
fore the shipwreck. (27:23.) Examples
of the latter are the rolling away the
stone at the resurrection, the deliver
ance of Peter, and the case before us."
(Matt. 28:2; Acta 12 : 7.) (REV. T. A. T.
Hanna, Kings and Apostles.) This
miraculous interposition would encour
age the apostles, and tend to make
their persecutors hesitate. It is not
unlikely that it helped Gamaliel to de
cide as to his lenient course, (ver. .14.39.)
By night — probably toward the morn
ing hour. (ver. 20.) Opened the
prison doors — brought out the apos

tles and shut the doors (ver. 23) either
so quietly that the keepers did not hear
nor see them, or else their senses were
restrained by divine power.
20. Go, stand and speak — pro
ceed on your way to the temple, and
having taken your stand there, pro
claim the gospel to the peojde. Preach
ing is the work of men, not of angels.
All the words of this life — which
they preached and was becoming known
by their preaching — the spiritual, the
eternal life which Christ brought to
light through the gospel. (2 Tim. i:io.)
See " the word of this salvation " (13 : 26),
and " the words of eternal life." (Joim
6 ¦ 68.) They were to preach in the same
place, to the same people, and the same
truths, not withholding anything con
cerning Jesus and the resurrection.
(4:2,33.) 21. When they heard, etc., — hear
ing it. they went. They needed but to
hear to obey implicitly, going into the
temple eagerly and punctually, early
in the morning, at daybreak or early
dawn, for such is the meaning of the
word in Greek. Into the temple —
the sacred enclosure, doubtless in Solo
mon's porch, where they had been ac
customed to teach. (Ver. 12.) The peo
ple in the East are accustomed to rise
eaily and begin their work, giving up
midday as far as possible to rest. Dr.
Hackett, Illustrations of Scripture, p.
129, says : " Men and women may be
seen going forth to their labor in the
fields, or starting on journeys, at the
earliest break of day . . . Being
anxious at Jerusalem to attend the ser
vices of a Jewish synagogue, I was
summoned to rise for that purpose be
fore it was light. In one instance I
went thither at an early hour as we
should call it, but found myself too
late ; the service was ended, the people
gone, and the synagogue closed for the
day."

Ch. V.]

THE ACTS.

77

were with him, and called the council to
gether, and all the senate of the children
of Israel, aud sent to the prison to have
22 them brought. But when the officers
came,' and found them not in the prison,
23 they returned, and told, saying, The
prison truly found we shut with all safety,
aud the keepers standing without before
the doors: but when we had opened, we

24 found no man within. Now when the
high priest and J the captain of the tem
ple and the z chief priests heard these
things, tbey doubted of them whereunto
25 this would grow. Then came oq» and
told them, saying, Behold, the men whom
ye put in prison are standing in the tem
ple, and teaching the people.
26 Then went the captain with the officers,

J ch. 4 : 1 ; Luke 22 : 4. * Matt. 2 : 4.

The high priest . . . and
they . . . with him. (See on ver. 17-)
The high priest came, being present,
on hand, at the temple, probably in
that portion where the Sanhedrin held
their meetings. He and those with
him called the council, the Sanhe
drin. This was the highest court of
the Jews, (see on 4: 5.) The more im
portant cases were brought before this
council. They could pronounce the
penalty of death, but it was not valid
unless confirmed by the Roman gov
ernor or procurator. The Jews trace its
origin to Num. 11 : 16. All the sen
ate, or eldership. The word in the orig
inal occurs only here in the New Testa
ment. The Septuagint version uses it
for elders of the whole people, or of
any particular place. In the Apocry
pha (1 Mace. 12 : 6) and Josephus it is used
of the Sanhedrin. Some think that
the elders of the nation are here meant,
who were called in to give their advice.
But the larger number regard it as
rather emphasizing a full meeting of
the Sanhedrin : and indeed all the
senate, or Sanhedrin, that is, all the
eldership connected with that body.
The word translated prison is not the
one used in ver. 18, but the one in
ver. 23 and 16 : 26 — a place of bondage,
a jail. 22. The officers, or servants of
the Sanhedrin. Found them not.
(see 12 : 19.) " The Lord's messenger
(angel) was earlier at work than the
officers of either Annas or Herod."
(Rev. T. A. T. Hanna.) Prison (the
same word used in ver. 19, but differ
ent from those used in ver 18 and 21)—
a place of custody, where prisoners
were kept and guarded.
23. Shut with all safety— closed
and securely fastened. Keepers
standing without before, or at,
according to the best manuscripts. The

guard were standing at the doors, totally
unconscious of what had occurred
during the night. When we had
opened. The keys were not in the
hands of the keepers, but of the chief
priests. It would seem that the apos
tles were the only prisoners, as no one
was found within.
24. High priest — not in the origi
nal. Some manuscripts have the priest,
by way of pre-eminence the high
priest. But the oldest manuscripts and
versions omit it, as does also the
Revised Version. Alford and Meyer
would retain it, on the ground that the
great variety of readings, intended as
corrections, indicate that it was origi
nally present. The captain of the
temple, (see on 4 :i.) Chief priests.
(see on 4: 23.) They doubted of them,
etc. They were at a loss, or perplexed
concerning them, the apostles, what this
would become, what would occur next,
unless somehow prevented : and what
would be the influence and the result
of this.
25. AVhile the Sanhedrin were in
this perplexity there came one, who
announces the surprising fact, that the
apostles were teaching publicly in the
temple. Notice how implicitly they
obey the command of the angel, Go,
stand and speak, (ver. 20.)
26. Then, in consequence of this
announcement, the captain of the
temple (4: 1) and the officers (ver. 22)
went and brought them without vio
lence, showing that the apostles
offered no resistance. For they
feared the people — indicating the
influence and progress of the gospel
among the common people, (see 4: 21.)
Some would put this in parenthesis,
and translate what follows, that they
might not be stoned ; any violence done
to the apostles might result in stoning.
Others, according to many of the best

78

THE ACTS.

[Ch. V.

and brought them without violence: a for
they feared the people, lest they should
27 have been stoned. And when they had
brought them, b they set them before the
council : and the high priest asked them,
28 saying, cl>id not we straitly command

you that ye should not teach in this
name? And, behold, ye have filled Jeru
salem with your doctrine, d and inteud to
bring this man's e blood upon us.
29 Then feter aud the other apostles an
swered and said, f We ought to obey God

¦ Matt. 21 : 26. » Mark 13 : 9. « ch. 4 : 18. & ch. 2 : 23, 36 ; 4 : 10, 11 ; 7 : 52.
23 :36; 27 : 25. 'ch. 4: 19,20.

i Matt.

manuscripts, make no parentheses and
omitiAat, and render, lest they should be
stoned. So the Revised Version. " The
stoning, so often mentioned in the New
Testament, is not mere pelting, as an
act of popular violence, but an ancient
theocratical expression of abhorrence
for some act of bias] ihemy or treason to
Jehovah. This form of capital pun
ishment, for such it was, had been pre
ferred to others in the law, because it
made the death of the offender, not the
act of a hated executioner, but that of
all the people who were present, and
especially of those who had acted as
informers and witnesses. From this
arose the peculiar Jewish custom of
taking up stones to stone one, as a sort
of testimony against him. (John 8:5;
io : si-is ; n : 4.) . . . Such was the popu
lar regard for the apostles, that the men
sent to arrest them were afraid, not
merely of bodily injury, but of being
denounced, and disowned by the
people, as untrue to the theocracy and
law of Moses." (De, J. A. Alexan
der.) 27. They set them before the
council. The only time when all the
apostles were on trial together. In con
nection with ver. 40, there was a fulfill
ment of Christ's words in Mark 13 : 9.
The high priest as president of the
Sanhedrin and the theocratic head of
the nation asked them, expostulating
with them.
28. Did we not straitly, etc.
Not. is omitted according to the highest
critical authorities, which reject the
interrogative form and read, We strictly
commanded you not to teach, etc. In,
or upon, this name, the ground of
their preaching, but the name Jesus
the high priest refrains to mention,
either from hatred or from a secret con
sciousness of guilt. This prohibition
shows what a power the name of Jesus
was having upon the people. Behold
introduces the surprising fact that

these preachers had filled Jerusalem
with their doctrine, rather teaching.
A testimony to their faithfulness as
preachers. To bring this man's
blood upon us — to fix upon us the
crime of putting to death an innocent
person. (2:23; >: 11 ; 4 :io.) They had
said, " His blood be upon us and upon
our children." (Matt 27: 25.) Now they
began to feel it was coming. Here we
see the principal cause and animus of
their hostility. " This man is not
itself Contemptuous, (aee Luke 23 : 47 : John
7 : 46), but could have that turn given to
it by the voice, and was so uttered
probably at this time." (Hackett.)
29. In their answer the apostles
declare that their paramount allegiance
was to God wherever there was a con
flict between human and divine law ;
they do not relieve the Jewish rulers of
the crime of shedding innocent blood,
but so far from designing to bring pun
ishment upon them, they proclaim
Jesus as a Prince and a Saviour to give
repentance and forgiveness of sins to
Israel, of which these very rulers
formed a part. Peter acts as spokes
man, the other apostles assenting and
speaking through him. We ought to,
or must, obey God rather than
men. A principle that commends
itself to every man's conscience. See
examples in notes on 4 : 19, 20, where
the same principle is presented more
pointedly. Notice that the apostles
claimed the right to judge for them
selves what was right or wrong regard
ing religious and civil duties; and to
disobey a human law which opposed
obedience to a divine requirement. In
practice they cheerfully submitted to
the penalties enforced against them
(ver. 41), fled persecution (2 Cor. 11 ; ,12, 33)
and never forcibly resisted the public
authorities. In their teaching they
enforced the general principles of
obedience to human law as a duty to
the Divine Originator of all law (Rom.

Ch. V.]

THE ACTS.

79

30 rather than men. s The God of our fath
ers raised up Jesus, whom ye slew aud
31 h hanged on a tree, 'Him hath God ex
alted with his right hand lo be 'a Prince
and 'a Saviour, m for to give repentance

32 to Israel, and "forgiveness of sins. And
0 we are his witnesses of these things ;
and so « also the Holy Spirit, p whom God
hath given to them that obey him.

B ch. 3 : 13, 15. a ch. 10 : 39; Deut. 21 : 23; 1 Peter 2 : 24. 1 Ps. 110 : 1, 2; Phil. 2:9;
Heb. 12 : 2. k Ps. 2 : 6-12; Dan. 9 : 25, 26. 1 Matt. 1 : 21; Luke 2 : 11. ¦» clt. 3 : 26;
Ezek. 36 : 2.5-27 ; Zech. 12 : 10. ¦ ch. li : 38 ; Mark. 2 : 7, 10 ; Eph. 1:7. ' ch. 1 : 8 ; John
15 : 26, 27 ; Heb. 2:4. P ch. 2 : 4, 38, 39 ; John 7 : 39.

13:1,2), to whom they should commit
themselves when wrongfully treated by
legal tribunals. (i p^ter 2 ; 22, 23.)
30. The God of our fathers —
a covenant-keeping God, who had
¦watched over their nation, giving them
a godly ancestry, prophets, aud prom
ises. (3 : 24, 25.) Tney speak as Jews
and as worshiping the same God with
their rulers. Raised up Jesus, in
whom. God's covenants and promises
are fulfilled. (3 : 26.) This means raised,
either from the dead, or as one sent of
God into the world. The latter suits
the connection best. See 13 : 22, where
the word has a similar use. " Meyer,
who adopts the view of Erasmus and
others, supposes that the phrase : God
raised up Jesus refers to the resurrec
tion of Jesus from the dead ; but when
raised up has this sense in the Acts it
is always connected with from the dead
(3:15; 4:io; 13:30) or the context indi
cates the sense. (io:40; i3:a7.) Besides,
the sequence of the clauses beginning
with raised up — ye slew — exalted, indi
cates that the succession of events, in
the order in which they really occurred,
was intended to be set forth. Hence
raised up cannot refer to any other
event than the public appearance of
Jesus as the messenger of God. In
accordance with this interpretation
'exalted' in ver. 31 includes both
the resurrection and ascension."
(Lechler, Lange Com.) With this
treatment of God toward Jesus their
treatmentof him is contrasted : Whom
ye slew, etc. Observe a similar con
trast in 2 : 23, 24 ; 3 : 13, 15 ; 4 : 10.
Slew— the word thus translated occurs
in the New Testament only here and in
26 : 21, and means to lay hands upon,
despatch, slay by laying hands upon.
Hanged on a tree— rather, hanging
him on the tree, or the wood, a Hebrais
tic and softened way of referring to the
cross. (13: 2».) For the origin of the

expression, see Deut. 21 : 22. The idea
here is, slew by hanging on the tree, by
crucifixion. (See Peter's use of the
word tree in 10 : 39 ; 1 Peter 1 : 24.)
31. Him hath God exalted, etc.
Rather, Him a Prince, who is a Prince
and Saviour, hath God exalted. The
two functions of the Messiah are here
brought to view, the princely or kingly
and the redemptive, indicating his au
thority and his saving power, (isa. 9 : c ;
19: 20; Dan. 8 : 25 ; 9:25; Heb. 2: 10; 5 :9.) The
word prince is the same as in 3 : 15,
and here means chief leader, captain,
prince. With, rather to, his right
hand — to share in the honor and
power of that position. (2:23. see on
2:33.) To give repentance. Jesus
not merely gives a time or place or
opportunity, but also the disposition of
repentance itself. A soul dead in tres
passes and sins can no more quicken
itself to repentance than it can give to
itself Spiritual life. (See 11 : IS : Rom. 2:4.
2 cor. 2 : 25 joim 16 : 7, 8.) Excuses of un
renewed persons, such as they cannot
repent, and they have no proper sense
of sin, are vain, for Christ is exalted
for the very purpose of giving to sin
ners such penitent feelings as they
need. On repentance, see note on 2 : 38.
Forgiveness of sins. The same as
rendered remission of sins in 2 : 3S,
on which see note. Forgiveness is
pardon to let sins go as if never com
mitted, and to remit the penalty. In re
pentance and forgi venessof sins a change
of heart, life, and purpose is implied.
(3:19; -.6:20; Matt. 3: 8.) TO Israel. ThlS
does not restrict it to them, but this
was all the apostles needed then to
preach. (3:26.) The time for offering
the gospel to the Gentiles had not yet
come. 32. We are his witnesses— as
foretold in 1 : 8 ; and as appointed by
Christ himself. (Luke 24: 47-49.) Com
pare the latter passage with this, and

80

THE ACTS.

[Ch.V.

33 1 "When they heard that, they were cut
to the heart, and took counsel to slay
34 them. 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

q ch. 2 : 37 ; 7 : 54.

notice their similarity, an incidental
evidence of the truthfulness of the two
accounts. Of these things, or say
ings, which are the subject-matter of
this discourse. The word translated
things means literally words, sayings,
and hence is sometimes used for the
subject-matter of a narration or dis
course. (See 10 : 37: Lukel : 65: 2 : 15, 19.) Alld
so is also the Holy Spirit — by his
special gifts conferred upon them on
the day of Pentecost (2:4; io : 44-46 ; 10 : 6 ;
Mark 16 : 20), such as speaking with tongues
and working miracles ; also by the in
ward witness afforded believers. (Rom.s:
16; CI. 4:6:1 Juhu 3 : 24.) " SillCe the Holy
Spirit testified to the gospel in both
ways, and since the remark here is
unqualified, we have no reason to con
sider the expression less extensive than
the facts in the case." (Hackett.)
Whom God hath given to them
that obey him — hence, those who be
lieve on Jesus and follow him. The
Spirit had been promised them (1 : 5)
that they might testify as Christ's wit
nesses. (John 15 : 26. 27.) They were obey
ing God (ver. 29) in testifying concerning
Jesus, and the Spirit through them and
with them corroborated their testimony.
33. The effect of this address. The'y
were cut to the heart — literally,
They were sawn asunder, that is, men
tally. They were greatly irritated, ex
asperated, convulsed with rage. The
truth pierces the heart with what differ
ent effects. On the day of Pentecost it
produced sorrow for sin (2 : 37) ; here it
awakened revengeful wrath, mingled
perhaps with conscious guilt. Took
counsel — were taking counsel how
they could slay them. However
much they might purpose to slay, to do
it needed deliberation ; for what charge
could they bring against them? Not
blasphemy, for the apostles had spoken
reverently. Besides, the Roman gov
ernor alone could inflict capital punish
ment, and neither treason nor insurrec
tion could be charged against any of
the disciples. The Jewish rulers would
also dread to run counter to public

opinion, which was strongly in favor
of the apostles (ver. 13, 26), even though
their rage might prompt them to slay
without law.
34. AYhile these things were going
on, Gamaliel interposed conciliatory
words. He was a Pharisee, and in
sympathy with the doctrine of the res
urrection preached by the apostles, and
in a measure not in sympathy with the
Sadducees, the leaders of this persecu
tion. (See note on i -. 1.) The Pharisees
originated about one hundred and fifty
years before Christ, and were noted
for their rigid observance of the letter
of the law and their traditions. Gama
liel was also a doctor — teacher and
interpreter — of the law of Moses, and
of the traditions or oral law. The same
word is found in Luke 5 : 17 ; 1 Tim.
1 : ". Had in reputation — honored
— by all the people for his learning
and influence. He may be regarded as
the people's leader and representative
in the Sanhedrin, in opposition to the
persecuting party. Thus God had the
man to help the apostles at the right
time and place, for they were yet to be
witnesses in Judea, Samaria, and to the
ends of the earth. (1 : 8.) Gamaliel is
said to have been of the royal line of
David and grandson of the eminent
Hillel, of whose school he was the most
distinguished exponent. "From the
fragments which have his name at
tached to them, we see that Gamaliel
was endowed with great intellectual
powers, a fondness for study and for
definitely settling every point of diffi
culty, refined taste, and good judgment;
that he was humane, anxious to amelio
rate the condition of the helpless, a
strict Pharisee, yet liberal minded, and
averse to persecute those who differed
from him. . . . His mental powers,
tastes, and liberal-mindedness may be
seen from the fact that he extended his
studies to Greek literature, and infused
into the minds of his disciples a taste
for the Greek poets. (17 : 28 ; 1 cor. 15 .- 33 ;
T,tu. 1 : 12.)" (Alexander's KiUo's Cyclo
paedia.) He was the teacher of Paul

Ch. V.]

THE ACTS.

81

35 put the apostles forth a little space ; and
said unto them, Ye men of Israel, take
heed to yourselves what ye intend to do
36 as touching these men. For before these

days rose up Theudas, boasting himself
to be somebody ; to whom a number of
men, about four hundred, joined them
selves : who was slain ; and all, as many

(21 : 3), and was the first one to whom
the title "Rabban," "our Master," was
given. Tradition makes him a secret
disciple of Jesus, and afterward openly
baptized by Peter and Paul ; but of this
there is no evidence, and it appears
improbable. He lived about eighteen
years after this, aud died A. D. 52. He
is to be distinguished from his grandson
of the same name. Commanded—
an authoritative exhortation. The word
thus translated here and in 4 : 15 usu
ally designates verbal orders, commonly
from a superior. The time and manner
of giving it and the way it was obeyed
show the influence of Gamaliel with
the Sanhedrin. Peter and John had
had the same experience before. (* : is.)
A little space — rather, a Utile while.
35. And said unto them. Here
follows the outline of his speech. Af
ter a note of warning of possible error
and danger to themselves, addressed to
their fears, he cites two historical ex
amples (ver. 36, 37), and then states and
applies the principle of action to the
case before them. The speech illustrates
the prudence and shrewdness of Gama
liel, and is in this respect worthy of his
reputation. He begins by ranking the
apostles with certain impostors, but
ends by suggesting that their work may
be of God. What ye intend — what
ye are about to do.
36. For before these days in
troduces a reason for the warning. "It
was not a new thing for impostors,
fanatics, and seditionists to appear.
For there rose up Theudas. This
is not the one mentioned by Josephus
(Anliq., 20 : 5, 1), and beheaded A. D.
45, eleven or twelve years after this ;
for the Theudas of Gamaliel had com
paratively few adherents, while the one
mentioned by Josephus had a great
" company of people." " Since Luke
represents Theudas as having preceded
Judas the Galilean, it is certain that he
could not have appeared later, at all
events, than in the later years of Herod
the Great. The very year of that mon
arch's death was remarkably turbu
lent ; the land was overrun with bellig

erent parties, under the direction of
insurrectionary chiefs or fanatics. Jo
sephus mentions but three of these dis
turbers by name ; he passes over the
others with a general allusion." (Dr.
Hackett, Smith's Dictionary.) Theu
das may have been among these. A
person of little note and small follow
ing might well be passed over at such
times. The name Theudas was not an
uncommon one, and it is not strange if
two insurgents of that name appeared
within a space of fifty years. Josephus
mentions four named Simon within
forty years, and three named Judas
within ten years, who were all leaders
of rebellion. (See Smith's Dictionary
for this and other ways of harmonizing
Luke and Josephus.) Boasting— joro-
claiming himself lo be somebody, some
important one. (See the fuller expres
sion in 8:9.) But in opposition to
this, he was slain, his followers were
scattered and came to nothing.
37. After Theudas, Judas of Gal
ilee appeared. Josephus calls him
the Gaulonite, a native of the town of
Gamala, and also styles him a Galilean,
his education or his usual residence be
ing in Galilee. At the time of the
taxing, or, rather, the registering, un
dertaken by Cyrenius (the Greek form
of Quirinus), Judas headed an insurrec
tion against the Roman supremacy,
calling upon his countrymen not to
submit to human despotism, and claim
ing that God was their only ruler and
Lord. Large numbers flocked to his
standard. The rebellion was suppressed,
many captured and crucified by the Ro
mans. The spirit of Judas, however,
continued to manifest itself in the Zeal
ots and Sicarii, from his time down to
the destruction of Jerusalem and the
scattering of the Jewish race, (see on
l : 13.) Luke tells us that Judas per
ished ; and that while the attempt of
Theudas came to nothing, the followers
of Judas were only dispersed, an inci
dental evidence of the accuracy of
Luke's record. According to Josephus,
after the banishment of Archelaus, A. D.
6, Cyrenius became governor of Syria,

82

THE ACTS.

[Ch. V-

as obeyed him, were scattered, aud
37 brought to nought. After this man rose
up Judas of Galilee in tbe da_.s of the
taxing, and drew away much people after
him: he also perished; and all, even as
many as obeyed bim, were nispersed.
38 And now I say unto you, Refrain from
these men, and let them alone: rforif

this counsel or this work be of men it
39 will come to nought : ¦ but if it be of God,
ye cannot overthrow it ; lest haply ye be
found even Ho fight against God.
40 And to bim they agreed: and when
1hey had called the aposiles. " and heat en
ihftn, they commanded that they should
not speak in the name of Jesus, and let

'Prov. 21 :30; Isa. 7:6-7; 8 : 9, 10; Lam. 3 : 37. * Job 34 : 29; Isa. 43 : 13 ; Luke 21 : 15.
t ch. 23 ; 9 ; Isa. 45 : SI. » Matt. 23 : 34 ; Mark 13 : 9.

Judea was converted into a Roman
province with a view of taxation, and
the enrollment which excited the oppo
sition here related was undertaken or
completed. (Josephus' Ant., 18 : 1, 6 ;
20 : 5, 2; Jewish War, 2:8, 1.) This
enrollment is to be distinguished from
that mentioned in Luke 2 : 2, on which
see Author's note.
38. And now — as respects the case
in hand. Gamaliel proceeds to apply
the principle deduced from the two ex
amples given. Refrain from these
men — attempt not to slay them, as you
propose. For introduces the reason
for such advice. If this counsel,
or purpose, and the execution of it,
should be of men, without regard to
God and in defiance of him, it will
come to nought — literally, it will
dissolve, like many fanatical move
ments in the past, without any inter
ference on vour part. " The expression
is peculiarly appropriate to that inter
nal dissolution which, even in the ab
sence of all outward force, awaits every
system of religious faith which has a
merely human origin." (Dk. J. A.
Alexander.) Gamaliel is not speak
ing of all enterprises in general, many
of which should be stopped by law ; but
of religious movements, and this in
particular, which was either of men or
of God, which must eventually either
stand or fall.
39. But if it be, etc.— but if it is
of God, a case which I assume, ye
cannot, rather, according to the most
approved text, ye will not be able, by
anything that ye may do to these
men or to their followers, to over
throw it, and indeed ye ought not to
attempt it, lest haply ye be found
even to be fighting against God, and
thus guilty of rebellion against him.
Neander remarks that Gamaliel "on
the one hand had a clear conception of

the fact that fanatical movements are
generally rendered more violent by op
position, and that what is insignificant
is often raised into importance by for
cible attempts to suppress it. On the
other hand, the manner in which the
apostles spoke and acted must have
made some impression on a man not
wholly prejudiced ; while their exact
observance of the law, and their hostile
attitude toward Sadduceeism, must
have disposed him more strongly in
their favor, and hence the thought
might have arisen in his mind that,
after all, there was something divine in
the cause they advocated." (Planting
and Training, p. 46.) It has been said
that the reasoning of Gamaliel was fal
lacious and temporizing. But it fitted
his audience and the occasion and ac
complished the end he had in view. And
it is true that ultimately God's cause
shall prevail over all opposition, and
that every false system of religious be
lief will come to nought. Mohammed-
aism may thrive, and religious errors
may flourish, but their end draweth
nigh. (2 Peter 2 : i-3.) They will be over
come, not by physical force, or the pow'er
of civil laws, but by the power of truth,
and the glory of Christ.
40. To him they agreed — rather,
they were persuaded by him. They
yielded so far as not to kill the apostles.
The great power of Gamaliel's influ
ence and persuasiveness is seen in the
fact that Sadducean leadership and
murderous rage should yield to a Phar
isee counselling forbearance. Notwith
standing, the rulers determined to
punish, in some way, the disobedience
of the apostles (ver. -is), and thus carry
out their previous threats. (4: 17.21.)
Beaten them. The Greek verb
originally meant to flay, in which sense
it is never used in the New Testament,
where it means to beat, smite, scourge.

Ch. V.]

THE ACTS.

83

41 them go. And they departed from the
presence of the couDcil, z rejoicing that
they were couuted worthy to sutler shame

42 for his name. And daily in the temple,
and in every bouse, J they ceased not to
teach and preach Jesus Christ.

» ch. 16 : 23-25 ; Matt. 5 : 10-12 ; 2 Cor. 12 : 10 ; Heb. 10 : 34 ; 1 Peter 4 : 13-16.
29 ; 17 : 3.

J ch. 9 : 20 ;

Its use may be seen in the following
passages: (16: 37; 22:19, Luke 12:47; 20:10;
22:63; John 18:23; 2 Cor. 11:20; Mark 13:9.)
The apostles probably received the
Jewish scourge, and not the more
cruel Roman scourge which was in
flicted on Jesus. See Matt. 27 : 26,
Mark 15 : 15, where a different word is
used, and Luke 18 : 33 where still
an other word is employed, found also
in Acts 22 : 25. Beating was a common
punishment among the Jews. It was
very likely borrowed from the Egypt
ians, who used the bastinado either on
the feet or back. ' The Jewish scourg
ing consisted of blows upon the back
with a rod or whip. " It was limited
to forty stripes — a number which the
Jews in later times were so careful not
to exceed, that they inflicted only thirty-
nine. (2 cor. 11:24.) It was to be in
flicted on the offender lying on the
ground, in the presence of a judge.
(Deut. 22 : is; 25 : 2, 3.) We have abundant
evidence that it was an ancient Egypt
ian punishment." (Alexander's Kitlo's
Cyclopedia.) Commanded them
not, etc. (see on 4 : n, 18.) This second
command was to prove as vain as the
first, and the Sanhedrin was placed in
an unenviable light.
41. Rejoicing. Remembering the
teaching of their Lord : " Happy are
ye, when they shall revile and persecute
you." (Matt. 5 : 10-12.) Joy was a promi
nent characteristic of the early dis
ciples. (2 : 46; .4 : 24, 31.) C'OUlltod
worthy to suffer shame. A choice
union of words of opposite meaning, a
wonderful paradox — the honor of
being dishonored ! We catch here the
first view of the martyr spirit in the
early church, esteeming it a privilege
to suffer for Christ, (rhii. 1 : 29.) No one
can attentively read the first epistle of
Peter and compare it with this passage
without recognizing the subdued yet
hopeful and rejoicing spirit of one who
had experienced the sorrows and jdys
of the fiery trials through which he
had passed. (See 1 Peter 3 : 13-18; 4 : 1, 2,

1219.) For his name — rather, for the
name, which they had been forbidden
to teach, which to them was more than
all other names, the name by which
they wrought miracles and by which
alone men could be saved, the name
above every name that is named, (nil
2 : 9, 10 , Eph. 1 : 21 ; Heb. 1:4.) See 1 Peter
4 : 16, where the apostle speaks about
suffering as a Christian.
42. They do that which they were
commanded not to do. (v. r. «; 4: is.)
Daily in the temple and in every
house— from house to house, or at
home. (See note on these words in 2 :
46.) They labored publicly, privately,
personally, and perseveringly. What
they did : teaching and preaching.
The two methods are here distin
guished. By the one they addressed
the understanding, expounding and
instructing concerning the great truths
of Jesus as the Messiah. (is_ii; 28: si;
15 : 35.) By the other, events, facts, and
truths are proclaimed as good news and
of public importance. They preached
Jesus Christ, the good news of Jesus
the Christ. Preaching here in the
original is a joyous word, and a favor
ite one with Luke and Paul, being used
only six times by the other writers of
the New Testament. (Matt, n :5 , l Peter
1 : 12, 25 ; 4 : 6 ; Rev. 10 : 7 ; 14 : 6.) From it are
derived our words evangelize, evangel
ists. (See Lnke 2 : 10 ; 4 : 18 ; 9 : 6 ; Rom. 10 : 15.)
Another word translated preach or
herald, is used in 8:5, and frequently
throughout the New Testament. It is
used in the last commission (iinrk 16 : 16',
with gospel, or the good news, being
the noun of the verb above, while in
the commission in Matt. 28 : 20 teaching
is found. The latter being used espe
cially of the instruction of believers.
Young men and the church.
Young people want work, and pastors
and churches should give them some
thing to do. Otherwise they will throw
their energies into other enterprises
and outside channels. The apostles
and the church at Jerusalem had their

84

THE ACTS.

[Ch. V.

young men ready for service. (5 : 6, io.)
Paul sought out Timothy at Lystra,
and selected him as an attendant,
(i6:i-3.) Jesus too chose the twelve
from young men. And the beloved
disciple, near the close of his life, said,
" I have written unto you, young men,
because ye are strong." (uoim2 :u.)
Christianity is hopeful and cheerful
and is thus especially adapted to youth.
It gives opportunity, and the young
can find no where else work so noble
and so glorious in results There
should be a mutual co-operation and
helpfulness between the older and
younger members of our churches.
Practical Remarks.
1, What a contrast was Ananias to Barna-
bas ! " Where there is light there will also
be a shadow. Where God builds a church
the devil builds a chapel by its side."
(Lechlkr.) (Ver. 1; John 6: 70; Matt. 13:
24-30.) 2. There are those who still "keep back
part of the price " They profess to give up
all to Christ, yet live unmindful of their
vows. (Ver. 2 ; Mai. 3 : 8-10.)
3. Lying and hypocrisy will sooner or
later be detected. (Ver. 3 ; Jer. 17 : 10 ; 1
Chron. 28:9; Rev. 2:23; $1:8.)
4. Satan may tempt men to sin, yet the
sin is their own. He cannot enter and take
possession of their hearts without their per
mission. (Ver. 3, 4; John 8:44; 13:27;
James 4 : 7 ; 1 Peter 5 : 9.)
5. Beneficence should be exercised volun
tarily and cheerfully, as unto God. (Ver 4 ;
Ps. 50 : 10-14 ; 2 Cor. 9 : 7.)
6. Sinners may well tremble before God,
in whose hands are their lives and breaths.
(Ver. 5, 10; Deut. 4:24; Gal 6:7; 2 Peter
2:3.) 7. It is not upon the dead body, but upon
the living soul that punishment is to be
executed. (Ver. 6, 7 ; Ezek. 18 : 4, 18.)
8. A sin under the excitement of the
moment is bad enough; but deliberately
planned transgression is greatly more aggra
vated. (Ver. 8, 9 ; Micah 2 : 1.)
9. Marriage is perverted when it contrib
utes to partnership in sin. ;Ver.9; Deut. 7:
3,4; Heb. 13:4.)
10. "As Cain stands at the very threshold
of human history, as a warning against un

der-valuing man's life, so Ananias stands at
the threshold of the Christian Church, as a
warning against insincerity toward God,
and undervaluing his holiness." (Dk.
Sch^ff.) (Ver. 10 ; Gen. 3 : 9-15.)
11. God's judgments should awaken a holy
fear, and lead to watchfulness and search-
ings of heart. (Ver. 11 ; Heb. 12 : 25-29.)
12. Though God brings judgments upon
the ungodly, he will not turn away from the
cry of the needy. (Ver. 12 ; Ps. 72 : 12 ; Hab.
3:2.) 13. The judgments of God are used by the
Spirit both for deterring hypocrites and
multiplying true converts. Proper discipline
tends to healthfulness and increase of the
church. (Ver. 13, 14, ch. 13:12; Ps. 55:
22, 23.)
14. Christianity has elevated woman to
her proper place and sphere by the side of
man. " The present childish seclusion of
women, their complete separation from all
public society in the East, is a fair represen
tation of the existence which they led in all
the Oriental kingdoms before the days of
Christ." (Dr. J. S. HowsoN.) (Ver. 14;
21 : 9 ; Phil. 4 : 3.)
15. God often accomplishes his work by
the weakest means,— as by " ihe shadow of
Peter." (Ver. 15 ; 1 Cor. 1 : 26-29 ; Matt. 9 :
21, 22.)
16. In Christ and his gospel there is a full
supply for all who seek his saving power.
(Ver 16 ; John 6 : 37 ; James 5 : 14, 15.)
17. It is better for God's people that bless
ings and trials alternate. Thereby humility
faith, patience, and purity are the better de
veloped. (Ver. 17, 18 ; Rom 5:3-5; 2 Cor.
4 : 17 ; 1 Peter 4 : 12.)
18. When Christ wills, prison bolts are as
nothing before him. (Ver 18, 19 ; John 20 :
19 : 26 )
19. A divine " but " often disconcerts the
plans of men, and brings to nought the
devices of Satan. (Ver. 19, 22, 34; Gen.
50 : 20.)
20. Duty performed in danger is better
than safety with duty neglected. (Ver. 20,
21 ; John 3 : 2, 3 )
21. God sometimes delivers us from one
danger, in order to prepare and strengthen
us for another. (Ver. 19-26; 1 Kings 19:
13-18.) 22. Wicked men dread the light of truth.
The Jewish rulers do not ask the apostles

Ch. VI.]

THE ACTS.

85

Appointment of Alms-Distributers; growing
prosperity.
6 AND in those days, when the number

of the disciples was multiplied, there
arose a murmuring of the * Grecians
against the Hebrews because their wid
ows were neglecied ft in the daily minisira-

» ch. 9 : 2il ; 11 : 20.

'ch. 2 :45; 4 : 35.

how they escaped. They wish no more tes
timony of miraculous deliverances. (Ver.
22-24 ; John 3 : 19, 20.)
23. Sinners need not be in doubt or per
plexed regarding the truih. Both exterual
and internal evidence accompany " the
words of this life." (Ver. 2U-25 ; John 7 : 17 ;
14:11,12.) •
24. Christianity recognizes civil authority,
and enjoins obedience to all just laws and
respect for all in authority. (Ver. 26, J7 ; 25 :
11; Kom. 13:1-7.)
25. Godliness makes heroes ; wickedness
makes cowards. (Ver. 26 ; Prov. 28 : 1.)
26. The motives of good men are often
misjudged. The apostles wished the salva
tion of the Jewish rulers, not their destruc
tion. (Ver. 28, 31 ; 21 : 28.)
27. " Moral heroism reached its climax
when Peter and his fellow apostles said : ' We
ought to obey God rather than men.' " (Dr.
J. M. Pendleton.) (Ver. 29 ; Matt. 10 : 28 )
28. Jesus is sent from God and should be
welcomed to our hearts. (Ver. 30; John 3 :
2 ; Rev. 3 ; 20.)
29. Jesus is Prince and Saviour. We
should therefore honor aud obey him. (Ver.
,31 ; Eom. 6 : 16, 17 : Heb. 9 : 9.)
30. Hu man aud divine agency unite in the
work of salvation. Repentance and faith are
both gifts of God, yet human acts. (Ver.
31; Phil. 2 ; 12, 13.)
31. The Holy Spirit bears witness to the
hearts and consciences of men for Christ and
his salvation. (Ver. 32 ; John 16 : 8-10 ; Eom.
8: 16; Heb. 10:15,16.)
32. Gospel preaching awakens repentance
and leads to forgiveness, or awakens opposi
tion, remorse, or anger, and leads to increased
guilt. (Ver. 33 ; 2 Cor. 2 : 16.)
33. When God has a work to be done he
has some one to do it. (Ver. 34 ; Judg. 2 : 16 ;
3 : 9, 15.)
34. Contrast the false prophet with the
true. The one rises up of himself, the other
is raised up of God (3 : 22) ; that one " boasts
himself to be some one," this one ascribes
the honor to the Lord (3 : 12-16) ; the former
'¦ draws much people " after himself, tbe lat
ter leads men to God (ver. 31) ; these perish

with their own delusions (Jude 13), those live
to shine as the stars forever. (Ver. 36, 37 ;
Dan 12:3.)
35. It is impossible to he neutral in
Christ's cause. (Ver. 38-40 ; Matt. 12 : 30.)
36. If the opinion of Gamaliel is just, then
surely Christianity is from God, for it has
stood the test of eighteen centuries, living
without arms or human power, overcoming
external opposition and persecution, and in
ternal treachery and secret foes, and increas
ing in spite of all the devices of Satan and
wicked men. (Ver. 39.)
37. To fight against God is an act of su
preme folly and wickedness. (Ver. 39 ; Neh.
1 : 3, 6.)
38. The wicked will oppose the gospel just
so far as their selfish interests aud circum
stances will permit. (Ver. 40 ; Jer. 3 : 5.)
39. Faithfulness to Christ often requires
1 resistance unto blood,' but its reward is the
crown of life. (Ver. 41 , 42; Rev. 2 : 9-11.)
40. It is an honor to be partners of Jesus
whether in sufftring or in glory. (Ver. 41 ; 1
Peter 4 : 14-16.)
41. The apostles are an example, who for
got themselves and their sufferings, and con
stantly preached Jesus, the Christ. (Ver.
42 ; 2 Cor. 4 : 5.)
Ch. 6 : During this period of pros
perity a difference arises in the church,
in consequence of which seven men are
chosen to attend to the distribution of
alms. Stephen, one of the seven, dis
tinguishes himself in his work, and be
comes involved in a controversy with
certain foreign Jews, who bring him
before the Sanhedrin with the charge
of blasphemy. The time of these occur
rences may be put down as near the
end of A. D. 33 or early in A. D. 34.
1-7. The Appointment of Alms
Distributors in the Church at
Jerusalem, (see i Tim. 3 : 8-13 ; 4 ; 14-ie ; 5
9, 10.) 1. In those days. In these days
of faithful labor just recorded (s : «),
the disciples — a favorite term in The
Acts for those who confessed that Jesus

THE ACTS.

[Ch. VI.

2 tion. Then the twelve called the multi
tude of the disciples unto them, and said,
b It is not reason that we should leave

the word of God and serve tables.
3 Wherefore, brethren, c look ye out among
you seven men of honest report, lull of

> Neb. 6 : 3; 1 Tim. 4 : 14-16; 2 Tim. 2:4. « Deut. 1 : 13; 1 Tim. 3 : 7-10.

was the Christ (ver. 2, 7 ; 9 : i), — having
multiplied, numbered probably not less
than ten thousand. (4:4; 5: 14.) The
events here recorded are closely con
nected with the history of Stephen, and
must have covered a short period, of a
few weeks or months, before his death.
There arose a murmuring, imply
ing that it was a new thing ; a mutter
ing, a suppressed dissatisfaction and
discontent which were making them
selves felt in words and acts. Of the
Grecians against the Hebrews.
The former were the converts from the
foreign or Grecian Jews, called Hellen
ists, who spoke the Greek language and
used the Septuagint, the Greek version
of the Old Testament. They were also
called the Dispersion. (Joim7:35; jamea
1 : i; 1 Peter 1 : 1.) The Hebrews were na
tives of Palestine and others who used
the Hebrew Scriptures and spoke the
Aramsen, the dialect of the Hebrew
then current. This difference, not of
race, but of language, appears to have
given rise to jealousy and party spirit,
though not thus early to a difference of
faith and practice in the church. Some
among the Hebrews became the Juda
izers a few years later. (15 : 1.) From
the fact that " Nicolas, a proselyte of
Antioch," was chosen as one of the
seven (ver. 5), it may be inferred that
some proselytes were popularly in
cluded among those here styled Grecian
Jews. Widows under the Mosaic law
were not provided for, but were de
pendent upon relatives, and especially
upon the eldest son, yet they were
special objects of compassion. (Exod. 22 •.
22; Deut. 10: 18; Tsa. 1 : 17 : Jer. 7 : 6 ; Zech. 7 : 10.)
The early_ Christian Church made cer
tain provision for widows, especially
for those who had been faithful to one
husband and had devoted their better
days to family duties and good works,
and had reached the age of sixty.
(1 Tim. 5 : 3-5, 9, 10.) Were neglected —
not intentionally, but probably from
the fact that these women were less
known and had no relatives to report
their necessities. The language implies

that it was common. In the daily
ministration — in the distribution of
food, and perhaps sometimes of money,
which was daily made from the com
mon supply. (4 : 35.) The apostles had
superintended this, and probably had
called others to aid them as it might be
necessary, and this also may in part
account for the partial manner in which
the work was done.
2. The twelve— the apostles, in
cluding Matthias, showing that the
choice of the latter to the apostleship
was valid, (see on 1 : 26.) Called the
multitude of the disciples — the
whole body of believers. All were in
vited, but it is not necessary to suppose
that all came. Many would be kept at
home, and many foreign Jews had left
the city. It was a public meeting of
the church, and all could come who de
sired. It would seem that the church
did not regularly meet as a whole, but,
being large, had several meeting-places
at the same time. Yet when a matter
was to be decided every one had a right
to take part in the decision. The apos
tles prescribe the mode of action, as in
the election of Matthias (i: 15.26), and.
refer the matter to the body of believers "
for their determination. It is not
reason, etc.— literally, Forsaking the
word of God to serve tables is not pleas
ing to us. It was not pleasing to them,
nor to God, that they should abandon
the preaching of the gospel, in order
to minister at tables, taking care of and
distributing the things necessary to sus
tain life. (LukeS:ll; 16:34.) From the
Greek verb to serve, our word deacon is
derived. The apostles, here and in the
next two verses, contrast the higher
work of feeding and taking spiritual
charge of souls with furnishing food for
the bodv and supplying the physical
wants of the poor.
3. Brethren, of the church, look
ye out from among you. The choice
was to be made by the members of the
church, and from among themselves.
Seven men of honest report— seven
approved men, of attested character.

Ch. VL]

THE ACTS.

87

the Holy Spirit and wisdom, whom we
4 may appoint over this business. But we
d will give ourselves continually to prayer,
and to the ministry of ihe word.

5 And the saying pleased the whole
multitude : and they cbose Stephen, a
man full of faith and of the Holy Spirit,
and c Philip, and Prochorus, and JNi-

*ch. 2 :42; 1 Tim. 4: 13; 2 Tim. 4:2. « ch. 8 : 5-13, 2f>-40 ; 21 : 8.

Why seven were chosen is unknown.
Different reasons have been assigned,
such as that the church was divided
into seven congregations, or that seven
nations were represented in it. Prob
ably it was because as many as seven
were needed for the work ; and seven,
also, was a number having sacred asso
ciations. It is worthy of notice that
the early churches, for two or three cent
uries, observed the number seven in the
selection of deacons, thus following as
their model the account here given.
Full of the Holy Spirit. Holy is
omitted by the highest critical authori
ties. Literally, full of Spirit, impreg
nated, as it were, with the Spirit. They
were to be under the influence and en
joy the personal abiding of the Spirit
of God, such as they needed for the dis
charge of the special duties of the office,
perhaps also his extraordinary super
natural endowments. Wisdom — abil
ity to act discreetly in all emergencies.
They would need to be "wise as ser
pents." Whom we may appoint —
or, set, over ; the apostles will confirm
the choice of the church. This
business — or, this necessity which
had arisen in the church. A similar
necessity was to continue in the Chris
tian church, though under different
circumstances, and hence what here
seemed to be a local and perhaps tem
porary expedient, became a permanent
office, that of deacon, in the churches.
( Phii. i : i ; i Tim. 3 : 8. ) These officers of
the Jerusalem church appear to have
been styled, " The Seven " by way of
pre-eminence and with reference to
their original number. (21 : s.) The
office in other churches, which this first
appointment appears to have originated,
was called Deacon from the word de
noting their service. Their qualifica
tions, mentioned by Paul (1 Tim. 3:8-13),
are similar to those here given. In
hierarchical churches deacons constitute
the third order of clerical officers, and
are empowered to preach and baptize.
But "the seven" were chosen to the

service of tables in distinction from
preaching the word. And in the quali
fications prescribed by Paul "aptness
to teach " is omitted, and those quali
ties are emphasized which especially fit
for secular duties. Philip, it is true,
preached and baptized, but it cannot
be shown that he did this as a deacon,
for he was an evangelist. (8 : 4-40 ; 21 : s.)
Deaconesses appear also to have ex
isted in some churches. (Eom. 16 : 1 ; 1 Tim.
3: 11; Phil. 4:3.) While the church was
in a certain sense a growth, it was a
growth under divine direction. The
apostles were inspired to develop the
order and the organization of the
church (John 16: 13), and the Acts and
the epistles make it plain that it and
its ordinances had a well-defined form
and order. (14:23; 15:6C; Rom. 6:3; 1 Cor.
11:2, 20-34 ; 1 Tim. 3 : 1 f. ; Titu* 1 : 5.)
4. But we, on our part, will give
ourselves continually, that is, give
constant attention to prayer, public,
and especially private. Peter's long
continued prayer on the roof at Joppa
is a commentary on this. (10 : o, 10.) See
Paul's reference in his epistles to his
almost ceaseless prayers in behalf of
his brethren in different churches. (Kom.
10:9; lCor.l:4-8; Eph. 1:16; Phil. 1 : 3 ; Col. 1:
s ; i Thess. i : 2.) In Peter's two epistles
we have an example of his ministry,
or service, of the word, rather than
of prayer. As the seven were to be
ministers, or deacons, at the tables, so
they, the apostles, would be ministers
or deacons of the word, preaching pub
licly and from house to house. (20 : 20, 21.)
5. And the saying, the speech
proposing the plan, pleased the
whole multitude, was unanimously
adopted by the church. Stephen
means a crmvn, especially of a con
queror, a fitting name for the first
Christian martyr. It has been inferred
from the fact that all the seven have
Greek names that they all belonged to
the Hellenist or Grecian Jewish party,
but this, though very probable, is un
certain. After the time of Alexander,

THE ACTS.

[Ch. VI.

canor, and Timon, and Parmenas, and
6 Nicolas a proselyte of Antioch; whom
they set before the apostles ; and f when
they had prayed, s they laid their hands
on them.

7 And h the word of God increased ; and
the number of the disciple* multiplied in
Jerusalem greatly ; and a great company
i of the priests were obedient to the faith.

'ch. 1:21. nch. 8 :17;0: 17; 13 : 3 ; 1 Tim. 4: 14; 5 : 22. h ch. 12 : 24.

' John 12 : 42.

Greek names among the Jews were
common, and were borne by two of the
apostles. Stephen and Philip are the
only members of the seven again
mentioned in the New Testament, and
of the others nothing further is known.
Full of faith and the Holy Spirit.
See on ver. 3, where instead of faith is
wisdom. But faith is a foundation
grace, and wisdom or spiritual prudence
is a fruit of faith. (See ver. 8, 10; 11:21.)
Stephen is mentioned first and des
cribed more fully, because he soon
became the leading character in the
discussions held with foreign Jews, and
the principal object of hate and perse
cution. One object of this chapter is
to introduce Stephen preparatory to his
defence and martyrdom. Philip,
lover of liorscs, may be mentioned
second, because after Stephen his work
as an evangelist is to be noticed.
Prochorus, meaning leader of the
choral dance. Nicanor means con
queror. Timon — honorable. Parme
nas — steadfast. Nicolas, conqueror
of the people, a proselyte of Anti
och. He was a Gentile who had em
braced Judaism, and had been con
verted to Christ. (See 2 : ii.) A tradition
connects with his name that of the
Nicolaitans so severely denounced in
Rev. 2 : 6, 15, but this is unproved, and
generally discredited by scholars.
Antioch was doubtless the capital of
Syria, a city of more than five hundred
thousand inhabitants, situated on the
river ' Orontes, fifteen miles from its
mouth, and about three hundred miles
north of Jerusalem. Nicolas may have
gone there, when the disciples were
scattered abroad. (See n : 10-22, 26.)
6. Whom they, the multitude of
believers, having chosen them from
their own number (ver. 5), set before
the apostles both for their approval
and their confirmation. When they
had prayed — or, praying — they laid
their hands on them— the two acts
probably being performed at once.
They prayed, recognizing their depend

ence on God, and invoking his sanction
and blessing and the bestowment of
those gifts necessary for performing the
duties of their office. They laid their
hands on them, not to communicate the
Holy Spirit (8 : 17), for they were already
full of the Spirit, but to sanction the
choice of the church, recognizing them
as suitable persons for the office, and
thus solemnly setting them apart for
their work. Two instances besides
this of setting apart to a church
service, and commonly styled ordina
tion, are found in the New Testa
ment, that of Barnabas and Saul
(13 : 1-3), and that of Timothy (1 Tim.
4 : 14). Added to these is the injunction
of Paul to Timothy (1 Tim. 5:22), "Lay
hands suddenly on no man." From an
examination of these it will appear
that ordination confers no new grace or
power; for the ordained person was
selected because the church saw in him
the qualifications requisite for the
office ; and a solemn public sanction
and recognition for the office was made
by the laying on of the hands, with
prayer, invoking God's blessing and
consecrating him to the work. Dr.
Hackett finely remarks : " It was of
the nature of a prayer that God would
bestow the necessaiy gifts, rather than
a pledge that they were actually con
ferred." 7. Peace and harmony in the church
is followed by great prosperity. The
two departments of church work are
now attended to thoroughly. Eenewed
zeal and activity prevail, and the
word of God increased — the gospel
was spreading among the people, and
gaining strength as a system of doc
trine. The disciples multiplied —
were increasing in Jerusalem exceed
ingly. The progress was not limited to
a few days, but was continuous. A sur
prising evidence of this internal and
external growth was, that a great
company, or multitude, of the
priests were obedient to the
faith. Obedience !:*___,._.'.. '"x>entance.

Cir. VI.]

THE ACTS.

89

Stephen's zeal ; his violent apprehension.
8 AND Stephen, full of faith and power,

did great wonders and miracles among
the people.

faith, and submission to Christ's re
quirements, (l Peter 1 : 2,22:4:17: Rom. 6:17.)
This new and large accession to the
church was wonderful, because the
priests had been especially opposed to
the gOSpel (4 : 1 : Luke 23 : 4, 5, 23 ; Mark 15 : 3l),
and after this were among its active
persecutors. (9 : 14 ; 22 : 30 : 26 : 10.) The
Spirit, however, is able to overcome the
greatest obstacles. The rending of the
vail of the temple, the report of the
guard to the truth of the resurrection
of Jesus, the conciliatory conduct of
Gamaliel, and the miraculous gifts and
powers of the apostles doubtless all con
tributed somewhat to this end. The
large number converted is not at all in
credible. Four thousand, two hundred
and eighty-nine priests returned from
the captivity with Ezra (Ezra 2 : 36-39), and
at this time the number must have been
very largely increased. A great multi
tude of them might be converted, yet
multitudes be left behind. " The
faith — faith system — that is, the gos
pel. (See R.im. I: 5; Gal. 1:23.) This mode
of epitomizing the plan of salvation
confirms the Protestant view of it, in
opposition to that of the Boman Catho
lics. (See Rom. 11 : 6.) " (D_S. HaCKETT.)
This appears to have been the highest
point of popularity attained by the
church at Jerusalem. The Sadducean
attempts at persecution had been
checked; the people were accepting
the gospel in large numbers ; the priest
were being won to the faith, and the
conversion of Israel seemed more and
more promising. But the development
of gospel truth in the testimony of
Stephen aroused the bitter hostility of
the foreign Jews and the opposition of
the Pharisees, culminating in the death
of Stephen, the cruel persecution that
followed, and the scattering abroad of
believers from Jerusalem.
8-15. The Zeal and Violent Ap
prehension of Stephen. It is in
teresting to trace the events which
culminated in the apprehension and
death of Stephen. Only an outline can
here be given. There were two at
tempts at persecution before that which
arose upon Stephen: (1) The one after

the healing of the lame man by Peter
and John, probably a few months after
Pentecost, in the autumn of A. D. 30.
(2) The other after the great increase
of the church following the death of
Ananias and Sapphira, about A. D. 32
or 33. Both of these proved failures,
because (1) They were started by the
less influential sect of the Sadducees.
(2) The more influential Pharisees stood
aloof. (3) The power of the Lord was
with the disciples. (4) They were popu
lar with the people. The things which
tended to bring about a general perse
cution were: (1) The disciples became
more distinct in their organization and
more separate in their gatherings. (2)
They advanced in doctrine ; and thus
came into direct conflict with Pharisees
as well as Sadducees. Stephen appears
to have proclaimed these doctrines most
distinctly, and that too to the strictest
of the sect. Hence his arrest, trial,
and death. See note at the end of the
preceding verse, and the notes that
follow. 8. Stephen becomes now the cen
tral figure ; a leader among the Seven,
as Peter had been among the Twelve.
Full of faith — rather, according to
the best manuscripts, of grace, the
blessed influences of the Holy Spirit,
including the fruits of the Spirit (Gal.
5 : 22) ; and outwardly manifested in
power, supernatural gifts, including
the working of miracles. Compare
what is said of Jesus, "full of grace
and truth." (j.iim l : u.) Stephen was
eminently Christ-like. Did, rather,
was doing, great wonders and mir
acles, or signs, among the people.
These were not performed at one time,
but repeatedly, as he went about dis
charging the duties of his office. Doubt
less among the sick and suffering as he
ministered to the poor. This is the first
instance of miracles performed by any
Christian outside of the apostles. _ It
was also an early fulfillment of Christ's
promise in Mark 16 : 17, 18.
9. Then there arose — but there
started up, the words bringing to view
a somewhat sudden and unexpected
arising. Synagogue — an assembly for

90

THE ACTS.

[Ch. VI.

9 Then there arose certain of the syna
gogue which is called the synagogue of the

Libertines, and k Cyrenians, and Alex
andrians, and of them of Cilicia and of

* ch. 2 : 10.

offering prayers and for reading and
expounding the Scriptures, held every
Sabbath and feast-day, and also on the
second and fifth days of every week.
Synagogues seem to date their origin
from the Babylonish exile. In the time
of Christ and the apostles every town,
not only in Palestine, but wherever
there was a considerable number of
Jewish inhabitants, had at least one
synagogue, and the larger towns several
or even many. In Jerusalem, accord
ing to the rabbins, there were four hun
dred and eighty synagogues to accom
modate foreign Jews who visited the
temple. In view of the two and a half
millions of Jews who came to Jerusalem.
from all countries to celebrate the pass-
over (Josephus Antiq. vi. 9, 3), this
number will not seem too large; though
all of them may not have been formally
organized for holding trials am inflict
ing punishment. (9s *; Man. io: n.)
They appear to have been independent
of each other. I_ ib ertine s — freedmen,
Jews whose fathers were carried cap
tive to Rome by Pompey about E. c. 53,
afterward freed by their masters, and
allowed to retain their religion, and
while living at Bome may have had
their synagogue at Jerusalem. These
Jewish freedmen were expelled from
Italy, on account of their religion, by
Tiberius, A. D. 19. It is very probable
that part of these exiles returned to
Jerusalem, and were the more watch
ful against any innovations upon the
religion for which they had suffered.
Some have maintained that Libertines
were Jews from a place in Africa,
called Libertum, but of this there is no
proof, and the existence of such a town
is uncertain. The explanation, which
was called, or so-called, Dr. Hackett
suggests is inserted here because this
was an unusual designation.
_ How many synagogues are here men
tioned has been a subject of discussion.
Some suppose but one, composed of
freedmen from Cyrene, Alexandria,
Cilicia, and Asia ; others suppose two,
one including the first three names, the
others, the last two. But the simpler

and more natural interpretation sup
poses five. Cyrenians — from Cyrene,
a large city in North Africa, a fourth
part of whose inhabitants, according to
Josephus, were Jews. Simon who car
ried the cross of Jesus was from Cyrene.
(Matt. 27 : 32.) Jews from parts about
Cyrene were present at Pentecost.
(2: 10.) Cyrenian Jews are mentioned
in 11 : 20 ; 13 : 1. Alexandrians —
from Alexandria, the great city of
Egypt, and at that time the second
city of the Roman Empire, where
about one hundred thousand Jews re
sided, having their own quarter, their
own governor and laws. Cilicia — a
Roman province in the south-eastern
corner of Asia Minor. The great high
way of travel between Europe, western
Asia Minor, and Syria ran through this
province and gave it importance.
Through the Cilician gates, a gap in
the Taurus range, the armies of the
younger Cyrus, of Alexander, and of
the Romans passed ; and through it
also runs the modern caravan road be
tween Tarsus and the west. Among
the Cilicians who disputed with Stephen
was probably Saul of Tarsus. (21:39.)
Asia — the Roman province, having
Ephesus as its capital. (See2: 9.)
Disputing with Stephen — imply
ing that these foreign Jews began the
debate, questioning him perhaps at first,
discussing the matter, and ending, on
their part, in a heated disputation. He
very likely met them as friends and
acquaintances of the Grecian Jews
among w"hom he ministered. Begin
ning privately, it at length became
public. He doubtless at times spoke in
synagogues and public assemblies. We
would infer this from the description
of him in ver. 5. Before his choice
amonjj the seven, he may have been
what is sometimes called in these days
a lay nreaeher. And after entering
upon his office, like Philip, he' may
have become also an evangelist. The
fact that strong nationality had brought
these foreign Jews to Jerusalem, to
reside there, explains how they would
be the strongest adherents to Judaism,

Ch. VI.]

THE ACTS.

91

10 Asia, disputing with Stephen. 'And
they were not able to resist the wisdom
and m the spirit by which he spake.

11 "Then they Buborned men, which said,
We have heard him speak blasphemous
words against. Moses, and against God.

1 ch. 5 : 39 ; Matt. 10 : 19, 20 ; Luke 21 : 15 ; see Exod. 4 : 12 ; Isa. 54 : 17.
» 1 Kings 21 : 10-13.

" 1 Cor. 2 : 4.

and to the strictest sect, the Pharisees,
and thus the foremost in resisting
Stephen, concerning the superiority of
the New over the Old Dispensation.
Foreign influences may have had an
opposite effect on Stephen, or, like Saul
of Tarsus, enlightened by the Spirit, he
may, like a pendulum, have swung
toward the other extreme.
At this point began the open and
organized opposition of the Pharisees
to Christians. Previous to this, Christi
anity had appeared as a sort of reformed
Judaism. There appeared .but a single
change in the Jewish faith. Instead of
a Messiah yet to come, was substituted
a Messiah already come, who had lived,
died, and risen again. Two rites had
been added, — baptism and the Lord's
Supper. The disciples met on the first
day of the week to celebrate the resur
rection of Jesus. But they still observed
the Jewish Sabbath. They circumcised
their children, were daily in the temple,
and observed the Jewish ritual. They
were still Jews in faith and practice,
though theirs was a glorified Judaism
by their faith in a risen and exalted
Saviour. Jesus had indeed taught the
coming of a universal religion (John 4 .
23,24.), but this the apostles had very
imperfectly comprehended. They doubt
less expected that the blessings of the
gospel would be extended to men of all
nations, but only through the gate of
proselytism. There was a providence
in this very short-sightedness. A too
early proclamation of the spiritual and
universal character of Christianity
would, no doubt, have brought upon
the church persecution before it had
gathered strength to meet it. But the
time had now come for a fuller procla
mation of these great truths and for the
fiery ordeal. In both of these Stephen
is the leader.
10. The wisdom and the spirit
— a variation of the phrases in ver. 3,
5, 8. The Holy Spirit is here meant,
and the wisdom is that which the Spirit
imparted to Stephen. The words of

Jesus were fulfilled (Luke 21 : 15) : " I will
give you a mouth and wisdom which
all your adversaries shall not be able
to gainsay or resist." Calvin says :
"Thus in our own age the Spirit has
been so mighty in the mouth of the
martyrs who were hurried to the tor
turing flame, and down to this hour
affords such force that, even when they
were uneducated men, they, by their
simple speech left the highest theolo
gians of the Papacy dumb, as if thun
derstruck." Compare Paul at Antioch ,
in Pisidia, where the Jews, unable to
answer Paul, could do nothing but con
tradict and blaspheme. (i» : 45.)
11. Then — at that time, just after
what had occurred. Suborned —
privately instructed, instigated, men,
as to what they should do and say. It
is not necessary to suppose that bribes
were used, though such may have been
the case. We have heard him
speak blasphemous words. What
these words were are told in ver. 14.
And so was Jesus accused. (Mark 2^:7;
Man. 26:65.) Blasphemy was speaking
against, reviling, or railing against God
and divine things. It was regarded
under Jewish law as an attempt to
turn away the people from their alle
giance to the one true God, and hence as
treason, and was punishable with
death by stoning. (Lev- 24 : 11-23 ; Deut. 13 :
6-10.) Against Moses — against the
laws given by him, not only those con
tained in the five books, but also the
traditions which they maintained were
handed down from Moses. And to
speak against Moses was to speak
against God, for God spake through
Moses. The charge indicates his
teaching— that he had announced the
transitory nature of the Jewish laws,
temple, and worship, and the intro
duction of a new and better covenant,
and thus in a striking manner antici
pated what was more fully proclaimed
by the apostle Paul.
12. The foreign Jews, unable to
meet Stephen in argument, resorted to

92

THE ACTS.

[Ch. VI.

12 And they stirred up the people, and the
e'ders, and the scribes, and came upon
him, and caught him, and brought him
13 to the council, and set up false witnesses,
which said, rlhis man ceasetb not to
speak blasphemous words against this
14 bo y place, and the law : for we have

heard him say, that this Jesus of Naz
areth shall ° destroy this place, and shall
change the customs which Moses de-
15 livered us. Aud all that sat in tbe coun
cil, looking steadfastly on bim, saw his
face p as it had been the face of an angel.

• Dan. 9 : 26. P Exod. 34 : 29, 30.

foul means, and stirred up, aroused
with excitement, the people, who
before this had treated believers with
favor (2 : 47 ; 4 : 17 ; 5 : 26), and with them
the elders and the scribes (see ou
4 : 5) and coming upon him suddenly,
seized him violently, and brought
him into the very midst of the
council, or Sanhedrin. We may
suppose the Sanhedrin just convening.
The charge of blasphemy was well
fitted to predjudice the people against
Stephen. It was important for the
rulers to have them on their side. A
change in public opinion occurred in
the last week of our Saviour's life, the
people welcoming him with Hosannas,
and soon after crying, " Crucify him."
" The people — powerful in numbers.
The elders — powerful in authority.
The scribes — powerful in learning."
(Bengel.) 13. Set up false witnesses —
perhaps some of the suborned men, or
those under their influence. They were
false witnesses in that they unfairly
and perversely reported what Stephen
had said, thereby giving a wrong mean
ing and producing a false impression.
Blasphemous is not found in the
oldest manuscripts and should be
omitted. The idea of blasphemy, how
ever, is implied (Luke 12: io.) Instead of
Moses and God (ver. n) we have now
the words this holy place, the
temple, in which they were now as
sembled, the centre of the worship and
the glory of the Jew, and ot the
law of Moses, which came from God.
To speak against these was indeed to
speak against God and holy things;
and this Stephen was represented as
doing continuously. This man
ceaseth not to speak, (seejoimii:
48-52 )
14. Now for the proof of the terrible
charge: For we have heard hiin
say, professing to be ear-witnesses,
that this Jesus, the Nazarene,

uttered contemptuously, shall de«
stroy this place, this temple and
city, and shall change the cus
toms, the usages and rites prescribed
by law, which Moses delivered lo
us, in his writings and through oral
traditions. " Every slander," Bengel
says, " lays hold of some portion of
truth." Stephen taught that the New
Dispensation was superior to the Old
and was designed to supersede it, not
that they were antagonistic, but rather
one preparatory^ to the other. Sound
ing a note of warning against the un
belief and opposition of the rulers,
he may have used words from the
discourse of Jesus regarding the des
truction of Jerusalem and the end of
the world. Such words could easily be
perverted and distorted by the enemies
of Stephen. So the false witnesses
against Jesus charged that he said : " I
will destroy this temple that is made
with hands, and within three days I
will build another made without
hands" (Mai-m. t.8; jotm2:i9), a misquo
tation, a misapplication of his lan
guage and a misapprehension of his
meaning. In Stephen's case the truth,
such as in 7 : 48-50, probably gave rise
to the accusation. His accusers may
have used his words, but slightly mis
quoting them, taking them out of their
connection and falsifying their spirit.
A half truth became a whole lie. Com
pare the charges against Paul (21 : 21, 28;
24 : 6, 6 ; 25 : 7, 8), indicating the similarity
of the teachings of Stephen and Paul.
15. All that sat, or sitting, in
the council — high-priests and chief
priests, elders and scribes, Pharisees
and Sadducees, members of the Sanhe
drin, besides Stephen's accusers, the
false witnesses and perhaps spectators.
Looking steadfastly, or intently—
a strong emphatic expression, the same
as used in 1 : 10 ; 7 : 55. Stephen was
the principal object of every one's gaze,
because he was about to answer the

Ch. VI.]

THE ACTS.

93

charges preferred against him ; and
also there was something about his
manner and person that increasingly
attracted their attention. Saw his
face as it had been the face of
an angel. There was a supernatural
glow and brightness upon his counte
nance, like the shining face of Moses
when he came down from the mount.
(Exod. 34 : 35. See Luke s> : 29.) "The com
parison was an unusual one, and the
Jews supposed the visible appearance
of angels to correspond with their super
human rank. (Sec 1:10; Matt. 28:3; Luke
24: 4; K«v. 18: 1. ete.)" (DR. HACKETT.)
The meaning is that there was some
thing superhuman and celestial about
his appearance. The Holy Spirit shone,
as it were, through him, attesting him
as a true witness of Christ and the
New Covenant (iPeter4: 13,14), and as
truly God's servant as was Moses.
" Moses' face shone with the law ;
Stephen's with the Gospel. Moses was
bright when he came down from earthly
Sinai. Stephen was bright ere he as
cended to the heavenly Zion. . . .
The eyes of the council were turned
Stephenward, and the eyes of Stephen
were turned Christward. The glory of
the throne beamed from his eyes as the
splendor of the sun shines back from
rolling planets through a sky of dark
ness." (T. A. T. Hanna.)
Practical Remarks.
1. Thurch troubles arise from human im
perfections, and can be best overcome by a
calm, gentle, just, and generous treatment.
(Ver. 1-3; Eom. 15: 1; 1 Cor. 8:9; Gal.
6:1.) 2. Gospel preachers should devote them
selves to the word, and ought not to be im
peded by the secular cares of the church, or
by pecuniary anxiety. (Ver. 2;lTim 4:15;
1 Cor. 2 : 1-5.)
3. Tbe special duty of deacons is to care
for the secular affairs of the church. As
deacons they are not appointed to preach or
administer the ordinances (Ver. 3.)
4. If the preacher would be in the highest
degree sucuessiul, he must devote himself
much and earnestly to prayer. Luther some
times would say, " I shall have so much to

do, that I cannot do with less than three
hours of prayer." (Ver. 4 ; 1 Tim. 2 : 1.)
5. The Scriptural form of church govern
ment is congregaiioual. Under Christ the
authoritative power is with the membership.
(Ver. 4, 5 ; Matt. 18 : 17 ; 1 Cor. 5 : 1-5 ; 2 Cor.
2:6,7; 1 Cor. 14 : 40: 16:3.)
6 Jesus did not at once give a fully organ
ized and complete church. The disciple-hip
were not prepared for it. He empowered
his inspired apostles to complete its organiz
ation, as the Spirit and providence might
direct. (Ver. 6 ; John 16 : 12. 13.)
7. The gospel is adapted to a 1 classes and
conditions of men. (Ver. 7 ; Rom. 1 : 16 ;
Col. 3 : 11.)
8. United and earnest labor in all depart
ments of church work will generally be fol
lowed by prosperity, and the increase of dis
ciples. (Ver. 7; 15:30; 16:5.)
9. He who is faituful in whatever the Lord
gives him to do will receive enlargement and
more important trusts. (Ver. 8, Luke 16 :
10; 1 Tim. 3 : 13.)
10. They who are most bitter in contro
versy are generally the least qualified for it,
mentally, religiously, or in their knowledge
of the subject. (Ver. 9; 1 Tim. 3 : 4.)
11. The seven were appointed to oversee
temporal matters. But God called some of
them to higher spiritual work ; Philip to be
an evangelist (21 : 8) ; Stephen to take a step
beyond Peter in unfolding the prophecies
and the plan of salvation, and to be the first
martyr. (Ver. 10; ch. 7.)
12. Hatred and prejudice against the truth
will lead men to prevert it and to use the
foulest means against it. (Ver. 11-13; 13:
45; 17:5,13.)
13. Stephen formed the connecting link
between Peter and Paul He taught that a
New Dispensation had come, and that Jew
ish rites were to give way to a more spiritual
worship. (Ver. 13, 14; ch: 7.)
14. Christianity is from God. No array
of numbers, talents, or learning can refute
its claims, or meet its arguments. (Ver. 10-
14 ; Titus 1 : 9 ; 1 Cor. 1 : 25.)
15. Stephen with his angelic countenance
was himself an evidence to the power of
the Holy Spirit, and to the spirituality and
glory of that religion he proclaimed. (Ver.
15 ; 2 Cor. 3 : 2, 3, 18.)

04

THE ACTS.

[Ch. VII.

Ch. 7 : The Speech of Stephen
has given rise to much discussion and
much misunderstanding. To the super
ficial reader it may appear rambling
and lacking point, but to the close ob
server and prayerful student a thread
of truth underlies the whole, upon
which is strung a skillfully arranged
historic argument. The authenticity
of the speech appears from its nature
and contents. Who would have thought
to put such a defence into Stephen's
mouth? Tradition would have made
it more pointed and argumentative
throughout, and more directly related
to the charges in ch. 6, and the question
in ver. 1. The report of the speech
seems to have come from an ear-witness,
Sossibly from some silent friend of
esus, as Nicodemus, or more probably
from Saul of Tarsus, upon whom
Stephen seems to have made a life-long
impression. (22 : 20.) The peculiarities
of the speech: (1) It is unfinished,
having been broken off suddenly. (2)
It is historic in form and in argument.
Thus he gained the attention of his
hearers, softened their prejudices,
showed that he was a full believer in
the Scriptures, and reverenced the God
of Israel. At the same time he brought
to view great fundamental truths in
God's dealings with men, and prepared
the way for announcing Jesus as the
Messiah and applying his address to
his hearers. (3) It was a presentation
of positive truths, a vindication not so
much of himself as of the great doc
trines which he had maintained. (4)
He weaves into his Scriptural address
certain things from Jewish tradition. In
this he followed the popularly-received
history of his time as is shown from
Philo and Josephus, who in some in
stances accord with him. These appar
ent discrepancies will be noticed in the
verses where they belong. With these
compare Author's Harmonic Acts, $ 12,
notes. (5) In passing rapidly over the
history, Stephen leaves much to be
supplied, and he so presents his facts
as to allow his hearers to silently infer
and make the application. We would
need to put ourselves in the exact situa
tion, modes of thought and surround
ings of both speaker and hearers, in
order to appreciate the force of the

speech as a part and a whole. (6) The
Spirit element of the speech must not
be overlooked Stephen was full of
the Spirit and under his direction, and
therefore his address must have been
modified and somewhat shaped thereby.
This with the fact that it is recorded
and handed down to us, indicates that
it fills an important place in the pro
gressive revelation of truth, and de
serves our most careful study.
The Speech Itself. Its structure
and purpose have been hinted above.
The teaching of Stephen had been
assailed, and he had been charged with
blasphemy against the temple and
Moses. (6:13,14.) His speech was a
defence by showing what he did teach.
He seems to have caught above all
others the meaning of our Lord's words,
" The hour cometh, and now is, when
the true worshippers shall worship the
Father in spiritand in truth : for such the
Father seeks to worship him. God is a
Spirit, and they that worship him must
worship in spirit and in truth." (John 4 :
21-24.) Thus he so presents the facts re
garding the patriarchs, Moses, the tab
ernacle, and the temple as to show his
innocence of the charge of blasphemy,
and at the same time indicate that in
every age God had recognized the
spiritual worshiper and required spir
itual worship, and that this was not
limited to any time or place. Abraham
was called before the rite of circum
cision was given, and the patriarchs unto
Moses worshiped God before the later-
nacle and the giving of the law. The
tabernacle was a movable tent going
with the children of Israel, and was
never designed to be permanent.
After hundreds of years God granted
the earnest request of David, and per
mitted Solomon to build him a house.
But in allowing this God did not ignore
the great truth that his worship could
not be limited to a single place, that
heaven was his throne, that any where
on the earth the true worshiper could
approach him, and that indeed the
humble heart was a temple in which
God condescended to dwell. All these
were parts of that progressive revela
tion of truth preparatory to the full
revelation by him whom Moses fore
told ; and the tabernacle and the tern-

Ch. VII.]

THE ACTS.

95

Stephen's defence before the Sanhedrin, and
his death.
7 THEN said the high priest, Are these
things so ?

2 And he said, i Men, "brethren, and
fathers, hearken ; The God of glory 'ap
peared unto our father Abraham, when
he was in Mesopotamia, before he dwelt

1 ch. 22 : 1.

' Gen. 12 : 1.

pie were but a repeated type of the
grander temple of God's universal wor
ship under the Messiah.
At the same time Stephen had shown
the perversity of their lathers. Joseph
had been evil entreated and sold by his
brethren ; Moses had been rejected in
in Egypt and afterward forsaken in the
wilderness by Israel when they made a
calf. Turning from the law, their
fathers had gone into idolatry. Thus
Stephen showed, on the one hand, that
so far from blaspheming the temple and
Moses, he was teaching the great spir
itual truths recognized by God in all
ages, foretold by Moses, and typified by
the tabernacle and the temple. And
on the other hand that his accusers
were only following in the footsteps of
the fathers who rejected God's mes
sengers and forsook his law. Here
Stephen hastens to his application,
caused perhaps by the looks of his
judges. Had he gone on, he would
very likely have shown how the
predictions of the prophets were ful
filled in Jesus, and presented him as a
Saviour able to save his crucifiers and
murderers. But he sees his hearers
are incorrigible ; and with a sudden burst
of righteous indignation he charges
them with resisting the Holy Spirit
even as their fathers did ; and as their
fathers had murdered the prophets so
they had murdered the Righteous One
of whom the prophets had spoken.
This address has been compared with
that in Luke 4 : 24^29, in which Jesus
hi nted at the universality of the gospel,
with like effect upon his audience.
The indications are that Stephen spoke
in Greek. He is generally regarded as
a Hellenist, or Grecian Jew, and his
quotations from the Old Testament gen
erally agree with the Greek version.
The prevalence of the Greek language
was so general in Palestine, and espe
cially in Jerusalem, at that time, that
he could have been easily understood
by the Sanhedrin.
1. Then, rather, And, connecting

this verse closely to the preceding chap
ter. The high priest, the president
of the Sanhedrin, questions the pris
oner. So he had done to Jesus. (M»tt.
26 : 62.) While the Sanhedrin are gazing
upon the brightened countenance of
Stephen, the high priest breaks the
silence by asking, Are these things,
alleged by his accusers (6 : n-u), so ?
Under Jewish law the accused had a
right to be heard in his own defence.
Pleaders were unknown to the Jewish
courts. Compare Paul before the San
hedrin (23 : l), and also- before a Roman
tribunal. (25:8.) The following dis
course is in answer to this question, and
must contain a refutation of this charge.
In order to apprehend its parts more
clearly, it will be divided into sections.
2-16. The Patriarchal Age, in
which were foretold Bondage*
and Deliverance. God with Abra
ham before circumcision and with his
descendants before the giving of the
law. (Gen. 12 :1; 15: 13-16; 37 : 11 ; 39 : 2 ; 42 : 2;
45:1-4; Jnsh. 24 : 32.)
2. Men, addressing all, both breth
ren, the spectators, and fathers, the
members of the Sanhedrin. Thus Ste
phen begins with conciliatory terms of
respect and reverence. See the same
beginning by Paul in 22:1. Hearken
— attentively and patiently. (13:16;
22:1.) The God of glory— a fitting
beginning of one whose soul was filled
with the Spirit, and upon whose coun
tenance was reflected gleams of the
divine glory. Literally, The God of the
glory, that which was peculiar to him,
the visible splendor, the cloud of glory,
symbol of his presence, in which he
appeared unto his people (Exod. 40 : :u ; Lev.
9:6: Ezek. 1 : 28 ; Heb. 9 : 5), and who dwells,
as Paul says, " in the light which no
man can approach unto." (iTim.6:i«.)
By this reverential reference to God,
Stephen at once begins to counteract
the report that he had spoken blas
phemous words against God. («:«¦)
His mind, too, is filled with the views
of that majesty and glorious sover-

98

THE ACTS.

[Ch. VII.

3 Bin Charran, and said unto him, 'Get
thee out of thy country, and from thy
kindred, and come into the land wbich 1
4 shall show thee.' Then l came he out of
the land of the Chaldeans, aud dwelt in

Charran ; and from thence, when his
father was dead, he removed him into
5 this land, wherein ye now dwell. u And
he gave him none inheritance in it, no,
not so much as to set his foot on : * yet he

• Gen. 11:31. ' Gen. 12 : 4, 5. » Gen. 23 : 4. * Gen. 12 : 7 ; 13 : 15; 15 : 13,18 ; 17 : 8; 26 : 3.

eignty which God had exercised in
appearing to his people, from the days
of Abraham to Christ, the most glorious
manifestation of himself. (Het>. i:i, s;
john i : 14.) Appeared, revealing some
of his splendor and majesty to Abra
ham as the God of glory. Notice that
Stephen says our father Abraham,
thus giving honor and recognizing rela
tionship to the founder of their race.
So far from blaspheming, he virtually
says, I honor the fathers and acknowl
edge God's glory revealed to them.
Mesopotamia — meaning between the
rivers, the region between the Tigris
and Euphrates. Abraham first resided
at Ur, of the Chaldees (Gen. n : 28), prob
ably the modern Mugheir, about six
miles west of the present channel of
,the Euphrates, and one hundred and
twenty-five miles from its mouth.
Charran — Haran (fien. ii:si), in the
northwestern part of Mesopotamia, on
the bank of a small tributary of the
Euphrates, the river Belik.
3. And said unto him, Get thee
out, etc. Quoted from Gen. 12 : 1,
where the call in Haran is meant. But
Stephen here speaks of a previous call
of Abraham, " before he dwelt in Ha
ran." But the discrepancy is only ap
parent. An earlier call at Ur is im
plied in Gen. 15 : 7 ; Neh. 9 : 7. The
object and import of both calls were the
same, and the words of these calls
would be substantially alike. Notice
the words " from thy father's house "
(Gen. 12:1) are omitted here. When
Abram removed from Ur his father
went with him, but when he left Haran
"he left his brother Nahor and his
father's house. (Josh. 24 : 2.) This is in
harmony with Gen. 11 : 81, where it is
related that Abram starts from Ur to go
into the land of Canaan, but was de
layed at Haran. With this, also, I'hilo
agrees, who speaks of these two calls.
" A beautiful comment is afforded by
the last clause of the parallel passage
in Heb. 11 : 8, ' he went out, not know

ing whither he went.' " (J. A. Alex
ander.) 4. The land of the Chaldeans —
the southern portion of Mesopotamia,
including a part of the low country
west of the Euphrates. It is implied
here that Chaldea did not then ex
tend so far north as to include Haran.
When his father was dead. But
his father Terah died at the age of two
hundred and five (Gen. 11 : 32), and in
Gen. 11 : 26 it is said that "Terah
lived seventy years and begat Abram,
Nahor, and Haran," and in Gen. 12 : 4
that Abram was seventy-five when he
came forth from Haran. This would
make Abraham's departure to have
been sixty years before Terah's death.
This difficulty is readily removed by
supposing that Abram was not the old
est son, but the youngest, and named
first because of his importance in
Hebrew history. Such is the view of
some Jewish writers. Similarly Shem
is mentioned first among Noah's sons,
(Gen. 6:32), yet Japheth was the old
est. (Gen. 10: 21; 9: 24.) This explanation
would make Terah one hundred and
thirty years old when Abram was born.
This agrees well with the Jewish tradi
tion that Sarah, Abram's wife, ten
years younger than he, was his niece.
the daughter of Haran ; and also with
the marriage of Isaac with Rebecca,
Nahor's granddaughter, through Beth-
uel, the eighth son of Nahor. (Gen. 22: 23.)
He removed him. He, that is, God,
caused him io remove into this land by
renewing the command. Thus Stephen
continues to recognize the God of glory
(ver. 1) as behind Abram, directing him.
5. None inheritance . . . not so
much as to set his foot on— not even
afoot breadth. How does this agree
with his purchase of the field and cave
of Machpelah at Hebron ? Meyer ex
plains that this " refers only to the first
period of Abraham's residence in
Palestine before the institution of cir
cumcision (ver. 8) while the purchase of

[Oh. VII.

THE ACTS.

97

promised that he would give it to him
for a possession, and to his seed after him,
6 when as yet he had no child. And God
spake on this wise, ' That his seed should
sojourn iu a strange land ; and that they
should bring them into bondage, and
entreat them evil y four hundred years.

7 And *the nation to whom they shall be
in bondage will 1 judge, said God; and
after tl at shall they come forth' and
8 a< serve me in this place.' b And he gave
him the covenant of circumcision ; ° and
so Abraham begat Isaac, and circumcised
him the eighth day; dand Isaac begat

J Exod. 12:40; Gal. 3 : 17. ¦ Exod. ch. 7 to ch. 14; Ps. 130 : 10-15. « Exod. 3 : 12. ° Gen.
17 : 9-14. « Gen. 21 : 2-4. « Gen. 25 : 21-26.

the field falls much later." Abraham,
however, received no inheritance and
he purchased none, but only a burial
place. (Gen. 23:20.) Yet God promised
the land to him and his descendants
when he had no child. Ishmael was
not born, and Isaac till after Abram
had sojourned in Palestine twenty-five
years. (Gen. n -. 1,25 j 21 : 5.) Thus the
strong faith of Abram, both for the
child and the inheritance is implied,
and that both of these were the free
gift of God. And this great promise
and this great faith were while Abram
was yet uncircumcised. (See Paul's
reasoning in Rom. 4 : 9-12 ; Gal. 3 :
15-19.) 6. God spake on this wise. To
Abram (Geu. 15 : 13, 14) and to Moses —
last clause in next verse (Exod. 3:17),
quoted freely from the Septuagint Ver
sion. Stephen's language implies that
he does not quote exactly. Four
hundred years— a round number,
about that time. From the birth of
Isaac to the departure of the children
of Israel from Egypt was four hundred
and five years. In Exod. 12 : 40, the
sojourning of Israel in Egypt is said to
have been four hundred and thirty
years, and Paul, in Gal. 3 : 17, makes
the entire period between the arrival
of Abram in Canaan to the giving of
the law, in round numbers, to be four
hundred and thirty years. A very old
solution regards the four hundred and
thirty years in Exod. 12 : 40 as includ
ing the previous residence in Canaan as
well as that in Egypt, as follows:
from the promise to the birth of Isaac,
twenty-five years ; from the birth of
Isaac to that of Jacob, sixty years.
(Gen. 25:26.) Jacob was one hundred
and thirty years old when he went
down into Egypt. The time in Egypt,
two hundred and fifteen years, making a
total of four hundred and thirty years.
So Josephus in Antiq. ii. 15 : 2. The
G

Septuagint Version and the Samaritan
text follow the same computation.
Josephus in another place (Antiq. ii.
9 : 1) speaks of the Israelites spending
four hundred years in Egypt, which
would seem to imply that there were
two ways of stating the time, and that
Josephus did not regard one incon
sistent with the other.
7. To the quotation from Gen. 15 :
14, Stephen adds, and serve me in
this place — which is implied in the
promise, that Abraham's descendants
would on their return to possess the
land serve God who gave it to them.
The language, however, is a free quota
tion and application of Exod. 3 : 12,
" Ye shall serve God upon this mount
ain," referring to the worship which
should be offered in the vicinity of
Mount Horeb. But Stephen looks
beyond Horeb and views the worship
and service of God in the returned
Israelites in Canaan, which could be
traced back to Horeb where it had been
renewed and enhanced. To Stephen's
audience, who were well acquainted
with these facts, various thoughts would
be suggested, such as the strong faith of
Abraham upon a promise which was to
be fulfilled under such circumstances,
and so many hundred years after ; the
service of God not confined to any one
place since Abraham and his descend
ants were' sojourners ; and not exclu
sive, since Abraham had been called
from among idolaters (Josh. 24: 2), and as
yet was uncircumcised.
8. Stephen passes over fifteen years
of Abraham's history, during which
time Ishmael had been born, and had
grown to a lad of thirteen years. And
after this long walk of faith, twenty-
four years siuce Abraham came to
Canaan, God gave him — being an
act of free grace on God's part — the
covenant of circumcision — the in
stitution or arrangement of which

98

THE ACTS.

LCh. VII.

Jacob ; and • Jacob begat the twelve patri
archs.
9 f And the patriarchs, moved with envy,
sold Joseph into Egypt; shut God was
10 with him, and delivered him out of all
his afflictions, h and gave him favour

and wisdom in the sight of Pharaoh,
king of Egypt. ; and he made him gov
ernor over Egypt and all his house.
11 'Now there came a dearth over all the
land of Egypt and Cbanaau, and great
affliction ; and our fathers found no

« Gen. 29 : 81, etc. ; 30 : 5, etc. ; 35 : 18, 23-26. ' Gen. 37 : 4, 11, 18-20, 28 ; l>6. 105 : 17., g Gen.
39 : 2, 21, 23. « Gen. 41 : 37-46 ; 42 : 6. 1 Gen. 41 : 54-57.

circumcision was the sign. (Gen. n . io,
ii; Rom. 4: n.) And so — in accordance
with the covenant God gave a son to
Abraham, even Isaac, and Abraham
complied with the covenant which was
obligatory upon him, and circum
cised Isaac the eighth day. (Gen.
21 : 4.) In the covenant God promised
to make Abraham the father of many
nations, and required of Abraham and
his descendants the observance of the
rite of circumcision. And Isaac
begat Jacob, etc. Literally, And
Isaac, Jacob, and Jacob the twelve
patriarchs, meaning, And Isaac begat
and circumcised Jacob, and Jacob begat
and circumcised the twelve patriarchs.
The covenant of circumcision is the
prominent thought and circumcised the
emphatic word. Thus Stephen notices
the change that God made in the out
ward condition of his chosen people, in
which they continued for hundreds of
years before the giving of the law, in
dicating also that the promise and the
rite were not dependent on the law.
(G>i. 3:15-18.) Thus also, so far from
blaspheming, Stephen reverently recog
nizes this divinely appointed rite.
9. Stephen passes to the next import
ant change in the condition of the
chosen people, their going into Egypt,
resulting from the sale of Joseph
thither. (Gen. 37: 28.) Moved with
envy — an envious jealousy. This is
the first sin noticed by Stephen, sug
gestive of the many sins of Israel that
followed. But, rather and, running
parallel with the envy and hatred of
the patriarchs, his brethren — God
was with him — as his protector and
preserver. Here begins a parallel be
tween faithful leaders and unfaithful
people. Stephen has in view the simi
lar malicious treatment of Jesus, the
Immanuel, God with us (Man. 1 : 23) ; and
in the ill-used Joseph and the rejected
Moses, both of whom enjoyed the favor
and presence of God and became the

deliverers of the people, he sees types
of Christ. This best explains why he
devotes so much space to them.
10. This verse explains how God
was with Joseph. The account is given
in the forty-first chapter of Genesis.
Gave him favor and wisdom in
the sight of Pharaoh — through his
power in interpreting dreams and man
aging the affairs and finances of Egypt.
Pharaoh said to Joseph, " There is none
so discreet and wise as thou art." (Gen.
41:39.) Pharaoh — a common title of
the ancient sovereigns of Egypt, signi
fying the king, similar to the " Cffisars "
of Rome or "the Czar" of Russia.
Governor over Egypt — viceroy or
prime minister. And all his house,
lord chamberlain, holding the second
position in the royal household. Thus
in civil affairs and the family he was
second only to Pharaoh, and practi
cally the ruler of the land. What a
forshadowing did Stephen doubtless see
of the exaltation of Jesus at the right
hand of the Father !
11. How Joseph became the means
of bringing his whole family to Egypt.
A dearth — still common in the East.
For famines in Canaan, see Gen. 12:10:
21 : 6. These were owing to failures in
the autumn and spring rains. In
Egypt famines are generally owing to
a deficiency in the rise of the Nile and
to drying winds. All of these causes
probably united in Canaan and Egypt
in the days of Joseph. (Gen. 41 .54-57.)
In A. D. 1064-1071 there was a seven
years' famine in Egypt of terrible
severity. (Compare Stanley's Jewish
Church, 'Lecture IV.) Our "fathers —
Stephen thus recognizes with his hear
ers relationship and sympathy. Sus
tenance — literally, fodders in the
plural, here doubtless meaning the
various kinds of necessary food for
both beast and men. "A scarcity of
fodder, to which especially belong the
want of cereal fodder, is the most

Ch. VII.]

THE ACTS.

99

12 sustenance. k But when Jacob beard
that there was coin in Egypt, he sent
13 out our fathers first. l And at the t-econd
time Joseph was made known to his
brethren ; aud Joseph's kindred was made

14 known unto Pharaoh. mThen sent Jo
seph, and called his father Jacob to him,
ano n all his kimlred, three-score and tif-
15 teen souls. °So Jacob went down into
16 Egypt, P aud died, he, aud our fathers, and

' Gen. ch. 42 to ch 45.

1 Gen. 45 : 4, 16. » Gen. 45 : 9, 27. » Gen. 46 : 27; Deut. 10 : 22.
o Gen. 46 : 5. P Gen. 49 : 33 ; Exod. 1 : 6.

urgent difficulty, in the failure of crops,
to the possessors of large herds of cat
tle." (Meyer.)
12. Heard that there was corn
— rather grain, doubtless referring par
ticularly to wheat for which Egypt
was noted in the ancient world. It
was the principal granary of Rome in
apostolic days. (27 : 6, 38 ; 28 : 11.) First
visit, recorded in Gen. 42 : 1 f.
13. Joseph was made known —
was recognized by his brethren — upon
his saying, " I am Joseph." (Gen 45 : 3.)
Joseph's kindred. His name is
repeated with perhaps patriotic pride,
and also emphasizing him as the chief
among his brethren, on whom they
were dependent. Instead of kindred
some would translate race, as in ver.
19 ; 4 : 36. But family seems better as
in 4 : 6 ; 13 : 26. (See Thayer's Lex. of
N. T.) Made known to Pharaoh.
His race was already known to Pha
raoh. (Geu.4i:i2.) His particular fam
ily now became known to him, his
brethren with Joseph, and his father
still alive in Canaan. (Gen. 45 : 16-20.)
No one of the brethren was presented
to Pharaoh till afterward. (Gen. 47 : 2.)
14. His kindred — his relations
collectively and personally. Three
score and fifteen souls — seventy-
five. According to the Hebrew text of
Gen. 40 : 27 ; Exod. 1:5; Deut. 10 : 22,
the number is seventy. But in all of
these places the Septuagint Version
has seventy-five. In the latter version
Gen. 40 : 27 has the interpolation,
" And the sons of Joseph born to him
in the land of Egypt were nine souls,"
which may include the five sons of
Ephraim and Manasseh afterward born
to them. (Num. 26 : 28-37.) These nine
added to the sixty-six of Jacob's
household that came down into Egypt
(Gen. 46 : 26) make seventy-five. Ste
phen's statement accords with the
Greek Version of the Old Testament of
this day ,and doubtless with the popular
understanding of the narrative at that

time. We need not regard his state"
ment as an error. It does not contra"
diet the Hebrew text, but simply adds
certain members of Joseph's family
not included in the original reckoning.
Another way of harmonizing the two
statements is to regard the seventy-five
to be the number of persons actually
sent for. Stephen may have included
the wives that came down into Egypt.
In that case Joseph and his family
would not be included, and Judah's
wife was dead ; and probably Simeon's
wife also, for his youngest son was
born of a Canaanitish woman. Thus
the nine wives added to the sixty-six
descendants of Jacob would give the
number required.
15,16. So, etc., rather, And Jacob,
connecting this verse with the preced
ing in'a continuative narrative. And
were carried over, etc. — and were
removed to Shechem, a city of great
antiquity, located in the valley between
Mounts Ebal and Gerizim, about seven
miles south of Samaria. The Old
Testament records that Jacob was
buried at Machpelah (Gen. 50:1-14) and
that Joseph's body was embalmed and
carried out of Egypt and buried at
Shechem. (Ex-d. 13 : io : josh. 24:32.) Noth
ing is said of the burial of the other
sons of Jacob. (Exod. 1:6.) Stephen's
account may be regarded as supple
mental. Josephus says the sons of
Jacob were buried at Hebron ; but
Rabbinical traditions say that they
were buried in Shechem. Jerome, who
died at Bethlehem, A. D. 420, says that
the tombs of the twelve patriarchs
were to be seen at Shechem in his day.
Jacob and his sons may all have been
buried at first at Hebron, and after
ward removed to Shechem. Or were
carried over may refer .only to the sons
of Jacob who were buried in Shechem.
The Revised Version renders, They
were carried over, etc. The mention of
the burial of the patriarchs in hated

100

THE ACTS.

[Ch. VII.

°. were carried over iDto Sychem, and laid
in 'the sepulchre that Abraham bought
for a sum of money of the sons of Em-
mor the father of Sychem.

17 But when "the time of the promise
drew nigh, which God had sworn to
Abraham, Ube people grew and luulii-
18 plied in Egypt, till another king arose,

l Exod. 13:19; Josh. 24:32.

* Gen. 22 : 9-20 ; 33 : 19.
Ps. 105 : 24, 25.

• Gen. 15 : 13. < Exod. 1 : 7-12;

God's people in their burial are not
limited to any particular place, and
that Samaria had been and might be
the abode of God's children.
The sepulchre that Abraham
bought, etc. The rest of this verse
has given much difficulty. Here it is
stated that Abraham bought the tomb
of the sons of Hamor in Shechem, but
in Gen. 23 : 15, it is said that Abraham
bought the cave of Machpelah at
Hebron of Ephron the Hittite, and in
Gen. 33 : 19, it is said that Jacob
bought the field at Shechem, which
afterward became a burying place.'
(josh. 24: 32-) Some think that an error
had crept into some early manuscript,
and that the name Abraham in some
way had been substituted for that of
Jacob. Or, that neither name was in
the original manuscript, and that it
read, " in the tomb that one bought,"
etc., and some officious transcriber,
thinking the verb needed a nominative
case, put in the name Abraham. Others,
however, believe that Abraham pur
chased or acquired a piece of ground
at Shechem, on which he built an altar.
(Gen. 12 : 6, 7.) This for many years was
occupied by others, but was recovered
by Jacob, perhaps by force (Gen. 48:22),
and more land purchased and an altar
built. (Gen. 33 : is.) That the sons of
Hamor appear in both purchases affords
_. no serious difficulty, since five hundred
years later we find the same name con
nected with Shechem. (Judg. a : 28.)
Either of the above suppositions ex
plains the difficulty. We cannot sup
pose that Stephen, Luke, or Paul could
nave been ignorant of the facts in the
case. Stephen passed rapidly over
history familiar to his hearers, leaving
much to be supplied in their own
minds. To us who know so little of
these events, it is not strange that
there are things hard for us to explain.
The trouble is in our ignorance, not in
Stephen or those who heard him.
Thus far Stephen has shown great

adroitness in his answer to the high
Eriest's question. Tracing the early
istory of their race, and using almost
the exact words of the Scriptures, he
indicates his reverence for God, his
brotherhood with the Jewish people,
and his regard for their institutions.
His words also are suggestive of the
spirituality and universality of the
worship of God, and of the changing
forms and circumstances in which at
different times and places it may be
offered. 17-43. How the Promise was
Fulfilled under Moses; the
Treatment he Received, (exoii. 1 :
7, 8, 22 ; 2 : 11-1 4 ; 3 : 2-10 ; 7 : 3, 4. ) God faith
fully fulfills his promise, though the
people are slow to believe him. The
rejected one became the leader and the
deliverer of Israel. God protected Moses
in infancy, and, after years of provi
dential guidance and training, appears
to him in the wilderness, commissions
him as a ruler and redeemer, and for
forty years gives him success in his
leadership. Yet Israel was disobe
dient to Moses and God.
17. Stephen passes from the times of
Joseph to those of Moses. As in the
past, God is not confined to outward
forms, or times, or places of worship.
But when, etc., But as or in propor
tion as the time of the promise drew
near, implying a progressive increase
of the people, in numbers and influence,
and consequently in power. They
increased more and more rapidly.
Which God had sworn — according
to the oldest and best manuscripts,
which God had declared lo A braham.
(Gen. lo: 13.)
18. The sentence of preceding verse is
completed in this. Till. The Israelites
were continuing to increase when this
king arose, and when he endeavored to
put a stop to it. Another king—
another kind of king, another dynasty.
Josephus says that the crown had now
come into another family," and that the

Ch. VII.]

THE ACTS.

101

19 which knew not Joseph. The same
dealt sublilly with our kindred, and evil
entreated our fathers, uso ibat they cast
out their young children, to the end they
might not live.
20 x In which lime Moses was born, and
3 was exceeding fair, and nourished up in

21 his father's house three months : and
* when he was cast out, Pharaoh's daugh
ter took him up, and nourished bim nfor
22 her own son. And Moses was learued in
all the wisdom of the Egyptians, aud was
b mighty in words and in deeds.
23 °Aud when he was full forty years

» Exod. 1 : 22. » Exod. 2:2. J Heb. 11 : 23. ¦ Exod. 2 : 3-10.
24 • 19. « Exod. 2 : 11-15; Heb. 11 : 25.

» Heb. 11 : 24. b Luke

Egyptians had " forgotten the benefits
they had received from Joseph."
(Antiq. ii. 9, 1.) Westcottand Hort, fol
lowing some of the oldest manuscripts,
read, another king over Egypt. Knew
not Joseph — who had never seen or
known Joseph, and was partially or
wholly ignorant of the great benefit of
his public services. This might arise
from the change of dynasty, the length
of time that had intervened since
Joseph, and the indifference of this king
to those of a former dynasty. (E«..d. l : 8.)
Olshausen, Hackett, and some others,
however, take a Hebraistic meaning of
the word, and render who did not regard
the merit of Joseph, was indifferent to
his memory and services. (i Thess. 4 : 12 ;
Sept. Gen. 39: 6.)
19. Dealt subtil el y, craftily with
our race, by enslaving them and de
stroying the male children through the
midwives and the Egyptians. (Exod.
1.8.22.) Evil-entreated, oppressed
our fathers so that, rather, that they
might cast out or expose their infants,
in order that these might not be pre
served alive. The king of Egypt hoped
by bitter oppressions to cause the Israel
ites to destroy their own children. But
in this he failed ; and hence he com
manded that all the Hebrew male chil
dren should be destroyed at birth, or
cast into the Nile ; and this was to be
executed by his Egyptian subjects.
(Exod. 1: 22.) The rendering so that is
less accordant with the Greek and with
history. There is no evidence that the
Israelites voluntarily destroyed their
own children. If so, why the com
mand of the king to murder them?
(Exod. 1 : 16.)
20. In which time, or season, of
oppression, very probably when at its
height. Was exceeding fair— liter
ally, fair lo God, God being judge.
This is a form of a Hebrew superlative.
Thus in Hebrew we read of "the

mountains of God,'' and " the cedars of
God," indicative of lofty mountains
and towering cedars. The Septuagint
(Jonah 3: 2.) calls Nineveh a city "great
unto God," that is, an exceeding great
city. Both Josephus and Philo relate
the traditions regarding the superlative
beautv of the child Moses. (Antiq. ii.
9, 7, and Philo, Vit. Mas. i. p. 604.)
'il. When he was cast out, or
exposed. Took him up — took him up
for herself as her own, implying that
she adopted him, an idea brought fully
out in the next clause : and nourished
him for herself as a son.
22. And Moses was learned —
rather, was instructed. It is not Moses'
proficiency, but his education, that is
here mentioned. Stephen does not de
rive this from the Old Testament, but
from tradition. The adopted son of
Pharaoh's daughter would surely be
educated in the learning of the country.
Concerning the wisdom of Egypt, see
1 Kings 4 : 30 ; Isa. 19 : 11-13. The
Egyptians cultivated mathematics, na
tural philosophy, and medicine, gave
attention to astronomy, chemistry, ge
ometry, anatomy, and surgery, and
were skilled in manufactures, architec
ture, sculpture, painting and music.
Mighty in word — rather, according
to the best reading, mighty in his words
and deeds. Moses was indeed inferior
to Aaron in mere fluency, and he dis
trusted his own ability, but he excelled
in thought and matter, as his recorded
discourses show. (See Deut., especially
ch. 27-33.) Tradition makes Moses an
inventor of boats, and engines for build
ing, and instruments of war. Josephus
relates that when the Ethiopians in
vaded Egypt, Moses was the general of
the army which defeated them. (Antiq.
ii. 10.)
23. When he was full forty
years old. His age is not given in
Exod. 2 : 11. The Old Testament sim-

102

THE ACTS.

[Cir. VII.

old, it came into bis heart to visit his
24 brethren tbe children of Israel. And
seeing one of them suffer wrong, he de
fended him, and avenged hitu tbat was
25 oppressed, and smote the Egyptian : for
he supposed his brethren would have un
derstood how tbat God by his hand
would deliver them : but they understood

26 not. d And the next day he showed him
self unto them as they strove, and would
have set them at one again, saying, Sirs,
e ye are brethren ; why do ye wrong one
27 lo another? But he that, did his neigh
bour wrong f thrust him away, saying,
e Who made thee a ruler and a judge over
us? wilt thou kill me, a* ihou didst the

d Exod. 2 : 13.

> Gen. 13 : 8. ' Prov. 9:7. e Luke 12 . 14.

ply states that he was eighty years old
when he stood before Pharaoh (Exod. 7:7),
and one hundred and twenty when he
died. (Deut. 34:7.) Stephen divides the
life of Moses into three equal periods of
forty years (Ter. 30, 36), which agrees with
Jewish tradition and current belief.
It came into his heart. (See the. x-
pression in Jer. 3 : 16 ; 32 : 35.) "It might
seem to have come casually into Moses'
mind, and yet Moses was divinely
impelled." (Bengel.) (s.e net.. 11:24.)
To visit his brethren — to look after
them, in order to sympathize with and
help them. The verb here used is a
very expressive one. (15: 14; Luke 1 : 78;
Muit. 25 : 36 ; James 1 : 27.) " Comparing the
language here with that of Luke 1 : 68
and Heb. 2 : 6, we may see how Moses
was a type of Christ and how Christ
was a prophet like unto Moses (3.22),
like him leaving a royal court and
going out to look after and to redeem
those whom he was not ashamed to call
brethren. (Heb. 2:11.)" (Abbott.)
24. Wronged — unjustly treated
with blows. (Exod. 2: 11.) Avenged
the wrong, vindicated the right. Him
that was oppressed, being over
come and wearied out (2 eter2:7), and
almost ready to die ; very probably suf
fering, according to an old opinion,
from one of Pharaoh's taskmasters.
Smote the Egyptian so that he
killed him. (Exod. 2:12.) Moses deter
mined boldly to espouse the cause of
God's people, renouncing the advan
tages of his rank among the Egyptians.
(Heb. 11:25,26.) He had doubtless been
taught his descent and about Israel's
God by his mother. (Exod. 2 : », 10.)
25. For he supposed, etc — ra
ther, And he was thinking that his
brethren understood that God, by his
hand, was giving salvation, or deliver
ance to them, this very act being the
beginning of it. But why did Moses
thus think ? Probably (1) because the

time of deliverance promised to Abra
ham and predicted by Jacob and Joseph
drew nigh. These promises had doubt
less been handed down from generation
to generation. (2) Because of his provi
dential deliverances and guidance thus
far. His own convictions were so deep
and clear that he was to be their deliv
erer that he thinks it must be clear to
them. (3) Because of his rank and po
sition at the royal court, which gave
him speeial advantages, and might re
mind them of Joseph. But notwith
standing the many circumstances and
providences pointing to Moses as Israel's
deliverer, Stephen adds, But they
understood not. So the Jews un
derstood not that Jesus was the Christ
when he came, notwithstanding the
many things that proved him to be the
Saviour foretold by the prophets. (John
1 : 10, 11.) Notice how Stephen uses the
word salvation, suggestive of the salva
tion which he preached through Jesus.
26. Nor was this all ; but Moses was
rejected the following day, when he
showed himself suddenly, in the
character of a leader and deliverer,
to them as they strove, quarreling.
Two Israelites. (Exod. 2:13.) Stephen is
brief, since the circumstances were fa
miliar to all. Would have set them
at one again, constrained them by
exhortation, urged them to be at peace.
Moses appears to have stopped their
strife, at least momentarily. Sirs, or
men, ye are brethren; hence ye
should not fight; your relationship
makes it a greater wrong and more un
seemly than if you were of different
nationalities, (sec Gen. 13 : 8.)
27. But he that did his neigh
bor wrong — he who was wronging his
neighbor, showing that he was not
reconciled, and that the other was act
ing on the defensive. Neighbor, one
by race a brother. Thrust'him, that
is, Moses, away, repelling and repu-

Ch. VII.]

THE ACTS.

103

29 Egyptian yesterday? hThen fled Moses
at ibis saying, and was a stranger in the
land of Aladian, where he begat two sons.

30 * And when forty years were expired,
there appeared to him in the wilderness
of mount tiina an angel of the Lord iu a

» Exod. 2 : 15, 22 ; 4 : 20 ; 18 • 3, 4.

i Exod. 3 : 1-10.

diating him as one having no right or
authority to interfere. Who made,
appointed, thee a rnler in general, or
a judge in particular over us? The
question demands a negative answer,
and was thus an emphatic rejection of
the claims of Moses. This appears to
represent the general feelings of the
Israelites toward him. They understood
his claims, but not God's intention con
cerning him, and rejected him. So
the Jew understood not, and rejected
Christ's authority, (s ¦ n ; 13 : 46.)
28. Wilt thou, etc. Thou will
not surely put me out of the way like
as thou didst, etc. — insinuating his
knowledge of what Moses had done
and perhaps his secret manner of
doing it. (Exod. 2:12.) So far from
acknowledging the authority of Moses,
this Israelite accuses Moses of lawless
violence and murder. So Jesus was
counted among transgressors. ( i<a. 53 :
8,9.) Thus Stephen is preparing the
way for showing that in their rejection
of Christ they were but following the
steps of their fathers, always resisting
the Holy Spirit, (ver. 51.)
29. Then fled Moses at this
saying — finding that his own people
did not accept him as their leader, and
that the facts had come to Pharaoh's
ears, who sought to slay him. (Exod.
2: 19.) " Pharaoh's court was, of course,
no longer a home for the patriot, who
loved his own oppressed people better
than the splendid future of an Egypt
ian prince. (Heb. 11:25)" (DR. J. S.
Howson.) His expectations of leader
ship were blasted, and during an exile
for forty years, enduring the hardships
of a humble shepherd, the early con
viction that he was to be the appointed
deliverer of his people faded quite away
from his mind. But his youthful am
bition and self-confidence were checked,
and he was taught that meekness which
was ever afterward his marked charac
teristic. (Num. 12:3.) At the first Moses
undertook to deliver (Exod. 2 : 12) and he
expected the Israelites to receive him
with gratitude. But afterward God

declares himself to be the deliverer,
and Moses his agent (Exod. 3 : 8-10), who
undertakes it with humility and self-
distrust. And was a stranger —
became a sojourner, like the patriarchs,
without a permanent home or country.
The land of Midian — named after
one of the sons of Abraham by Keturah
(Gen. 20:1-4), by whose descendants it
was inhabited. They were a wandering
people inhabiting the Sinaitic penin
sula, reaching from the wilderness of
Sinai on one side to the territory of
Moab on the other, Begat two sons
— Gershom and Eliezer. (Exod. 3: 22; 4:
25, 26; 18: 2-4.)
30. Forty years having passed,
according to the current tradition of
the Jews. (See on ver 23.) Inthewil-
derness,or desert, of mount Sinai.
He " came unto the mountain of God
unto Horeb." ( xod. s:i.) In the Old
Testament both names are used of the
same locality ; in the New Testament
only Sinai occurs. Horeb appears to
designate the whole mountain range;
Sinai, the particular mountain from
which God gave the law. An angel
of the Lord. The highest critical
authorities omit of the Lord. In Exod.
3:2, it is " the angel of Jehovah," a
manifestation of God himself, espe
cially of the second person, the Logos.
He is also called " the angel of his
presence " (i»». 63 : 9), " the angel of the
covenant" (Mai. 3:i), and he speaks as
God himself (ver. si; Exod. 3 :r,). Com
pare Exod. 13 : 21 with 14: 19. In his
great brevity Stephen simply says an
angel, but since he appropriates the
titles of God (ver. 32), he must be no less
than " the Son of God," since God will
not give his glory to another." (isa. 42 :
8; 48: 11.) In a flame of fire, or fiery
flame, symbol of the divine presence.
It was not natural fire, for it did not
consume the bush, but the supernat
ural light Of God's glory. (Exod. 19 : 18;
Isa. 6:4; Ezek. 1:4; Eev. 1:14.) In Of a
bush — a thorn or bramble bush, out of
the midst of it. The whole phrase is
equivalent to a flaming burning bush.

104

THE ACTS.

[Ch. VII.

31 flame of fire in a bush. When Moses saw
it, he wondered at the sicht ; and as he
drew near to behold it, the voice of the
32 Lord catue unto biin, saying, k'lam the
God of thy fathers, the God of Abraham,
and the God of Isaac, and the God of
Jacob.' Then Moses l trembled, and durst
33 not beho d. m lhen said the Lord to
him, Put off thy shoes from thy feet : for
the place where thou stand* st is holy

34 ground. I have seen, I have seen the
affliction of my people which is in Kgypt,
and I have heard their groaning, and
nam come down to deliver them. And
now come, I will send thee into Eyypt.
35 'I his Moses whom they refused, saying,
'Who made thee a ruler and a judge?'
the same did God send to be a ruler and
a deliverer °by tbe hand of the angel
which appeared to him in the bush.

* Matt. 22 : 32 ; Heb. 11 : 16.

1 Judg. 6 : 22; 13 : 22; Isa. 6 : 5.
!. ° Exod. 14 : 19 ; Num. 20 : 16.

¦ Josh. 5 : 15. ¦> Isa.

31. To behold. Moses drew near
lo observe more closely the sight, what
it could be. The voice of the Lord
— of Jehovah. (Exod. 3 : 3, 4.) From this
and the declaration in the next verse it
is evident that it was the angel of
Jehovah, the divine Son, the Revealer
under both the Old and the New Dis
pensations. 32. Some of the oldest manuscripts
omit God before Isaac and Jacob,
making the form the same as in 3 : 13.
Christ deduces the doctrine of a future
life from these words (Man. 21 : 32), indi
cating that the patriarchs were still
living, one day to be reunited with
their bodies. Then Moses trembled
and durst not behold, observe, con
template it, which he was proposing to
do. (ver. si.) Hence the Improved
Bible Union Version translates, Dared
not consider it. " And Moses hid his
face, for he was afraid to look upon
God." (Exod. 3:6.)
33. In the account in Exodus this
verse is brought in before the preceding
one. In his hasty survey Stephen
simply adds this command also. Not
Then, hut And the -Lord said unto
him : Put off, etc. Loose the san
dals from off thy feet — a mark of rever
ence in the East in the presence of a
superior. The. priests officiated bare
foot in the tabernacle and the temple.
Mohammedans always enter their
mosques with naked feet. Founded
probably on the idea of putting off all
impurity, to which the feet are peculi
arly exposed in walking. (Josh. 5 : 15.)
Is holy ground— because of the pres
ence of Jehovah. This was five hun
dred years before the temple was built,
and the fact shows that God was not
confined to place in the manifestation
of his presence. Thus Stephen grad

ually and incidentally brings to view
the great doctrine of spiritual worship.
34. In this verse Stephen completes
his account of God's call and commis
sion of Moses. It is a partial quotation
of Exod. 3 : 7-10. I have seen, etc. —
literally, Seeing I saw, an emphatic
expression, surely I saw, so also I heard.
. . . I came down. God is presented,
after the manner of men, as having
come down from heavan to attend to
the matter. From his throne he saw
the oppression of his people, and heard
their groanings and sighing for relief,
and he came down to see as it were for
himself, his presence being manifested
in the burning bush, and his purpose
was to deliver his people from their
oppressors, and lead them to the land
of promise. Four hundred years had
passed, and the time of fulfillment of
God's word was at hand. He commis
sions Moses and sends him into Egypt.
35. With this verse Stephen begins
an application with reference to Moses,
as a type and predictor of the Messiah.
Two parallels become more apparent:
that between Moses and Jesus, with a
careful withholding of the name of the
latter; and that between disobedient
Isratl of Moses' day and of Stephen's
day. This Moses. The demonstra
tive pronoun this is very emphatically
used four times at the beginning of this
and the next three verses. Whom
they refused — rejected ; the one man's
act representing the spirit of the nation.
He who was rejected as a ruler and
judge is commissioned by God as a
ruler and a deliverer— a redeemer.
The last word is carefully chosen, sug
gestive of Jesus as the ra'nsomer. This
noun is only found here ; but the verb,
to redeem, from which it is derived, is
found in Luke 24 : 21 ; Titus 2 : 14; 1

Ch. VII.]

THE ACTS.

105

36 Pile brought them out, after that he had
q shewed wonders and signs in the land
of Egypt, and in the Red Sea, ' and in
37 the wilderness forty years Ibis is that
Moses, which said unto the children of
Israel, * A Jfrophet shall the Lord your

God raise up unto you of your brethren,
. like unto me ; him shall ye hear.' 8 This
is he, that was in Ihe chinch in the wil
derness with Uhe angel which spake to
him in the mount ama, and with our
fathers: u who received the lively x oracles

p Exod. 33 : 1. « Exod. ch. 7 to eh. 14. ' Exod. 16 : 1, 35 ; Neh. 9 : 12. ¦ Exod. ch. 19.
« Gal. 3 : 19 ; Heb. 2:2. » Deut. 5 : 27, 31. * Rom. 3:2; 9:4.

Peter 1 : 18, and its allied noun redemp
tion in Luke 1 : 68 ; 2 : 38 ; Heb. 9 : 12.
By, with, the hand of the angel —
with the guidance and helping power
of the uncreated angel, the Son, who
appeared to him in the bush.
Moses became a rescuer of a nation
from a nation, and through the giving
of the law, with its types, shadows, and
precepts, he brought to them a personal
salvation (ver. 25) through him, of whom
he himself and his teachings were a
type and a prophecy.
30. He brought them out —
rather, This same one did bring them
out. Thus he executed the commission
which he had received of God. After
that he had shewed — better, having
wrought wonders and signs (2:22) both
before and after going forth out of
Egypt. Dr. Hackett notes "that the
participle here expresses an accompany
ing act, . . . since the leading forth
formed a general epoch with which the
associated events, whether historically
prior or subsequent, could be viewed
as coincident in point of time." The
language was suggestive to Stephen's
hearers, that there had been lately one
who had done many mighty works
among them, by whose power also the
aposties, and he himself, had wrought
miracles. («:>'.) The Red Sea— the
Indian Ocean with its two gulfs, the
Persian and the Arabian. In the New
Testament (only here and in Heb. 11 :
29) it is applied to the Arabian gulf
lying east of Egypt and Nubia, about
fourteen hundred miles long and two
hundred miles wide at its widest point.
Through its northern extremity the
Israelites passed. (Exod. 14.21,22.) The
forty years of these wonders and
leadership would also suggest the dis
obedience and hardness of heart of the
children of Israel.
37. This was that Moses— who
was not only a type, but also a predictor
of the Messiah. A prophet shall

the Lord your God raise up., (see
0113:22; Deut. 18: 15.) Stephen and his
hearers were agreed in referring this
prophecy to the Messiah, and they
knew that he and the disciples held
that it was fulfilled in Jesus. Stephen
leaves much unsaid, here and all
through his speech, making silent ap
plications to be drawn by his hearers
from the facts presented and his man
ner of putting them. They could not
accuse him of blaspheming Moses since
he revered Moses and followed him
whom Moses foretold ; but they them
selves in rejecting Jesus were dishonor
ing Moses, (juim s ; 46, 47.) Him shall
ye hear — the omission of this by the
highest critical authorities is in har
mony with Stephen's brevity, which
could easily be supplied by his hearers.
And perhaps the very omission of this
clause was suggestive to them that they
were not the hearers, but the rejectors
of him who, like Moses, was a prophet,
lawgiver, mediator, and founder of a
new order of things.
38. This is he who was signally
favored of God by intimate intercourse
and association, the receiver and giver
of the law. The high position and
dignity of Moses is presented in this
verse in contrast with the disobedience
of the people in the next verse. In the
church, in the congregation, in the
wilderness — not a church in the
New Testament sense, but the congre
gation of the Israelites gathered for a
sacred purpose, here referring espe
cially to the gathering of the people be
fore Mount Sinai when they received
the law. (Exoti. 19 ; 17.) See Heb. 2 : 12,
and the Septuagint, Deut. 31 : 30 ; Josh.
8 : 35 ; Judg. 21 : 8 ; 1 Chron. 29 : 1,
where ecclesia is found. (See 00 5: 11.)
With the angel of the covenant
(ver. 30) on the one hand, and with our
fathers on the other hand, between
which parties Moses acted as mediator,
receiving and giving God's communi-

106

THE ACTS.

[Ch. VII.

39 to give unto us. r To whom our fathers
would not obey, but thrust him from
them, zand in their hearts turn back
40 again into Egypt, saying unto Aaron,
' Make us gods to go before us : for as for
this Moses, which brought us out of ttie

land of Etrypt, we wot not what is be-
41 come of bim.' aAnd they made a calf in
those days, and offered sacriliee unto tbe
idol, and rt-joiced iu the works of their
42 own hands. Then bGod turned, and
gave them up t o worship c Ihe host of

J Neh. 9: 16; Ps. 106 : 16. 1 :

¦¦ Exod. 14 : 11, 12. • Exod. 32 : 2-8.
° Deut. 17 : 3 ; 2 Kings 17 : 16 ; 21 : 3.

. 81 : 11, 12 ; Eom.

Cations tO them. (Num. 12 : 7, 8 ; Ueut. 34 : 10;
Gai. 3 : 19.) And this would suggest that
Stephen had uttered no blasphemy
against God or Moses by holding up
Jesus Christ as the mediator between
God and men ; for it accorded with the
divine arrangement iu the past, and
with Moses as the type of the Messiah.
The living oracles — not dead words,
but the living utterances, the divine
words, possessing a divine force and ef
ficacy. (Heb. 4:12. g.-e Deut. 32 : 40, 47; JolHl
6 : 51 ; 1 Peter 1 : 3, 23.) The law is holy, just
and good and given for life (Rom.
7 : 12-14), and the reason why we do not
have life thereby arises from the cor
ruption of human nature. (i.ukeio: 28.)
39. The treatment of Moses here
contrasted with the high honor con
ferred on him by God. To whom
our fathers would not obey, be
obedient. They were not willing to
obey him and submit to his guidance ;
but thrust him from them (ver. 27),
as the unjust Israelites had done forty
years before. Stephen seems to take
special pains to show that a disobedient
and rebellious spirit against God was
no new thing in Israel. As the media
tion of Moses had been contemptuously
refused in a quarrel, so the people re
jected his mediation between them and
God. Turned back again into
Egypt does not refer to any attempt to
retrace their steps, but rather in their
hearts abandoned God, longing for
the mode of life and the idolatrous
WOrshijl of Egypt. (Exod. 32 :l, 4; Neh.
9:18.) They grew weary of the de
mands, restraints, and tests of the wor
ship of Jehovah, and longed for the
license permitted by idolatry. (Exod. 16 :
3: i7:.i; Num. ii : 4.) Their wish to re
turn to Egypt was not till later. (Num.
14:..) 40. This verse shows how the Israel
ites returned back into Egypt in their
hearts : By saying unto Aaron make
Us gods, etc. Yet Aaron made but

one calf. This is best explained by re
garding it as an example of the Hebrew
plural of excellence for the singular, ap
plied to God. The phrase make us gods
is a literal translation of Exod. 32 : 1.
(see Kioii. 32 : s.) This is confirmed by
Neh. 9 : 18. Yea, when they had
made a molten calf, and said : " This
is thy God that brought thee up out of
Egypt." They wished an image rep
resenting the Lord to go before them,
as Jehovah had gone before them in a
pillar of cloud. (Kxod. 13.21.) For in
troduces the reason : This Moses
(spoken contemptuously), our leader,
has disappeared, and we need another
representing God to guide us. We
wot— we know — not what is be
come of him — showing their unbe
lief and loss of confidence in Moses and
God. 41. And they made the image of
a calf, or bullock; one full grown, but
not put into the yoke, in imitation of
the bull Apis, worshiped at Memphis,
or the bull Mnevis, worshiped at He-
liopolis, in Lower Egypt. Mummies
of the sacred bulls are still found
in the catacombs. The Israelites were
tenacious of this symbol of idolatry.
Jeroboam set up a golden calf both at
Bethel and Dan. (1 Kiugsi2 : 28; 2 Ktuge
10 : 29.) In all these cases Jehovah
seems to have been represented, but
under a forbidden form. (nod. 20:4, 5 ;
32: 4.) Rejoiced — made merry, as part
of their idolatrous service. (Exod. 32 : 6:
1 Cr. 10:7.) In the works of their
own hands — of the calf and what
might appertain to it, as the result of
their joint labors. (Exod. 32:6) All re
ligious self-glorification and rejoicing
is of the nature of idolatry.
42. And God turned — withdrew
his favor, and in retribution gave
them up from time to time until the
days of Amos and afterward. (Jo«h. 24 :
10; Isn. 63:10; Rom. 1:28; Acta 14:16.) To
worship the host of heaven. Tha

Crr. VII.]

THE ACTS.

107

heaven ; as it is written in the book of
the Prophets, '0 ye house of Israel, have
ye offered me slain tjea>ts aud sacrifices
by the space of forty years in the wilder-
43 ness? Yea, ye took up the tabernacle of

Moloch, and the star of your god, Rera-
phan, figures which ye made io worship
them : aud I will carry you away beyoud
Babylon.

sun, moon, and stars are so called on
account of their number and order.
This form of idolatry is called Sabaeism
from the Hebrew word meaning host ;
and was common in Chaldea and Phoe
nicia, as well as in Egypt. (Deut. 4 : 19 ; 2
Kings 17:16; I-a. 34:4; 2 Chron. 33:3,5.) To
sustain his assertion Stephen appeals
to Amos 5 : 25-27, quoted mostly from
the Septuagint Version. In the book
of the Prophets — the twelve minor
prophets, of which Amos was one,
reckoned by the Jews as a single vol
ume. Have ye offered to me, etc.
The question in the original requires a
negative answer, Did ye offer, etc. Ye
cannot maintain that ye offered to me
slun beasts and sacrifices forty years in
t le wilderness. Professing to serve
God, they approached him with wrong
motives and a wrong spirit, and so
vitiated their offerings by idolatry as
to render their offerings unacceptable
to God. (Lev. 17 : 7 ; Deut. 32 : 17; Lev. 10 : 1 ;
Num. i6 ; i r.) " This accusation of Amos
was no contradiction of the story of
the Pentateuch, which indeed speaks
of the ordinary daily sacrifices during
the desert wanderings, but what counted
in God's eyes the formal rites and sacri
fices performed by priests under the
immediate influence of Moses, com
pared to the spontaneous offerings
made, and to the service done to the
golden calves, and to the host of
heaven ?" (De. J. S. HowsON.)
43. Yea, rather And, ye took up
the tabernacle of Moloch. The
most natural meaning is that they
carried in procession this tabernacle
similar to that consecrated to Jehovah.
But we cannot suppose that Moses
would have allowed idolatrous proces
sions in the wilderness. Others sup
pose a reference to small shrines simi
lar to those of the Ephesian Diana
(19 24), which the people secretly car
ried about with them and worshiped.
Yet it may be asked, Would God, who
punished the sin of Achan, have passed
over such a secret idolatry among his
people ? Besides, there is no mention

of anything of the kind in the Penta
teuch. It would seem that the propliet
refers to the idolatries which from age
to age had been developed from that
begun in the wilderness by the worship
of the golden calf and other associated
and closely consequent false worship.
(Deut. 32 : 17.) And this view seems to
receive confirmation from the last
clause of this verse; for we can hardly
suppose that the sin in the wilderness
was the cause of the captivity eight
hundred years later, though in connec
tion with other sins in succeeding ages
God might remember that. (Exod. 32 : 34.)
Moloch was the name of the idol-god of
the Ammonites. Its image was a hol
low brazen figure, with the head of an
ox and outstretched human arms. It
was heated from within and little ones
were placed on its arms to.be slowly
burned, while the priests beat drums to
prevent the parents from hearing the
dying cries of their children. Hence
the image was called Tophet from
lophim, drums. (Jer. 7 : si.) Its worship
was forbidden by Moses (Lev. 19 : 21 ; 20 : 2),
but afterward practiced. (1 Kings 11 :7;
jer. 32:35.) The star of your god —
the star image, the image resembling
a star of the god Remphan, or
Rephan, the Coptic name for Saturn,
who was worshiped by the Arabians,
Phoenicians, and Egyptians. The child
sacrifices which were offered at Car
thage to Saturn, as described by Dio-
dorus Siculus, were similar to those
offered to Moloch. Figures or images
which ye made to worship. Thus far
this verse follows the Septuagint Version
of Amos 5 : 26. The Hebrew varies
somewhat and has different readings.
See margin of the Revised Version.
The Septuagint may represent an
ancient and essentially true text. A
tablet lately discovered in Egypt repre
sents a group of gods, two bearing the
names of Rerappu and Keu. The
Hebrew in Amos has the name Chiun,
a-id the Septuagint Raephan ; therefore
Stephen, for unknown reasons, suosti-
tutes the name Bemppu or Remphan.

108

THE ACTS.

[Ch. VII.

44 Our fathers had dthe tabernacle of wit
ness in the wilderness, as he had ap
pointed, speaking ;unto Moses, e that he

should make it according to the fashion
45 that he had seen. f Which also our
fathers that came after brought in with

a Exod. 38 : 21.

•¦ Exod. 26 : 30 ; Heb. 8 : 5. ' Josh. 3 : 11-17 ; 4 : 10, 11.

But Dr. Hackett has well said, " It was
unnecessary for Stephen to correct the
current version ; for he adduced the
passage merely to establish the charge
of idolatry, not to decide what particu
lar idol was worshiped." Both the
Hebrew and the Septuagint end the
verse with beyond Damascus. Stephen
naturally substitutes the actual place
of exile, beyond Babylon. It was
a Rabbinical custom thus to modify and
extend according to historical facts and
actual fulfillment. (Meyer.) Besides
beyond the remoter place was also
beyond the nearer; beyond Babylon
was beyond Damascus.
Thus in regard to Moses, Stephen
shows that so far from blaspheming
him and the law, he held him in the
highest honor as a lawgiver, type, and
predictor of Christ.
44-53. The tabernacle, the temple,
and the prophets. The tabernacle was
not confined to any place, was temporary
and typical of a heavenly and spiritual
worship. The temple was of like
nature, and was not intended to limit
the presence of God. The prophets
had been persecuted by their fathers,
whose spirit his hearers manifested in
slaying the Righteous One, resisting
the truth and disobeying the law.
44. Stephen begins a new section in
his historical argument, that of the
tabernacle and temple, in connection
with which there were changes and
modifications of worship. As he had
been accused of blaspheming the tem
ple, he wisely shows his high reverence
for the sacred places as appointed by
God, and at the same time corrects any
false conceptions of them which the
Jews might entertain. Our fathers
had, etc. Literally, the tabernacle of
witness, or tent of testimony was to our
fathers in the wilderness. It was for
them especially suggestive of its teni- |
porary nature; for the instruction of
the nation, especially suited to their
migratory condition ; and this the peo
ple carried over into the promised land.
It was more commonly called the tent

of meeting (Num. 16 : is), because it was
the place of meeting between Israel or
their representative and Jehovah. It
was also called the tent of testimony
(Exod. 38: 12; Num.l : 50; 17, 18), because it
contained the ark of testimony, in
which were the two tables of the law.
(Exod. 2.: io.) It was a movable struct
ure foi ty-five feet long, fifteen feet wide
and fifteen feet high. It was divided
by a curtain into two rooms, the Holy
Place and the Holy of Holies. In the
first was the table of shew-bread, the
golden candlestick, and the altar of
incense ; in the second was the ark of
the covenant with the mercy -seat above
the ark, and the cherubim of glory
overshadowing the mercy-seat. (Exod.
26 : 33.) As he appointed — as he who
spoke to Moses commanded, on Mount
Sinai. (Exod. 24:12.18.) That he should
make it according to the fash
ion, the pattern, he had seen. (Exod.
25 : 40; Heb. 8:5.) This would give pecu
liar sanctity to the tabernacle, the
image of the heavenly pattern ; but
Solomon's temple, the second temple,
and Herod's temple were patterned
after the tabernacle. At the same time
this would suggest the transitory nature
and subordinate value of the tabernacle
and temple worship, which must in
due time give way to the spiritual wor
ship under the New Covenant of the
Messiah. See this thought developed
in the eighth and ninth chapters of the
epistles to the Hebrews.
45. This verse is difficult to trans
late so as to bring out the main idea,
that the tabernacle which was brought
in with Joshua continued unto the days
of David. With David the epoch of
the temple worship began to dawn.
The following rendering brings out the
leading thought : Which tabernacle
our fathers received in succession unto
the days of David, having brought it in
with Joshua into the territory possessed
by the heathen, whom God drove out
before our fathers. Some have thouglit
that Stephen by the words, unto tbe
days of David, indicates the gradual

Ch. VII.]

THE ACTS.

109

e Jesus into the possession of the Gentiles ;
t" whom God drave out before the face of
our fathers, unto the davs of Iiavia ;
46 ' who found favour before God, and k de

sired to find a tabernacle for the God of
Jacob.
47 t But Solomon built him an house.

E Jos. 3 : 6, 7, Joshua ; Heb. 4:8. " Neh. 9 : 24 ; Ps. 44 : 2. i ch. 13 : 22 ; 1 Sam. 15 : 28 ;
16:1. k 2 Sam. 7 : 1-13 ; 1 Kings 8 : 17 ; 1 Chron. 22 : 7. ' 1 Kings ch. 5 ; ch. 6.

expulsion of the Canaanites until the
reign of David. " But this, although
historically true, would not have been
expressed by the aorist (drove out),
which denotes an act performed once
for all. Nor is it relevant to Stephen's
purpose to relate how the Canaanites
were driven out, but rather to describe
the condition of the sanctuary during
that long interval. From Joshua to
David, God abode among his people in
a movable tent, which was often
shifted from place to place, and handed
down from one generation to another."
(Alexander.) Similar, Meyer, and
Hackett, who adds that " it exalts the
subordinate clause (whom God drove
out before our fathers) above the prin
cipal one." Jesus, the Greek name of
the Hebrew Joshua. So also in Heb.
4 : 8. The tabernacle passed over
Jordan with Joshua and was set up by
him at Shiloh, about twenty miles
north of Jerusalem (josh. is : l), where
it remained during the Judges. After
ward it was removed to Gibeon, about
five miles northwest of Jerusalem
(i cnron. 21 : 29) ; but David prepared a
new tent, probably similar to that of
Moses, near his own residence on Mount
Zion, for the reception of the ark. (2 sum.
6: 17; i chron. ic : i.) It appears from 1
Chron. 6 : 31-48 ; 16 : 4-6, 37-42, that
David arranged a service of worship in
connection with this tabernacle, so as
not to interfere with the duties of the
priests and the sacrifices at the altar.
Asaph and other Levites were ap
pointed over this service, which con
sisted chiefly of prayer and praise.
46. The dawn of the temple period
begins with the words Who found
favor before God. It was this favor
with God that gave David confidence
to ask permission to build him a house.
It was a further favor and condescen
sion on God's part to grant the request
(2 Sam. i -. 5-n.) Israel, since the days of
Moses, had been constantly going
astray. The tabernacle had failed to

unite and concentrate the worship of
God. If there could be only a per
manent central place and a splendid
temple, David may have thought, then
the worship of Jehovah would become
established and universal throughout
Israel. The granting of the temple
was thus a concession and an adapta
tion to human weakness. And de
sired — and asked for himself as a
favor. The prayer is not given, but it
is implied in 2 Sam. 7 : 2 ; 1 Kings S :
17 ; 1 Chron. 22 : 7. The spirit and
frame of mind begetting such a request
are beautifully indicated in Ps. 132.
To find, etc. To express David's re
quest, Stephen uses the language of Ps.
132 : 5 from the Septuagint. Notice
the repetition of the verb find. First
David found favor with God ; then he
asked that he might "find a place for
Jehovah, dwellings for the Mighty One
of Jacob." (Ps. 132:5, Hebrew.) There
may be some allusion, as Alexander re
marks, to the discovery of the place
where the temple was to be built, which
was made known by revelation to
David, (i ciiron. 21 :22, 26; 22:1.) A tab
ernacle. The Greek word is not the
same as that rendered tabernacle in
the preceding verses. It means a
habitation, referring to the temple as
the habitation of God. Instead of the
movable tabernacle David asked for a
more permanent dwelling place for
Jehovah. For the God of Jacob —
as the God of his chosen people. Herein
" lies the holy national motive for the
request of David." (Meyer.)
47. But — though David asked for
himself the privilege, it was denied
him, and Solomon built him a
house, that is, a temple. David in
stead had the greater promise, that he
should have a house and kingdom for
ever, pointing to the Messiah who
should descend from him. (2 Sam. 7 :
11, 16.) David also holds a higher place
than Solomon in the Scriptures: yet
the former all his days worshiped with

110

THE ACTS.

[Ch. VII.

48 Howbeit m the Most High dwelleth not in
temples made with hands ; as saith the
49 prophet, n' Heaven is my throne, aud
earth is my footstool : what house will ye

build me? saith the Lord, or what is the
50 place of my rest? Hath not my band
made all these things ? '

» ch. 17 : 24; 2 Chron. 6 : 18. » Matt. 5 : 34, 35.

the tabernacle, the latter builds a
temple. Thus the inferior to David,
and also to Moses the builder of the
tabernacle, builds a temple. It was
not necessary to the piety of David, nor
essential to acceptable worship. By
implication also Stephen answers the
charge of blasphemy. If he had said
of the temple, that it would not endure
forever, was it blasphemy, when David,
the man after God's own heart, did not
build it, but worshiped in the taber
nacle, as well as Moses, Joshua, and
Samuel, and the people of God for
hundreds of years ? And if the taber
nacle designed upon the model (ver. m)
received from God himself, of which
the temple was a copy, did not endure
forever, was it blasphemy to speak of
the temple as preparatory and transi
tory in its nature? Thus while Stephen
treats the temple with reverence as the
house of God, he at the same time in
dicates that whatever he had taught
regarding its transitory nature, or even
said of its destruction, was in harmony
with its sacred history.
48. Spiritual worship, not confined
to time or place, which had been im
plied throughout the speech, Stephen
now brings more clearly into view, by
summarizing Solomon's own language
at the dedication of the temple ( t Kingi
8 : 27) : Howbeit the Most High
dwelleth not in temples made
with hands. The best manuscripts
omit temples, and read dwelleth not in
. that made by the hand, that is, by the
skill of man. What a contrast between
the Most High whom he had styled
"the God of glory " (ver. 2) and hand
made dwellings, such as houses and
temples! Surely Solomon did not
think that God could be confined to one
place : " But will God indeed dwell with
men on the earth ? Behold, heaven,
and the heaven of heavens cannot
contain thee ; how much less this house
Which I have built." (2 Chron. 6: 18.)
Stephen would guard against a super
stitious reverence of the temple and
against robbing God of the glory of his

omnipresence. And to further confirm
and bring out the great principle of spir
itual worship he quotes from their great
evangelical prophet, Isaiah. " His
eye was already sweeping across the
long interval to the advent of Jesus,
and the quotation from the prophet
Isaiah would tend to give more em
phasis to his main thought than one
from Solomon would have done." (De.
Schaff, in International Revision
Commentary.) 49. The quotation is from Isa. 66 :
1, 2, deviating but slightly from the
Septuagint. It is from the last chapter,
the winding up, of his prophecies, that
Isaiah foretells the coming of the new
spiritual economy, when Jehovah will
no longer dwell in material temples,
but in human hearts. The prophecy
was peculiarly appropriate to Stephen's
purpose, pointing to the great spiritual
truth underlying all dispensations, and
to the changes which were then going
on in the superseding of the Old Dis
pensation by the New. Heaven is
my throne. The meaning is: I per
vade all space ; heaven and earth are
filled with my all-ruling presence :
What manner of house then will ye build
me, or what is the place of my
rest — my permanent place or exclu
sive abode ? (Compare Paul at Athens.
17 : 24.)
50. Continuing the quotation from
the last verse, but substituting an in
terrogation for an affirmation in the
original prophecy. The meaning is
the same, since the question requires an
affirmative answer. Hath not my
handmade all these things? Is
not the universe the dwelling place and
the temple of its great Architect, and
may I not be worshiped anywhere
within its bounds by the true and hum
ble supplicants? Stephen does not
complete the quotation, but the passage
was doubtless familiar to Stephen's
hearers and would suggest its conclu
sion : " To this man will I look, even to
him that is poor and of a contrite
spirit, and that trembleth at my word."

Ch. VII.]

THE ACTS.

Ill

61 Ye ° stiffnecked and p uncircumcised in
heart and ears, ye do always resist the
Holy Spirit : as your fathers did, so do ye.

52 o. Which of the prophets have not your
fathers persecuted ? And they have slain
them which showed before of the coming of

o Exod. 32 : 9 ; Isa. 48 : 4. P Lev. 26 : 41 ; Ezek. 44 : 9 ; Bom. 2 : 28, 29. q 2 Chron. 36 : 10 ;
Jer. 2 : 30; Matt. 23 : 31-36 ; Luke 13 : 31-35; 1 Thess. 2 : 15.

Thus is brought into view the nobler
temple of the renewed and contrite
heart. (Isa. 57:13; Pa. 34:18; 138:0; 2 Cor.
6: 16.)
51. One line of Stephen's argument
was really now complete. He had
shown that the Mosaic law was only a
part of a progressive revelation, which
began before there was any temple, tab
ernacle, or rite of circumcision ; that
all these were preparatory and types
and shadows of a better covenant ; and
that according to their own prophetic
Scriptures the temple was only a type
of that grander temple of God's uni
versal worship, wide as the world and
lofty as the heaven. The argument
skillfully arranged must have burst
with overwhelming force upon the
minds of his hearers. He suddenly
Changes his manner of utterance. Per
haps he saw the disturbed, confounded,
and angry looks of his judges, indicat
ing hardness and stubbornness of heart,
with impatience on the one hand and a
determination to condemn on the other.
He saw there was no further need of
historic argument, no readiness to listen
to reasoning. To show that the Mes
sianic prophecies were fulfilled in
Jesus, and to hold him up as a Saviour,
were worse than useless, casting as it
were pearls before swine. He turns at
once to the other line of thought, which
he had been bringing to view in his
historic argument, that the Jews had
always been unfaithful to God, and he
applied it to his hearers in a burst of
righteous denunciation. They are not
the words of anger, but those of holy
rebuke, uttered under the power of the
Spirit, the stern application of truth to
the hearts and conscience. See the
words of John the Baptist (i.«*e 3 : 7-9)
and of Jesus in the twenty-third chap
ter of Matthew.
Ve stiffnecked— stubborn, head
strong, obstinate. (kx_>.i.m:S. .13:8,5.)
Uncircumcised in heart and ears
— with souls and senses closed to di

vine admonitions. (Jer. 6 : 10 ; 9 : 26 ; Lev.
26:11.) Ye are heathenish, a terrible
indictment to a Jew. They were like
the stubborn ox that refuses to receive
the yoke (Noti. 9:6) and their hearts and
cars were like those of the heathen
without spiritual renewal, and not
open to the influences of the Divine
Spirit. (Dcu..io:i6.) Ye do always
— in the past and up to the present
time — resist the Holy Spirit — re
sisting and opposing the ministers of
God who spoke under the guidance of
the Spirit. As your fathers did,
so do ye. In resisting the prophets
who spoke as they were moved by the
Holy Spirit. (isn.83:io.) That this is
the meaning is very evident from the
following verse.
53. Stephen indicates the facts in
support of what he had charged against
them and their fathers. Which of
the prophets have not your fath
ers persecuted ? This is descriptive
of their general spirit and conduct.
The question does not require that all
were persecuted, yet most of them in
fact suffered ill usage, (i Kings 19 : 10 ; 2
Chrou. 30 : 16.) Notice that it is now not on r
but your fathers. The guilt of their
fathers was deepeued in that they had
slain theprophetswho/oreioWthe com
ing of the Just, or Righteous, One—
Jesus Christ being absolutely just,
without Sin (3 : H ; 1 Peter 2 : 22) ; and who
would "justify many." (isa. 53:ii.) In
Rabbinical literature the Messiah is
designated " The Just One." The cli
max was their own guilt, in that they
were the betrayers and murder
ers, two of the blackest crimes which
they could commit against a fellow
man, but even these they had com
mitted against the Messiah. (James 5:6;
Mott. 23:29-30.) Ye and now are em
phatic and in contrast to their fathers
of ancient times. They were the be
trayers through Judas whom they em
ployed, and the murderers by_ con
demning Jesus and delivering him to

112

THE ACTS.

'the Just One of whom ye have now been
the betrayers and murderers: ;awho have

received the law by the disposition of
angels, l and have not kept it.

' ch. 3 : 14 ; 22 : 14.

• Gal. 3 : 19 ; Heb. 2 : 2.

' John 7 : 19.

Pilate for death, and demanding his
Crucifixion. (Malt. 26 : 14, 15; 27 : 1. 2, 24-26.)
53. Who have received the law
by the disposition of angels — ye
who received the law as ordinances of
angels; influenced by their authority
to receive it and under obligation to
accept that which was enjoined by
angelic agency. See Gal. 3 : 19, where
Paul speaks of the law as " ordained
through angels," the verb being used
from which the noun ordinances is
derived ; and Heb. 2:2, " The word
spoken through angels." It is not ex
pressly stated in the Old Testament
that angels were employed in giving
the law (Exod. 19:17-19), but it may be
fairly implied. In Deut. 33 : 2, it is
said (Revised Version) " He came from
the ten thousands of his holy ones,"
from amidst countless angels who attend
him ; " at his right hand was a fiery
law unto them." For the latter clause
the Septuagint has, " On his right hand
were angels with him." So also Ps.
68 : 17, "The chariots of God are
twenty thousand, even thousands upon
thousands: the Lord is among them
as in Sinai, in his sanctuary." The
Jews held that angels acted as am
bassadors or interpreters between God
and Moses. Philo and Josephus both
bring out this belief. " For we our
selves have learned what is most beauti
ful and holy in our doctrines and laws
from God through the medium of
angels." (Antiq. xv. 5 : 3.) On the
one hand the angelic connection with
the giving of the law ennobled it in the
eye of the Jew, but on the other hand
it also indicated its inferiority to the
gospel. (Heb. 2:2-1.) The plural ordi
nances is used with reference to the
single acts composing the law. The
intervention of angels at the giving of
the law is clearly revealed, but the
exact part they did is not so certain.
Meyer regards them as the arrangers of
the divine acts, like arrangers of a fes
tival, in the promulgation of the law.
Olshausen regards them as the powers
mediating between God and man. Dod
dridge infers from Heb. 2 : 2 and Gal.
3 : 19, " that God made use of angels as

instruments of forming the voice heard
from Mount Sinai." Alexander re
gards them " as messengers or heralds
through whom the divine communica
tions passed as a military word of com
mand does from rank to rank, or from
officer to officer until it reaches the
whole corps or army." One of the
Bible Union translators says, "To me
it would seem, as if the tables were
handed down through ranks of angels,
as to persons standing on the rounds of
a ladder, one below another in a line
reaching from the threshold of heaven
down to Moses." Amid so many opin
ions, in all of which there may be some
truth, it will be safe to say with the
careful and cautious Hackett, that the
angels were not the authors, but the
medium through whom God communi
cated the law. And have not kept
it — but violated its commands, and
rejected the Messiah. The fact that
the law was given by God through the
grandeur of angelic agency to Moses,
enhances the guilt of the people whose
disobedience found its climax in the
murder of the Messiah. See the same
argument expanded by Paul in Rom.
2 : 17-23. Thus Stephen turns the
tables completely upon his judges. So
far from blaspheming Moses and God,
the temple and the law, he is proclaim
ing the great truths of God, underlying
all his dispensations, and in so doing
he gives glory to God, and all proper
honor to all his institutions and ser
vants ; but they by the transgression of
the law dishonored God, and in betray
ing and murdering the Messiah were
even worse than blasphemers. The
speech ends suddenly, but pointedly,
with eloquence and power. Further
concerning the speech and the relation
of Stephen to Paul, see end of the
chapter. 54-60. The Death op Stephen.
A wonderful contrast is here presented
between the infuriated hearers turning
into a murderous mob, and Stephen,
calm, full of faith and the Spirit with a.
vision of heavenly glory, holding no
resentment, praying, and dying as one
who falls asleep !

On. VII.]

THE ACTS.

113

54 "When they heard these things lhey
were cut to tbe heart, and they gnashed
65 on bim with their teeth. But he, x being
full of tbe Holy Spirit, looked up stead
fastly into heaven, y and saw the glory of

God, and Jesus standing on the right hand
56 of God, and said, behold, * I see the heav
ens opened, and the 'Son of mau stand-
57 ing on ihe right hand of God. Then they
cried out with a loud voice, and stopped

» ch. 5 : 33.

» ch. 6 : 5.

a. 6 : 1-3.

• Ezek. 1 ; 1 ; Matt. 3 : 16 » Dan. 7 : 13.

54. When, rather, And hearing
these things, the terrible rebukes of
ver. 51-53. The present tense har
monizes with the abrupt termination
of the speech. They were cut to
the heart — their hearts were deeply
penetrated and convulsed with rage.
See on 5 : 33, where the same verb is
used. Gnashed on him with their
teeth — as if ready to devour him
alive : an expression used in the Old
Testament to signify furious rage.
(Job 16:9; Ps. 35:16; 37:12.) There Was
probably an audible outburst of irre
pressible anger, which found full vent
soon after. (v«r. 57.)
55. But he — in contrast — being
full of the Holy Spirit, as had been
manifest in his very countenance before
the beginning of his speech. (6 : 15.)
With no concern about himself or his
judges, he looked up steadfastly
— intently — into heaven. (See on 6:
15.) His thoughts are on heaven
and the Lord Jesus. The vision may
have been a mental one, but the more
natural implication is that the San
hedrin was convened in some room
where the heavens were visible, per
haps in one of the open courts of the
temple, or possibly the courtyard of
the high priest's palace. Compare
Matt. 26 : 3, 58 ; on which see Author's
note. Saw the glory of God— that
unapproachable light, in which he
dwelleth. (1 Tim.6 :i6.) And see on ver.
<2. He began his address with "the
God of glory," and now he sees the Son
of man partaking of that glory. Jesus
standing — not sitting — the posture in
which he is on other occasions pre
sented. (Mutt. 20 : 24 ; Eph. 1 : 20 ; Col. 3 : 1 ; Ps.
110:1.) He has risen from his throne
in sympathy, interest, and approval,
ready to receive his faithful servant.
On the right hand of God— the
place of honor and co-equal power.
(see on 2 ; 33, 34.) Very likely Stephen
was one of the one hundred and twenty,
or one of the five hundred who had

seen the risen Lord, and he now
instantly recognizes him.
50. Behold — calling attention to
something unexpected and surprising.
I see the heavens — the plural indi
cating he saw into the third heaven
(2 Cor. 12:2), the immediate presence of
God. Opened — by dividing asunder,
such being the literal meaning of the
verb. The Son of man — the title
which Jesus frequently applied to him
self, but which our Lord's disciples do
not elsewhere apply to him. It is the
designation of the Messiah according
to Dan. 7 : 13. See Author's note ou
Matt. 8 : 20. Stephen thus styles Jesus
of the last verse, because he saw his
glorified humanity, and probably also
to remind many of those present that
his prediction to Caiaphas had begun
to be fulfilled : " Henceforth ye shall
see the Son of man sitting at the right
hand of power, and coming on the
clouds of heaven." (Matt. 26: 04.) The
appearance of the glorified human
Christ would also fill his soul with joy
and courage, as he beheld that nature
in which he suffered clothed in glory.
Thus Stephen stands before the same
tribunal at which Jesus stood, and
charged with the same crime, of blas
phemy ; and there gets a view of his
victorious Lord. These concluding
words of Stephen, like those of our
Lord (Matt. 26:66, 69) gave color to the
charge of blasphemy, and exasperated
his hearers to the utmost.
57. Then they cried out with a
loud voice. Probably beginning
with the Sanhedrin, and extending to
all the others present (6:9,12); some
crying out one thing and some another ;
some doubtless shouting, blasphemy ;
others, telling him to be silent ; and
still others, " stone him, stone him ; he
is worthy of death." (see 19:32: John 19: 6,
15.) Stopped their ears with their
hands, indicating their utter abhor
rence, and that they might not hear
his supposed blasphemies. Ran upon

114 THE ACTS. [Oh. VII.

their ears, and ran upon him with one
58 accord, and bcaat him out of the city aud

stoned him : and c the witnessps laid
down their clothes at a young mau'sfeet,

b Lev. 24 : 14 ; 1 Kings 21 : 13 ; Luke 4 ; 29. ° ch. 22 : 20 ; Deut. 17 : 7.

him with one accord — rushed upon
him in a body. Their judicial pro
ceedings were turned into a mob. It
does not appear that there was any
formal vote or any judicial sentence.
Yet by their actions the Sanhedrin con
demned him to death. " The tumultu
ous excitement here described may
seem incredible in a grave national
assembly, and especially in one of a
religious character. But it is perfectly
in keeping with the treatment of Paul
and of our Lord himself, before the
same tribunal. (23 : 2 ; joim is : 22. ) It also
agrees with what we know, from other
sources, of the growing fanaticism of
the zealots, which precipitated, if it did
not cause, the final downfall of Jeru
salem, and with it the destruction of
the Hebrew state." (Alexander.)
58. And cast him out of the
city — so that the city, regarded as
holy, might not be defiled with blood.
Thus the blasphemer in the wilderness
was stoned without the camp. (Lev.
24: 14.) So also Naboth was stoned out
side the city of Samaria. (1 Kings 21 : 13.)
See 14 : 19, where the Jews did not have
the same sacred regard for the heathen
city, Iconium. Stoned him— the
severest Jewish punishment. Blas
phemers, idolaters, and flagrant moral
transgressors were thus executed. (Exod,
19 : 13 ; Deut. 17 : 5 ; Josh. 7 : 25.) The question
arises, How could Stephen have been
stoned, when it was not lawful for the
Jews to put any man to death ? (John
i8:3i.) According to the Talmud the
Eomans took away the power of life
and deatli from the Sanhedrin forty
years before the destruction of the tem
ple, probably in the last year of our
Lord's life. The act is best explained
as an illegal tumultuous outbreak, such
as the Boman governor, desirous of
the favor of the Jews, sometimes con
nived at, provided the Boman interest
suffered no detriment. During the last
years of his procuratorship, Pilate
wished the favor of the Jews with the
emperor, and they in turn may have
taken unusual liberties. The place of
Stephen's death is uncertain. Tradi

tion puts it at " The place of stoning,"
a little outside of the Damascus gate,
near Jeremiah's Grotto, on the road
leading north. "The site of Jermiah's
Grotto is peculiarly fitted for a place of
execution in consequence of its com
manding position. From the summit
the eye roams above the city walls over
the greater part of Jerusalem, while
on the west the ground rises beyond
the intervening valley • like a theatre.
There is hardly another spot near Jeru
salem so fitted to be the central point
for any public spectacle." (Captain
Condor, Twenty-One Years in the
Holy Land, p. 188.) The witnesses
— those who had borne false witness
(6 : 13), who were to begin the execution.
(Dent, n : 7.) There were to be at least
two witnesses, and the Babbinical
writers say that the first stone was to
be cast by one of them upon the breast,
and if this failed to cause death, the
bystanders were to complete the execu
tion. Laid down their clothes —
their loose outer garments, so as to have
the free use of their arms. The stones
first cast are said to have been large.
At a young man's feet whose
name was Saul. Saul of Tarsus
appears for the first time in sacred
history. The act implies, not only that
the garments were deposited for safe
keeping, but also that Saul was a zeal
ous opposer of Jesus, and a leader in
the persecution of Stephen. (9 : 1 ; 22 ; 20.)
Tarsus was the capital of Cilicia, and
Saul was doubtless a member of the
Cilician Synagogue (6:9), and had dis
puted with Stephen. The expression
young man is quite, indefinite. Philo
makes it embrace from twenty-one to
twenty-eight years of age. Varro says
a man is young at forty-five and aged
at sixty. Dio Cassius calls Caesar a
young man when he was forty. The
" young man " Absalom must have been
over thirty when he was killed. Saul
was probably thirty or more, since the
Sanhedrin shortly after employed him
as a chief agent on an important mis
sion to Damascus, which they could
hardly have entrusted to a mere youth.

Ch. VII.]

THE ACTS.

115

59 whose name was uSaul. And they stoned
Stephen calling upon God, aud saying,
60 Lord Jesus. e receive my spirit. And he
kneeled down, aud cried with a loud

voice, f Lord, lay not this sin to their
charge. And when he had said this e he
fell asleep. And nSaul was consenting
unto his death.

« ch. 9 : 1-13 ; 13 : 9.

• Ps. 31 ; 5 ; Luke 23 : 46.
11 ; 11. h ch. 7

' Matt.
68.

5 : 44 ; Luke 23 : 34. 6 John

An ancient tradition put the birth of
Saul at Tarsus in A. D. 2, which cannot
be very far out of the way. ( See
Author's Harmonic Arrangement of
the Acts, § 13, Notes.)
Dr. Norris, in his Key to the Acts (pp.
145-9), and some before him, have at
tempted to prove that the Sanhedrin
had not lost the power of inflicting
capital punishment, and that the death
of Stephen was an orderly judicial pro
cedure. Their arguments, however, are
not decisive, while the Jewish authori
ties (John is : 31) distinctly and unquali
fiedly state, " It is not lawful for us to
put any man to death." To suppose
that they merely meant, " It is not law
ful at this holy festival to do this," is
unnatural and improbable. Besides,
according to the Talmud, as quoted by
Selden and Lightfoot, this power was
taken away forty years before the
destruction of the temple by Titus.
The passages quoted to prove that they
Still had this power (John 5 : 18 ; 7 : 25. 32, 51 ;
8 : 5, 7, 59 ; 11:51; 12 : 10 ; Acts 24 : 6; 26 : 3l) only
show that the Roman governors some
times winked at acts of violence. The
speech of Titus (Josephus, War, vi.
2 : 4) in which he reminds the Jews of
the indulgence of the emperors toward
them in allowing them to put to death
any foreigner, even a Boman, who
might pass beyond the partition-wall of
the temple, separating Jews from Gen
tiles, at the most only shows that an
exception in an extreme case was made
to general rule. But even in this
t:ie Roman governor may have given
or confirmed the sentence and directed
the execution. See note at the begin
ning of this verse.
59. And they stoned Stephen—
both the witnesses and the people gen
erally. The repetition aids vividness
to the narrative, and opens the way to
the particulars connected with Ste
phen's death. Calling upon God
and saying — invoking and saying,
Lord Jesus. God should be omitted,
not being in the original. It was upon

Jesus that he called. (John 22: 20.) Re
ceive my spirit. Imitating one of
the prayers of Jesus on the cross (Luke
23:46), Stephen shows the same confi
dence in the Lord Jesus as Jesus
showed in the Father. On prayers to
Christ, see 1 : 24 ; 9 : 14, 21 ; 22 : 16.
60. With a loud voice — like our
Saviour, and in imitation of his prayer.
(Luke 23 : 46, 34.) " The last expenditure
of his strength of love, the fervor of
which discloses itself in the kneeling."
(Meyer.) Not only an expression of
religious feeling, but perhaps of ex
hausted strength. Having no further
concern regarding himself, his thoughts
are taken up in compassion for his
murderers. Lord — this term here and
in the preceding verse applied to Christ,
is used most frequently in the New
Testament as a designation for God,
the Supreme Ruler of the universe, or
to Jesus Christ, exalted to the Media
torial throne and Head over all things
tO the Church. (Acts IO: 36; Ron,. 14 : 8; 1
Cor. 8: 6; Phil. 2 : 9-11 ) Lay nOt, etc. 
Weigh not out to them this sin, do not
reckon to them, or call them to account
for, this sin. "No parallel to this
prayer of Stephen can be found out of
Christian history." (Hackett.) It
was answered in "the case of Paul. " If
Stephen had not prayed, the church
would not have had Paul." (Augus
tine.) "With the two prayers of Ste
phen compare Paul's declaration " He
is able to keep that which I have com
mitted to him unto that day "(2Tim. 1 : 12),
tod his prayer, "May it not be laid
to their charge." (2 Tim. 4: 16.) He fell
asleep. A peculiar and beautiful Chris
tian expression for death. What a
contrast to the outward circumstances
of his death! The righteous of the
Old Testament "lay down with their
fathers" or "were gathered to their
fathers " (Judg. 2 : 10 ; 1 Kings 2 : 10,
Dr. Conant's translation) ; but to the
Christians of the New Testament death,
robbed of its terrors and peaceful, is
but as a Sleep. (13 : 36 ; John 11:11; 1 Cor. 7 :

116

THE ACTS.

[Ch. VII.

39; 11:30; 15:6,51; 2 Peter 3: 4.) Cemetery
from the word translated sleep was first
used by Christians of a place where
the body sleeps in hope of resurrection.
The first sentence of the next chapter
concludes the account of Stephen's
death. Saul was consenting with the
others to his death.
Stephen and Paul. Stephen ap
pears to have made a deep and life
long impression on Paul, in his discus
sions (6 : a-io), in his defence, and in his
death. He appears as a connecting
link between Peter and Paul, having
clearer views of the Gospel Dispensa
tion than the former, and within a step
of the developed views of the latter.
He has been very justly styled the fore
runner of the Apostle Paul. This ap
pears: First, from the similarity of
charges made against them (6: n, 13, 14 ;
21 : 21 ; 24 : 5-9 ; 25 : 8), indicating similarity
of views and teaching. Second, from
similarity of methods. Both employ
the historical argument. Paul's ad
dress at Antioch of Pisidia (3 : 10-41)
seems born of Stephen's speech at Jeru
salem. He briefly traces the history of
the chosen people from Egypt to David,
notices that the law proved unavailing
for justification (13:39), and his closing
appeal (13 ; 10. 41 ) reminds us of Stephen's
final upbraiding words. Third, from
verbal and logical coincidences. Thus
Stephen speaks of the fathers " who
received the living oracles " (ver. 38) ;
and Paul (Rom. 3:2) says, "They were
entrusted with the oracles of God."
Stephen again (ver. 51), "uncircumcised
in heart ;" and Paul (Rom. 2 : 29), " cir
cumcision is that of the heart." See
also the idea concerning circumcision
in ver. 8, expanded in Rom. 4 : 11 f.
Again Stephen says (ver. 53) that the
law " was ordained by angels ;" Paul
(Gal. 3 : 19), that it " was ordained through
angels." (See ver. 38; Heb. 2:2; Gal. 4:14,)
Further Stephen as well as Paul ex
hibits the Christian Dispensation as
superior to that of Moses (ver. 52) and
that it was to supersede Judaism (ver. 37).
See the Epistles to the Romans and the
Galatians ; compare also the Hebrews.
Fourth, from their agreement regard
ing the spirituality aud universality of
true worship. Here was an important
Bource of Stephen's offending. " The

God of glory " (ver. 2) surely could not
be confined to human temples or any
one place (n ¦¦ 24, 25, in),, and for hundreds
of years was with the patriarch and
their descendants without any earthly
dwelling place. The tabernacle and
temple were both temporary and were
recognized as such by Solomon and the
prophets, (ver. 47-50.) He brings into
view the nobler temple of the renewed
heart (see note on ver. 50) and thus fore
shadowed Paul (1 Cor. 3 : 16) ; " Know ye
not that ye are the temple of God, and
that the Spirit of God dwelleth in
yOU ?" (See :,Lo 2 Cor. 6 : 16.) Thus Stephen
was the first to meet boldly and com
prehensively the great question con
cerning the relation of the gospel to
the law, of the New Dispensation to
the Old. He was the first to break the
bonds of Judaism ; and it was left for
Paul to develop the teachings, and
carry on the work, which seemed to be
overwhelmed in ruin when the stones
mangled and crushed the body of
Stephen. See also note on ver. 60.
Practical Remarks.
1. We are to treat with respect, and honor
those in authority though opposed to relig
ion. (Ver. 1, 2; Eom. 13:7,8; 1 Peter 2:
17.) 2. God is glorious in himself, in his attri
butes, providence, and iu all his dispensa
tions to men. (Ver. 2; Exod1 15: 11; Ps. 145:
5; Isa. 63: 1; 2 Cor. 3 : 7-10.)
3. God's plan is one both in revelation and
providence. The entire course of events
under the Old Dispensation was preparatory
to the coming of Christ and the Gospel Dis
pensation. (Ver. 2-50; Gal. 3 : 23, 24: 4 : 4.)
4. Scripture is a mighty weapon in the
hands of God's people, and should be ready
for use in giving a reason of the hope that is
in them. (Ver. 2-50 ; 17 : 2, 11 ; 18 : 24, 2~».)
5. Faith in every age has been the taking
of God at his word. (Ver. 2-8 ; Heb. 11 : 1,
8-18.) 6. God's promises, though slow, are sure,
(Ver. 2-7; 2 Peter 3 : 9.)
7. The promises of God are both nn en
couragement and a test of our faith. (Ver. 6,
7 : Rom. 8 : 18, 19, 23-25.)
8. In the father of the faithful we see the
nature aud effects of justifying faith exer
cised in uncircumcision t and the lack of ita

Ch. VII.]

THE ACTS.

117

fruits in the patriarchs who sold Joseph into
Egypt. (Ver. 4-9 ; Rom. 4 : 3-12.)
9. The godly have ever been followed by
the hatred and envy of the world. (Ver. 9 ;
Matt. 10 : 36.)
10. Because God sees fit to bring good out
of evil is no reason why any should "do
evil tbat good may come." (Ver. 9-15 ; Rom.
3:8.) 11. In the humiliation and exaltation of
Joseph we see a type of Jesus. (Ver. 9-14 ;
Phil. 2 : 5-16.)
12. Israel in Egypt a type of God's people
in this world. (Ver. 15, 16; Kev. 11 : 8; Gal.
4 : 24, 25.)
13. Go'l is faithful to fulfill his word in its
time. (Ver. 17 ; Gal. 4:4: Eph. 1 : 10.)
14. God directs his providences so as to
secure the accomplishment of his designs.
(Ver. 17-21 ; Hab. 2:3.)
15. How M>on are benefits received forgot
ten ! (Ver. 18; Gen. 40:23.)
16. " God so protects his people that even
enemies become their servants." (Ver. 21;
28 : 17-21.)
17. God often makes human learning sub
servient to his cause, and uses it in his ser
vice. (Ver. 22 ; 22 : 3.)
18. Muses was a. striking type of Christ.
(Ver. 23-28, 35-37 ; Heb. 2 : 12.)
19. We see in Moses the power and triumph
of faith, in visiting his kindred and making
their case his own. (Ver. 23-27; Heb. 11 :
24, 25.)
20. Learn concerning God's dealings with
men. For forty years God is preparing
Moses to take charge of his chosen people,
while they justly continue in bondage, and
learn not to spurn God's deliverer. (Ver.
27-30.) 21. In the burning bush which was not
consumed, we see an emblem of God's people
preserved in this world amid £ery persecu
tions. (Ver. 30 ; Dan. 3 : 25-27 ; Matt. 16 : 18.)
22. The words of God from the bush were
evidences, not only of his presence, but also
of a future state of existence. (Ver. 32;
Matt. 22 : 32.)
23. God is not confined to time or place.
He manifested himself in Mesopotamia, in
Egypt, and in the wilderness as well as at
Jerusalem. (Ver. 33 ; John 4 : 21.)
24. God exercises a fatherly care over his
people. (Ver. 34 ; Ps. 103 : 13.)
25. God often brings deliverance to his

doubting and rel/ellious people through un
expected means and instrumentalities. (Ver.
35, 36; Luke 24: 21.)
26. Miracles will not always convince men
of the authority of God's messengers. (Ver.
36; Luke 16 : 31.)
27. Moses and the prophets all pointed
toward Christ as superior to themselves.
(Ver. 37 ; John 1 : 17 ; Rev. 19 : 10.)
28. Happy are they to uhuiii God entrusts
his living word. (Ver. 38; Johu 17 : 14, 17;
Rom. 3 : 2.)
29. in the mission of Moses and the treat
ment he received of Israel, we have a strik
ing illustration of the grace of God and the
ingratitude of men. (Ver. 35-41.)
30. How many professed Christians have
in their hearts turned back to Egypt, and
been guilty of practices as opposite to
Christ's commands as the idolatry of the
golden calf was to those of Moses. (Ver.
39-41 ; Rev. 2 : 14, 15.)
31. Jesus Christ, the Revealer of the
Father, is the only image of God. (Ver. 41-
44 ; Col. 1 : 15 ; Heb. 1 : 3.)
32. It is a terrible punishment when God
abandons men to themselves. (Ver, 42;
Rom. 1 : 28.)
33. In all our services God demands the
homage of the heart. (Ver. 42 ; Ps. 51 : 17 ;
Isa. 66 : 2.)
34. God may long delay punishment, but
it will surely come upon the Binner. (Ver.
43 ; Num. 32 : 23 ; 2 Peter 2 : 3.)
35. God adapts his revelations to the con-
dirions of men. The tabernacle (or tent) was
specially suited to Israel in the wilderness.
(Ver. 44; John 16: 12.)
36. The earthly is but the shadow of the
heavenly. Material ordinances are the types
and patterns of the spiritual. (Ver. 45;
Heb. 10 : 1.)
37. God often yields to the desires of his
children, and accommodates himself to their
infirmities. (Ver. 46, 47 ; 1 Sam. 8 : 6, 7, 22.)
38. Temples and outward observances
have their place, but may be abused and
become idols, and hindrances to true wor
ship. (Ver. 47, 48 ; Mark. 7 : 3-7.)
39. The abandonment of the tabernacle
and the destruction of the temple have not
affected God's presence with his people. The
universe is God's dwelling place, and re
newed hearts the temples in which God
delights. (Ver. 49-51; John 14 :23.)

118

THE ACTS.

[Ch. VIII.

40. "When the heart is uncircumcised,
the ears are in the same condition." (Ver.
51; 8:21.)
41. Resisting the Holy Spirit indicates
great depravity of heart. (Ver. 51 ; Isa. 63 :
10.) 42. The Scriptures may be entrusted to us,
and yet, giving attention only to the letter,
and not discerning the Spirit, we may fail
to understand them. (Ver. 52 ; 2 Cor. 3 : 6.)
43. Rejecting one truth leads to the re
jection of others. Rejection of the prophe's
culminated iu rejecting the Messiah. (Ver.
52, 53.)
44. The evidences and glory of divine
revelation aggravate the guilt of those who
reject it. (Ver. 53 ; Luke 12 : 47.)
45. The unrenewed heart liates the truth,
and so wicked men often treat despitefully
those who desire to save their souls. (Ver.
54 ; John 4 : 19, 20.)
46. A view of Jesus is a foretaste of
heaven, and the best preparation for afflic
tions and death. (Ver. 55 ; Phil. 1 ¦ 23.)
47. The human and divine Christ is the
channel of communication between earth
and heaven to either the living or dying
believer. (Ver. 56 ; John 1 : 51 ; Eev. 5 :
5,9.) 48. Prejudice and malice blunt the moral
sense, distort the mental vision, and lead to
the disregarding of all forms of law and to
the most atrocious crimes. (Ver. 57, 58 ; Ps.
10 : 4-10.)
49. " They stone one witness, but God is
preparing another to take his place. '
(Stauke.) (Ver. 58.)
50. Jesus is divine. We have an inspired
example and warrant to pray to him. (Ver.
59 ; John 20 : 28.)
51. If we commit our all to Jesus in life,
we shall be prepared to commit our souls to
him in death. (Ver. 59.)
52. To forgive our enemies and to pray for
them are evidences of the divine love shed
abroad in our hearts. (Ver. 60 ; Rom. 5:5;
12 : 19-21.)
53. The death of the Christian is but as a
sleep, through the hope of a resurrection
and a glorified life. (Ver. 60; 1 Cor. 15:
55-57.) 54. Stephen (meaning crown) was crowned
in life with grace, crowned at death as a
martyr, and in heaven crowned with glory.
(Ver. 60; Eev. 2: 10.)

Ch. 8 : With this chapter begins a
new era in the history of the Christian
church. Christianity is no longer con
fined to the mother church of Jerusa
lem, but it spreads abroad among Jews
and proselytes, and churches are
formed in Judea, Samaria and Damas
cus. The account of this extension of
the gospel is given in this chapter and
the next, covering a period of perhaps
four or five years. In the death of
Jesus the Jewish nation through their
ecclesiastical rulers had rejected him,
and now the same authorities, repre
senting especially Jerusalem, reject the
Holy Spirit and the gospel. (7: si.)
Because of the presence of the Spirit
and the greater light given, the later
sin was greater than the former. This
may be regarded as ending the Mes
sianic week foretold by Daniel (9 ; 25-27),
in the midst of which the Messiah was
cut off'. If this week of seven years
began with the public ministry of
Jesus, which ministry lasted a little
over three years, than the apostles had
bean carrying on the work at Jerusalem
three and a half, or nearly four years.
According to this theory the death of
Stephen occurred the latter part of A. D.
33, or early in A. D. 34. From this
time began the emancipation of the
disciples from the temple worship, with
which they had thus far been out
wardly connected. Thereafter we hear
no more any special increase of the
church at Jerusalem. The gospel is
now preached to the Jews outside of
the capital city, in Judea and Samaria,
for a like period of time, after which it
is through Peter extended to the Gen
tiles. (10:1.)
1-3. The Burial op Stephen—
The Pebsectjtion and Scattering
of the Disciples. This forms a fit
ting close of the last chapter. (22 : 19, 20.)
1. And Saul was, etc. Closely
connected with the last chapter and
forming a connecting link between the
death of Stephen and the persecution
that ensued. Consenting — approv
ing with those who accomplished the
murder of Stephen, implying that he
was pleased at Stephen's death. Ac
cordingly, the Improved Bible Union
version translates : "And Saul was
well pleased with his death." The

Ch. VIII.]

THE ACTS.

119

Persecution and scattering of ihe disciples;
Philip m Samaria ; fallowed by Peter and
John
8 AND at that time there was a great per
secution against tbe church which was at
Jerusalem ; and ' they were all scattered

abroad throughout the region of Jud.ea
aud Samaria, except the apostles.
2 And devout men carried Stephen lo his
burial, and k made great lamentation over
3 him. As for Saul ' he made havoc of the
church, entering into every house, aud

i ch. 11 . 19-21. 'Gen. 50:10. 1 ch. 9 : 1-13, 21 ; 22 : 4; Gal. 1 : 13.

same word is used in Luke 11 : 48,
" Ye allow," approve with satisfaction,
" the deeds of your fathers." (8msi: 20.)
Thus Saul shared their guilt (Kom. 1 : 32),
which Paul doubtless often confessed
(22 . 20), and no doubt in the hearing of
Luke. Some have supposed that Saul
was a member of the Sanhedrin. But
the language here rather implies that
he was not one of them, but that he was
pleased to act in concert with them in
thus hastily and summarily killing one
whom he regarded as guilty of a most
- heinous crime. Some infer from 26 : 10
that he soon after became a member of
that body.
At that time — on that day of
Stephen's death and burial, and as an
immediate consequence there arose a
great persecution. (11:19.) This
violent and sudden outbreak spread
against the discipleship generally.
The Pharisees and the fickle populace
now unite with the Sadducees.
Against the church— or congrega
tion of believers. (See on 5 : 11.) All
were scattered abroad. All used
in a popular sense, meaning a general
dispersion. Thus we say, "It is lcnown
to all," when we mean it is generally
known. The Christian assemblages
and the arrangement of alma- distrib
utors were broken up, and the body
that gathered in daily worship was
scattered. Many, doubtless, afterward
returned. Judea and Samaria-
all of Palestine south of Galilee. Why
Galilee is omitted is uncertain, as some
what later churches were there. (» ¦ 31.)
Pehaps that region, where many of the
five hundred disciples resided (1 Cor.
15 : 6), did not so much need these evan
gelists. Except the apostles.
They doubtless remained under the
general influence and direction of the
Holy Spirit. As the divinely appointed
leaders, they seem to have felt it their
duty to stay and watch over the inter
est of the church at the centre of Jew

ish Christianity. A divine providence
appears to have protected them. " It
is not unlikely that the persecution
was principally directed against those
who sympathized with Stephen, and
boldly avowed their belief in a change
of the customs of Moses. There is
nothing in Peter's speeches to show
that he had gone as far as Stephen.
He was more conservative ; and it may
be that he and the other apostles for
this cause escaped awhile." (Dr. P.
Schafp, in International Rev. Com
mentary.) 2. And — carrying back the mind to
the expiring Stephen. (7:60.) De
vout men — pious Jews, who did not
approve of putting Stephen to death,
and in this way showed their belief in
his innocence. (2 : 5.) The blind fury
of persecution would not have allowed
Christians to formally bury him.
Notice that they are not called be
lievers (5: ll), or disciples. (6:1;9:1.)
Stephen must be buried according to
Jewish custom, but the fact stated is
that it was done by devout men, a
phrase never used in the New Testa
ment to describe Christians. Ch. 22 : 12
is no exception, for Paul is describing
Ananias to a Jewish audience accord
ing to a Jewish standard. Carried —
jointly bore away, or buried Stephen.
They united in giving him a religious
burial. Made great lamentation —
with beating of the breast, as a sign of
grief, according to the Jewish custom.
Over him — over his body, as they
stood around his- bier. (See Author's
Notes on Matt. 9 : 22.)
3. As for Saul — but Saul, in con
trast to the devout Jews who mourned
over Stephen and gave him rites _ of
burial. He ignored the conservative
advice of his teacher, Gamaliel. (5 : 34.)
The persecution at first was doubtless
severe and fitful, but Saul enters into it
systematically and perseveringly. He
made havoc — wasted or ravaged the

150

THE ACTS.

[Ch. Vm.

haling mm and women, committed l&em 1
toprison.
4 Therefore =they thai were scattered j

abroad went every where preaching ihe
5 word. Tben Ftulip went down to lire
city of Samaria, and preached Christ nnto

- ch. 11 : IS.

church, like a fierce wild beast. This
is confirmed by Paul's description of:
himself. (as:9.'»_iTi____.i_i3.) How he
devastated the ehnreh is told in the
rest of the verse. Entering into
every honse — house after house. His
intense zeal showed itself in not stop
ping with public places and gatherings,
but in searching privately for disciples,
and in haling— dragging both men
and women. His violent seizure of
women indicates his severe cruelty, and
is mentioned twice after this. (»=?:
— *¦) Committed them to prison
— for trial (*:*), and sometimes as a i
punishment. (?*:».) Our Lord fore
told this form of persecution. (Lite II;
E-) Thus he persecuted" beyond meas
ure" (GaLi:u), put some to death (n--t-,
ss=i»), and used every effort to make
Christians blaspheme the holy name of
Jesus. (s:n.) He appears to have "
continued this for several months, and
his _fame as a persecutor spread far and
wide, even into foreign cities. Thus ]
A nanias at Damascus had heard of him.
(9:i^a: p____L3:«: i &r. n-.x) He acted
under the anihoriry of the Sanhedrin
(9:2), and in the meantime may have ,
become a member of thst body.
4-S5. The Gospel Preached _dt
Savarta, bt Philip, Petee, a_sd ;
Joss. Tihe false conversion of Simon
the Sorcerer. (P«. 75 : zz.)
4. They therefore — resuming the
thought of ver. 1, and introducing the
results of the persecution, the rapid dif
fusion of the gospel. Thus what ap
peared to be a terrible calamitv is over
ruled for good in fhlffllinji our Lord's
woris, '* Ve shaU be r~y witnesses, both
in Jerusalem and in all Jndea and
Samaria." (i:--; We have here the
first exemplification of Tertnliian's
noted saying: "The blood of the mar
tyrs is the seed of the church." Went
everywhere — or through the towns i
and villages of Palestine. As they con-
tinned their missionary labors "their
circuit was greatly extended, going as
far as Phoenicia, and Cyprus, and An- i
tioch. (n : is.) Pleaching, announc- .

ing, the word as glad tidings respect
ing Christ and his salvation. The dis
ciples generally thus became the pro-
claimers of the gospel, some more
formally than others, but all joyfully
and spontaneously. Here it would
seem that evangelists among the minis
try arose, f n : i : £[.__- * ¦- 11-) It is also to
be noted that they were not appointed
by the apostles, but entered upon their
ministry under the direction of God's
providence and Spirit.
5. The general statement of lie pre
ceding verse is illustrated by a single
example, selected not only because it
was one of the first remarkable suc
cesses of the gospel, lut also because it
fulfilled our Saviour's words (i:s> in
extending the truth into a race that
held an intermediate place between
Jews and Gentiles. Then, rather,
And, simply continuing the narrative.
Philip — one of the seven. («:i.) Not
the apostle, for he remained at Jerusa
lem, (ver. 1", The persecution would
naturally be hottest among the foreign
Jews, since it began among them « • : &u),
and Sanl of Tarsus was their leader.
Philip is called " the evangelist " (a-.-\,
indicating that he had well earned that
title, and his ministry as an evangelist
probaLly now began. There is no evi
dence that he preached, because he was
a deacon. Indeed, the persecution must
have interfered with the distribution of
goods. And with the scattering of the
disciples the alms distributors must
have had comparatively little to do.
Philip was no longer needed at Jerusa
lem as a deacon. Under the direction
and call of the Spirit, he enters upon
the work of an evangelist. 1 See closing
note on preceding verse.) The city of
Samaria. Many manuscripts read a
city, etc. Hence some suppose Sychar,
or the ancient Shechem, to be meant.
(•>.*• 4 : i.) But Westcott and Hon. fol
lowing the most ancient authorities,
read the city of Samaria, the royal capi
tal of the kingdom of Israel* for two
hundred years, founded by Omri. B. c.
925, about thirty-eight moles north of

Ch. VIII.]

THE ACTS.

121

6 them. And the people with one accord
gave heed unto those things which Philip
spake, hearing and seeing the miracles
7 which he did. For n unclean spirits, cry
ing with loud voice, came out of inany.ihat

were posses' edwilh th.m: and many taken
with palsies, and that were lame, were
8 healed. Aud there was great joy in that
city.

a Ch. 5 : 16 ; Mark 16 : 17.

Jerusalem. It was more than once |
destroyed, but was restored and rebuilt !
by Herod the Great, and called Sebaste,
the Greek equivalent of Augusta, in
honor of Augustus Casar. It was still
often called Samaria. In regard to
the Samaritan, see 2 Kings 17 : 24-41 ;
Ezra 4 : 1-3 ; John 4 : 9. Preached
Christ to them — was proclaiming lo
them the Christ, that he had come, and
that Jesus of Nazareth was he. The
Samaritans were expecting the Messiah.
(John * : -a.) The verb translated preached,
means to make proclamation as a pub
lic herald. This appears to have been
the first public preaching of the gospel
outside of the Jewish nation. Jesus
had visited Sychar on his way from
Jerusalem to Galilee, and had con
versed with the woman at the well
and with the inhabitants of the city
regarding himself, but there is no
record of his preaching publicly there.
(John i ¦. 27-43.) And when he sent forth
his apostles, two by two, he expressly
charged them, "Go not into the way
of the Gentiles, and into a city of Sa
maritans enter not." (Matt, io : 5.)
It was a bold step of faith in Philip
to preach the gospel to the halt-
heathen Samaritans. It was the
first step in overcoming the barriers of
prejudice that surrounded the Jewish
nation. (John 4 ¦¦ 9.) " He who eats the
bread of a Samaritan," said the Jewish
doctor, "is as one who eats swine's
flesh." "No Samaritan shall ever be
made a proselyte. They have no share in
the resurrection of the dead. To be a
Samaritan was to have a devil in the
eyes of a rigid Jew." (Joh.. s : m.) (Dr.
J. B. Lightfoot, Com. on Gal., p.
299.) Yet Jesus had prepared the way
at Sychar. (John * : 5.12.)
6. And the people — the multitude
— gave heed. They were unanimously
attentive to Philip's preaching. (i« ; i«;
Heb. 2 : 1.) Hearing and seeing— the
occasion of their favorable interest.
When they heard the message which

was welcome to them, and saw the
signs which he did, being evidences of
the truth he uttered and of his own
commission from the Lord. (2 : 22 ; c : 8.)
The visit of Jesus, a few years before,
doubtless contributed to Philip's suc
cess. The announcement of the Mes
siah was pleasing to the Samaritans,
and also that God was no respecter
of persons. ( John 4 : 2-i-4,2 : see ver. 8.) The
miracles of Philip also were most im
portant, since Simon Magus had de
luded the people with his lying won
ders. (Ver. 9-11.)
7. The signs are here given. The
demoniacal possessions are expressly
distinguished from the natural diseases.
For unclean spirits. The oldest
manuscripts read : For many of those
who had unclean spirits. Not all of
them. Crying with a loud voice.
Confessing, perhaps, the power of
Christ. (See VarkS : 11; Luke 4:41 ) On Un
clean spirits and their possession of
men, see note on Mark 1 : 23. The
three maladies here mentioned were
probably the worst of those healed.
" It is worthy of note, that Luke in the
Acts, in speaking of those possessed,
never uses the term demons (daimonia),
which he himself in the gospel has
nevertheless employed oftener than the
other Evangelists. From which one
may infer that the power of possession
was feebler after Christ's death. (1 John
3:8; Col. 2:15; Heh. 2:14.) " (BENGEL.) It
may also be noted that no possession of
an ' Israelite is recorded in the Acts,
but among those only where Christ's
power had not come 111 direct conflict
with evil spirits, such as Samaritans
and Gentiles. (16 : 16-18 ; 19 : 11-16.)
8. There was great, or much,
j oy in that city. The great joy arose
from the general interest of all the peo
ple, from the wonderful cures effected,
and from the welcome tidings of par
don and salvation. (See on ver 6.) It " is
to be restricted, neither to the natural
enjoyment of recovered health, in one's

122

THE ACTS.

[Ch. VIII.

9 But there was a certain man, called
Simon, which beforetimes in the same city
0 used sorcery, and bewitched the people of

Samaria, giving out that himself was
10 some great oi_e: to whom lhey all gave
heed, from the least to the greatest, say-

own person and in that of others, nor
to the intellectual pleasure of acquiring
knowledge and discovering truth, nor
to the spiritual happiness arising from
conversion and assurance of forgive
ness, but must be understood as com
prehending all these elements, and
therefore justly called great joy."
(Alexander.) 9. With this verse begins an account
of the first conflict of Christianity with
one of the impostures of the outside
world. The logical statement is, that
the field was already occupied when
Philip entered it. Simon was a native
of Gitton of Samaria, according to
Justiu Martyr, who was himself a
Samaritan. Josephus, who would be
less likely to know regarding this,
speaks of a Simon Magus, a native of
Cyprus, a dependent of Felix and a
minister of his vices. Neander regards
the two as the same person. The name
Simon was, however, a common one.
Magicians were not uncommon in the
Apostolic age. In 13 : 8 we have an
account of another one, Elymas. ( 19 : 13.)
Concerning the earlier and better
class of the Magicians, see note on
Matt. 2 : 1. Simon is an important
character in Ecclesiastical History, but
much concerning him is legendary.
He is spoken of as the father of the
Gnostics, and the founder of a heretical
sect called Simonians, "whose tenets
were a mixture of Oriental, Jewish,
Samaritan, and Grecian religious ele
ments. The germ of their principles
may be plainly traced back to this
Simon, though we cannot attribute to
him the complete system of this sect, as
it existed in the second century."
(NEANDER, Planting and Training, p.
64.) Used Sorcery — practicing magi
cal arts. His power derived, perhaps,
partly from an advanced knowledge of
natural philosophy, especially chemis
try, and partly from the arts of con
juration and jugglery. Bewitched.
A strong word in the original, lo throw
into wonderment; they were carried
away with astonishment. The people

— the nation of Samaria, showing how
widespread his influence had become
throughout the whole province of Sa
maria. This may imply, as Alexander
remarks, that he was an itinerantmagi-
cian (19:13), who reached the city a
little before Philip's arrival, although
previously known to the inhabitants,
as mentioned in ver. 11. Giving
out — declaring himself to be, boast
ing that he was, some great one
— some extraordinary person. The ex
pression is stronger than that in 5 :
36. Perhaps not asserting, but leaving
the impression that he was superhuman,
that, according to the Oriental philoso
phy, one of the eons, or emanations of
Divinity had now appeared in his per
son. According to Justin Martyr he
pretended that he was God. Jerome
relates that he said, " I am the Son cf
God," "the Paraclete," "the Al
mighty," etc. But these bold asser
tions, if made by him, were probably
uttered afterthis, when his opposition
to Peter and Christianity became fixed
and intense.
10. All . . . from the least to the
greatest — The people generally, both
young and old. The Samaritans were
peculiarly susceptible to such deluding
influences. " In times of vague and
earnest inquiry, various kinds of ex
travagance are likely to prevail. This
was the case with the Samaritans. As
at that time in other parts of the East,
a similar indefinite longing after a new
communication from heaven — an om
inous restlessness in the minds of men,
such as generally precedes great
changes in the history of mankind,
was spread abroad ; so there were not
wanting persons to misdirect and de
ceive this longing, while they falsely
promised it satisfaction." (Neander,
Planting and Training, p. 58.) The
estimate of the people concerning
Simon is now given : This man is
the great power of God, or accord
ing to the oldest and best manuscripts,
This man is that power of God which
is called great, he is the great one, a

Ch. VIII.]

THE ACTS.

123

ing, This man is the great pow r of God.
11 And lo him they had regard, bt cause
that of long time he had p bewiu 1ml tbcru
12 with sorceries. But when they believtd
JPhilip preaching the things i concerning

the kingdom of God, and the name of
Jesus Christ, they were baptized, Loth
13 men and women. Then rfcjimou himself
believed also : and when he was baptized,
he continued withj. hilip, and wondered,

p 2 Thess. 2 : 10. i ch. 1:3. • ver. 21 ; Ps. 78 : 36, 37.

kind of emanation from the Invisible
God, manifested in his person. And
he was doubtless willing to be so ac
counted. To whom they gave
heed — the same verb as in ver. 6.
" To Philip they gave heed because of
his doctrine and His miracles of be
neficent healing ; to Simon, because of
their astonishment at his works of
witchcraft. Mere wonder-working is
never a sound basis for a religious
belief, a truth which the modern spirit
ists would do well to bear in mind."
(Abbott.) 11. To him they had regard —
rather, they gave heed — the same word
so rendered in ver. 6 and 10. The rea
son of this attentive following is given :
Because for a long time he had be
witched, rather, amazed them with his
sorceries. (See on ver. 9.) This was no
new thing, for Simon had continued a
long or considerable time (for the note
of time is quite indefinite), carrying
away the people with his enchant
ments. Whether Simon Magus did
perform wonders through Satanic in
fluence, or only imposed on the people,
is not definitely settled by the narra
tive. Witchcraft was practiced in Old
Testament times, and at the present day
frauds are practiced in the East by
Mohammedan astrologers. But whether
frauds or only partly so, Satan was at
the bottom, who is " the prince of the
power of the air," and works " in the
children of disobedience." (Eph. 2 . 2.)
12. The Samaritans had been held
spellbound under the power of Simon,
the sorcerer, but the charm was broken
by the power of the gospel. But
when they believed — the people
generally. Preaching the things,
etc. — rather, Announcing the good news
concerning the kingdom of God — its
history, doctrines, prospects, and re
quirements, (see i:3.) And the name
of Jesus — proclaiming him as the
Saviour. (Mat... 1 : 21 .) Christ — the
Messiah, the Anointed prophet, priest,

and king. (Sec on 3 : 16 ; 4 : io, 12.) Notice
Philip preaches not himself, but Jesus
Christ; but Simon Magus exhibits
himself and his powers. They were
baptized, professing their belief iu
what they had heard of Christ and his
kingdom and their allegiance to him
and their union with him. Both men
and women — showing that the gospel
was prevailing greatly in Samaria,
even as it had some time before at
Jerusalem, (o : u.) It should be no
ticed that Philip in Samaria began
to carry into practice the doctrine
which Stephen preached, and to fulfill
the prediction of Jesus just before his
ascension. (1:8.) He was the founder
of a semi-Jewish or semi-Gentile
church. The Jewish Christians could
assent to this, since the Samaritans
were circumcised and held to the law
of Moses.
13. The miraculous signs wrought
by Philip not only overcame the influ
ence of the sorceries of Simon, but also
convinced Simon himself of their
reality. He himself believed—
that what Philip preached was true,
that Jesus was the Messiah, but he
failed to appropriate him, by a per
sonal, saving faith, as his Saviour. His
faith was only historical and intellect
ual, with no change of his inner life,
as is shown by his after conduct and
Peter's rebuke, (ver. 17-21.) We need
not regard his professed conversion and
his baptism as acts of deceit, but as a
desire to reform and as a temporary
improvement. " He was overcome at
the moment by the heavenly power of
the truth, and he surrendered himself to
it for a time, and to a certain degree.
But it was only to a certain degree ! He
allowed not the light to penetrate into
the concealed depths of his heart ; there
was no thorough humiliation of the
man." (Olshausen.) He con
tinued — he was adhering to Philip.
He was a constant attendant upon
Philip, apparently proffering his ser-

124

THE ACTS.

LCh. VIII.

beholding the miracles and signs which
were done.
14 "Now when the apost'es which were at
Jerusalem heard lhal Samaria had received

the word of God, they sent unto them Peter
15 aud John: who, when they were come
down, prayed for them Mhat lhey might
16 receive the Holy Sp.rit: for" as yet he was

¦ ch. 11 : 22. ' ch. 2 : 38 ; John 20 : 22. « ch. 19 :

vices as an assistant. Thus he could
watch and study the miracles. The
history of Simon Magus refutes the
dogma of baptismal regeneration.
Wondered — the same word rendered
"bewitched" in ver. 9, 11. He who
had amazed others is himself amazed.
Beholding the miracles and
signs. Manuscript authority appears
to preponderate for the reading : signs
and great miracles. (See on 2: 22.) Simon
was astonished ; for he had never seen
nor done the like. His religion was
not that of faith in Christ, or of su
preme love to God ; but of wonder at a
power which he coveted, the reality of
which he could not doubt.
14. When the apostles which
were at Jerusalem — they were re
maining there, (ver. 1.) Heard that
Samaria — the country of Samaria,
represented by its capital city. (Ver.s.)
Received the word of God— ac
cepted by faith the gospel as a revela
tion from God. This was probably a
surprise to the apostles, since the Sa
maritans were a mixed (Jewish and
Gentile) race, and Jews and Samar
itans mutually detested each other.
(John 4:9; 8 : 48 ; Luke 9 : 52, 53.) JeSUS, hoW-
ever, had prepared the way in counter
acting their prejudices by his personal
labors among them (Joi.noi.. 4), and by
his prediction that the gospel should
be preached to them. (1 :6 ) The bar
riers of religious prejudice gave way
when the apostles sent to them,
the Samaritans. Peter and John —
closely attached friends, perhaps the
more so by their dissimilarity of
character. The narrative shows that
they acted jointly and equal in author
ity. (Seeons.i.) They go together ac
cording as Jesus sent out two by two.
(Mark 6: 7.) Such appears to have been
the practice of the early missionaries.
Thus Paul and Barnabas (is : 2), Paul
and Silas (ts:«), and Barnabas and
Mark (1= : "), labored in pairs. John,
who would call down fire from heaven

on a Samaritan village because it re
jected Jesus (Luke 9 : 54), now goes to the
believing Samaritans on a gospel mis
sion. This is the last mention of John
in the Acts as connected with active
work. He is incidentally named as
the brother of James in 12 : 2, and
from Gal 2 : 9, it appears that he was
at the conference at Jerusalem. (15 : 4)
The object of this mission of Peter and
John was of a varied and general char
acter. To learn the state of things, aid
Philip in his work, supply what might
be wanting, extend sympathy and the
hand of fellowship to believers in
Samaria. 15. Who . . . prayed for them
that they might receive the Holy
Spirit — and thus be put on a level
with the believing Jews, and be openly
owned as Christ's followers. It is im
plied that the Spirit came, in this in
stance, in answer to the prayer of the
apostles. But in the case of Cornelius
without either the prayer or the laying
on of hands. (10:44.)
16. For as yet he — not it, as in
the Bevised Version. The Holy Spirit
is a Divine Person, and should be re
ferred to by the masculine pronoun.
Jesus, the great teacher, makes this
distinction, " Howbeit when he, the
Spirit of truth, iscome, he will guide
you into all truth." (John 16 : is.15.) Had
fallen — implying something sudden
and extraordinary. (Sec 10 : 44 ; 11 : 15 ; 13 :
11; 19: 17; Fz.-k. 11:5.) Upon none of
them. The miraculous gifts of the
Spirit had not come upon them. They
had believed and received the regener
ating influence of the Spirit (John 3 . 5),
but they had not received the power
from on high. (s™i:8.) It is evident
from ver. 18 that the gift of the Spirit
here meant was attended with outward
and visible phenomena, such as speak
ing with tongues. Only, as believers,
they had been baptized in, or into,
the name of the Lord Jesus, into
a professed union with him and sub-

Ch. VIII.]

THE ACTS.

125

fallen upon noneof them : only xthey were 17 Then J laid they iheir hands on them, and
baptized in the name of the Lord Jesus. ihey received the Holy Ghost.

i ch. 10 : 48 ; Matt. 28 : 19. J ch. 19 : 6; 2 Tim. 1 : 6.

jection to him without receiving those
supernatural gifts of the Spirit, which
had been so common in the church at
Jerusalem. Compare " upon the
name" (2:38), and "in the name"
(io:48), and also note on Matt. 28 : 19.
Some object to the rendering " in the
name " as misleading, and to " into the
name " as not good English, though the
literal form of the Greek ; and prefer
" unto the name," with reference to the
name and all the obligations im
plied, here signifying allegiance and
subjection to the Lord Jesus. (See Dr.
Broadus, Commentary, Matt. 28 : 19.)
There is no discrepancy between
Matthew (28:19) and Luke (here and 19: 5)
The commission " into the name of the
Father and of the Son and of the Holy
Spirit " includes the name of the Lord
Jesus, and " into the name of the
Lord Jesus" does not exclude the
Father and the Holy Spirit from the
baptismal formula. The apostolic
preaching and profession centered in
Jesus. God the Father and the Holy
Spirit were accepted by the Jews, so
far as they understood. To accept
Jesus as Lord and Christ was to ac
knowledge tliat he came from the
Father, and that he had sent the Holy
Spirit into the world. To be baptized
into the name of the Lord Jesus was a
brief comprehensive expression, hing
ing upon the central person of the
Godhead. It makes no pretension to
being a baptismal formula, but only a
statement of a fact which implies, not
merely allegiance to the Son, but also
to the two other persons of the Triune
God. The question, " Into what then
were ye baptized? " (i9:3) shows Paul's
surprise that any could be baptized
into the name of the Lord Jesus with
out hearing of the Holy Spirit, and
implies that the name of the Holy
Spirit was connected with baptism.
(See on 19 : 3 f.)
17. Prayer is answered in the gifts
of the Spirit. The Spirit who was
about to come upon the Samaritan be
lievers doubtless moved Peter and John
to lav on hands ; and thus he honored

them as Christ's apostles. Then they
laid their hands on them and
they received. The imperfect tense
describes the action as continuing and
in progress : they were laying on their
hands, and they were receiving. The
prayer appears to have been made once
for all, and afterward the imposition of
hands upon the converts in succession,
taking considerable time. It would
also seem from the next verse that
Simon was witnessing this manifesta
tion of the Spirit on one after another.
The natural inference is that hands
were laid upon all who had been bap
tized. This, however, was not neces
sarily the case. They were not laid on
Simon (next verse), and perhaps not
upon some others. The laying on of
hands was a common practice in Old
Testament times. Jacob laid his hands
on Joseph's sons, in connection with
his benediction. (Gen. 48: 14-20.) Aaron
and his sons laid their hands on certain
animals for sacrifice. (Exod. 29 :io, 15, 19.)
Moses laid his hands on Joshua, at the
command of Jehovah, designating him
as an associate with himself (N»m, «:
18-23), and attended by the bestowment
of the spirit of wisdom upon him.
(Deut. 34:9.) In the New Testament we
have Jesus putting his hands on chil
dren and blessing them (Mark 10 : 10) ; the
apostles laying their hands on the
Seven with prayer, at their election to
office (6:6), on which see note; on the
Samaritan converts (this verse) ; Paul
on the twelve at Ephesus, who there
upon receive the miraculous gift of the
Spirit (19:6) ; Ananias on Saul of Tar
sus, who receives bis sight and is filled
with the Spirit. (9: n.) Besides these, the
church at Antioch set apart Barnabas
and Saul for their missionary work
with prayer and laying on of hands,
(13 -.3.) Timothy also received the super
natural gifts of the Spirit when the hands
of the eldership (1 Tim. 4: 14), including
the apostle Paul (2 Tim. 1:6), were laid
upon him at his ordination to the min
istry. From these examples it appears
that the bestowment of the miraculous
gifts of the Spirit in connection with

126

THE ACTS.

[Ch. VIII.

18 And when Simon saw that through lay
ing on of the apostles' hands Ihe Holy
Spirit was given, he offered them money,
19 sayiug, Give me also this power, that on

whomsoever I lay hands, he may receive
20 the Holy Spirit,. But Peter said unto
him, zThy money perish with thee, be
cause a thou hast thought that bthe gift

' 2 Kings 5 : 26, 27 ; Dan. 5 : 17.

• Matt. 10 : 8 ; 2 Kings 5 : 16. » ch. 10 :

11 : 17.

the laying on of hands was confined to
the apostles. The laying on of hands
was a symbolical act connected with
prayer that God would bestow the gifts
of the Spirit. The case of Ananias, in
relation to Paul, seems to be excep
tional. He was specially commissioned
of the Lord to minister to Paul ; and it
does not certainly appear that the gifts
of the Spirit were bestowed through the
laying on of the hands of Ananias.
(See on 9: 17.) If this power was con
fined to the apostles, who had no suc
cessors in the church (see on i : 22), then
with them must have ceased this power
of conferring the ability to exercise
supernatural gifts.
This passage and 19 : 5, 6, are the
chief authorities for the rite of con
firmation, as practiced by the Episco
pal and Boman Catholic churches, in
receiving persons into full membership
of the church. But in neither of these
eases does it appear that hands were
laid upon them for the purpose of re
ceiving them into church member
ship, but for the bestowment of su
pernatural gifts of the Spirit. They
entered the church by baptism, (ver.
12,38,39:2:42.) Other passages cited,
such as Heb. 6 : 2 ; 2 Cor. 1 : 21 ; Eph.
1 : 13, 14 ; 2 Tim. 2 : 19, afford no
Scriptural ground for the rite of con
firmation nor proof that Christ or his
apostles instituted it. It was fitting
that miracles should attend the first pro
mulgation of the gospel, and tbat mi
raculous gifts of the Spirit should at
tend the first coming of the Holy Spi rit
among the Jews, the Samaritans, and
the Gentiles. (10:44.) It was fitting
also that the apostles, the introducers
of Christianity, and the organizers and
inspired teachers of the church, should
be accredited by the miracles of the
Holy Spirit.
18. When Simon saw that
through laying on of the apos
tles' hands, etc. From this it is
evident that the outward and sensible
effects of the Holy Spirit were mani

fested, such as speaking with tongues ;
and that this attended and followed
the laying on of hands by the apostles.
It is also implied that hands had not
yet been laid on Simon. And Simon
seeing this power conferred on others,
selfishly desired to receive the same gift
himself. Had the Spirit come upon
him, he could not so soon have made
the oiler of money. "His impatient
desire waits not even for his own ex
perience . . . and before it came to his
turn to receive the imposition of hands,
he makes his proposal, perhaps even
as a condition of allowing the hands to
be laid upon him." (Meyer.) Ottered
them money — broughtmoney to them,
as if to bribe them, or to purchase the
power. Simon thus ranks this apostolic
power with that of the magicians, who
were accustomed to sell the knowledge
of their arts. From this man and this
act the name simony has been given to
the. crime of buying or selling ecclesi
astical offices or benefits in the church.
19. The completion of the sentence
begun in the last verse. Give me
also — as well as yourselves. He was
ambitious to be on a level with the
apostles. He saw that the possession
of such power would be of great
worldly advantage to him in increasing
his influence and amassing wealth. The
offer, the thought, and the purpose
showed that he was a stranger to the
inner power and renewing of the Holy
Spirit. Holy Spirit is v, ithout the arti
cle. Simon very probably had no con
ception of him as a personal agcnt,and
very little idea of his spiritual power
and' influence, beyond the name which
he had heard.
20. Thus far in the narrative the
two apostles appear strictly associated ;
but now Peter steps forth in his per
sonal, positive, and impulsive charac
ter, and as the spokefman of the two.
Thy money perish with thee — thy
silver be with thee unto destruction !
An outburst of holy indignation and
horror, at the thought and proposal oj

Ch. VIII.]

THE ACTS.

127

of God may be purchased with money.
21 'Thou hast neither part nor lot in this
matter: for * thy heart is not right in the
22 sight of Gud. « Itepent therefore of this

thy wickedness, and pray God, if perhaps
the thought of thine heart may be i'ur-
23 given thee. For 1-perceive that thou art
in the gall of bitterness, aud in fthe

o Ezek. H : 3. " Hab. 2:4; Matt. 6 : 22-24.

8 :34; 2 Peter 2 : 19.

• 2 Tim. 2 : 25, 26. 'Prov. 5 : 22 ; John

making religion the means of worldly
gain. This is not a curse nor a deliber
ate wish, for Peter exhorts him to re
pentance in ver. 22. Because thou
didst think to obtain, or acquire, the
gift of God with money. The sin con
sisted in the thought aud purpose of
bribing God, and obtaining with money
the divine gift. The thought and the
attempt were insulting to the Spirit of
God. To Peter gold and silver, like all
things earthly, were corruptible and
perishable, (i p ter i : 17, 18.)
21. Peter plainly declares to Simon
his spiritually lost condition, which
was not only evident from his conduct,
but also doubtless known to Peter
through the Holy Spirit. Neither
part nor lot — two words almost
equivalent, the first used literally, the
second figuratively, making a very
strong and emphatic expression. Thou
hast neither share nor allotted portion
in this matter, this thing spoken of,
literally, this word. This has been
variously referred, to the gift of the
Spirit, to the power or authority to
communicate the Spirit, or to the gos
pel word which had been preached.
The latter seems to accord better with
the usage of the word and with the
description which follows of Simon's
utterly graceless state. He had no
share in the gospel word (ver. 14) of
present and eternal salvation, and hence
no interest in the ordinary or extraor
dinary benefits of the Spirit. Simon
was entirely separated in character,
interest, and destiuy from all that the
word of the gospel proffered to men. (see
J Sain. 20 : 1 ; Deut. 10 : 9-) For — introducing
the reason, with such a heart thou canst
have no portion of gospel blessings and
influence. Not right — literally, not
straight, not upright, but crooked and
perverse. In the sight of, or before,
God, who looketh upon the heart.
(4 : 19.) His perversity must have been
evident to Peter or to any spiritually
minded person, from his base proposal.
How much more then to God ?

22. Repent therefore — your case
is not entirely hopeless ; your only hope
of salvation is in immediate repentance
and entreaty of the Lord Jesus Christ.
(see 0.1 2: 38.) Of this thy wicked
ness, rather, from, etc. See "repent
ance from dead works." (Heb. 6 : 1.) He
must not only confess and sorrow for
sin, but forsake and turn from it. This
wickedness, a general expression includ
ing the act and purpose with the un
derlying depravity (next verse). And
pray God — according to the highest
critical authorities, the Lord,, that is,
Jesus Christ. If perhaps. The case
was doubtful, so aggravated was his
sin. The words were fitted to give
Simon hope, and at the same time to
arouse him and awaken a sense of
guilt. Peter may have thought of the
sin against the Holy Spirit. (Matt.
12 : 31.) The thought — the purpose,
project of thine heart in planning
self-aggrandizement by imparting the
Holy Spirit. Notice how Peter all
along dwells upon the thought, pur
pose, and state of the heart. May be
forgiven thee. The matter of for
giveness belonged to God. " This verse
is important, taken in connection with
John 20 : 23, ' Whosesoever sins ye for
give, they are forgiven them,' etc., as
showing how completely the apostles
themselves referred the forgiveness of
sins to, and left it in the sovereign
power of God, and not to any power of
absolution delegated to them." (Al
ford.) 23. For introduces the reason why
he should repent. This verse shows
that he needed, not only to repent of a
single sin, but of the whole course and
habit of heart and life. It implies that
he had never exercised repentance. I
perceive. (See on ver. 21.) In, literally,
into the gall of bitterness, or bitter
gall. The poison of the serpent was
supposed to be in the gall ( J»fc 20 . 14 ; Rom.
3:13), which figuratively denotes the
malignity of sin ; and the expression
bitter gall, hostile, malignant deprav-

128

THE ACTS.

[Ch. VIII.

24 bond of iniquity. Then answered Simon,
and said, s I ray ye to the Lord for me,
ihat none of the^e things which ye have
spoken come upon me.
25 And ihey, when they had testified and
preached the word of the Lord, returned to

Jerusalem, and preached the gospel in
many villages of the Samaritans.
Philip instructs and baptizes a devout Ethic*
plan : his subsequent labors.
26 AND th» angel of the Lord spake unto

l Gen. 20 : 7, 17 ; Num. 21 : 7 ; 1 Kings 13 : 6 ; Job 42 : 8.

ity. Bond of iniquity — bound in
the fetters of wickedness, showing that
he was confirmed in the habits of sin.
Peter did not doubt the grace of the
gospel, or the power of God to forgive,
but he saw that Simon's condition was
most desperate, both in heart and life.
His subsequent life seems to have veri
fied Peter's fears.
24. Simon appears to have been
overawed by the stern rebuke of Peter,
and alarmed at impending punishment.
Pray ye. Ye is emphatic. Instead
of praying himself, as Peter had ex
horted, he asks the apostles to pray for
him, thus showing a want of a sense
of guilt and penitence. A sense of
sin would have led him to cry for
mercy. (2:37; 9:5, 11; Luke 18:13.) So
Pharaoh asked Moses to pray for him
(Exod. 8 . 28 ; o : aa ; io : n), and afterward
hardened his heart. See King Saul,
1 Sam. 15 : 30. Simon also shows a su
perstitious dependence on their prayers,
as if these could prevail without turn
ing himself with penitence, confession,
and faith to the Lord. The end
which he sought indicates his impeni
tent heart: that none of those
things — referring to the destruction
and all its terrible result implied in
ver. 20, 23, which ye have spoken
come upon me. Thus there is no
seeking for forgiveness of sin, or salva
tion from sin. The language is not of
contrition, but of fear, and of anxiety
to escape punishment. Had this rebuke
resulted in repentance and conversion
to the faith, Luke would hardly have
omitted it. The traditions, though
somewhat confused and contradictory,
testify against any such good result.
This is the last mention of him in the
New Testament. He is said afterward
to have removed to Rome, where he
was worshiped as a god, and had a
column dedicated to him. (see on ver. 9.)
25. The apostles having accom
plished their mission in the city of

Samaria, on their way back to Jerusa
lem, preached in many of the smaller
towns of Samaria. They— Peter and
John. Philip was probably left to
look after the work. Had testified
and preached — rather, having testi
fied and spoken the word of the Lord.
It was not their words, but Christ's,
whose ministers they were. (i3.-,8;i5:
35; 1 cor. 2:2-5.) Also frequently styled
the word of God, as its author. (4 . 31 ;
6:i); see on ver. 14. Returned, etc.
— were returning to Jerusalem and
preaching or evangelizing the villages.
They were bringing the good news of
salvation to the villages, and it was be
ing accepted by the people. Thus they
found the field already white unto
harvest. (John 4 : 35.) It was while the
two apostles were thus engaged that
Philip received his new commission.
(Ver 26.)
26-40. Conversion and Baptism
op the Ethiopian Eunuch.
(i<a. 53 : 7, s.) The false conversion of
the last section is followed by a true
conversion in this. Philip's special
mission and subsequent labors were
throughout the border cities of Pales
tine, where the population was largely
Gentile. Thus the gospel was gradu
ally extending beyond the bounds of
Judaism. The conversion of a descend
ant of the race of Ham (Amos 9:7.) and
of one shut out of the congregation by
physical defect (Deut. 23 : 1), was another
step toward breaking down entirely
the barrier between believing Jews and
Gentiles. 26. Philip was still in Samaria, and
Peter and John were returning to Jeru
salem. (ver.25.) The angel — rathei
an angel, of the Lord. How he ap
peared to Philip we are not told,
whether by dream or vision. The more
probable and natural meaning is, that
he appeared visibly and spake in an
audible voice. For other instances of
angelic ministering in apostolic days,

Ck. VIII.]

THE ACTS.

129

Philip, saying, Arise, and go toward the
sou.h uulo the way that goeth down from
Jerusalem unto hGaza; which is desert.

27 And he arose and went. And, behold, 'a
man of Ethiopia, an eunuch of great
authority under t. andace queen of the

I" Gen. 10 : 19 ; Josh. 15 : 47. ' Ps. G3 : 31 ; Zeph. 3 : 10.

seel : 10; 5:19; 10:3; 12:7; 27 :
23. Arise, and go. Nothing is im
plied regarding his posture, whether
sitting or lying down. It is rather a
command : Prepare thyself, make ready
and journey toward the south unto
the way from Jerusalem unto
Gaza. In obeying this command it is
not certain that Philip passed through
Jerusalem, since he may have left Jeru
salem to the left. Gaza, nearly sixty
miles southwest of Jerusalem and
nearly a hundred miles from the city
of Samaria, was one of the oldest (G«n.
io : 19) and the southernmost city of Pal
estine, on the route between Syria and
Egypt. It was the chief city of the
Philistines, although formally assigned
to Judah (Josh, 15:47), and the scene of
one of Samson's exhibitions of strength.
(ju.ig. 16 . 3.) At one time it seems to
have been under the power of Egypt.
(jer. 47:i.) Alexander the Great cap
tured it after a siege of five months.
It was afterward destroyed by the Jew
ish king, Alexander Jannams, B. C. 96 ;
but it was rebuilt by the Roman Gen
eral Gabinius, and in due time was at
tached to the province of Syria. It
was again laid in ruins by the Jews,
about, A. D. 65 ; but it recovered again
in the reigns of Titus and Adrian, and
Constautine restored it to its ancient
splendor. It still exists under the
name of Ghuzzeh, and contains about
fifteen thousand inhabitants. Which
is desert — the name is desert, refer
ring to the way, through a desolate and
thinly inhabited country. Some refer
desert to the city Gaza after it was de
stroyed about A. D. 65, a date later than
the probable writing of the Acts.
Others refer it to the site of the old
city destroyed by Alexander Jannseus,
affirming that the new city stood on a
changed site. But all attempts to refer
it to the city have been quite unsatis
factory. Some refer the words to the
angel, and others, as Hackett, regard it
as a parenthetic remark by Luke.
But in either case it should be regarded
as descriptive of the road and region
I

through which it passed. There were
and are still several roads from Jerusa
lem to Gaza, and some portion in each
route might be styled desert, or solitary
and thinly peopled. One by the way
of Bethlehem and Hebron, passes
through the southern part of Judea,
called "the desert" in Luke 1: 80.
The desert way gave opportunity for
reading the Scriptures, meditation, and
conversation, and baptism. Compare
Christ's conversation with Nicodemus
alone by night and with the woman
alone at Jacob's well.
27. He arose and went — the
same words as in the command. ( Ver. 26.)
His obedience was exact and immedi
ate. He gets ready and journeys with
out knowing why, or for what. While
traveling on foot, the second or third
day, behold, unexpectedly, he sees in
that lonely way, a person of more than
ordinary importance, a man of Eth
iopia, an Ethiopian. The name Eth
iopia was applied to the country south
of Egypt, which is now called Nubia
and Abyssinia. Its inhabitants were
large in stature and black in color. A
eunuch. The Greek means, literally,
a bed keeper, and was applied to a class
of persons in Oriental countries, who,
by a cruel and unnatural mutilation,
were unfitted to marry and were em
ployed as keepers of Oriental harems,
and were appointed to high offices in
Eastern courts. (D..n. i : 3.) The word
is here used in this strict sense of the
term, and not in its secondary and of
ficial sense, as denoting a high officer
of State. " The very fact that he was
an officer of the first rank in the court
of a queen, makes it most probable that
he was actually a eunuch." (Meyer.
So also Hackett.) Of great author
ity — an officer of State, who, in this
case, acted as chief treasurer, having
charge of all her treasure. Al
ford suggests a lesson from this account
as showing that the restriction in Deut.
23 : 1, forbidding such persons from en
tering the congregation of the Lord,
was henceforth done away, as were the

130

THE ACTS.

[Ch.VHI.

Ethiopians, who had the charge of all
her treasure, and k had cometo Jerusalem
28 for to worship, was returning, andsittiug
in his chariot read Esaias the prophet.

29 Then Mhe Spirit said unto Philip, Go
near, and join thyself to this chaiiut.
30 And Philip ran thither to him, aud heard
him read the prophet Esaias ; and said,

* Ps. 68 : 29 ; John 12 : 20. 1 ch. 16 : 6, 7.

barriers against the Samaritans and
the Gentiles, and " thus the way paved
for the great and as yet incomprehen
sible truth of Gal. 3 : 28." Candace—
a name common to the queens of the
northern portion of Ethiopia, whose
capital was Napata, just as the name
Pharaoh was common to Egyptian
kings and Caesar to the Roman emper
ors. Had come to Jerusalem for
to worship — showing that he was a
believer in the God of Israel, and ac
cepted the Hebrew religion. As the
law of Moses did not permit eunuchs in
the congregation of the Lord (see above)
he would not have been a fully ad
mitted proselyte, but only a proselyte
Of the gate. (See note on Johu 12: 20.) The
prophets recognized that eunuchs were
not excluded from the mercy and
grace Of God. (Isa. 56 : 5-8 ; Jer. 38: 7 f; 39 :
16-18.) 28. The sentence of the preceding
verse is concluded in this. Was re
turning — to his own countiy by the
way of Egypt and thus was on the road
to Gaza. He had probably been at
tending one of the great feasts. As he
had come many hundred miles, he
would more likely have attended the
feast of Pentecost, than the Passover,
which was rather early in the year, or
the feast of Tabernacles, which would
make his return quite late. (See
Author's Harmonic Acts, note on J 15.)
In his chariot — suited to his high
rank, and doubtless with one or more
attendants. (Ver. 38. See on next verse.)
Read — was reading aloud (ver. 3), as
is still customary with the Orientals,
though reading to themselves. The
prophet E saias— without doubt from
the Septuagint, which was well known
and mostly used outside of Palestine.
He is reading the evangelistic prophet
of the Old Testament, and that chapter
which gives the clearest revelation of
the sufferings of Christ. The Lord who
sent Philip on his mission is directing
the mind of the eunuch in his search
after truth. It is very likely that he

had heard at Jerusalem discussions
concerning Jesus and the predictions of
the prophets, especially this passage
which had uniformly been applied by
the Jews to the Messiah, but which now
was interpreted differently by those
who opposed the claims of Jesus. He
is in a receptive state of mind, as the
sequel shows, and he appears to have
been examining the Messianic prophe
cies to ascertain the truth in the matter.
And he may have taken this desert
road in preference to the others for this
very purpose.
29. Then, and, the Spirit said
unto Philip. He inwardly appre
hended the voice of the Holy Spirit,
who was with him. How this divine
impulse came upon him we are not
told. It was probably the same in
kind as those special impulses enjoyed
by all Christian workers, but doubtless
greater in degree, (see io : 19; 13: 2; 16:
6:7.) Notice that the divine communi
cation is now more direct and of a
higher kind than at the first, (ver. 26.:)
There is also a progression in the reve
lation of his work. First an angel
sends him into a desert way ; then he
sees a chariot; now the Spirit com
mands, Go near, and join thyself
to this chariot — attach thyself, unite
thyself to it. The idea is, form in
timate connections, enter into the clos
est relations with it. This would seem
forward and almost preposterous in
this humble evangelist on foot. But
God had prepared the way, and he
obeys, and easily succeeds. Chariot
— commonly a two-wheel vehicle, used
most frequently in war, sometimes, as
in this instance, for peaceable purposes.
Commonly two persons, sometimes
three, one a driver and the other to
carry the State umbrella. (1 Kings
2 : 34. )
30. Philip seeing the work com
mitted to him hastens to discharge it.
Ran thitherto him— it was not the
chariot, but the eunuch he was seeking,
And heard him read, etc. Just what

Ch. VIII.]

THE ACTS.

131

Understandest thou what thou readest?
31 And he said, m How can I, except some
man should guide me? And he desired
-Philip that ha would come up aud sit
with him.
32 The place of the Scripture which he

read was this, 'He was led as a. sheep to the
slaughter ; aud like a lamt. dumb before
his shearer, so opened he not his mouth.
33 In his humiliation his judgment whs
taken away : and who shall declare his
generation? For his life is taken from

' Ps. 25 : 9.

Philip wished to talk about, and what
the eunuch needed to have explained.
Understandest thou what thou
readest? In the original a question
commonly receiving a negative answer,
Dost thou al all know. As Philip
doubtless spoke in Greek the two verbs
were almost alike, gi ving peculiar point
to the question — the verb translated
read being a compound of that trans
lated know. Paul uses a similar com
bination in 2 Cor. 3 : 2, known and
read of all men. "A strange address
to an unknown and great man. In holy
conversation we should come at once to
the truth itself. Philip did not begin,
as is common, with the weather, the
news," etc. (Bengel.) We may learn
the value of questions in religious con
versation. (See John 4 : 7.)
31. The eunuch's reply indicates
earnestness, humility, and a teachable
spirit. How can I, etc. ? For how
could If — as the matter stands, with a
passage so difficult and mysterious. He
candidly and modestly owns his inabil
ity to understand it, and his need of
instruction. But he sees the possibility
of understanding it under suitable
guidance. Should guide me — shall
instruct me. The same word is used
by Jesus of blind guides (Luke 6 : 39),
and of the guidance of the Holy Spirit.
(j..i.n 16: 13.) And he desired — en
treated him ; showing that he was eager
to learn, and implying that he suspected,
perhaps believed, that Philip was the
one who could instruct him. Sit
with him — the travel-worn preacher
of the despised Nazerene now sits amid
royal honors, and becomes the in
structor of a royal minister !
3'i. The place, the passage of
Scripture which he was reading
was this— from Isa. 53 : 7, 8, and
quoted from the Septuagint, with slight
variations. It was uttered seven cen
turies before our Lord's crucifixion,
which it so minutely describes, and its
meaning was contrary to the prevailing

ideas at that time respecting the Mes
siah. Its fulfillment in Jesus has ever
since been a source of trouble to infi
dels and Jews. Bolingbroke even
affirmed that Jesus brought about his
own crucifixion, so as to enable his dis
ciples to appeal to this prophecy in
proof of his Messiahship. He was
led as a lamb, etc. The subject or
person here presented is the Messiah.
The question which perplexed the
eunuch's mind, and which he wished
answered, was respecting this person,
who he was. (ver. 34.) The words here
were fulfilled in Jesus, yielding him
self up to his enemies (Matt. 26:52, 53),
submitting patiently to indignities (Matt.
215 :67, 68 ; 27 : 27-31) and maintaining silence
before Pilate and Herod. (Matt. 27 : 1214 ;
Luke 23 : 9.) His innocence and vicarious
suffering are also implied.
33. A difficult and obscure passage,
arising in part from the variations of
the Greek version from the Hebrew.
Amid different interpretations we may
well make the answer of the eunuch
our own. May the Holy Spirit lead to
the right understanding. The Eevised
Version (American reading) renders
Isa. 53 : 8 : "By oppression and judg
ment he was taken away, and as for
his generation who [among them] con
sidered that he was cut off out of
the land of the living for the transgres
sion of my people to whom the stroke
[was due]." The true interpretation is
doubtless that which fits both the
Hebrew and the Greek. In his
humiliation — in the contempt, vio
lence, and oppression which he suffered,
His judgment — in that he was inno
cently condemned and punished, and
his rights to justice and humanity were
taken away. And who shall de
scribe the wickedness and blindness of
his generation in their treatment of
him, neither understanding who he
was, nor the design of his sufferings.
For his life is taken by a bloody
death from the earth. Had the quo-

132

THE ACTS.

[Ch. VIII.

34 the earth. And the eunuch answered
Philip, and said, 1 pray thee, of whom
speaketh the prophet this: of himself or
35 of some other man? Then Philip opened

his mouth, n and began at the same
Scripture, aud preached unto him Jesus.
36 And a-t they went un their way, they
came unto a certain water: aud the

¦¦ ch. 17 : 3 ; Luke 24 : 27.

tation continued the vicarious nature
of his death would have been at once
brought into view. But the main
question which the eunuch wished to
know was, Who was the person thus
suffering and dying, of whom the
prophet spoke? His vicarious suffer
ings are much spoken of in the fifty-
third chapter of Isaiah, and this Philip
would emphasize when he showed that
the prophecy was fulfilled in Jesus.
While this seems to be the most natural
and true view, yet another, thus pre
sented by Meyer, is worthy of considera
tion : " In his humiliation his judg
ment is taken away ; that is, when he
had so humbled himself to the bloody
death (»ee rhii. 2 . 8), the judicial fate im
posed by God was taken from him, so
that now the culmination and crisis of
his destiny set in. (SeePhii. 2:9.) But
his offspring who shall describe. ? that is,
how indescribably great is the multi
tude of those belonging to him, of
whom he will now be the family head !
(rhii. 2 : 10.) For, the ground of the origin
of this innumerable progeny, his life is
taken away from the earth, so that he
enters upon his heavenly work relieved
from the trammels of earth. . . . Ac
cording to the above explanation, his
life was taken from the earth, stands in
thoughtful and significant correlation
to his judgment was taken away. In
these correlations lies the righteousness
of the Humbled One." (J"h„ 16: 10.)
34. Then — and, the eunuch an
swered — suggested by the question in
ver. 30. This verse is closely connected
with ver. 31, the quotation from Isaiah
being thrown in for the information of
the reader. Of whom speaketh
the prophet this, of himself?
Very likely the eunuch heard this
question discussed at Jerusalem : Some
affirming the common view that it re
ferred to the Messiah ; and others,
wishing to avoid the conclusion that it
was fulfilled in Jesus, said that Isaiah
spoke of himself, who, according to a
Jewish tradition, suffered martyrdom,

in the reign of Manasseh, by being
sawn asunder. Or of some other
man — some prophet or righteous man
who had been disowned and put to
death. Thus the later Jewish writers
refer it to Jeremiah or Josiah, or to
the suffering which have been inflicted
on the Jewish nation. But all such
explanations fail to meet the demands
of the chapter, and probably would
not have been seriously put forth, had
they not become necessary as a means
of combatting the claims of Jesus. All
the early Jewish commentators refer
the passage to the Messiah ; and this
was the common view in our Saviour's
day. 35. Then — and, Philip opened
his mouth — an Oriental expression
ordinarily occurring before solemn
and weighty words. (10:34; Man. 5: 2;
job 3:1.) Began — a somewhat con
tinued and formal discourse, at, rather
from this Scripture, or passage, tak
ing the other passages in connection
with it. A better text he could not
have selected than that providentially
afforded him. Preached unto him
— made known to him the good news of
Jesus, whose very name meant Saviour.
(Matt. 1 : 21.) _ The theme, spirit, aud
method of his discourse are suggested.
Doubtless first of all he showed how
minutely this passage was fulfilled in
the sufferings and death of Jesus, cor
roborating it by other Scripture, which
also foretold his resurrection. He an
nounced him as a Saviour, indicating
his person and work, the terms of sal
vation and his commands, including
that of baptism. (Ver. 36.)
36. Philip was all intent in unfold
ing the gospel and the eunuch was
absorbed 111 hearing the truth, till the
attention of the latter was arrested, as
they went along the desert way, by a
certain water. Where this was can
not be decided, since the road which
they took is not certainly known.
Eusebius and Jerome point to a foun
tain near Bethzur, now the village

Ch. VIII.]

THE ACTS.

133

eunuch said, See, here is water; "what
37 doth hinder me to be baptized? And

Philip said, p if thou believest wilh all
thine heart, thou mayest. And he an-

o ch. 10 : 47. P Matt. 28 ; 19 ; Mark 16 ; 16.

Bethcoran, not far from Hebron, twenty
miles south of Jerusalem. " The water
there at present issues from a perennial
source, a part of which runs to waste
in the neighboring fields, and a part
collected into a drinking-trough on one
side of the road, and into two small
tanks on the other side. It was formerly
objected that no chariot could have
passed here, on account of the broken
nature of the ground, but travelers
have now discovered traces of a paved
road and the marks of wheels on the
stones." (Dr. Hackett.) Dr. Robin
son (Bib. Res. ii., p. 515) with much
assurance places it on the most southern
road from Jerusalem, nearer Gaza, be
low Tell el Hasy. Here lie saw the water
standing along the advent valley, in
a country at present " desert," there
being now no other similar water on
that road. But as Philip received the
command from the angel at Samaria
(ver. 26), he very likely went directly to
another road from Jerusalem to Gaza,
without passing through Jerusalem.
" If the eunuch came down Wady Aby
from Jerusalem, he would follow nearly
the same track from Latron that I once
took, and this is now regarded as the
easiest and safest way." Coming di
rectly from the city of Samaria, Philip
"would then have met the chariot
somewhere southwest of Latron. There
is a fine stream of water, called Murub-
bah, deep enough even in June to
satisfy the utmost wishes of our Baptist
friends. This Murubbah is merely a
local name for the great Wada Surar,
given on account of copious fountains
which supply it with water during
summer." (Dr. Thomson. Land and
Book, Vol. II, p. 310.) They came,
etc. How unexpectedly and suddenly
is vividly brought out : They came upon
a certain water ; and the eunuch said,
Behold, water. The journey and the
circumstances were arranged by the
Lord. What doth hinder— He was
eager to fulfill the divine requirement
at the first opportunity. " Faith within,
and water without, were ready." (Ben
gel.) TO he baptized. (Seeon2:38.)

Very likely the eunuch had heard of
John's baptism. But proselyte baptism
as a Jewish practice had not yet been
introduced. "The most obvious and
natural solution is, that Philip's argu
mentative discourse included and per
haps wound up with an explicit state
ment of the way in which new converts
must profess their faith and be received
into the church, and that the eunuch,
as the strongest possible expression of
assent, proposed to do what he had just
been told he must do, and for which
the outward means were providentially
presented, at the very moment when
they could be used." (Alexander.)
37. This verse is not found in the
oldest Greek manuscripts, except one,
nor in the oldest copies of the Latin
Vulgate, the Syriac Vulgate, and the
Egyptian versions. The best critics
regard it as an interpolation from an
ancient baptismal liturgy, or service.
If so, it must have occurred very early,
since Irenseus (died A. D. 202) quotes it,
as also does Cyprian of the third cen
tury, indicating the practice of their
period, — instruction and examination
before baptism. See Teaching of the
Twelve Apostles (vii) : "And touch
ing baptism, thus baptize : having de
clared all these things," that is, the
precepts and instructions of the preced
ing six chapters. "Before baptism
let the baptizer and baptized fast, and
any others who can ; but thou shalt
bid the baptized to fast one or two days
before." Hackett hesitates about re
taining the passage, but says, "Augus
tine in the fourth century, though he
objected to a certain misuse of the text,
did not pronounce it spurious." Dr. J.
Alexander, who regards the external
evidence for and against the passage as
very nearly balanced, says : " It may be
argued that the verse, though genuine,
was afterward omitted as unfriendly to
the practice of delaying baptism, which
had become common, if not prevalent,
before the end of the third century."
So also it might have been omitted by
some as unfriendly to infant baptism,
which began to be practiced about the

134

THE ACTS.

[Ch. VIII.

swered and said, il believe that Jesus
38 Christ is the Son of God. And he com
manded the 'chariot to stand still : and
they weut down both into the water, both
Philip and the eunuch; and he baptized
39 him. And when ihey were come up out of

the water, r ihe Spirit of the Lord caught
away Philip, that the eunuch saw him no
moie: and he went on his way rejoicing.
40 But Philip was fouud at Azotus: and
passing through he preached in all the
cities, till he came to Caesarea.

1 Matt. 16 : 16; John 6 : 69; 9 : 35, 38; 11 : 27;
16; Ezek.

1 John 4 ; 15.
3 : 12, 14.

'1 Kings IS : 12; 2 Kings 2 :

beginning of the third century, and be
came common among the African
churches before its close. The reply of
Philip and the confession of the eunuch,
as here given, are perfectly natural and
in harmony with the teaching and prac
tice of the apostolic church, (ver. 12, 13 ;
Mark 16 : 16 ; Acts 2 : 38 ; 16 : 31-33.)
38. And he — the eunuch. Com
manded the chariot, etc. Com-
. manded the driver that the chariot
should stop. Here is evidence that he
had at least one or more attendants.
Some suppose that he was attended by
a pricely retinue ; but of this we have
no evidence. The command of the
eunuch implies that Philip had assented
to his baptism, and that the eunuch
accepted of Jesus as the Christ. They
went down both into the water —
not to but into the- water; for it is
stated in the next verse that they came
lip OUt of the Water. (SeeMarkl:9, 10.)
This was not the baptism, but prepara
tory to the baptism. It was necessary
for both to go down into the water, in
order that Philip might baptize — that is,
immerse the eunuch. The positive proof
of immersion is in tbe meaning of the
word baptize. The connecting circum
stances confirm it.
39. The Spirit of the Lord—
the Holy Spirit. Caught away
Philip — taking him suddenly, mar-
velously and swiftly from him. Com
pare what Obadiah said of Elijah,
1 Kings 18 : 11 ; and the use of the
word in 23 : 10 ; 1 Thess. 4:17; Bev.
12:5; 2 Cor. 12 : 2, 4. This wonder
ful taking away of Philip would help
to confirm the eunuch's faith. That
the eunuch — rather, And the eunuch
saw him no more, merely narrating an
additional fact, not implying that be
cause Philip was miracuously snatched
away therefore the eunuch saw him no
more. The reason is stated in the next
clause : And — rather, for — he went
on his way homeward. Philip was

hurried from him by a divine impulse,
like one of the old prophets under the
power Of the Spirit (lKfiun 18:46, or Ezek.
3 : 12.14) ; while the eunuch recognized
the fact, but was all absorbed in the
revelation of truth and of Christ to his
soul. Rejoicing — that he had found
Christ, professed him, and was now
numbered among his followers. " We
do not read of the laying on of hands
on the eunuch." (Bengel.) Here
the Scriptures leave him. A tradition
says his name was Indich, that he
preached the gospel on his return home
with great success, and that his royal
mistress was among his converts. In
his conversion, and whatever results
there may have been in Ethiopia, we
recognize a fulfillment of Isa. 56 : 3-6 ;
Ps. 68 : 31.
40. But Philip was found at
Azotus — implying that his going
thither had been extraordinary, and
that it was the next place where he was
seen after leaving the desert. Azotus,
the ancient Ashdod, a city of the Phil
istines (Josh. 13 : 3 ; 15 : 47 ; 1 Sam. 15 : 6, 4), was
near the Mediterranean, about half
way from Gaza to Joppa. It was never
thoroughly subdued by the Jews. It is
only mentioned here in the New Testa
ment, but a Christian church early ex
isted there. It is now a small village
called Esdud ; and some ruins of a
mound, pottery, and marble indicate
the former city. And passing
through, on foot. He preached in
all the cities — he made known the
good news to all the cities between
Azotus and Csesarea, such as Ekron,
Lydda, Joppa, and Apollonia, and
largely under Gentile influence. Caesa
rea — sometimes called Csesarea Pales-
tina, to distinguish it from Csesarea
Philippi in the north of Palestine.
(Matt. 16: is.) It was about sixty miles
northwest of Jerusalem, on the Medi
terranean, south of Carmel. It was
built by Herod the Great in honor of

Ch. VIII.]

THE ACTS.

135

Augustus, adorned with marble palaces,
and provided with a magnificent har
bor. It was the residence of the
Herodian family and of the Boman
governors. It was the scene of Peter's
visit to Cornelius (10, n), of Herod
Agrippa's death (12:19-23), and of Paul's
imprisonment and trial (21-26). Csesa
rea became Philip's home, and the
centre of his labor's, and here, after
over twenty years, he entertains Paul
and Luke. (21:8.) It was mostly a
Gentile city. A few fishers' huts and
ruins now occupy its site.
Practical Eemarks.
1. The sovereign direction and oversight
of Christ is shown both in the calamities
and successes of his cause. The centraliza
tion, the class and race tendency of the first
church was weakened by persecution, and
the way opened for the universal promulga
tion of the gospel. (Ver. 1,4; Phil. 1 : 12 ;
Prov. 11 : 24 )
2. The death of good men will call forth
our sorrow, and should at the same time
arouse us to greater activity and faithful
ness. (Ver 1, 2, 4 j 1 Thess. 4 : 13 ; Eom. 13 :
12, 13.)
3. A learned-ignorant man, learned in
many respects, but ignorant of the grace of
God, may sincerely become a very danger
ous character. (Ver. 3 ; 26 : 9 : 1 Tim. 1 : 13 :
Gal 1:3.)
4. To make known the glad tidings of sal
vation is a common work of all who love
Christ. (Ver. 4 ; Phil. 2 : 15, 13 )
5. God calls evangelists to the work of the
ministry. When one dies the Lord has an
other to take his place. (Ver. 5 ; Eom. 15 :
19) 6. It is not the workers of miracles, hut
the preaching of the word that results in the
conversion of men. Mira'les attest, but the
word enters the heart. (Ver. 6, 7 ; 16 : 14 ;
Heb. 4:12.)
7. Miracles were fitting at the first plant
ing of the church in Samaria, at the begin
ning of Philip's ministry as an evangelist,
and in opposing the lying wonders of Simon.
(Ver. 7 ; 6:8.)
8 The coming of Christ to a human soul,
or to a community, brings joy. (Ver. 8 ;
13 : 52 ; John 4 : 42.)
9. Philip preached Christ; Simon pro

claimed himself. Thus is presented a
marked difference between a true Chr stian
and a shrewd worldling, between a true and
a false minister. (Ver 5, 9 ; 2 Cor. 4:5;
Phil. 1 : 15, 16.)
10 Note a contrast also between Simon
Magus and Saul of Tarsus. One a man of
selfish policy, the other of underlying prin
ciples and deep convictions. One becoming
an apostate professor, the other a fervent
and fearless preacher. (Ver. 1, 10-13 ; 20 :
22-24.) 11. The faithful preaching of the gospel
attended with the Holy Spirit will overcome
the wiles of the devil aDd bring men to
Christ. (Ver. 12 ; 19 : 18-20.)
12. A mere intellectuBl faith, without a
hearty trust in Christ, is a dead faith ; and
a baptism without a confession of the heart
is a dead baptism. (Ver. 13 ; Matt. 13 : 20,
21 ; James 2 : 18, 19 ; 1 Peter 3 : 21.)
13. The gospel destroys national pre
judices and breaks down the partition that
separates Jews and Gentiles. (Ver. 14-17 ;
10:34; Eph. 2: 14,15)
14. The apostles were the first to sanction
missionary work. They themselves were
missionaries and The Acts is a hook of mis
sion sketches. (Ver. 14 ; 13 : 2 ; 15 : 22-29 )
15. The apostles had power over the Spirit
only as they prayed for the Spirit. (Ver.
15; 4:31.)
16. The apostolic office was temporary, like
that of Moses and Joshua.having for its object
the introduction of Christianity and the
full organization of the church. (Ver. 14-
17 ; 2 : 42 ; 5:2; 6:2; 9 : 32 ; 11 : 1, 18 ; 15 :
6 ; John 16 : 13.)
17. The laying on of hands for the be
stowment of the Holy Spirit was apostolic
and temporary, and not a rite of confirma
tion. (Ver. 17,18.)
18. The gifts and calling of God cannot
be bought with money. (Ver. 18-20; 1
Peter 1 : 18, 19.)
19. Simon, though a professed Christian,
was an unconverted sinner. (Ver. 21, 23 ; 2
Peter 2 : 14, 15.)
20. Repentance, with faith In Christ, ia
the first step in conversion, the first duty of
the sinner. (Ver. 22 ; 2 : 38 ; 3 : 19.)
21. Prayer will not be heard or accepted
unless the sinner comes repenting and be
lieving. (Ver. 22 ; Matt. 3:4; Isa. 1 : 15.)
22. A single sin may Indicate a person's

136

THE ACTS.

[Ch. IX.

character and show an entire want of true
piety. (Ver. 23 ; Heb. 12 : 16, 17.)
23 Sinners sometimes quiet their fea-s
and relieve their consciences by asking the
prayers of God's people, while they do not
purpose to renounce their sins. (Ver. 24;
Exod. 8 : 8.)
24. Ministers and all Christians should
imitate the apostles and speak of Jesus and
the gospel as they travel from place to place.
(Ver. 25, 4 ; 18 : 24, 28.)
25. It is not permitted to angels, but to
Chrisiian men to preach the gospel to sin
ners. Au angel may direct Philip as to a
preaching tour, but Philip must do the
preaching. (Ver. 26 ; 2 Cor. 5 : 18.)
26. If the Lord commands, we should not
shrink from going to the most barren and
unpromising fields ; nor think lightly of
small congregations. (Ver. 26, 27 ; 21 : 13.)
27. Blessings attend the service and wor
ship of God. In seeking light we get light.
(Ver. 27, 28 ; Matt. 13 : 12 ; Ps. 36 : 9.)
28. Beading the Bible is a means of grace
and people of all classes and ages should
carefully peruse it. (Ver. 28 ; John 5 : 39.)
29. The devout and judicious interpreter
may greatly help others to understand tbe
word of God. (Ver. 30, 31 ; 18 : 26 ; Eom.
10 : 14.)
3f». A humble and prayerful state of mind
and a teachable spirit are essential to the
proper study of Scripture. (Ver. 31 ; Ps.
25 : 9.)
' 31. The Spirit uses two instrumentalities
in ihe conversion of men, the word and the
preacher. (Ver. 31 ; James 1 : 18 ; 1 Cor.
1 : 21.)
32. Christ is the fulfiller of Ihe Old Testa
ment, and the sum of the New, the Eevealer
and substance of the Scriptures. (Ver. 33-
35 ; 2 Cor. 1 : 20; Eev. 19 : 10 ; John 1 : 1-10.)
33. The word is often an enigma, misused
by some, but repaying richly the prayerful
study of others, (Ver. 34; 2 Peter 3: 15,
16, 18.)
34. Gospel preaching takes in the suffer
ings, death, and resurrection of Jesus Christ
as its centre, and includes the whole circle
of Christian faith and practice. (Ver. 85 •
Eom. 11 : 33 ; Eph. 3 : 18, 19 ; 1 Tor. 2:2.)
35. One evidence of conversion is a desire
and a readiness to obey Christ. (Ver. 35-
John 14 : 15.)
, 36. The believing eunuch was a fit subject

for baptism ; Simon Magus, wanting in faith
from the heart, was an unfit subject. (Ver.
37, 38, 13 ; Mark 16 : 16.)
37. Neither the going down into the
water, nor the coming up out of the water,
constituted the eunuch's baptism, but were
the necessary adjuncts to his immersion.
(Ver. 38 ; Mark 1 : 10.)
38. The obedient convert may well rejoice
in the Lord. (Ver. 39 ; Phil. 4:4.)
39. Ministers should consider themselves
under the direction of Christ. When they
have accomplished their work in one field
the Lord has other places for them to oc
cupy. (Ver. 40 ; 16 : 6-9.)
Ch. 9 : This chapter records the
continuation of the cruel persecution
under Saul of Tarsus ; his conversion
and baptism at Damascus ; his visit at
Jerusalem, and his withdrawal to Tar
sus. A season 'of peace ensues to the
churches, and Peter visits the saints in
the district of Judea west of Jerusalem.
The narrative presents the diifusion of
the gospel among Jews and proselytes,
and belongs to the transition period
preparatory to offering the gospel to
the Gentile world. From about A. D.
34 to A. D. 38.
1-22. Saul's Conversion and Bap
tism. Preaches at Damascus. (22:2-
16 ; 26 : 4-20 ; Gal. 1 : 13-16 ; 1 Cnr. 15 : 8-10 ; 1 Tim.
i : 12-17.) The structure of the narrative
indicates that some time had intervened
since the martyrdom of Stephen. (See
on ver. i.) If six months or even a year
had elapsed, as seems very probable,
the conversion of Saul may be fixed
some time in A. D. 35. This accords also
with the time when Aretas, king of
Arabia, appears to have exercised
authority over Damascus. (2cor.1i:
32,33.) See introductory note to ch. 8.
(Compare Harmonic Arrangement of
the Acts, Notes on §16, §17.)
The conversion of Saul was the most
important event related in tbe Acts
after Pentecost. Called as an apostle
to the Gentiles, his influence has been
most directly felt by all nations. The
writer of thirteen or fourteen Epistles,
as well as the guide of Luke the evan
gelist and historian, his impress upon
Christian theology has been greater
than that of any other man. The im-

Ch. IX.]

THE ACTS.

137

portance of his conversiou is also indi
cated by the prominence given to it in
the Acts, being related three times,
once by Luke as the historian, and
twice by Paul in defense of himself,
but under very different circumstances.
He has also given an account of his
conversion and Christian experience in
his Epistles. A comparison of these
four statements illustrates their inde

pendence and diversity without contra
diction, and thus confirms the truthful
ness of the narrative. The accounts
also supplement one another, and ex
hibit different sides in the beginning
and growth of Paul's religious life.
The following table is given for con
venient comparison, and extends some
what beyond his conversion.

LUKE.
Chapter 9 : 1-30.

PAUL.
Chapter 22 : 2-21,

PAUL.
Chapter 26 : 4-23.

PAUL.
Epistles.

Fiercely persecutes
the disciples.

Asked letters of the
high priest to Da
mascus, to bring
men and women
to Jerusalem.

Near Damascus a
light suddenly
Hashed about him.

He fell to the earth.

'Saul, Saul, why
persecutest thou
ineY"

M Who art thou,
Lord?"

* I am Jesus whom
thou persecutest."

His companions
stand speechless,
hearing a voice,
but seeing no one.

His hirth and edu
cation.

Persecutes this way
unto imprison
ment and death.

Received letters of
the high priest
and elders to
bring those that
were bound to
Jerusalem to b>
punished.

About noon near
Damascus a great
light suddenly
flashed ab-jut him.

He fell to the
grouud.
"Saul, Saul, why?"
etc.

'Who art thou,
Lord?"

"I am Jesus the
Nazarene whom
thou persecutest."
His companions saw
the light and are
afraid, but heard
not the voice that
spake to him.

In sincerity and as
a duty persecuted
the saints.

Received authority
from Ihe chief
priests, punishing
in ' he synagogues.
Exceedingly mad
against, the saints ;
persecuted unto
foreign cities.
At raid-day a light
above ihe bright
ness of the sun
shining about
him.
All having fallen to
the earth.
Saying in the
Hebrew tonyue,
"Saul.Saul.why?"etc. "It is hard
for Ihee to kick
against the goads"
"Who art thou,
Lord?"

" I am Jesus whom
thou persecutest."

A Hebrew, a Benja-
minite and a
Pharisee. (Phil. 3:
fi, 6 ; 2 Cor. 11 : 22 ;
Gal. 1 : 14.)
A persecutor and
blasphemer, in ig
norance and uu be
lief. (1 Tim. 1:13,
14.)
Persecuted the
church of God. (1
Cor. 15 : 9.)

" Have I not seen
Jesus Christ our
Lord?" (1 Cor.
9:1.)
" Last of all he ap
peared to me." (1
Cor. 15 : 8; Acts
9 : 17 ; 22 : 14 ; 26 :
16. Also 9 : 27.)

138

THE ACTS.

[Ch. IX.

LUKE.
Chapter 9 : 1-30.

PAUL.
Chapter 22 : 2-21.

PAUL.
Chapter 26 : 4-23.

PAUL.
Epistles.

Directed to go into
the city for in
struction.
Blinded, he is led
into Damascus by
the hand.

Continues three
days fasting

Ananias, a certain
disciple, sent to
him.

Opens his eyes, and
baptizes him.
The Lord to Ana
nias: iSaul to be a
witness before
Gentiles, etc.

Saul preached Christ
at Damascus.

Escapes for his life.

At Jerusalem.

Is sent by the breth
ren to Tarsus.

"What shall I do,
Lord?"
Directed to go into
Damascus for in
struction.
Blinded by thelight,
and being led by
the hand, he came
into Damascus.
He prays.

Ananias, a devout
man according to
the law, and hav
ing a good report
from all the Jews,
came to him.
Opens his eyes, and
baptizes him.
Ananias to San] :
" Thou shalt be a
witness for him to
all men."

Returns to Jerusa
lem.

In a trance the Lord
says, " I will send
thee far hence to
the Gentiles."

Gives him his com
mission as a mis
sionary and an
apostle to the Gen
tiles.

(See above.)

Preached to those in
Damascus,

in Jerusalem, and
unto all the region
of Judea, aud to
the Gentiles.

Set apart from birth,
called through
grace, entrusted
with the gospel of
the uncircumci
sion. (Gal. 1 : 15;
2:7; Eph. 3 : 8.)
An apostle not of
man. (Gal. 1 : 1.)

Obtained mercy, be
cause he did it
ignorantly ; and
that he might be a
pattern. (1 Tim.
1 : 13-16.)

"The least of all
saints." (Eph. 3 :
8.) The leapt of
ttie apostles; all of
grace. (1 Cor. 15 :
9, 10.)
Went inlo Arabia
and returned
again to Damas
cus (Gal. 1 : 17.)
Escapes through a
window in a bas
ket. (2 Cor. 11 : 32.)
From Jerusalem
unto Illyricum
preaching the gos
pel. (Rom. 15: 19.)

On. IX.] THE ACTS. 139

Conversion of Saul : preaches at Damascus
and at Jerusalem ., flees to Tarsus.
9 AND 8 Saul, yet breathing out threaten-

ings and slaughter against the discipies of
2 the Lord, went unto the high prie&t, and
desired or him letters to Damascus to the

¦ ch. 8 : 3; Gal. 1 : 13; 1 Tim. 1 : 13.

It should be noticed that Luke in
this chapter writes as a historian. As
a physician, it was natural that he
should observe symptoms, and so he
mentions " the falling, as it were,
of scales " from Saul's eyes. In ch. 22,
Paul is speaking in his own defense
before an angry Jewish mob in the
Temple Court. He is therefore very
conciliatory, speaking in the Hebrew
tongue, presenting the Jewish side of
his religious life and experience, and
keeping back as long as possible any
reference to the Gentiles, which would
be offensive to the Jews. In ch. 26
Paul again speaks in his defense, but
to a more distinguished and to a less
impassioned audience, in the auditor
ium of the Roman governor at Csesarea.
Speaking in the Greek language, he
notices that Jesus on the Damascus
road spoke to him "in the Hebrew
tongue." He dwells more largely upon
doctrine and the divine authority of
his mission and message. His address
is marked by persuasive power and a
Gentile coloring. The experience of
Paul as gathered from his epistles is
such as he would naturally give to his
Christian brethren, who could sym
pathize with him, and understand
spiritual truth. He specially displays
great humility and magnifies the grace
of God. The few apparent discrepan
cies are easily explained, (see notes on
ver. 1,4, 6, 7, 9.) Compare also notes on
the defences in ch. 22 and 26.
1. And — rather, But, contrasting
with Philip's missionary zeal Saul's
persecuting spirit. Vet takes the
mind back to the brief record of Saul's
persecution in 8:3, and implies that
some time had elapsed, probably
several months, perhaps a year. The
most natural inference from the whole
narrative is that the incidents related
in the. preceding chapter were taking
place while Saul was continuing the
persecution with increasing intensity,
and that his pushing on to Damascus
followed the Samaritan revival and the
conversion of the eunuch. Breathing

out threatenings and slaughter.
Omit out. Breathing threatening and
murder against the disciples.
Strong language, representing intense
bitterness and activity. He was " ex
ceedingly mad against them," and must
have been connected with other mar
tyrdoms than that of Stephen. (20 _
io, n.) Here is a decided advance upon
the description in 8 : 3. He is now like
one panting with rage. He is full of
violent hatred against Christians. He
has pursued the course so long and so
earnestly that a fanatical and des
tructive fury has become as it were a
part of himself. Of the Lord— the
exalted and glorified Jesus, (l : 2* , 5 : si ;
Phii. 2 : 9, 11.) Went — of his own accord
to the high priest, probably Caia
phas, who continued as acting high
priest till the passover of A. D. 36. (See
on 4: 6.) It is implied that the high
priest, as President of the Sanhedrin,
and in its behalf, gave Saul letters of
authority, (ver. u.) In 22 : 5 it is said
that he received his commission from
" all the estate of the elders," and in
26 : 10, " from the chief priests," which
are different forms of representing the
Sanhedrin. Thus the three statements
of the same fact are harmonious. (See
4: 23.) 2. And desired — asked for himself,
indicating his forwardness and zeal in
instigating persecution at Damascus.
Letters — official documents, com
mending him and clothing him with
authority to execute his purpose. Com
pare Nehemiah receiving letters from
the king to the governors of Palestine.
(Neii. 2 : 7, s.) The Jews everywhere rec
ognized the Sanhedrin as their highest
ecclesiastical tribunal, and it seems to
have been accorded as such by the
Eoman authorities. Julius Ca?sar, B. C.
47, decreed that "Hyrcanus and his
children do retain all the rights of high
priest, whether established by law or
accorded by courtesy ; and if hereafter
any question arise touching the Jewish
polity, I desire that the determination
thereof be referred to him." This was

140

THE ACTS.

[Ch. XI.

synagogue1*, that if he found any l of this
way, whether they were men or women, he
might bring them bound unto Jerusalem.

3 And u as he journeyed, he came near Da
mascus : and suddenly there shined round
4 about him a light from heaven: and he fell

' ch. 19 : 9, 23.

'Ch. 22 : 6-16; 26 ; 11-20.

confirmed by Augustus, and thus the
Sanhedrin could act through the high
priest, their President and representa
tive. Besides, the Roman rulers of
Palestine recognized the Sanhedrin as
the highest Jewish court, and its eccles
iastical authority appears to have been
regarded by Roman governors else
where. Regarding synagogues, here
the ecclesiastical organizations, see on
6:7. In 26 : 11, Paul says, " I perse
cuted them unto strange " or "foreign
cities," from which we may infer that
Saul had pursued the disciples into
other cities outside of Palestine, before
going to Damascus, and probably before
receiving letters thither.
Damascus — probably the oldest
city in the world; according to Jo
sephus built by Uz, the great grandson
of Noah. It is mentioned in the history
of Abraham. (Oen. 14: 15; 15: 2.) It was
subdued by David (2 Sam. 8:6), and after
ward became the seat of the Syrian
kingdom (l Kings 11 : 23-25; 15 : 20), but at
length fell into the hands of the Assy
rians. (2 Kings 16:9.) The city, however,
continued with varying fortunes, and
is flourishing to this day, having a
population of about one hundred and
fifty thousand. It is situated about one
hundred and forty miles northeast of
Jerusalem in the centre of a large
fertile plain, at the eastern base of Anti-
Lebanon, where several great caravan
routes come together. It is watered by
the rivers Barada and Awaj, the
ancient Abana and Pharpar. (2 Kings
5:12.) The Jewish population of Da
mascus was very large, estimated at
fifty thousand. Josephus says that ten
thousand Jews were massacred there
at one time under Nero. It had doubt
less many synagogues, and Saul's letters
to them may have included several
documents addressed to the leading
ones. The rulers of the synagogues
"formed a college whose province it
was, among other duties, to punish
those who deserted the Jewish faith.
(De Wette, Heb. Arehmol. 244.)"
(Hackett.) If he found any— im

plying that he would find them. Of
this, literally, the way, the well-
known faith and manner of life con
nected with the religion of Jesus. This
was a common designation used by
Luke. (19:9,23:22:4:24:14,22.) In 16 :
17, it is more fully expressed as " the
way of salvation," and in 18 : 25, " the
way of the Lord." Thus this designa
tion seems to have been a common one
among the early Christians, suggested,
perhaps, by ' the narrow way ' (Matt.
7 :14), which alone leads to heaven, and
"the way" which Jesus applied to
himself. (Joim 14 :6.) The Christians at
Damascus may have been converts on
the day of Pentecost, who had come
hither; or fugitives from persecution
at Jerusalem, or both of these classes
and their converts. Men or women
— showing how severe and thorough
this persecution was to be. Bound
unto Jerusalem — for trial before the
San'.edrin, which, alone under Jewish
law, could pronounce the sentence of
death. "This commission seems to
imply the connivance of the Roman
government, so that the same con
spiracy of Jews and Gentiles which
put Christ to death (4 : 27) pursued his
followers even into foreign parts."
(Alexander.) The civil authorities
at least were not disposed to offer oppo
sition to things pertaining to the relig
ious affairs of the Jews.
3. As he journeyed — pushing on
and glad to be nearing his destination.
" Usually travelers are not easily sus
ceptible to apparitions, because of the
motion and noise." (Bengel.) Be
ing surrounded with compauions was
not favorable to an imaginary vision.
The journey from Jerusalem to Damas
cus would require about five days.
What route he took can only be con
jectured. The most probable supposi
tion is that he went by way of Bethel
to Sychar (John 4: 5), and then either
crossing the Jordan south of the Sea
of Galilee near Scythopolis, pro
ceeded to Gadara and thence to Da
mascus ; or from Sychar going north-

Ch. IX.]

THE ACTS.

141

totheearth,andheardavoicesayiiig,unto him Saul, Saul, * why persecutest thou

* Isa. 63 : 9; Matt. 25 : 40, etc.

ward and crossing the Jordan a little
above the sea by Jacob's Bridge, he
passed through the desert country on
the east of Anti-Lebanon. He came
near Damascus. A local tradition
fixes the spot " not half a mile from the
eastern gate of the town, iii the midst
of an uninclosed cemetery. The pres
ent road is here purposely diverted
from the direct course for a few yards,
leaving apart the space which is the
alleged scene of the conversion. The
spot thus respected is evidently a por
tion of the ancient road, and con
sists entirely of small firmly bedded
pebbles. Having never been broken up,
it stands alone like a fragment of an
elevated causeway. I do not see why
this is not likely the true site. But be
this as it may, the features of the land
scape are the same that Paul saw : On
the left Hermon in all its majesty, the
long range of Anti-Lebanon, gray and
bleak, stretching eastward, the broad
plain on either hand with its many-
tinted foliage, all around villages em
bowered in blooming orchards, and
just before the bright buildings of the
city," (Fish's Bible Lands Illustrated,
pp. 598-600.) It has been observed
that Saul was arrested in the height of
his fury and near the end of his journey
and the consummation of his purpose.
So God often deals with transgressors.
For example, Pharaoh (Exod. u-. 26) ;
Abimelech (JuJp. »:5:i), Absalom («s»m.
is : 9), Sennnacherib (2Kiugsi9:35) and
Haman (Estii.7 : io.)
Suddenly there shined — there
flashed. In suddenness and splendor
like lightning. Around him—
specially encircling him, and not his at
tendants. From — according to the
most approved reading, out of heaven
— as it were from the divine presence.
It was at noon, and the heavenly light
outdazzled the brightness of the sun.
(22 : 6 ; 26 : 12, 13.) It was the glory of the
Lord, the Shekinah, so often spoken of
in the Old Testament (Exod. 24 : 16 ; m-. 34,
35; i Kings 8: ii; i*a. 6:3, i) and manifested
on the Mount of Transfiguration (Murk
9:2,3), and to John on Patmos (Rev, i:
i5-n). While this glorious light about

Saul was as instantaneous as lightning,
it is not implied that it was as brief.
Yet it must have been of short du ration.
It appears that in that light Saul saw
the Lord Jesus. So Ananias says:
"Jesus, who appeared unto thee in
the way" (ver. n); and Barnabas de
clares that Saul " had seen the Lord in
the way " (ver. 27) ; and Paul frequently
affirms that he had seen Jesus, and was
thus a witness of his resurrection (22 :
14; 26:16; 1 Cor. 9: 1; 15:8). Saul's blind
ness for three days resulted from this
dazzling light (ver. 9; 22 : 11), from which
he probably never fully recovered.
Dimness of sight may have been the
" thorn in the flesh" against which he
fervently prayed (2 Cor. 12:7), and may
account for his failure to recognize the
high priest whom he reproved in the
council. (23:5.) It seems also to throw
light on Gal. 4 : 15, where Paul says,
"Ye would have plucked out your own
eyes and given them to me," and on
Gal. 6 : 11 when he speaks of " the
large letters I wrote to you with my
own hand."
4. Filled with awe and reverence,
and in great astonishment, Saul is over
powered and falls to, rather upon the
earth, doubtless from the animal he
was riding, (see 22: 7.) "I fell unto
the ground," implying more than one
merely falling while walking. And
heard a voice — not merely a sound,
but an utterance, saying top him, in
tended for him alone. Yet it was not
spoken in Saul's soul, but audibly,
for his companions also heard the
sound of the voice, (ver. 7.) Saul,
Saul — repeated for emphasis, (s e Luke
10 : 4 ; 22 :3i.) The words were spoken in
Hebrew (26 : u) — that is, the Aramsean,
the common dialect among the Jews of
that day. Accordingly, the shorter He
brew form of his name is used here, as
well as in ver. 17 ; 22 : 7, 13, and 26 : 14,
while the longer Grecised form is found
elsewhere in the Acts. Why perse
cutest thou me? Jesus identifies
himself with his disciples (Man. 20:40),
and makes a personal appeal to Saul's
conscience. What motive have you?
What wrong have I done you? The

142

THE ACTS.

[Ch. IX.

5 me? And he said, Who art ihou, Lord?
And the Lord said, I am Jesus whom thou
persecutest. litis hard for thee to kick
6 against Ihe pricks. And betremblingand

astonished said, Lord, * what wilt thou
have me to do? And the Lord said unto
him, a Arise, and go into the city and it
shall be told thee what thou must do.

J ch. 5 : 39 ; Job 9 : 4.

' ch. 2 : 37; 16 : 30; Luke 3 : 10.

» Gal. 1 : 11-16.

question was fitted to arouse convic
tion of the enormous sin he was perpe
trating. It is also the utterance of one
suffering wrongfully, implying that
Saul's conduct was without excuse, and
positively wicked. " In what thing,
great or small, hast thou been wronged
by me, that thou doest these things ? "
(Chrysostom.) "Saul strikes in Da
mascus ; Christ suffers in heaven."
(Hall.) 5. Who art thou, Lord? Rev
erential language. Saul may have
thought it was au angel, or, perhaps,
God himself. But with his doubt there
may have come a suspicion of the
truth. " Conscience would readily say,
'It is Jesus.'" (Bengel.) 1 am
Jesus whom thou persecutest.
Again he identifies himself with his
disciples, not only collectively, but also
individually. He presses home upon
Saul's conscience, that he is a perse
cutor of the risen, exalted, and glori
fied Jesus, the Lord and Saviour. No
tice he does not style himself the Son of
God, but Jesus (meaning Saviour), or
" Jesus the Nazarene" (22 : 8), the title
by which he was generally known, and
which Saul doubtless had often used in
contempt. How the truth pierced his
inmost soul, that he was " a blasphemer
and persecutor and injurious." (1 Tim.
1:13) It is hard for thee to kick
against the pricks — the goads. These
words are found here only in a single
Greek manuscript and in some ver
sions and belong to 26 : 14, which
see. They were probably transferred
to this passage by some copyist. " The
clause itself is a proverbial one of fre
quent occurrence in the Greek and
Latin classics, being found in Pindar,
.(Eschylus, Euripides, Plautus and Ter
ence." (Alexander.)
6. And he trembling and as
tonished said. These words are
found in neither of the three accounts
and in no Greek manuscript. Lord,
what wilt thou have me to
do? And the Lord said unto

him. No Greek manuscript has these
words in this place. But similar words
are found in 22 : 10. The whole pas
sage, beginning with "It is hard"
(ver. 5) and continuing to this point, is
found in several ancient versions, in
cluding the Latin Vulgate and the
Syriac. Erasmus adopted it into the
Greek text. It is possible that these
early versions may represent Greek
manuscripts older than any extant, but
textual critics regard it as an interpo
lation originating in some ancient
copyist filling out the passage from
parallel accounts. It is, however, ap
propriate and in accordance with what
we might expect, and doubtless pre
sents what is substantially true. Arise
and go into the city — a test of faith
and obedience. The question, What
shall I do, Lord? (22:10) implied a
recognition of Jesus as a Divine Master,
and a submission to him. At this point
we may regard regeneration as having
taken place. But the completing of
the experience in conversion, as a man
ifest fact to himself and to others, took
place later in Damascus under the min
istry of Ananias, (ver. 17.) Even the
glorified Jesus did not undertake to in
struct a penitent inquirer independent
of his disciples. How differently was
Saul to enter the city from what he ex
pected. Not as a proud representative
of the Sanhedrin, but as a humble dis
ciple of the despised Nazarene, to be
instructed by one of those whom he
had expected to bring bound to Jeru
salem. It shall be told thee what
thou must do— as stated and implied
in ver. 17, 18. It appears from 26 : 16-
19 that the Lord here made known to
Saul his mission as a minister and an
apostle. (Gai. i:i.) It was reaffirmed
by Ananias (22:14,15), and farther con
firmed by our Lord to Saul in a trance
in the temple. (22.17-22.) This seems
the most natural way to harmonize the
three narratives. The account of Luke
in this chapter would naturally be the
shortest ; that before King Agrippa

Ch. IX.]

THE ACTS.

143

7 And i> the men which journeyed with
him stood speechless, hearing a voice, but
8 seeing no man And Saul arose from the
earth ; and when his eyes were opened, he

saw no man : but they led him by the
hand, and brought him into Damascus.
9 And he was three days without sight,
aud neither did eat nor drink.

» ch. 22 : 9 ; Dan. 10 : 7.

the most intense, and that before the
Jewish mob the more particular re
garding the words of Ananias, " a de
vout man according to the law." (see
on 22 : 11 antl 26 : 16.)
7. The men who journeyed with
him — those who were to aid Saul in
executing his commission, perhaps
soldiers or officers of justice. (Jonn7 -.wi.)
Stood speechless — or were standing
speechless, amazed and powerless — the
pluperfect being here used in the orig
inal, in the sense of the imperfect. But
in 26 : 14 Paul says, when we were, all
fallen to the earth. In explanation of
this seeming discrepancy it may be
said that the verb stood is used here
not as opposed to falling prostrate, but
to going forward. In a general way it
describes the effect of their astonish
ment, in overpowering them and fixing
them to the spot, unmovable and
speechless, (s : 38 ; Luke 5 : 2.) But in a
moment, and moments would seem
long at such a time, they fall to the
earth as Saul had done under the
greater revelation he received. They
may have fallen just as they began to
hear the voice. The words "when we
were," etc., are in harmony, if they do
not imply just such an explanation as
this. So Dr. Hackett and others. A
less natural explanation is given by
Bengel and some others : That all fell
to the earth at first, but had risen be
fore Saul of their own accord. Hear
ing a — rather, hearing indeed the
voice. An apparent discrepancy is
found in 22 : 9. "They heard not the
voice that spake to me," which natur
ally means they understood not the
voice that spake to me personally. For
examples of this use of the word hear,
see Mark 4 : 33 ; 1 Cor. 14:2; John 6 : 60 ;
Gal. 4 : 29, 21. Saul's companions heard
indeed a voice, but did not so hear as to
know what it said. We often say that
we do not hear a public speaker when
we mean that though we hear his voice,
yet from indistinct or low utterances,
wc fail to understand him. So Saul re-

ceived a clear impression of what was
said to him, while his companions re
ceived "an indefinite one. He heard
and understood the words, which to
them were only as a sound. Sec John
12 : 28, 29, where are recorded the
words that came to Jesus, but the mul
titude understood them not, but
thought it thundered. But seeing
no man — seeming to imply that Saul
had seen, or did see, at this time, Jesus
the Christ.
8. And Saul arose — or, more
strictly, was aroused or raised. For
a time he lay upon the ground over
powered with the glory of the divine
presence. His companions rise from
their prostrate position. They are
ready to help him ; he finds an effort nec
essary to break the spell that holds him,
and to rise upon his feet. His obedience
is partially passive, but not entirely so,
for there was the act of the will, and an
effort in rising, standing, opening the
eyes, and walking into the city. And
this obedience is the first indication of
an inward change. When his eyes
were opened — implving that they
were closed while lying upon the
ground. He saw no man — being
blind. The highest critical authorities,
however, prefer here the stronger read
ing. He saw nothing, totally blind,
and hence the greater necessity of being
led by the hand. They brought —
conducted him into Damascus. Not
going, as he had expected, as a leader,
to seize and imprison, but led by the|
hands of others, blind, trembling, and
helpless, through the gateway of the
city and the street called Straight, to
lodge alone in the house of Judas.
(v,;.n.) 9. Three days — probably that day,
the next, and the day following. (See
Mntt. 12 : 39. 40.) According to Jewish reck
oning it may have been either one
whole day and portions of two others,
or three whole days. Without sight —
not seeing, the expression implying
that the blindness was not necessarily

144

THE ACTS.

[Ch. IX.

10 And there was a certain disciple at
Damascus c named Anauias ; and to him
said Ihe Lord in a vision, Ananias. And
11 he said, Behold, I am here, Lord. And

the Lord said unto him, Arise, and go
into the street which is called Straight,
and inquire in the house of Judas fur
one called oaul, d of Tarsus. For, behold,

¦ ch. 22 : 12. a ch. 21 ; 39 ; 22 : 3.

permanent ; yet it did not pass away of
itself, as we learn from ver. 17, 18.
Neither did eat nor drink. He fasts
and prays (v.r. n) alone. Christians are
afraid of him ; he cannot consult them.
Jews cannot sympathize with him.
The remembrance of Stephen and the
disciples whom he had persecuted fills
him with shame : his opposition to and
hatred of Jesus fills him with penitence.
The words of Jesus, " Why persecutest
thou me ? " must have rung in his ears ;
while Christ's directing and prophetic
words aroused his hopes. His whole
being is absorbed in agonizing prayer
and longing expectation. The lessons
he now learned are told us in Eom. 7 :
7-12. 10. Ananias — nothing is known
of him beyond what is said in the Acts.
He is here spoken of by the historian
as a certain disciple, but not the
only one in Damascus, (ver. 19.) Paul
in his conciliatory address before the
Jewish mob very naturally omits this
designation, and speaks of him as " a
devout man according to the law, well
reported by all the Jews that dwelt
there." (22 : 12.) Before Agrippa, Paul
had no occasion to mention him. The
Lord — Christ as in ver. 5-17. A
vision — the word thus translated is
found here, in ver. 12 ; 7 : 31 ; 10 :
3, 17, 19; 11 : 5; 12 : 9; 16 : 9, 10;
18:9; Matt. 17 : 9, but not elsewhere
in the New Testament. It does not
mean something unreal, but a sight
divinely given and actually seen. " By
vision in the Bible is generally meant
an experience in which the person
retains his consciousness, in which re
spect it differs from a trance, and the
object shown to him possesses a real
existence, in which respect it differs
from a dream." (Abbott.) (See in
Old Testament 1 Sam. 3 : 15 ; Dan. 2 ;
19;7 : 2;8: 1.)
11. Arise and go — implying a
change of position and also motion ; but
the words do not determine the position
of Ananias, whether he was lying down

or sitting up. Into, upon the street,
strictly an alley or lane. (Luke 14 : si.)
Called Straight — perhaps in distinc
tion from some which were crooked.
There is at present in Damascus a long
straight street running from the eastern
to the western gate. In apostolic times
it was a noble thoroughfare, one hun
dred feet wide, divided by Corinthian
colonnades into three avenues, the cen
tral one for foot passengers, the side
passages for vehicles and horsemen.
Bemains of the colonnades are said
still to be seen, though the street is
contracted into a narrow one. The
guides call it Straight; the natives
Street of Bazaars; others know it as
Queen Street. Tradition places the
house of Judas in this street. It is
doubtful whether such a thoroughfare
would have been styled by such a word
as alley. Besides, the manner of the
direction, " the street called Straight,"
would naturally suggest a less import
ant street than the principal thorough
fare of the city. Judas was a common
name among Jews, but nothing more is
known of this one. For one called
Saul — implying that Ananias was not
acquainted with him, though he had
heard of him. (ver. 13.) Of Tarsus —
the city where he was born. (22 : 3.)
This was " no mean city " (21 : 39), but
the chief city and capital of Cilicia in
Asia Minor, and built on both sides of
the river Cydnus. Xenophon describes
it as a great and flourishing city, and
Strabo praises it as a seat of science and
learning. It was the rival of Athens
and Alexandria, and many distin
guished men were educated there. It
still exists under the name of Tersoos,
and contains about thirty thousand in
habitants. Behold, he prayeth—
has been and is now praying. Not as
formerly as a Pharisee (Luke is ; 11), but
as a penitent, seeking pardon and di
rection. His former supplications were
unworthy the name of prayer. His
praying and the answer given (ver. 12)
indicate an inner change. The fact is.

Ch. IX.]

THE ACTS.

145

12 he prayeth, and hath seen in a vision a
man named Ananias coming in, aud put
ting his hand on huu, that he niighu re-
13 eeive his night. Then Ananias answered,
Lord, I have heard by many or. this man,
«huw much evil he hj-th done to tby saiuis

14 at Jerusalem : and here he hath authority
frum ihe chief priests to bind all fthat
15 call on ihy name. But the Lord said
uuto him, Go thy way: for she is a
chosen vessel unto me, io bear my name
before hthe Gentiles, and 'kings,11 aud

• ch

8 :

3.

f 1 Cor. 1

: 2

2 Tim. 2 :

22.

e

ch. 13

2

Jer.

1

• r.-

Rom. 1

• 1

Gal

1

1.1

18;

Eph

3 :

7,8

2 Tim. 1 :

11.

h Kom

11

13

Gal. 2

-.1

H.

ch

25 : 22,

23-

¦?x, ¦

27

H

* ch. 13

Hi

; im

17-2.J.

stated to assure Ananias that Saul was
a tit subject to visit, and needed his
attention and ministry.
li. Hath seen — or saw, a man.
Saul received his vision first. The two
visions confirmed each other, as in the
case of Cornelius and Peter, (io : 3, 17.)
The word vision is omitted by several
of the oldest manuscripts, but whether
omitted or retained, the meaning is the
same. A man named Ananias —
this indicates that Ananias was a stran
ger to Saul, and now is first made
known to him by name. Putting his
hand, or hands, on him — to encour
age his faith, and as a symbol of au
thority and of power in restoring Saul's
sight. (See on ver. n.) It is noted by
Chrysostom that this commission is en
trusted to an unknown disciple, that it
might not be said that Paul's apostle
ship depended on any human teaching.
13. Ananias answered, etc. He
hesitates, and states his misgivings
with great frankness and simplicity.
Such instances of hesitation and un
willingness are common in Scripture.
Very marked were those of Moses (Exod.
s : n-13), and Jeremiah. (Jer. 1 : 6.) " The
objections of Ananias and the removal
of them by the Lord display in a very
t niching manner the childlike relation
of a believing soul to it3 Eedeemer.
Ananias speaks with him as a man does
to his friend." (OLSHAUSEN.) Lord,
I have heard, etc. Can it be possible
that I am sent on such an errand to
Saul of Tarsus ! The answer shows
that Saul had attained great notoriety,
and that some time had elapsed since
he began his persecution. Disciples
may have fled from Jerusalem to Da
mascus ; letters also had doubtless been
received from the persecuted brethren.
The unbelieving Jews also would hear
of Saul's terrible work. (22 :i9.) He
hath done — rather, He did to thy
saints — the first time that the fol
lowers of Christ are called saints, styled
before this "disciples" (6:1) or "be
lievers." (5:u.) By this designation
Christians are indicated as those whom
God has chosen out from the world (joim
17 ; 14, is), separated and consecrated to
his service, and by the Holy Spirit
made partakers of salvation in the
kingdom of God. (l Peter 2:9; Eom. 1:7.)
14. Ananias' great surprise may
have been coupled with a fear, least
" even now only evil to the cause of
Christ was to be dreaded after his
contemplated restoration to sight."
(Meyer.) And here he hath au
thority, etc. How he learned this can
not be known. Saul may have visited
other cities on his way (26 : 11 ), the news
of his coming preceded him, or his
companions may have made known his
mission to Damascus, or perhaps letters
had been received by the disciples from
brethren in Jerusalem, warning them
of his coming. All that call on — in
their own behalf, or all who invoke
thy name. (2:21; 7:59.) It is evident
that Ananias was speaking to Christ;
and that apostolic Christians were ac
customed to pray to him. It was char
acteristic ; they were the callers upon
Christ. (Ver. 21; 22:16; 1 Cor. 1 : 2 ; 2 Tim-
2:22.) 15. The Lord repeats the simple
command, Go. Omit thy way, not
being needed in the translation. At the
same time the Lord adds a reason for
going, which would also allay any
fears : For he is a chosen vessel
unto me — an instrument selected and
elected by God for a great work in my
kingdom. (R»m. 1 : 1 ; 1 C.r. 1:1; Gal. 1 : l")
It is a Hebraistic idea, as of an imple
ment moulded and prepared in the
hands of the potter. (¦«»¦ 45 : 9, 11 ; jer. 18:
4; Rnm. 9:21-23; 2 Cor. 4:7; 2 Tim. 2:20, 21.)
The purpose for which he is chosen :
To bear my name — proclaiming me
as the Messiah and the Eedeemer.
148

THE ACTS.

[Ch. IX.

IS the children of Israel: !for I will show
him how gre.it things he must _uifer for
ujy name's .-ake.
17 mAnd Ananias went his way, and en
tered into the house ; and putting his
hands on him said, Uruthtr 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
IS nbe tilled with the Holy Spirit. And im
mediately there fell from his eyes as it
had been scales : and he received sight

i ch. 21 : 11 ; 2 Cor. 11 : 23-27.

' ch. 22 : 12, 13. » ch. 8 : 17.

Before — publicly. By implication,
holding up my Messianic name as a
banner. The Gentiles — omit the
article : Gentiles, and kings, and sons
of Israel. He was the apostle to the
Gentiles (Gai. 2:7, s), but at the same
time he preached to the Jews when
ever he had opportunity, (is : 46.) He
also witnessed before kings, such as
Agrippa at Csesarea (26 : 1, 1:1), and the
Emperor Nero at Eome (2 Tim. 4 : is), and
before Eoman governors as Sergius
Paulus, Gallio, lelix, and Festus. (is:
47 ; 24 : 25; 25 : 23 ; 26 : 32.) JeSUS thllS ail-
nounces to Ananias the commission of
Saul, and Ananias appears to have de
clared its substance to Saul (22 : 15),
although it is not here directly affirmed.
Jesus seems to have previously an
nounced it to Saul (2G : 16-is), and after
ward repeated it when he was about to
actually engage in his work. (22 : 23.)
1(5. For — introducing a reason why
and how Saul would be a chosen vessel :
For in this capacity and work I will
show him — in his experience, and
indicate to him by my providence, and
by prophetic intimations, what suffer
ings he must endure, in professing and
proclaiming my name. In bearing my
name he must suffer as well as do. " /
will show him is in Greek a most ex
pressive phrase, meaning : I will partly
show him, or begin to show him, I am
giving him a glimpse of what he is to
suffer. The pronoun has more emphasis
in the original, and may perhaps mean,
I and not thou ; that is, do thy part as
it has been assigned to thee, and I will
do mine, by disclosing to him what lie
is to suffer." (Alexander.) In 20:
23; 21 : 11-13, we may see how these
sufferings were made known to him
from time to time. See 2 Cor. 11 :
23-28 for a list of his sufferings. (See
John 16: 3:1; I Cor. 4 : 9-13.)
17. Ananias at once obeys, goes and
finds the house of Judas (ver. n) and
Saul. Putting his hands upon

him. (See on ver. 11, and H: 17.) Brother
Saul — not merely as a Jew, but as one
of the household of faith. Ananias
recognizes Saul's new spiritual relation
ship. The Lord, even Jesus, that
appeared unto thee — the one seen
by thee, in the way. In after days
Paul declares that, as a mark of his
apostleship, he had seen the Lord.
(1 Cor. 9 : 1 ; 15 : 8.) Hath sent me —
The Lord had sent Ananias to minister
to Saul that he might be healed of his
blindness, and be brought out into the
glorious liberty of the gospel. The
substance of what Ananias further said
to him is recorded in 22 : 14-16, regard
ing his great work as a preacher o? the
gospel and his immediate duty of bap
tism. In all this it does not appear
that the putting on of hands had any
reference to Saul's ordination, or to a
rite of confirmation.
18. There fell from his eyes —
implying something real ; not a mere
sensation, as if something fell. As it
had been scales — resembling scales.
Luke's minute description betrays the
physician. Hippocrates, the prince
and father of leal medical science,
applies the name "scales" to a ceitain
disease of the eyes. In the Apocrypha
(Tobit 11 : 8, 13, 16) a "whiteness" or
incrustration is mentioned as peeling
off the eyes of Tobit, and he receives
his sight. The dazzling splendor of
the divine light had produced a kind
of film over the sight (22:11), which
suddenly and hence miraeuously fell
off, through the power of the" Lord
Jesus (ver. 17), while Ananias was speak
ing to him. And he received
sight — looked up, which to him was a
token of the divine favor, and a con
firmation of the truth and reality of
what he had seen, felt, and heard.
Forthwith is not found in the best
manuscripts, and is not necessary in
this connection. Nothing is here said
of his receiving the Holy Spirit; but

Ch. IX.]

THE ACTS.

J 17

forthwith, aud arise, and was baptized.
19 And wheu he had received meat, he was
strengthened.

0 Then was Saul certain days with the
20 disciples which were at liamascus. And
p straightway he preached Christ in the

» ch. 26 : 20.

p Gal. 1 : 23.

from ver. 17 it is reasonable to conclude
that the gifts of the Spirit were con
ferred on him, either now, or after his
bajitism. It is not necessary in this in
stance to suppose this connected with
laying on of hands, but may have
occurred similar to the bestowment
upon Cornelius and his company.
(io : it.) The fact that the gifts of the
Spirit, of which he enjoyed great
aouudance (i Cor. u : is), is not here men
tioned seems significant. This, with
the obscurity of Ananias, may be
among those things that point to Paul as
independent of human authority, "an
apostle, not of men, neither through
man, but through Jesus Christ, and
God the Father." (o»i. l : l.) And
arose — showing that he accepted
Christ and proposed to enter actively
upon his service. And was bap
tized — in compliance with the Lord's
command, and the exhortation of Ana
nias (22 ; 16), perhaps in one of the
rivers of Damascus (2 Kings 5 : 12), or very
likely in the reservoir in the court of
the house of Judas, such as those with
which the better class of houses were
supplied. That he became a member
of the church of Damascus is implied
in the next verse.
19. His fast now ended. Had
taken meat — having taken food — he
was strengthened. He had been
weakened, not only by the three days
fasting, but also through the overwhelm
ing divine influence, and his intense
mental suffering and activity. At this
point the account of his conversion
properly ends.
Luke now very briefly records Saul's
residence at Damascus, during which
time he " went into Arabia and returned
again unto Damascus." (o»i.i : n.) The
wnole time thus occupied was three
years (Gai. 1 : is), which may be taken,
according to Jewish reckoning, either
for three complete years, or for one
whole year and portions of two other
years. The certain days of this
verse, probably several weeks, and " the
many days " of ver. 23, with the inter

vening time, embrace the three years
from Saul's conversion to his first visit
to Jerusalem after that event. His lan
guage in Gal. 1 : 17, naturally implies
that he went into Arabia soon after his
conversion ; and his object in going
there appears to have been, not to
preach the gospel, but for the study of
the Scriptures and for meditation and
prayer, (s.eo. ver. 26.) This may sug
gest the reason why Luke passes over
this sojourn in Arabia, since it belonged
to his inner and private life, and con
tained nothing of interest and instruc
tion for Christians of after ages. Nor
is it strange that Luke, in a brief sketch
of Paul's conversion and early life,
should pass over this event. Paul does
it himself in his rapid narrative in 22 :
16 : 17. The exact point of this visit
to Arabia may be fixed immediately
after the "certain days" of this verse.
Arabia was the well-known peninsula,
bounded by Egypt, Palestine, Syria,
Mesopotamia, Babylonia, the Persian
Gulf, the Red Sea, and the Ocean. It
was often used generally and indefi
nitely. Some suppose that it may have
included in this instance Damascus,
and that Saul's residence there was his
sojourn in Arabia. But this is incon
sistent with Gal. 1 : 17, 18, where Paul
says he " returned again to Damascus."
Then Saul, etc. Omit Saul, and
read, And he was, or more exactly, he
became with the disciples — he was
with them as one of them, not only
socially, but a member of the company
of believers at Damascus. The lan
guage implies more than that he was a
visitor with them. His character had
undergone a change, and a consequent
change of relationship to the disciples
is recognized by them, and acted upon
by himself.
20. And straightway — immedi
ately after he was strengthened and be
came one of the Christian brotherhood
(ver. 19), during the "certain days."
He preached Christ — rather, accord
ing to the highest critical authorities,
Jesus, the one he had met in the way.

148

THE ACTS.

[Cir. IX-

synagogues, i that he is the Son of God.
21 But all that heard him were amazed, and
said, rls not this he that destroyed them
which called on this name iu Jerusalem,
and came hither for that intent, that he
might bring them bound unto the chief

22 priests? But Saul B increased the more
in strength, land confounded ihe Jews
which dwelt at Damascus, proving that
this is very Christ.
23 Aud after that many days were ful
filled, u the Jews took counsel to kill him :

11 John 4:14. ' Gal. 1 : 13, 23. • Job 17 : 9. 'ch. 18:28. « ch. 23 : 12 ; 25 : 3.

He proclaimed Jesus, that he is the
Son of God, a divine being, sharing
the divine glory and worthy of divine
honor. " The Son of God " was oue of
the Jewish titles of the Messiah. So
Nathanael and Peter addressed Jesus.
(John 1 : 49 ; Mat! 16 : 16.) But Saul had met
the glorified Jesus and had received
more than the Jewish conception. He
accepted his Divine Sonship, and pro
claimed it, which included his Mes-
siahship. Afterward we are told (ver. 22)
he gave special attention to the latter,
" proving that this is the Christ." In
the synagogues— which to a large
extent were the meeting places and
pulpits of the early Christians, (is : 14 ;
17:1; 18 : 4. See on cli. 6:9.) It was a
marked design of Providence that the
synagogues should thus facilitate the
spread of the gospel.
21. All that heard him were
amazed— that is, the Jews. The dis
ciples in Damascus had heard of his
conversion. (ver. 19.) Said — within
themselves and to one another. De
stroyed — put to death. Paul uses the
same word in Gal. 1 : 13, 23. The
Jews put it strongly. It was indeed a
cause for astonishment to them ; a mir
acle of the gracious Spirit, that such
an one should be so changed, and that
too in a day! That called on this
name — of Jesus. This characteristic
of the early disciples again comes into
view. (Sec 011 ver. 14.) Unto the chii f
priests — representing the Sanhedrin,
as its leading members. (See on ver. 1.)
22. But Saul increased, etc. —
was strengthened still more in faith,
purpose and knowledge and in appre
hending and forcibly and powerfully
presenting the truth. (See mi. 4: 13; e..ii.
3:16-19.) fie became stronger in his
spiritual life and as a preacher. This
seems to be a general statement, true
not only of his early days at Damascus,
but also of the "many days " (ver. 23)
after his return from Arabia. Con

founded — confused and greatly per
plexed the Jews. His arguments
threw them into a state of bewilder
ment. (2:6.) Proving — by bringing to
gether the words of the prophets and
the life and work of Jesus, and show
ing their agreement, or demonstrating
that this is very Christ, by showing
the fulfillment of the Messianic pre
dictions in the life, death, and resur
rection of Jesus. Thus the Jews were
put to silence, and their perplexity and
chagrin ripen at length into bitter
hatred and persecution, (ver. 23.)
23-30. Saul's Flight from Da
mascus, Return to Jerusalem, and
Withdrawal to Tarsus. (22 : 17-21 ;
26:20; 2 Cor. 11 : 22, 32, 33 , Gal. ! ; 18-24; I_ph.3:8;
Pan 3:5,6.) The period embraced in
these verses occupied several months,
perhaps a year; probably during
parts of A. D. 37 and 38. Saiil had re
turned from Arabia, where he may
have spent a year or more in the vicin
ity of Petra, amid the rocks of Edom,
and in the great desert of Mount Sinai
(Gai. 4: 25), in retirement, meditation, and
study ._ (See on ver. 19.) He had grown
in spiritual life and as a preacher,
and was becoming at Damascus
what Stephen had been at Jerusalem.
(6 io. see on ver. 22.) Compare Harmonic
Arrangement on } 17.
23. many days were fulfilled—
completed. A considerable time is
meant, (ver. 43 ; ia : is.) It may indicate
an indefinitely longer or shorter jieriod.
Thus in Paul's voyage to Eome, when
dreary days seemed like weeks and
months, it is said, sailed slowly many
days (27 : 7), meaning probably about
twelve days. On the other hand, in a
brief narrative it may stand for two or
three years. See 1 Kings 2 : 38, 39,
where "many days" were "three
years." Thus the phrase here may in
clude Saul's sojourn in Arabia and his
subsequent residence at Damascus ; or
it may be limited to the latter. In

Ch. IX.] THE ACTS. 149

24 but their laying wait was known of Saul.
And they watched the gates day and
25 night to kill him. lhen the disciples

took him by night, and xlet him down
by the wall in a basket.

* Josh. 2 : 15 ; 1 Sam. 19 : 12.

either case, we may suppose that the
larger part of the three years before re
turning to Jerusalem was spent in
Arabia. (Gai.i :n, is.) This may ac
count for the comparative ignorance of
the disciples at Jerusalem concerning
him. (ver. 26.) This second residence
at Damascus, however, must have been
longer than the first (ver. 19), probably
from three to six months. This would
be sufficient time for the beginning and
growth of the organized opposition
against him. The Jews took coun
sel — plotted together deliberately to
kill him. At first they were amazed
that the most violent persecutor of the
Nazarenes had himself become an
ardent disciple. Then they attempted
to meet him in argument, but were put
to silence. Then followed hatred, bit
terness, organized opposition, and per
secution. The Jews at Damascus had
no legal right to kill him, but through
the governor (called the Ethnarch)
under Aretas, the king, they might ac
complish it. (2 cor. 11 : 32.) It appears
that Aretas, king of Arabia, who was
father-in-law to Herod Antipas, got pos
session of Damascus upon the death of
the Emperor Tiberius, A. D. 37, and
held it for a year or more.
24. But their laying wait, their
plot, was known, became known to
Saul, probably by report. (See_3:i6-)
They watched, were watching all
the time; day and night, while Saul
made his escape. In 2 Cor. 11 : 32,
Paul says that at this time " the gov
ernor under Aretas, the king, kept
fuard over the city of the Damascenes."
t thus appears that the guard con
sisted of these Jews or that the Jews
were watching in connection with the
soldiers who guarded the gates. The
two accounts are perfectly consistent
with each other ; they throw light upon
and confirm each other. Luke in the
Acts shows who were the instigators of
this plot, namely, the Jews; Paul to
the Corinthians tells us the military or
the legal power by which it was to be
carried out.

25. Both Luke and Paul (2 Cor.n : 33)
relate the manner of his escape, " by
the wall in a basket." Luke tells the
persons by whom, namely, the dis
ciples, some of them doubtless his
own converts, and the time, by night.
Paul adds, "through a window," and
that he " escaped his hands," that is,
of the governor of Damascus, who had
been induced by the Jews to assist them
in their plot and to accomplish in some
way, legally or illegally, the death of
Saul. Let him down by — rather,
through the wall. The spies at
Jericho (Josh. 2: 15) and David (isaiu.
is: 12) escaped in a similar way. " The
common view is that the house where
Paul was secreted was built on the wall
of the city, with a window projecting
over it ; and hence it could be said, ac
cording to Luke's narrative in the Acts,
that Paul was ' let down through the
wall,' without any reference to the
house ; or, as in the epistle to the Cor
inthians, that he was ' let down through
a window through the wall.' . . I saw
houses built on the walls, with over
hanging windows, in several of the
Eastern cities. . . . Possibly another
explanation may be the correct one. A
few steps to the left of Bab-es-Shurkeb,
the gate on the east side of Damascus,
I observed two or three windows in the
external face of the wall, opening into
houses on the inside of the city. If
Saul was let down through such a win
dow (which belongs equally to the
house and the wall), it would be still
more exact to interchange the two ex
pressions." (Dr. Hackett, Illustra
tions of Scripture, pp. 76, 77.) In a bas
ket, the same word used in Matt. 15 :
37, a plaited grain or provision basket.
Another word is used in 2 Cor. 11 : 33,
meaning a basket made of ropes. The
two words might be used interchang-
ably in speaking of the same event.
" As I stood with a friend, who resided
at Damascus, ... a couple of men came
to the top of the wall with a round,
shallow basket, full of rubbish, which
they emptied over the wall. ' Such a

150

THE ACTS.

[Ch.IX.

26 And J when Saul was come to Jerusa
lem, he assayed to join himself to the dis
ciples: but they were all afraid of him,
and believed not that he was a disciple.

| 27 z But Barnabas took him, and brought him
to athe apostles, and declared unto them
i how he had seen the Lord in the way,
and that he had spoken to him, and how

J Gal. 1 : 17, 18.

'Ch. 4 :36; 13 : 2. » Gal. 1 : 18,19

basket,' said my friend, ' the people use
here for almost every sort of thing. If
they are digging a well, and wish to
send a man down into it, they put him
into such a basket ; and that those who
aided Paul's escape should have used
such a basket for the purpose was
entirely natural, according to the pres
ent customs of the country.' . . . Pil
grims are admitted into the monastery
at Mount Sinai in a similar manner."
(Dr. Hackett, Illustrations of Script
ure, p. 77.)
20. And when Saul was come
to Jerusalem. Instead of Saul read
he, according to the best manuscripts.
The object of Saul's coming was to
make the acquaintance of Peter (not to
receive authority from him), whom he
knew to be a prominent leader and
pillar in the church. (o»i. i : is: 2:9.)
Being driven from Damascus, it was
natural that he should seek the mother
church at Jerusalem ; and that his
Christian impulse should lead him to
preach Jesus in the very place where
he had most violently persecuted his
disciples. (22:19,20.) "He had left
Jerusalem armed with full power to
root up the heresy spread by the fol
lowers of Jesus. He returned to the
capital poor, despised, a proscribed
outlaw, his brilliant earthly prospects
blasted, only burning to preach the
Name of the Crucified, whose devoted
followers he had once persecuted so re
lentlessly." (HOWSON AND SPENCE.)
Assayed — he was attempting, but
failed in his attempt. To join him
self to the disciples, including the
apostles (v»r. 27), not merely socially,
but to them as a company of believers,
as a church. They were all afraid
of him — they were distrusting him ;
and though they may have heard of
his conversion, yet that was three years
ago (G»i. 1 : is), and they did not really
believe him lo be a disciple, but thought
he was trying to attach himself to them
from improper motives, perhaps to
persecute them and seize their leaders.

His reported conversion seemed incred
ible ; they were prejudiced against
him. " The sudden appearance of Vol
taire in a circle of Christians, claiming
to be one of them, would have been
something like this return of Saul to
Jerusalem as a professed disciple."
(Hackett.) All this implies that Saul
had lived mostly a retired life since his
conversion ; that the large part of the
time had been spent in Arabia, and
that too probably not in public labors,
but in the study of the Scriptures and
in communion with God ; in order that
he might not confer with flesh and
blood (Gai. i:i6), but with the Lord
through prayer and the Spirit, and
thus gain the needed preparation for
the great work to which he had been
called at his conversion. The news of
his recent preaching and peril in Da
mascus, doubtless had not reached
them ; and this might be the more
probable, in these troublous times,
while Damascus was under the power
of King Aretas.
27. This embarrassing situation of
Saul was relieved by Barnabas who
appears to have been previously ac
quainted with him. Barnabas (4 : :6)
took him, as one friend takes another
to introduce him. "Tradition asserts
that Joseph [Barnabas] had been a
scholar of Gamaliel, and the same
feeling which led him to join a school
of which one peculiarity was its per
mission of Greek learning, might have
led him earlier to take a few hours'
sail from Cyprus to see what could be
learnt in the University of Tarsus. If
so, he would naturally have come into
contact with the family of Saul, and
the friendship thus commenced would
be continued at Jerusalem. It had
been broken by the conversion of Bar
nabas, it is now renewed by the conver
sion of Saul." (Faeear, Life and
Work of St. Paul, pp. 132, 133.) Saul,
upon coming to Jerusalem^ had proba
bly stopped first with his sister or some
relative. (2s : 16.) Brought him to

Cn. IX.]

THE ACTS.

151

he had preached boldly at Damascus in
28 the name of Jesus. And he was with
them coming in and going out at Jerusa-
29 lem. And he spake boldly in the name
of the Lord Jesus, and disputed against |

the ° Grecians. c But they went about to
30 slay him. Wliich when the brethren
knew, ihey brought him down to Csesarea,
and sent him forth to d Tarsus.

» ch. 0 : 1 ; 11 : 20. <• ver. 23 ; 2 Cur. 11 : 20. a Gal. 1 : 21.

the apostles— Peter and James (Gai. |
i : is 19) being the only two present at
Jerusalem, the other apostles being
probably away preaching. Declared
— related fully lo them how Saul saw
the Lord in the way, the manner
and circumstances, time aud place ; and
that the Lord had spoken, talked to
Saul, giving him instructions. He
whom the Lord had called and in
structed, the apostles should receive.
Barnabas shows that Saul, as a witness
of the resurrection of the Lord, and as
one commissioned by him, stood on a
level with them. And more, for Saul
had proved his trustworthiness by his
obedience, in preaching boldly at
Damascus, whither he had gone to
persecute. In the name of Jesus—
as his disciple confessing and proclaim
ing him as the Messiah, his sovereign
Lord. 28. The kind offices of Barnabas
proved successful. Saul is received
into the friendship and fellowship of
the disciples. He was with them—
as a brother and preacher, for fifteen
days. (Gai. lis.) Coming in and
going out — associated with them pri
vately, publicly, and officially. How
far tney recognized his ministry, and
whether they at all regarded his apos
tleship, canriot be certainly decided. It
was not till fourteen years later that he
received from Peter, John, and James
the right hand of fellowship as an
apostle to the Gentiles. (Gal. 2 : 1, 9.)
29. As he had done at Damascus, so
here at Jerusalem Saul spake boldly
and freely in the name of the Lord.
Thus far the passage is closely connected
with the preceding verse, giving a gen
eral view of what he did in this brief
visit at Jerusalem. And disputed,
etc. According to the highest critical
authorities this should read : And was
speaking and disputing against the
Grecian Jews. He not only talked in
an instructive way, but he reasoned and
discussed the subject with the Hellen

ists or foreign Jews. Saul was one of
this class, and was familiar with the
Greek, and had doubtless associated
with some of them in former years.
Thus he enters into Stephen's labors,
possibly arguing with some of them
who contended with Stephen, and with
like results. (6 : e-10.) Baffled with Saul's
arguments, they propose to resort to
force, they went about — that is, they
were seeking the means and oppor
tunity, not as yet openly, but under-
handedly, to slay him. The same
verb is used as in ver. 23. Some have
thought that one of the festivals was
now going on, to which these foreign
Jews, being very jealous for the law,
had come.
30. Which when the brethren
knew — And the brethren learning, or
discovering it. This shows that these
foreign Jews were working in secret
and plotting, very much as they had
done with Stephen, only their plans
were not developed as yet. Notice that
it is now said, the brethren, they being
no longer afraid of Saul, but one with
him. And as brethren they act together
and promptly. This is the first time
the disciples are distinctively termed
brethren in the Acts, though they are
thus addressed in 6 : 3. They are fre
quently thus styled after this. (11 :1,2s;
12 : 17.) They are as those who consti
tute one family. Saul acts on their
advice and departs, although at first he
is unwilling to go (22 : 17-21), but desired
to remain and preach, taking up Ste
phen's work where it was broken off.
He felt he was peculiarly fitted for it
by experience. But in a trance the
Lord assures him that the Jews will
not hear him and commands him:
" Depart, for I will send thee far hence
unto the Gentiles."' It is very probable
that Saul wou}d not have now left Jeru
salem, had it not been for this revela
tion. Thus both accounts are in perfect
harmony. Luke gives the external
historical cause, begun and consum-

152

THE ACTS.

[On. IX.

Prosperity of the church ; Peter visits Lydda
and Joppa.
31 THEN had the churches rest through

out all Judaea and Galilee and Samaria,
and were edified ; and « walking in the
fear of the Lord, f and in the comfort of
the Holy Spirit, were multiplied.

• Neh. 5 : 9. 'John 14 : 16-18; 10: 7-15; Eom. 8 : 15-17,26; Gal. 5: 22.

mated by the brethren ; Paul gives the in-
• ternal and divine reason, which led him
to fall in with the plans of his brethren.
About eighteen years after this Paul
appeals to the brevity of this visit, and
other circumstances connected with it,
as an evidence that he did not depend
on the church at Jerusalem or the apos
tles, for his apostolic commission. (Gai.
i : 18-24.) They brought him — con
ducted him to Csesarea, about sixty
miles northwest of Jerusalem. (See on
3:40.) And sent him forth — proba
bly by ship to Tarsus — his native
city, and the capital of Cilicia. (See on
ver. n.) In reference to this visit to his
native country Paul says (Gai. l : 21), "I
came into the regions of Syria and
Cilicia." He may have sailed to
Seleucia, the port of Antioch, and then
passed northward through Syria and
westward into Cilicia to Tarsus. Mr.
Lewin (Life and Epistles of St. Paul,
i. 77) suggests that Saul may have un
dergone one of the shipwrecks, of
which he speaks (2Cor. 11:25), and thus
his course was determined. He appea- s
to have made Tarsus and its vicinity
his headquarters, until sought out about
four years later by Barnabas. (11:25.)
During this period he probably planted
churches in Syria and Cilicia, which
he visited on his second missionary
journey. (15 : «.)
31-43. Peace and Peospeeity op
the Chdech. Peter Visits Lydda
and Joppa. The healing of JSneas,
the sickness, death, and raising to life
of Dorcas. Large ingatherings at Lydda,
Sharon, and Joppa. These events must
have occupied many months, probably
a year or two, about a. d., 38 and 39.
This section prepares the way for the
conversion of Cornelius.
31. Then . . . rest. Eather,
Therefore . . . peace. The Christian
community throughout Palestine, here
designated by its three divisions, Judea
and Galilee and Samaria, were in
a stale of tranquillity, being free from
persecution, ag a consequence of the

events just related. The persecution
would cease in foreign cities with the
conversion of Saul ; but it must have
continued in Judea, for Saul was not
the only persecutor, (ver. 29; 6 : 9.) His
reported conversion, regarded as treach
ery to the cause, would probably in
crease the blind rage of persecution for
a time. It had doubtless subsided be
fore Saul's visit to Jerusalem ; but his
presence gave it a new impetus for a few
days, and after his departure it ceased
entirely. It is unnecessary to suppose
with some that the attempt of the Em
peror Caligula to profane the temple at
Jerusalem (a. d., 39, 40) diverted the
minds of the Jews from the Christians,
and was thus the cause of the persecu
tion ceasing. The persecution had spent
its force. Besides, Caligula's attempt
probably occurred a little later than
this visit of Saul, and in its time may
have had some of the effects supposed.
The churches — this is the reading
of some good manuscripts, but the
oldest and best have the singular,
church, which reading is preferred by
the highest critical authorities. Dr.
Broadus limits the word here to "the
original church at Jerusalem, whose
members were by the persecution widely
scattered throughout Judea and Sama
ria and Galilee, and held meetings
wherever they were, but still belonged
to the one original organization. When
Paul wrote to the Galatians, nearly
twenty years later, these separate meet
ings had been organized into distinct
churches ; and so he speaks (Gai. 1 : 22),
in reference to that same period, of
' the churches in Judea which were in
Christ.'" (Com. on Matt. 16 : 18.) If,
however, distinct churches had been
organized in Samaria and elsewhere in
Palestine, then the word would natu
rally apply to the collective member
ship of those churches, who were bound
together by a common brotherhood to
Christ, their head, and by one Spirit. Or
possibly the word church might here be
used ideally and abstractly, meaning the

Ch. IX.] THE ACTS. 153

32 And it came lo pass, as Peter passed
5 throughout all quarter*, he came down

also to the saints which dwelt at Lydda.
33 And there he found a ceriaiii man named

g ch. 8 : 14.

local church, wherever found in that
region, and hence true of all those
churches — that they enjoyed peace and
prosperity. But whichever view is pre
ferred, there is no ground here or else
where in the New Testament for apply
ing the word church to an association
or confederation of churches. The local
church is the only one spoken of, as an
external organization, having functions,
such as assembling together, exercising
discipline, appointing officers, etc. In
deed, what may be styled the church
general is nowhere spoken of or im
plied in the New Testament as an or
ganization, (see on 5:11.) On the import
of the word, and on the general subject,
able discussions are found in The Chris
tian Review. (Vol. 22, pp. 593-620;
vol. 20, p. 430 f. ; vol. 11, p. 64 f.)
Edified — built up spiritually, in in
ternal growth, faith, and piety (l Cor.
8 : 1 [ 14 : 4, 17 ; 1 Thess. 5:11.) Walking —
conducting themselves and advancing
in Christian life and activity. The
fear of the Lord — a devout and rev
erential practice of true religion. In
the comfort, or by the consolation
and helpful presence of the Holy
Spirit, were multiplied, increased
in numbers. The Holy Spirit was pres
ent, giving power to believers, and by
his awakening influence leading men to
hear and receive the gospel. The Greek
word translated comfort is closely allied
to the title given to the Holy Spirit,
" the Comforter " or Helper. (Joim u : is-)
32. From Saul the narrative turns to
Peter, who is last mentioned in connec
tion with the work in Samaria. (8 : h, 25.)
The peaceful condition of affairs (ver. 31)
is improved by Peter in visiting the
discipleship outside of Jerusalem. As
Peter passed throughout all
quarters — passed through or among
them all. There is no word in the
original standing for quarters. Hence
some supply places (is : as ; 26 : 20) ; others
supply saints. (20:25; 21:28; Rom. 15:28.)
More strictly the word all refers to the
saints whom Peter was visiting, and is
implied by what follows. As he came
down also to the saints at Lydda,

so he had been visiting the saints else
where. Of course, he visited all the
places where believers were in any
numbers, or held religious gatherings.
The fact that the word saints, and nit
church or churches is used, deserves
attention. Things may have been in a
formative state. Believers throughout
the country may have been regarded
as connected with the church at Jeru
salem, and holding meetings, or, ac
cording to modern phraseology, holding
missions, and not separated into inde
pendent churches. Peter's visitation
among them may have had reference
to both their spiritual state and to ques
tions of organization and efficient
work. As a result churches may have
been organized in many places, (see on
ver. 31.) Notice also the four names by
which the followers of Jesus were
called before they were named Chris
tians — disciples (1 : 15), believers (2:44),
saints (9:13), brethren. (9:30.) Lydda,
Lod of the Old Testament, a Benjamite
town. (1 ciiron. 8: 12.) It is situated in
the plain of Sharon, on the road from
Jerusalem to Joppa, about twenty-
seven miles northwest from the former,
and eleven miles from the latter. It
was a city of considerable size, and a
seat of a famous Jewish school. It was
ruined in the Jewish war and after
ward rebuilt by the Romans, and called
Diospolis, " Jove's City." It now bears
its ancient name Ludd or Lydd, and is
a village of about two thousand inhabit
ants, with some ruins, and surrounded
by gardens and orchards. It is not
mentioned elsewhere in the New Testa
ment. 33. A certain man named
.Enr:is. This name is not exactly
identical with the Trojan name Eneas.
The former is accented in English on
the first syllable, the latter on the
second. From his Grecian name it is
inferred that he was probably a Grecian
Jew. He was not probably a professed
disciple, as he is styled a certain man.
But it is also probable that he became
a believer at or about the time of his
cure, since " faith was usually required

154

THE ACTS.

[Ch.IX.,

JF.neas, which had kept-his bed eight
34 years, and was sick ol the palsy. And
Peter said unto him,_5<_neas, h Jesus Christ
niakelh ihee whole: 'arifce, and make thy
35 bed. And he arose immediately. And

all that dwelt at Lydda and kSaron saw
him, and ! turned to the Lord.
36 Now there was at m Jopjia a certain dis
ciple named Tabitha, which by inti-rprc-
lation is called l'orcas. This woman was

"ch. 3:6, 16; 4 : 10.

1 Matt. 9:6; Mark 2 : 9, 11 ; John 5 : 8-12. ' 1 Chron. 5 : 16. 1 ch .
11 : 21 ; 1 Thess. 1 : 9, 10. " Jonah 1 : 3.

of those who received the benefits of the
gospel." (Hackett.) Had kept his
bed — had lain upon a pallet. (¦¦ : ia.)
Of the palsy — of paralysis. (8;7.)
The severity of the case is inferred from
its long continuance, eight years.
34. Peter said unto him. Hav
ing a conviction and an assurance within
himself that the power of the Lord
would be exerted in the recovery of
the paralytic. Peter addresses him by
name to secure his attention and arouse
his faith. He says nothing of himself,
but presents Jesus Christ or Jesus
the Christ as the healer. (See 3:6.)
Many authorities place the article before
Christ. Westcott and Hort omit it.
Maketh thee whole — now at this
moment. Arise, stand up, and make
thy bed — spread for thyself, thy couch
and whatever is needful. The word
bed is not in the original, but is implied
in the thought. The command requires
immediate action. " Perform immedi
ately, in token of thy cure, the same
work which hitherto others have had
to do for thee." (Meyer.) Standing up
showed that his feet, ankles, and lower
muscles were restored to strength ;
spreading of the bed indicated recovered
use of hands and arms. The cure and
the obedience were immediate. He
arose immediately.
35. As a result of the miracle there
was a general turning to the Lord. All
the people generally, that dwelt at
Lydda and Saron — literally, and the
plain, for so Sharon means, a beautiful
and fertile plain along the coast of
Palestine of some thirty miles between
Joppa and Caesarea. It was famous for
its pasturage (iChroD. 27: 29), its fertility
and beauty compared with Carmel, (i*».
35 : 2; 35 :io) ; and Solomon in his Song of
Songs (2 : i) sings of the rose of Sharon.
It was emphatically the plain of Judea.
Saw him — after his cure, not all at
once, but from time to time as each had
opportunity. And they turned to the

Lord — Jesus the Christ, descriptive of
Jewish converts. Gentiles are spoken
of as " turning to God." (n : 21 ; 15 : 19.)
The meaning of the passage is that at
Lydda and in the plain adjacent to it
there was a general turning to the new
religion, and a general acknowledg
ment that Jesus was the Christ. " This
is, no doubt, a reason for this one case
being singled out from many of the
same kind and particularly stated, not
because it was intrinsically more im
portant, but because it was connected
with this progress of the truth, and with
other great events about to be recorded."
(Alexander.) 36. Another miracle is related
which brings Peter to Joppa and
results in a great in-gathering there.
Joppa, meaning beauty, was a city on
the Mediterranean about thirty-nine
miles northwest of Jerusalem, lying on
the border of the tribes of Dan and
Ephraim. (Josh. 19 : 46.) It had a cele
brated and dangerous port, but the best
upon the coast, until Herod the Great
made an artificial port at Csesarea. It
became the port of Jerusalem when the
latter became the capital of the king
dom. It is mentioned only in this nar
rative in the New Testament. It is now
Yofa, and " has no port ; and the land
ing, when possible, is made in small
boats. The appearance of the city from
the water, beautifully situated upon a
rounded hill, encompassed by orchards
of oranges, lemons, citrons, and apri
cots, is attractive and animating. A
wall surrounds it on the landward side,
with a few old guns upon it. . . . Tlie
city is irregularly built of chalk-look
ing, square, flat-roofed houses, and is
made up of a mixed mass of fifteen
thousand people." (Dr. Fish, Bill.
Land Illustrated, p. 137.) Tabitha,
in Aramean and Dorcas, in Greek,
both mean a female gazelle, which in
the East was regarded as a standard of
beauty. It was often employed as a

Ch. IX.]

THE ACTS.

155

full n of good works and alms-deeds which
37 she did. And it came to pass in those
days, that she was sick, and died : whom
when they had washed, they laid her iu
38 an upoer i hamper. And forasmuch as
Lydda was nigh to Joppa, and the disci
ples had heard that Peier was there, they

sent unto him two men, desiring him
that he would not delay to come to them.
39 Then Peier arose and went with them.
When he was come, they brought hitu
into the upper chamber: °and all the
widows stood by him weeping and show
ing the coals and garments which Dorcas

» 1 Tim. 2 : 10 ; Titus 3 : 8.

> Prov. 10 ; 7.

common name of females. As the
Hebrew (Aramean) and Greek were both
used at Joppa it is probable that both
names were applied to this woman. It
was also a custom of the age and coun
try to have two names. (1:23; 4:36.)
Unlike Eneas, she is at once introducei
as a disciple and her benevolent dis
position and beneficent deeds are
mentioned. Full of good works-
abounding in them. " The expression
' fall of ' is a favorite one with Luke:
'full of leprosy' (Luke 5: 12); 'full of
faith' (Aoti6:5, a), etc." (Dr. P.
Schaff, in International Revision
Com.) And almsdeeds— cmd in par
ticular of deeds of mercy, gifts to the
poor. (3:2,3.) Which she did, was
doing; showing that this was her
habit. 37. In those days— while Peter
abole at Lydda. Having sickened, she
died, and, having washed or bathed
her, they placed her in an upper room.
Perhaps a room on the second story,
but more probably the upper room used
by Orientals, in which to sup, meditate,
and pray, sometimes built on the flat
roof of the house. (1 . i»; 2 Kir_6s 23 ; 12.)
It is spoken of more definitely in ver.
39, as " the upper room." It was cus
tomary among the Jews for women to
wash or bathe the dead, washing the
whole body. Luke uses general terms
without reference to persons, employ
ing a masculine of the participle equiv
alent to the indefinite "they": they
washed and laid, etc. (Winer, Gram.
of N. T., p 178, and Hackett.)
38. As Lydda was nigh to
Joppa— a little over eleven miles
southeast, across the plain, on the road
to Jerusalem, and in sight of each
other. The disciples, etc.— the dis
ciples having heard that Peter was
there, at Lydda. They act conjointly ;
the re;-ort of the healing of Eneas had
reached them, and they also may have
heard that Peter was still there. They

send two men desiring, rather entreat
ing him to come to them. The whole
congregation at Joppa seem to have
been deeply affected with their loss,
and they earnestly desire the presence
of Peter for sympathy and encourage
ment, and perhaps with a vague hope
that he would help them, and that
Dorcas would be restored to them. In
stead of that he would not delay,
etc., the oldest manuscripts read, Delay
not to come to us, which is now pre
ferred by the best authorities. " Thou
mayest not hesitate to come to us."
(Meyer.) They feel that he cannot
but grant their request. " Death, the
followers of Jesus had now learned to
regard with greater calmness. See
Paul's reproof of immoderate grief for
the dead in his earliest epistle. (1 Thou.
4 : 13-18.) " (HOWSON AND SPENCE.)
39. Peter at once responds to their
earnest entreaty and goes to Joppa, and
is there conducted by the disciples to
the upper chamber in which the
body of Dorcas lay, where also it would
be kept according to custom if the
burial was delayed. The widows who
had enjoyed her benefactions stood by
him weeping, thus manifesting their
great sorrow. What a contrast with
the outward show of the professional
performers, which Jesus rebuked at the
raising of Jairus' daughter. (u»u. 9 : 22,
21: Mark 5: 39.) Thus it behooved a
Christian company. Showing the
coats — rather, showing tunics and
mantles (without the article), these
being specimens of her works and gifts.
The tunics were undergarments worn
next to the skin and extending to the
knees. The mantles were outer gar
ments, or cloaks, which were also used
as a covering by night. (See Notes on
Matthew, 5 : 40.) All which Dorcas
made — which she was accustomed to
make when alive. Her gifts were the
work of her own hands, and so much
the more precious. They were memor-

156

THE ACTS.

[Ch. IX.

40 made while she was with them. But
Peter P put them all forth, and kneeled
down, and prayed ; and turning him lo
the body isaid, Tabitha, arise. And she
opened her eyes : and when she saw Peter,
41 she sat up. Aud he gave her his hand,

and lifted her up : and when he had called
the saints and widows, [bej presented her
42 alive. And it was known throughout ad
Joppa; rand many believed in the Lord.
43 A nd it came to pa.-s, that he 1 arried many
days in Joppa with one ¦ Simon a tanner

Pi Kings 17: 19-23; 2 Kings 4 : 32-36 ; Matt. 9 :
11 : 45 ; 12 : 11.

2o. <i Mark 5 : 41, 42 ; John 11 : 43.
' ch. 10 : 6.

'John

ials of her devotion to her charitable
work. She is fittingly called Dorcas
in a Greek narrative, and this indicates
that she was known by both her He
brew and her Greek name.
40. But Peter put them all
forth — not violently, but constrained
them to retire. How natural to imitate
his Saviour (Mart 5 : 40), and whose ex
ample could he better follow? (Joiin
10 : 4.) Like Elijah (1 Kings 17 : 19, 20)) and
Elisha (2Kiuga4:33), he would be alone
with God in prayer. (Man. 6 : 6.) He
could unburden his soul only in secret ;
none but the divine ear must hear the
pleading and agony. Having obtained
assurance of answered prayer, and that
the power of the Lord Jesus was about
to be exerted through him, Peter turned
to the dead body, and in faith uttered
the command, Tabitha, arise — rise,
stand up I It was natural that Peter,
being a Jew, should use her Aramean
name, that being the colloquial lan
guage of the country. Peter speaks to
the body, as to a living person, being
assured of returning life, with expecta
tion of being obeyed. Notice the pro
cess of obedience : first she opened her
eyes, an evidence of restored life, then
seeing Peter, she sat up — then Peter
gives her his helping hand of welcome
and congratulation and raises her up.
(Next verse.) With what truthful sim
plicity and how graphically is the
scene described !
41. Gave her his hand — "Im
plying that she took it and was not al
together passive." (Alexander.)
He lifted — rather, raised her up;
courteously helped her to her feet, in
order that he might present her to
her friends, not a dead body as she was
just before, but liring, having all the
active signs of life. Notice the two
terms, saints and widows, probably
indicating that some of the widows
were not professed disciples.
ii. Luke records the effect of the

miracle : It was known — rather, it
became known — the tidings spread
through the whole city — that the well-
known Dorcas, who had been sick, had
died and remained dead for a time till
Peter came, and that in the name of
Jesus Christ he had raised her to life.
So undeniable were these facts and so
deeply did they impress the people
that many beiieved in — rather, on
the Lord Jesus (ver. 35), as the ground
of their faith, whose Massiahship had
been thus signally attested. "A wonder
when we look at Peter, the human in
strument, but no wonder at all when
we think of Jesus Christ, the Divine
Agent. It is divine power that works
in daily order, and divine choice can
alter that order in an individual in
stance. Hence, let but the Deity of
Jesus Christ be granted and the whole
matter is explained." (De. W. M.
Taylor.) 43. Luke shows both how Peter
came to Joppa and how he was there
when Cornelius sent for him. (10 : 5.)
"When he first came there on an errand
of mercy he doubtless expected a short
stay, but the wonderful miracle
wrought through him, the reception of
the gospel by the people and the oppor
tunity afforded for preaching in a large
seaport town, with other reasons un
known to us, led him to remain many
days — a note of time applied to a
period ranging from a few weeks to
three years. (Seeou ver. 23.) It would
seem upon coming to Joppa that he
was entertained by the disciples. But
after a little when he determined to
remain for a considerable time he
lodged with one Simon, a tanner.
(to : 6.) This Simon was probably a
disciple, either a previous or recent
convert. He may have had some
Eossessions, so that Peter enjoyed his
ospitality. He is only mentioned in
this and the next chapter. His house
was by the seaside. Its traditional

Ch. IX.]

THE ACTS.

157

site is still pointed out. (sec on 10: 6-)
His occupation was in ill-repute among
ancient nations, especially the Jews.
The latter considered concealment of
it before marriage, or entering into it
after marriage a ground of divorce and
forbade any tanner becoming high
priest or king. Tanners were required
to live_ or at least carry on their business
outside the city. Their houses were
considered by Rabbinical Jews like
those of the heathen. The residence of
Peter with Simon seems to indicate that
Peter was less scrupulous than most
Jews and perhaps also that the dis
ciples were held in slight esteem in
Joppa. The minuteness of the narrative
also should be noted, showing the pains
taking carefulness of Luke.
Practical Remarks.
1. As a briar in the flesh, so the life and
words of Stephen festered in the heart of
Saul. (Ver. 1; 6: 10; 7:58; 8:1, 3.)
2. In Saul we have an illustration of the
influence of hatred, prejudice, and ignorant
zeal for God, in a man of learning and supe
rior ability. (Ver. 2; Rom. 10: 2; 1 Tim.
1 : 13.)
3. God often permits the wicked to carry
on their designs even to the verge of accom
plishment, when he suddenly stops them in
judgment or mercy. (Ver. 3 ; 12 : 23.)
4. Christ and his people are one ; and what
is done to them is done to him. (Ver. 4;
John 15 : 5 ; Heb. 2 : 11 ; 1 Sam. 25 : 20 ; Zach.
2:8.) 5. No one can resist God and his own con
science and be happy. (Ver. 5 ; 26 : 14 ; Prov.
13 : 15.)
6. They shall be taught their duty, who
sincerely ask it of the Lord, and wait pa
tiently and prayerfully for instruction.
(Ver. 6 ; 10 : 4, 5 ; James 1 : 5.)
7. It is not enough to hear the gospel with
the ear, it must be understood and received
into the heart. (Ver. 7 ; 28 : 26, 27.)
8. God sometimes deviates from the ordi
nary means of grace, but not ignoring them,
in the conversion of men. Thus he used
miraculous means to awaken and convict
Saul ; but his yielding to Christ was his own
personal act, and he was brought fully to the
light by the instruction of Ananias. (Ver,
8-17; Bom. 10; 12-14.)

9. Christ may delay to manifest himself to
some longer than to others. This is not
necessarily a proof of unanswered prayer,
(Ver. 9 ; Dan. 9 : 23.)
10. It is not so much distinguished ability
as faithfulness that the Lord blesses in the
ministry. Not an apostle, but an obscure
" disciple" must minister to Saul. The
learned Pharisee must sit at the leet of au
unlearned Christian. (Ver. 10-17; 1 Cur.
4:2.) 11. True prayer is a mark of a true con
vert. A spirit of devotion cannot reside
with a spirit of pride, hypocrisy, injustice,
and cruelty. (Ver. 11 ; Luke 18 : 13.)
12. The most precious revelations are to
the soul alone with God. Thus it pleased
God "to reveal his Son" iu Saul, as the
Messiah and Saviour. (Ver. 12 ; 22 : 17 ;
Gal. 1 : 16 ; 2 Cor. 12 : 2 f.)
13. When Cbi ist commands no apprehen
sion of danger should interfere with obedi
ence. (Ver. 13-16 ; Mutt. 10 : 28.)
14. Tbe early disciples recognized the di
vinity of Jesus Cbrist, iu calling on his
name. (Ver. 14 : 1 : 24 ; 7 : 59.)
15. Behold God's sovereignty and the won
ders of his grace in the conversion and apos
tleship of Saul! "How unsearch ible are
his judgments and his wars are past finding
out." (Ver. 15; Rom. 11:33 36.)
16. Trials and sufferings often correspond
with the abundance of grace given. (Ver.
16 ; Deut. 33 : 23 ; 2 Cor. 12 : 9.)
17. Both Jesus and the Holy Spirit honor
the ministry of the word. (Ver. 17 ; 10 : 36,
44.) 18. Baptism should be administered
promptly to those prepared to receive it.
(Ver. 18 ; 2 : 44 ; 8 : 12, 36-38.)
19. The conversion of Saul isa strong evi
dence to the truth of Christianity. He could
not have been an impostor ; but while im
postors seek selfish ends, Saul's after-life was
a striking example of unselfishness and
sacrifice. Neither could he have been mad,
or afanatic, for his writings and his after-life
show that he was not visionary and given
to change, but a man of learning, sound
judgment, strong intellectual powers, steady
principle, and slrict integrity. What he says
therefore demands credence. What he saw
and experienced we must accept as realities.
No other explanation than that he saw Jesus,
the Son of God, and experienced the power

158

THE ACTS.

[Ch. X.

of the gospel, can account for so great and
sudden a change. And Saul's example is
pre-eminent, hut uot alone. Hundreds and
thousauds of enemies aud peise^utors have
been changed, and have become liviug wit
nesses to the power aud truth of the chris
tian religion. (Ver. 3-20; 23 : 1; 26 : 25; 2
Tim. 2 : 12.)
20. Such a conversion evidently requires
divine interposition. The furious Saul was
not in a condition to listen to argument, or
impartially investigate the subject. The
sudden conversion of such a man needed the
miraculous means described in this chapter.
(Ver. 3-2U; 1 Tim. 12: 16.)
21. He who has found Christ will desire to
honor him and speak of him to others. (Ver.
23, 24.)
22. Growth in grace and usefulness gener
ally go together. (Ver. 22 ; Matt. 13 : 12.)
23. A retributive Providence sometimes
permits persecutors in becoming Christians
to taste the bitterness of the cup they had
mixed for others. (Ver. 23, 24.)
24. We must not expect extraordinary aid
from God, when means within our reach
will accomplish our purpose. (Ver. 24.)
25. Christ docs not require us to sacrifice
our lives, except when we cannot avoid it
without renouncing him and his cause.
(Ver. 25.)
26. Christians are often reminded of their
former sinful lives. Such reminders may be
painful and humiliating, yet salutary. (Ver.
26; Isa. 51: 1.)
27. A Christian brother may prove to
another who is under suspicion, a true
Barnabas, " a sou of consolation." (Ver. 27 ;
Phiiem. 10-16.)
28. The Christian should manifest his con-
ver ion in word and deed, in the church and
in the world. (Ver. 28, 29 ; Matt. 5 : 16.)
29. It becomes the good soldier of Jesus
Christ to serve faithfully, endure patiently,
and retire from posts of labor obediently.
(Ver. 29, 30 ; 22 : 21 ; 2 Kings 2:3)
30. Times of peace should be used in active
work and diligent preparation for new
conquests in Christ's kingdom. (Ver. 31 ;
6 : 7.)
31. Churches need pastoral watchcare in
times of peace as well as in seasons of con
flict. (Ver. 31, 32 ; 1 Peter 5:8)
32. Seasons of tranquillity should be im-
prov ed by pastors in looking after everything

connected with their work. (Ver. 32 ; 1 Peter
5 : 2, 3.)
33. Whoever lives for Jesus Christ, conse
crating himself to him, is a saint. (Ver. 32 ;
1 Cor. 1:2.)
34. Miracles confirmed the authority of the
apostles, and coutiibuted to the success of the
gospel. (Ver. 33, 35, 42; 13 : 9-11.)
35. We are to pray for the sick, looking for
God's blessing, and restoration if it is God's
will. (Ver. 34; James 5 : 14, 15.)
36. Christianity has elevated woman and
given her a prominent place in the beneficent
work of the church from its beginning. (Ver.
36, 39 ; 16 : 15 ; 18 : 25 ; Phil. 4 : 3.)
37. Good works and labors of love are a
great blessing lo others, but do not protect
from death and sickness. (Ver. 37-39.)
38. The death of saints often reveals their
work more than their lives. (Ver. 39; Rev.
14 : 13.)
39. Our aim should be not only to save the
soul, but also to benefit the body; to make
men good here as well as happy hereafter.'
(Ver. 34, 40 ; Titus 2 : 11-14.)
40. Great blessings are to be obtained
through private prayer. (Ver. 40; Mark
9 : 29.)
41, When the Lord opens a door of useful
ness to a pastor he should remain and take
advantage of it. (Ver. 42, 43; 18 : 11.)
42. The house of Simon the tanner may
have been despised among the Jews, but it
was regaided by the Lord and by angels in
heaven. (Ver. 43 ; 10 : 6 f.)
Ch. 10 : This chapter and the two
that follow cover the period of transi
tion of the gospel to the heathen. A
new era opens. Converted Gentiles are
received into the church without pass
ing through Judaism. This chapter is
devoted to the conversion and baptism
of the uncircumcised.
1-22. Cornelius, Divinely Di
rected, Sends foe Peter, who is
Likewise Directed to go to him.
The conversion of Cornelius forms a
connecting link between Jewish and
Gentile Christianity, between Jerusa
lem and Antioch. Its importance may
be inferred from the prominence given
it in the Acts, and from the fact that
the visions of Cornelius and Peter are
related twice (ver. ;io-:w; n : 4-12), as well
as the conversion of Cornelius and his

Ch. X.]

THE ACTS.

159

Cornelius is d reeled by an angel to send for
Peter. Peter's vision.
10. THERE was a certain man in Gesarea

called Cornelius, a centurion of the band
2 calltd the Italian band. la devout man,
and one that "feared God with all his

' ch. 8 : 2 ; 22 : 12. n ver. 35 ; Gen. 18 : 10.

company. (Ter: 23-18 ; n : 12-17.) The time
is uncertain, but probably about A. D.
38 or 39. The gospel had been fully
preached to the Jews in Jerusalem and
throughout Palestine. The time had
come for it to be proclaimed to those
who were" aliens to the commonwealth
of Israel." To execute this, extraordi
nary measures were adopted, and a new
revelation given to Peter, who was to
open the door of the kingdom to the
Gentiles. 1. There was a certain man,
etc. A certain man is the subject of
saw in ver. 3. The narrative is closely
connected with the last chapter. It
was while Peter was with Simon the
tanner that this conversion occurred.
(io: «.) During the seven to ten years
since the resurrection of our Lord a
preparation had been going on for
preaching the gospel to the Gentiles.
The conversion of proselytes (2 : io; 6 : 5),
of the half-heathen and hated Samari
tans (s: 5-8), of the eunuch^: 39), of Saul
of Tarsus, his call to the apostleship,
and the intimations of his Gentile
work (9 : 15 ; 22 : ii), the deeper views and
the spiritual preaching of Stephen
(6:10; 7:4 -53), and the contact more or
less of the disciples and especially of
Peter with the Gentiles throughout
Palestine in their preaching to the
Jews (8: 4; 9: 32), — were all steps pre
paratory to preaching the gospel to the
uncircumcised. This event was very
naturally followed by Saul preaching
to Gentiles as well as Jews in Cilicia,
tie gathering of churches (15:23,43), and
the conversion of Gentiles at Antioch.
(11 : 20,21.) The conversion of Cornelius
and his company may thus be said to
have been in the very nick of time.
(See Author's Harmonic Arrangement,
note on § 19.)
Csesarea. (see on «: 40.) It was a
fitting place for the first Gentile con
verts. It was in some respects the
most important city of Palestine, being
at that time the Roman capital of the
country. Here was Herod's palace
(23 :35); the residence of the Herods and

the Roman governors, and the head
quarters of the troops that kept the
land in subjection. It was the most
largely Gentile city in Palestine.
Through it ran the great Roman road
along the coast. It had the finest har
bor of that whole region, likened by
Josephus to that of the Piraus at
Athens ; and from it could go forth
ships to all parts of Europe, Asia, and
Africa, along the Mediterranean coast.
(27 :i.) Compare Josephus, Anliq. xv.
9:6. Cornelius was the name of a large
Roman clan, with which were con
nected several noble and distinguished
families. The officer here spoken of
had the great honor of belonging to
the Italian band, or cohort, answer
ing to our regiment, consisting of
troops raised in Italy, rather than of
those raised from the nations of Pales
tine. An old inscription mentions " a
cohort of Italian volunteers" who
served in Syria, which some regard as
identical with this one. It was fitting
and important that the governor should
have a body of faithful troops on whom
he could rely. Cornelius was a cen
turion, strictly a commander of a
hundred men, though the title was also
applied with some latitude to those who
led a larger or a smaller number.
2. Cornelius not only bore a distin
guished name and held an honorable
position, but he also had a sterling
character, and a good reputation. He
was a devout man, one that feared
God — exercising a genuine and devout
reverence of the true God, implying an
obedient state of mind and a willing
allegiance to God. (Luke i: so; 18: 2; Rov.
19:5.) His religion was so sincere and
real that it had efficaciously influenced
all his house — his kinsmen and near
friends, (ver.24.) He also showed his
tender and loving spirit by giving
much alms to the people — to Gen
tiles indeed, but especially to the Jews,
for he was " of good report among all
the nations of the Jews." (ver.22.)
He was not like many Roman officialo

160

THE ACTS.

[Ch. X.

house; which gave much alms to the
3 people, aud prayed to God x alway. rUe

saw in a vision evidently, about the
ninth hour of the day, an angel of God

¦ Luke IS : 1 j Eom. 12 : 12. J ver. 30 ; ch. 11 : 13.

who oppressed and plundered the peo
ple of the provinces. We are reminded
of the centurion who came to Jesus, to
whom the Jews bore testimony, "He
loveth our nation and hath built us a
synagogue." (Luke 7: 5.) Compare also
the centurion at the crucifixion, who
confessed, " Truly this man was the
Son of God." (Mark 15: 89; Luke 23: 47.)
Prayed to God always — habitual
in his devotions, in spirit and in act,
for general blessings and for particular
guidance. Such a man with such a
position, sucli a character, and such
deeds, must have been a favorite, and
influential both with Jews and Gentiles.
Such was the first Gentile convert.
While God often calls his people from
among the poor and lowly () cor. i : 26-28),
he also calls from the more influential.
Thus the Apostle John (John is .• 15), Saul
of Tarsus (22 _ 3), and Cornelius. From
this account it appears that Cornelius
had become dissatisfied with his pagan
religion and had renounced idolatry,
and through divine grace had become
a true worshiper of the only and true
God. He had been thus prepared to
receive Jesus, the Messiah, as soon as
clearly presented to him. He was in
some resoects in a condition similar to
the pious Jew in Old Testament times,
and to those who were " waiting for the
consolation of Israel." We must not,
however, regard him as a proselyte, not
even of the gate, for the whole narra
tive i n plies that, legally and socially, he
was to be regarded as a heathen, (v«_r.
28; ii:i; 15:7.) The language of this
verse, though applicable to proselytes,
is not a technical description of one.
Yet some able expositors have supposed
him a proselyte of the gate. " But this
is at variance with ver. 28, 34, 35 ; 11 :
1, 18; 15 : 17, where he is simply put
into the class of the Gentiles, — a cir
cumstance which cannot be referred
merely to the want of circumcision, as
the proselytes of the gate also belonged
to the communion of the theocracy,
and had ceased to be non-Jews like
absolute foreigners. And all the great
importance which this event has in a

connected view of the books of the
Acts, has as its basis the very circum
stance that Cornelius was a Gentile."
(Meyeb.) 3. According to the best critical au
thorities the first three verses make one
long sentence, saw agreeing with man
in ver. 1 : A certain man . . . de
vout and fearing God . . . saw. In
a vision — a sight while awake and
engaged in prayer. (Ver. 30. See on 9: 10.)
Evidently — that is, he saw distinctly
in a vision, which was addressed, not
merely to the mind, but to the senses.
About the ninth hour— three o'clock
in the afternoon, being one of the Jew
ish hours of prayer. (3;i.) The fact
that Cornelius was praying at that
time (ver. 30) shows that he had adopted
some of the Jewish regulations of
prayer. His contact with the Jewish
people doubtless had something to do
with his religious views and practices.
He had probably seen and read some
what the Jewish Scriptures as trans
lated in the Septuagint. That he was
not Pharisaic in his notions, nor a
moralist, trusting in his morality, is
evident from the fact that he accepted
the Saviour as soon as presented. He
appears to have been conscious that he
was a sinner, and he had a longing for
something which he had not attained.
(11:14.) He had heard of a person
called .Jesus (ver. 37), and perhaps
Philip was now at Caesarea, or had
been there (8: 40), having but small suc
cess among some obscure persons of the
comparatively small Jewish popula
tion of that city. But Cornelius had
no clear view of Jesus and the Messiah.
He may have known something of
Hebrew prophecies regarding a prom
ised One, but like the eunuch may
have been in doubt and confused about
their meaning. (8:31,34.) The burden
of his prayer very probably was in this
direction, seeking light and an assur
ance of salvation and acceptance with
God. (ver. 22 ) Under such circum
stances how fitting the vision and as
surance of answered prayer, (ver. 4.)
An angel of God— one appearing in

Ch. X.]

THE ACTS.

161

coming unto him, and saying unto him,
4 Cornelius. And when h<- looked on him,
he w_is afraid, and said, What is it, Lord?
And hi said unto him, Thy prayers and
thine alms *are come up afor a memorial
5 before God. And now send men to Joppa,

and call for one b Simon, whoBe surname
6 is Peter: he lodgeth with one "Simon a
tanner, whose house is by the sea side :
¦' he shall tell thee what thou oughtest to
do.

¦ ver. 31. i> Mark 3 : 16. ° ch. 9 : 43. a ch. 11 : 14.

human form (ver. ao)_ coming to him
in the very place where he was pray
ing and addressing him by name, as in
the cases of Samuel (i San_.3:io), and
Saul. (9;4.) An ahgelic appearance
would have not only an assuring effect
on Cornelias, but also great weight
with Peter (ver. 22) and the apostles and
brethren at Jerusalem. (11 : 1, is.)
4. When Cornelius fixed his eyes
upon the heavenly messenger in bright
apparel (ver. 30) he was awe-struck and
fearful. He addressed him as Lord,
not in worship, but in reverence, as to
one perhaps from the unseen world.
What is it? AVhat hast thou to say,
and what is the occasion of thy com
ing? Thy prayers and thine alms
— the two kinds of worship and service
mentioned in ver. 2, both of which
Cornelius had acceptably offered.
Have come up, like the smoke and
the vapor from ancient sacrifices. (Lev.
2,9, 16; 5:12.) For a memorial — a
reminder of God, as it were, of what
Cornelius desired and needed. B efore
God— in heaven. (Heb. 13 : 16.) His
prayers had been heard ; God remem
bered them, and was about to help him.
All this would indicate that Cornelius
was a true worshiper, and accepted
through that infinite grace in Christ,
which was about to be made known to
him through the preaching of Peter and
the descent of the Spirit. " Intrinsic
merit or efficacy is no more ascribed
in these words to the good works of
Cornelius than to the oblations from
which the figure or comparison is
taken." (Alexander.)
5. Having received assurance of di
vine favor, Cornelius is directed as to
what to do. Send men to Joppa—
about thirty miles south of Cajsarea.
(see on 9: 34.) Call for, or fetch one
Simon, whose surname is Peter.
One, or a certain Simon is now ac
cepted as the true reading. Both the
name and the place of abode (ver. 6)

are minutely described so as to pre
vent mistake. Notice also that the
exact phrase, descriptive of Peter, is
mentioned four times. (ver. is, 32;
11 : 13.) Compare our Lord's naming of
Peter. (John 1 :42 ; Matt. 16: 18,19.) Cor-
nelius must be brought to the knowl
edge of Christ, not by an angel, but by
a man. But why did not the angel di
rect him to Philip, who was probably
then at Caesarea ? (8 _ 40 ; 21 : 8.) Because
the apostles were the organizers of the
Christian church, and to Peter had
been given " the keys of the kingdom
of heaven " (Matt. 16 : 18, on which Bee Author's
n..te), the power of admitting (11 : n) or
denying admission. (8:21.) Thus in
the exercise of this authority as the
leader on the day of Pentecost he
opened, as it were, the door of the
kingdom to the Jews, and now he is
about to open it to the Gentile world.
(15 : 7.) Having accomplished this his
work was done, so far as the Gentiles
were concerned, for he was an apostle
to the circumcision. (Gai. 2 : 7, 8.) Paul
was chosen to carry on that work as
the apostle of the uncircumcision.
6. With one, or a certain Simon,
a tanner, with whom Peter was board
ing, or perhaps whose hospitality he
was enjoying, (see on 9: 43.) Whose
house is by the seaside — the Med
iterranean. The seaside was conveni
ent for his occupation and for trade.
It may have been outside of the city,
on account of the ceremonial unclean
ness of his employment. The Jewish
oral law required that sepulchres and
tan-yards be at least fifty cubits from
the city. " The only antiquity to de
tain the traveler a single hour [in
Joppa] is the traditional house of
Simon. Like all Eastern dwellings, it
is constructed of stone, square in form,
with a flat roof, and may have stood for
centuries, as, without violence, it will
endure for hundreds of years to come.
Standing near the seaside, both its lo-

162

THE ACTS.

[Ch. X.

7 And when the angel which spake unto
Cornelius was departed, he called two of
his household servants, aud a devout sol

dier of them that waited on him continu-
8 ally ; and when he had declared all these
things unto them, he sent, them to Joppa.

cation and the structure of the build
ing are in harmony with the inspired
narrative, and a venerable tradition
points to it as once the residence of a
tanner. The entrance is through a
low gallery, before which the servants
of Cornelius stood inquiring for Peter.
Within a small court-yard, containing
a well of excellent water, and from the
court a stone staircase leads to the roof,
from which I enjoyed a commanding
view of the sea, over whose blue waters
had glanced the apostolic eye as Peter
sat beneath those clear expanded heav
ens from which descended the symbolic
sheet, opening to his Jewish under
standing the purposes of the divine
mind." (Dk. J. P. Newman, From
Dan to Beersheba, p. 275.) Simon's tan
nery may have been some distance
from his dwelling. He shall tell
thee what thou oughtest to do.
These words are not found in the oldest
manuscripts and versions and are omit
ted by the highest critical authori
ties. They express the object of the
mission to Peter (ver. 22), which is
clearly expressed in 11 : 14, and show
that the great desire of Cornelius was
to know the way of salvation, and his
own personal interest in it.
7. Cornelius put the command of
the angel into immediate execution.
On that very day, though so far ad
vanced, he sent away three messengers
to Joppa. (Ver. 9, 33. ) TWO Of Ms
household servants — domestics of
his household, who, belonging to his
house, feared God. (ver.2.) A devout
soldier from his personal attendants,
also a man of piety, (ver. 2.) He chooses
men of kindred spirit to go for him on
so important a mission.
8. When he had declared, or
fully related all things that he had
seen and that had been commanded
him. This would also indicate that
these men were of kindred religious
feelings, to whom such an embassy
could be entrusted. His sending mes
sengers at once was an evidence of his
faith, and his recounting the vision to
them was adapted to arouse their ex

pectation, and prepare them for the
confirmation of their faith.
9. Peter is prepared for the coming
of the centurion's messengers by a
vision. He had been passing through
an experience as well as Cornelius.
Doubtless the conversion of the Gen
tiles had often been in his thought.
Jesus had taught that the blessings of
his kingdom would be world-wide.
(Mint. 8:ii, 12 ;i3:38), and in his last com
mission had commanded his disciples
to teach, or disciple, all nations, preach
ing the gospel to every creature (Mart. 28:
19 ; Mark ic : 15), and had told them that
they should be his witnesses even to the
utmost parts of the earth. (1:8.) The
ancient prophecies also had foretold the
conversion of the Gentiles, which Peter
in his discourses had quoted. (Ch. 17 : 3
25.) But how was this to be accom
plished. Peter with the first disciples
generally appear to have expected that
Gentiles would first become proselytes
to Judaism, and then converts to
Christianity. Even after the conver
sion of Cornelius some still held to at
least a similar view, maintaining that
Gentiles must be circumcised. (i»:i.)
Peter must have had many thoughts on
this subject and probably underwent
some modification of views. The ad
vanced views and preaching of Stephen,
the conversion of the half-heathen
Samaritans, and the Holy Spirit com
ing upon them, the conversion of Saul
of Tarsus, and what he heard from his
own lips during his visit at Jerusalem
(9:28; 22:21; Qui. 1:18), niUSt all have
made a deep impression on him. His
visits throughout Palestine brought him
into certain contact with Gentiles, and
naturally would arouse his solicitude
for them. And his residence with
Simon the tanner, who was regarded by
the Jews as ceremonially unclean, in
dicates that Judaism was loosening its
hold upon him. Under all these influ
ences Peter might well wonder whether
he fully understood God's method of
reaching the Gentiles.
On the morrow. The messen
gers of Cornelius, setting out late in the

Cit. X.]

THE ACTS.

163

9 _ On the morrow, as they went on their
journey, und drew nigh unto the city,
e Peter went up upon the nousetop to pray
10 about the sixth hour. Aud he becam.'
very hungry, and would have eaten: but
while they made ready, he 'fell into a
« ch. 11 : 5, etc. ; Matt. 6 : 5, 6.

11 trance, and ssaw heaven opened, and a
certain vessel descending unio him, as it
had been a great sheet knit at the lour
12 corners, and let down,to tlie earth: wherein
were all manner of fourfooted beasts of
the earth, and wiid beasis, and creeping

'Num. 24
e ch. 7 : 50 ;

4 ; Ezek. 8 : 1-3; 2 Cor. 12 ; 2-4 ; Eev. 1 : 10.
Eev. 19 : 11.

day and traveling somewhat by night,
according to the custom of the country
(Luke n : 5 6), would reach Joppa about
the middle of the next day. While
they are approaching the city, Peter
went up upon the housetop to
pray. The roofs of the houses of the
Orientals being flat and surrounded
with a balustrade three or four feet
high, were frequented, not only for
walking, but also for meditation and
prayer. (Zeph. 1: 5 ; Deut. 22 : 8 ; 2 Kings 23 : 12 ;
Jer. 19:13; Luke 5 : 19.) "At Jaffa, the
ancient Joppa, I observed houses
furnished with a wall about the roof,
within which a person could sit or
kneel, without any exposure to the
view of others, whether on the adjacent
houses or in the streets. At Jerusalem
I entered the house of a Jew early one
morning and found a member of the
family sitting secluded and alone on one
of the lower roofs engaged in reading
the Scriptures and offering his prayers."
(Dr. Hackett, Illustrations of Script
ure, p. 81.) This was a fitting place for
Peter to obey his Lord's command re
garding secret prayer. (Matt 6:6) It
was about the sixth hour, about
noon, one of the stated Jewish seasons
for prayer. We may easily believe that
oue burden of Peter's prayer was the
conversion of the Gentile world. He
hat seen how slow was the progress of
the gospel among the heathen, and how
comparatively few of them embraced
Judaism. He could well cry out, "O
Lord, how long?" Ashe looked out
from that housetop upon the Mediter
ranean, whose waters washed three con
tinents, and thought of the millions
who, according to prophecy, were to be
blessed in the Messiah, his prayers
would naturally go out in their behalf.
As he recalled how Jonah went forth
from this very port and preached suc
cessfully to the NineviteS (Jonah 3 : 4, 5)_
he might well crave like success.
10. While thus engaged in medita

tion and prayer he became very hun
gry and desired to eat, or taste of
food, a condition preparatory to the
vision that ensued. In his defence at
Jerusalem Peter did not refer to this,
but he distinctly says that he was pray
ing. (11:5.) But while the people of
the house were preparing dinner Peter
fell into a trance, an ecstasy or a
rapture came upon him, whereby he
was transported as it were out of him
self, and losing consciousness of outer
objects, although awake, he sees in his
mind, as with his bodily eyes and ears,
things shown him by God. The trance
is mentioned only three times in the
New Testament, here in 11 : 5 and 22 :
17. (see on 9 : io.) The experience was
similar to that of John on Patmos when
"in the spirit." (Rev.i: 10; «.- 1,2.) He
saw visions picturing forth things to
Come. (See 2 Cor. 12 : 2.)
11. Saw heaven opened. The lan
guage is very vivid as if the scene were
present. A certain vessel — a can
vas, so shaped and suspended by its
four corners, that it appeared like a
vessel. It was like a great linen
sheet tied at its four corners with
cords reaching into the heavens above.
It was descending from heaven, sug
gesting that all things had their origin
in God, and are cleansed by him. (ver.
is; Gen. i:25.) Many of the oldest manu
scripts omit knit, and read let down by its
four corners. The great sheet naturally
represents the wide world, and the four
corners the four parts of the earth, the
north, the south, the east, and the west,
from which men should come into the
kingdom of God. (Mart. 8 : n.)
12. The contents were as surprising
to Peter with his Jewish ideas as the
vessel itself. All manner of four-
footed beasts, etc. — embracing both
the clean and the unclean, (l v. n : i r.)
The whole creation of living land ani
mals seemed before Peter's mind.
Fishes are not included, and wild beasts

164

THE ACTS.

[Ch. X.

13 things, and fowls of the air. And there
came a voice to bim, Kise, Peter ; kill and
14 eat. But Peter said, Not to, Lord; " foi

I have never eaten anything tbat is com-
15 non or unclean. And tbe \oice st ake
unto him again the second time, » What

i Lev 20 • 25, ' 6 ; Deut. 14 : 3, 1 ; Ezek. 4 : 14. i ver. 28 ; ch. 15 : 9 ; Eom. 14 : 14, 17, 20 ; Gal.
3 : !i8 ; 1 Tim. 4 i 3-5 ; Titus 1 ; 15.

are wanting in the best manuscripts,
but are found in 11 : 6.
13. More surprising still to Peter
was the command : Rise, Peter,—
perhaps he was kneeling or prostrate in
prayer, — kill and eat, any of these
animals clean and unclean. All lines
of ceremonial uncleanness are ignored.
The word kill, in the original, is the
verb used for slaying for sacrifice (»;
13, i«); though not limited to that use.
(Luke is: 23. 27,30 ) The vision, however,
is shaped to Peter's bodily cunditiou of
extreme hunger. This was the first
tiling, even though the sacrificial use
of taese animals be suggested. With
this understanding we can with Alex
ander refer the command " not merely
to the satisfaction of the appetite, but
to those ceremonial restrictions, under
which the law of Moses placed the
Jews, both in their worship and in
their daily use of their necessary food.
As if the voice had said, ' From among
these animals select thy offerings or
thy food without regard to the distinc
tion of clean and unclean.' " There
came a voice (see n : 7) — which indi
cates an audible voice.
14. Peter shrinks back from a com
mand so repugnant to his Jewish ideas
and feelings. Notwithstanding his ex
treme hunger and the clean animals
mingled with the unclean, yet the pres
ence of the unclean seemed to defile the
whole sheet. Not so — by no means,
this must not be. Lord is a reveren
tial title addressed to the unknown
author of the voice, (see on 9: 5.) It
was just like Peter, who, when Jesus
foretold his sufferings, exclaimed, " Be
it far from thee, Lord " (Matt. 16 : 22), and
at the washing of the disciples' feet, he
declared, " Thou shalt never wash my
feet." (John 13 : 8.) Peter, too, may
have regarded this as a tost in respect
to the law. Having always lived as a
strict Jew, he adds, i" never ate any
thing common or unclean. The
highest critical authorities prefer an d
instead of or. Common — that which

is profane, unhallowed, not set apart or
consecrated according to the Levitical
law. (ez k. 42: 20.) To fill out his idea
of the profane and unholy Peter adds,
and unclean. The separation between
Jews and Gentiles was effected, not only
by circumcision, but also by their laws
respecting meats. (i.i-v. 20 : 24.2c.) Noth
ing was more repulsive to a Hebrew
than to eat unclean meats. In 2 Macca
bees 6 : is ; 7 : 1, it is related that cer
tain Jews submitted to death rather
than eat swine's flesh. The stricter
Jews, at this day, to avoid all unclean
meats, purchase only of their own
butchers. The distinction between
clean and unclean animals dates back
to before the flood (Gen. 7:2); and was
recognized in the laws of heathen
nations as well as in those of the Jews.
The Gentile laws, however, had refer
ence rather to the priestly classes,
while the Jewish law applied to all the
people. The discrimination probably
originated with reference to sacrifices,
and then afterwards was applied to
food. 15. A fact and a principle are now
stated. The Old Testament distinction
between the clean and unclean is abol
ished. All things are clean to those
who receive them in faith and thanks
giving. (1 Tim. 4:4,5; Bom. 14 : 14-17 ; 1 Cor.
io : 25, 26.) And redemption extends
alike to men without distinction of race
or nation. (Coi. s.ii; 1:20.) And the
voice, etc. Rather, And a voice again,
the speaker being unseen, a second time
came to him. The minuteness and viv
idness of the narrative reminds us of
Mark's Gospel, written under the di
rection of Peter. What God hath
cleansed — more exactly, What God
cleansed, declared to be clean, symbol
ically by their descending from heaven
and the command to slay and cat. " For
only what is clean is let down from
heaven. Peter continued to remember
well this verb. (15 : 9.)" (Bengel.)
Thou — in contrast to God. Make not
thou, who art infinitely less than God,

Ch. X.]

THE ACTS.

165

God hath eleanstd, LhatcaW not thou cora-
16 nion. This was done thru-e : and tbe ves
sel was received up again iuto heaven.
17 Now while Peur doubted iu himself
what this vision which he had seen should
mean, behold, ihe men wbich were sent
from Cornelius had made inquiry for
Simon's house, and stood before the gate,

18 and called, and asked whether Simon,
which was suruamed Peter, were lodged
there.
19 w bile Peter thought on the vision,
kthe Spirit said unto him, Behold, three
20 men seek thee. 1 Arise therefore, and get
thee down aud go with them, doubting
nothing: for 1 have sent them.

*ch. 11 : 12; Isa. 30 : 21 ; John 16:13. Ich. IS : 7.

common, unhallowed and unclean.
How Peter must have remembered the
words of Jesus, " There is nothing from
without a man, that entering into him
can defile him" (Mark 7: is); and may
we not see the impress of Peter in Mark
7 : 19, Revised Version, " This he said,
making all meats clean." Thus as our
Lord's visit to Sychar (Johu 4: sr.) was
preparatory to the preaching of Philip
in Samaria, so our Lord's discourse on
defiled hands was paving the way for
the fuller revelation to Peter at Joppa.
Here also we see one of the contacts of
the Acts with the Gospels. It was very
probably in Peter's house at Caper
naum where Jesus explained his words
to the disciples (Mark 7 : n) ; and it was
Peter himself who asked the explana
tion. (Matt. 15 : 15.) Other contacts with
the Gospels in this account of Corne
lius may be seen in ver. 38 ; 11 : 16. (See
also Luke 11 : 41, aud note.)
10. This was done thrice. The
words were spoken three times, to ren
der the communication more emphatic,
and to impress Peter that what he had
seen was a divine reality. Again — or
immediately, according to the oldest
and best manuscripts : And imme
diately the vessel was received up into
heaven, in contrast to its gradual and
slow descent. (Ver.n.) The object of
all this was symbolically to show that
the distinction hitherto existing be
tween Jews and Gentiles was to cease,
and that Christianity was for all men.
(Ver. 34, 35.) And so Jew and Gentile are
to compose that host, whose robes are
made white in the blood of the lamb.
(Rev. 7:11)
17. While Peter doubted, was per
plexed, and at a loss to know what the
vision might signify. How the matter
was growing in his mind is told in ver.
19. He was no longer in a raptured
state, but had come to himself and
was pondering the new revelation that

was gleaming in his soul. Its full
meaning, its design and its application,
was but dimly seen ; but at once must
have been suggested to his mind, when
he heard that messengers from Cor
nelius were at his door. Notice how
the Lord had arranged the time of cor
responding incidents. While the mes
sengers were drawing nigh the city the
trance cf Peter began (>er.9), and now
while perplexed about its meaning the
messengers are at the gate inquiring
for him. The gate was the porch or
entrance to the open courtyard around
which Jewish houses were generally
built. (See on ver. 6.)
18. And called — a substitute for
knocking. They call to the porter, or
to any one who might have charge of
the gate. Asked, or were asking,
while Peter was in a state of per
plexity, (vor.n.) Whether Simon,
etc. (8ee on ver. 5.)
19. While Peter thought on—
was earnestly considering the vision
— revolving carefully all the things he
had seen and heard, and trying to learn
the lesson intended, and doubtless pray
ing for guidance, the Holy Spirit in
forms him of the messengers from Cor
nelius and directs him to go with them.
Behold three men, etc. This was
doubtless the first intimation that Peter
had of their presence. Several import
ant manuscripts omit three. Its place
in 11 : 11 is, however, undisputed.
20. Both Cornelius and Peter must
each do his part, and thereby they
show their faith. Get thee down.
Two stairs usually conducted from the
roof of Oriental houses, one inside the
house, the other external to the street.
Peter would probably descend the lat
ter and meet the men at the gate.
Nothing doubting— without any
hesitation as to whether it be lawful or
not. For I have sent them — the
Holy Spirit through the angels and

166

THE ACTS.

[Ch. X.

21 Then Peter went down to the men
which were sent unto bim from Corne
lius; and said, Behold, 1 am be whom ye
seek: what is the cause wherefore ye are
22 come? And they said, m Cornelius the
centurion, a just man, and one that fear

eth God, and nof good report among all
tbe nation of the Jews, was warned from
God by an holy angel to send for ibee
into his house, and lo hear words of thee.
; J hen called he them in, and lodged them.

¦» ver. 1, 2, etc. » ch. 22 : 12.

Cornelius. Cornelius was under the
power of the Spirit when he saw the
vision, and through his influence he
sent the messengers. The Holy Spirit
is honored throughout the Acts, and
his personal directing is frequently
recognized. (See 8 : 20 ; 13 : 2 ; 16 : 6, 7.) Peter
himself makes special mention of this
command of the Spirit in his defense at
Jerusalem. (11:12.)
'il. Then Peter went down to
the men — heartily obedient to the
command of the Spirit, and eager to
know from these rapidly occurring in
cidents the mind of the Lord, and the
full meaning of the vision. The words,
Which were sent unto him from
Cornelias, are wanting in the best
manuscripts. Peter had learned a pre
paratory object lesson from the trance,
and also that the Spirit had sent the
men, but he was entirely ignorant of
all the rest. Hence he at once declares
to the messengers, I am he whom ye
seek, and asks the cause of their
coming. His manner and his words
must have had an assuring effect upon
them. 22. Cornelius the, rather a, cen
turion, there being many such in
Palestine, and Cornelius being yet un
known to Peter. A just, or righteous
man, instead of " devout man," as in
ver. 2. This was a trait of character
which these messengers had had oppor
tunity to witness, both in his private
affairs and in his public administration.
Of good report among all the
nation of the Jews— by the Jews
generally, at Csesarea and elsewhere,
wherever he was known. Compare
this description with that in ver. 2, and
with the divine requirement in Micah
6 : 8. Warned from God — divinely
instructed. (Matt. 2 : 12,' on which com
pare note ; Heb. 8 : 5 ; 11 : 7.) The Greek
word denotes a divine response and
commonly implies a previous prayer.
In this case Cornelius had been directed

in answer to prayer, (ver. 4.) From
God is not in the original, but the
verb is constantly used of divine mes
sages. Compare the instructive warn
ings given to Joseph (Man. 2:12, 22) and
to Noah (Heb. 11 : 7), the revelation to
Simeon (Luke 2: 26) and the divine in
struction to Moses (Heb. 8 : 5), where this
verse occurs. To send for thee.
This corroborates the Spirit's command
to Peter, " For I have sent them."
(ver 20.) It also affords an explanation
why Cornelius had not come himself.
To hear words of thee — regarding
salvation. (11:14.) For this he had
been praying and this was the express
object in sending for Peter. There could
be no doubt about the Lord's will in
Peter's mind regarding these men and
their mission. It was confirmed on all
sides. What a new revelation is burst
ing in upon Peter's soul. Yet he must
go to Ca;sarea, and witness there to un
derstand fully. So he calls the mes
sengers in and lodges them. (Ver. 23.)
23-48. Peter goes to C^esakea,
Preaches the Gospel to Gen
tiles, who Believe and are
BAPTIZED. (11 : 12.17 ; Deut. 10 : 17 ; lea. 61 : 1 ;
Luke 4: 18.)
23. And lodged them— enter
tained them, although strangers and
Gentiles. On the morrow. It was
well on into the afternoon (ver. s), and
the men were doubtless weary. Cer
tain brethren from Joppa accom
panied him. There were six of them.
(11:12.) They appeared to have gone
voluntarily. Peter's vision had natur
ally awakened their interest and a
desire to know the issue of the matter.
It was also a wise precaution. They
became witnesses to the conversion of
Gentiles, and not only assented to their
baptism, but some of them also proba
bly performed the act. Peter thus had
them in full accord with what was
done, and they proved of groat advan
tage to him in his defence at Jerusalem.

Ch. X.]

THE ACTS.

167

Peter preaches to Cornelius and receives be'iev-
ing Gentiles into the church.
AND on the morrow Peter went away
with them, °and certain brethren from
24 Joppa accompanied him. And ihe mor
row after they entered into Caesarea. .And
Cornelius waited 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
26 worshipped him. Bui Peter took him up,
saying, p Stand up; I myself also am a
27 man. And as he talked with him, he
went in, aud found many that were come
together.
28 And he said unto them, Ye know how
ithat it is au unlawful thing for a man
that is a Jew to keep company, or eome
unto one of another nation; but rGod

0 ver. 45 ; ch. 11 : 12.

p ch. 14 : 14, 15 ; Eev. 19 : 10 ; 22 : 0. 1 cb. 11 : 2, 3 ; John 4 ; 9 ; Gal.
2 : 12-14. ' ch. 15 : S, 9 ; Eph. 3 ; 6.

(ii : 12.) The minuteness of detail in
the whole account indicates that Luke
received it from an eye-witness, while
at Ctesarea (27:1), possibly from Peter,
or one of these six brethren.
24. On the morrow they en
tered Ceesarea. A single day was
too short for this company of ten to go.
It was now the fourth day since the
messengers left Caesarea, probably a
little after noon. (ver. a, 9.) Corne
lius waited for them — was expect
ing them. He could calculate the time
it would take, and was eagerly antici
pating the coming and the message of
Peter. Had called together his
kinsmen — those who were related by
blood, and near friends who were
such by sympathy and follow feelings.
They were a large number (<er. 27) and
had felt the pious influence of Corne
lius. God had been working through
him in bringing these Gentiles into a
preparatory state for receiving the gos
pel. 25. As Peter was coming in,
Cornelius met him — at the door,
where salutations took place). "This
first meeting of Cornelius and Peter is
one of the great incidents of history."
(Howson and Spence.) Fell down
at his feet and worshipped him
— did reverence or homage. Notice how
delicately this is referred to without
mentioning him, which is not in the
original. Cornelius deeply revered the
man whose coming was through angelic
direction. He honors him as an am
bassador of the Lord. Compare the
reverence paid to Jesus by Jairus (Matt.
9:18), on which see note. " Since Cor
nelius acknowledged Jehovah as the
true God, and must have regarded him
as the only proper object of worship, it
is difficult to believe that he intended

this as an act of religious homage."
(Hackett.) 26. Peter took him — raised him
up from his prostrate position, by the
command, Stand up, and the accom
panying helping hand. I also am a
man. He would not receive any un
due reverence, nor any appearance of
religious homage ; nor anything that
might encourage it. And as to how
much Cornelius meant by his act,
Peter might be in doubt. See cases
where religious homage was intended.
(14 : 15; Rev. 22: 8, 9.) How unlike Peter
are the popes of Bome who claim to be
Peter's successors, yet have - received
the humble homage of kings and peo
ple ! It has often Deen noted that Jesus
never refused similar homage, which
can only be explained by his conscious
ness of his own divinity. (Matt. 8: 2; 9;
8; 14 :33 ; 15; 25.)
27. As he talked with him — con
versed familiarly, and on equal terms,
enjoying his hospitality. It was _ now
becoming easy for Peter to talk with a
Gentile. He went in — entered the
room where the company was awaiting
his arrival, perhaps an upper room.
(i:i3.) And found many — a com
paratively large company. Doubtless
a matter of satisfaction and surprise to
Peter. Well might he be reminded of
the first-fruits of Samaritans in our
Lord's day, — a field already white unto
the harvest. (Join. 4:35.)
28. Coming thus suddenly into a
company of Gentiles, who knew of his
arrival, Peter feels that some explana
tion is needful. Ye know. He ap
peals to them as well aware of the hin
drances preventing Jews from having
social intercourse with Gentiles. The
word translated unlawful is used only
by Peter in the New Testament, here

168

THE ACTS.

[Ch. X.

hath showed me that I should not rail
29 any man common or unclean. 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?

30 And Cornelius said, Four days ago I
was fasting until this hour; and at the
ninth hour 1 prayed in my house, and,
nehold,Ha man stood before me* in bright
31 clothing, and said, Cornelius, uthy j'rayer

• ch. 1 : 10. ' Matt. 28 : 3 ; Mark 16 : 5 ; Luke 24 : 4. u ver. 4, etc. ; Dan. 10 : 12 ; Hosea ti : 3.

and in 1 Peter 4 : 3, and denotes that
which is not allowed, being opposed to
and offensive to venerable custom. To
keep company, to join himself to or
come unto one of another nation.
Notice Peter uses a softened expression,
and does not say a heathen. Peter's
hearers understood his meaning, as not
referring to all intercourse, but to
social; for commercial dealings were
permitted. The law against unclean
meats, and against alliances and mar
riages between Jews and Gentiles (Lev.
n : i r. ; Deut. 7 : 1-8) had come to be un
derstood as forbidding all social in
tercourse with them. It seems that the
matter of eating and the consequent
defilement formed in this case the prin
cipal ground of offence, " Thou wentest
in to men uncircumcised, and didst eat
with them." (11 : 3.) It is not unlikely
that Peter and his company, being
weary and hungry on their arrival,
had just partaken of refreshments. In
this, and in other respects they had put
themselves on social equality with
Gentiles. The declaration of contem
porary writers accords with what Peter
here says. Thus Josephus (Cont. Ap.
11:28): "Those foreigners who come
to us, without submitting to our laws,
Moses permitted not to have any inti
mate connection with them." And
Juvenal (Sat. xiv. 103) says extrava
gantly that " Jews would not show the
way, except to their fellow-religionists ;
nor guide any but a circumcised person
to a fountain of which he was in
search"; and Tacitus with predjudice
(Hist. v. 5) : " They cherished against
all mankind the hatred of enemies ;
they were separate in board and bed."
But God hath showed me — in the
vision and through the Spirit. (Ver. 15,
19.20.) Me is in emphatic contrast to
Ye above. Ye know, yet God showed
me. Man is also emphatic. God
shewed that I should not call any
man common or unclean.
29. Therefore — because he had
been thus divinely corrected regarding

social intercourse with Gentiles.
Came I without gainsaying —
without objecting, and hence without
delay : " Contrast Peter's promptness
with the hesitation of Moses (exo.i. 4 :
10, 13), and of Jeremiah (Jer. 1 : 6), and his
gladness with the moroseness of Jonah
(jonah 4:1)." (Abbott.) I ask there
fore for what intent, etc. While
Peter knew already the reason, he de
sired a fuller statement from Cornelius
himself, for tlie good of all concerned,
and as preparatory to what he himself
should say. Peter had indeed had a
continual revelation of truth, from tlie
trance on the housetop until this hour.
The great lesson was confirmed ly
every successive incident. It really
ended only as the Holy Spirit fell
upon the believing Gentiles, (ver. 44-47.)
30. Cornelius in reply relates his
vision, what he had done, and his read
iness to hear the word of God. (Ver.
30-31; M_eii;:i3, 14.) Four days ago —
when the angel appeared to him,
allowing two days for the journey
of the messengers of Cornelius, and
two for Peter's journey. (See ou ver. si.)
I was fasting until this hour
— from the morning until about the
ninth hour. This is the most nat
ural meaning. Some ancient manu
scripts omit fasting and read, accord
ing to the Bevised Version, / was keep
ing the ninth hour of prayer, which
would show at least the true spirit of
fasting. But other old manuscripts
certain substantially the reading of the
text. Some suppose that fasting was
omitted by some copyist because it is
not mentioned in ver. 2. In my
house — in retirement at secret prayer.
A man ... in bright clothing.
Here he describes him according to his
appearance ; in 11 : 13, Peter speaks of
him as he really was, an angel. (See
i :i0: Luke 24: 4.) Angels in the Bible are
never described with w-ings. Cherubim
(Ezek. 10:5) and Seraphim are alone so
described, (isn. 6:2.)
31. Cornelius, thy prayer is,

Ch. X.]

THE ACTS.

169

is heard, *and thy alms are had in re-
S2 membrance in the sight of God. Send
therefore io Joppa, and call hither Simon,
whose surname is Peter; he is lodged in
the house of out Simou a tanner oy tbe
sea side: who, when he cometh, shall

33 speak unto thee. Immediately therefore
1 sent to thee; and thou hast well done
that ihou art come. Now therefore are
we all here present before God, to hear all
things that are commanded thee of God.
34 Then Peter opened his month, and said,

• Heb. 6 : 10.

eather was, heard. Notice that the
singular is used instead of the plural,
"prayers" in ver. 4 pointing doubtless
to some special prayer or petition which
he had ottered, for enlightenment and
clearer views, and assurances concern
ing salvation. But as this was largely
the burden of all his prayers, the plural
could also be used. Thine alms are,
rather, were remembered, at the time
when given, in the right spirit. See in
ver. 4, where prayer and alms are not
separated as here.
'i£. Compare with ver. 5, 6, and note
the slight variation and substantial
agreement. Therefore instead of
" and now ; " call hither — send for
Simon. When he cometh shall
speak unto thee — concerning the
absorbing theme of his thoughts, salva
tion, its method, and his personal inter
est in it. (see on ve.. 22.) These words
are not found in some of the oldest
manuscripts; but others have them,
and some suppose them to have been
omitted because wanting in ver. 6.
33. Immediately — thesame after
noon of the vision, (ver. 7.) Thou
hast well done, in coming so
promptly (ver. 29.) and when so much
needed. The phrase is a common and
courteous one, expressive of gratifica
tion and approval. (See Murk 7 : 37 ; Phil.
4: It: James 2: 8; 2 Peter 1 : 19 ; 3 John 6.) NOW
therefore — since in my sending and
in your coming we have been divinely
directed, are we all here present
before God, as in the presence of
Jehovah, who has been preparing our
hearts for this very occasion. Notice
that Cornelius includes bis kinsmen
and near friends who were present. He
had been diligent in making known
the truth so far as he understood it, and
in relating the wonderful revelation he
had received. And not only this, but
he had found out the feelings of the
company, and knew they were in sym
pathy with himself and anxious regard

ing their spiritual interests. To hear
all things — reverently and obediently
without any disposition to take excep
tion to any requirement that might be
made. Cornelius was ignorant of what
God might command. He regarded
Peter as a messenger from God, and
this he had a right to do, since the
angel had directed him to send for him,
and Peter's own vision and words con
firmed it. So it was not Peter's words,
but the commands of God through him
that Cornelius and his company desired
to know. Commanded thee of
God, or according to the oldest manu
scripts, from the Lord, in which case
they had come to recognize Peter as an
embassador of the Lord Jesus, and now
they desire to know fully what he re
quired. 34. Peter opened his mouth —
indicating the beginning of a regular
and important discourse. The same
phrase is used of Jesus at the beginning
of the Sermon on the Mount. (M»tt.5:s.)
After the statement that no distinction
of race or nation can form any barrier
to acceptance with God, Peter presents
a summary of the life and work of
Jesus, the Lord of all, the Judge of the
living and the dead, and the Saviour
from sin of all who believe on him.
This verse and the next embody the
lesson which Peter had learned, the
culmination of the narrative thus far.
As Peter takes into view the whole
case, Cornelius' vision and experience
in wonderful harmony with his own,
and the large company before him, rev
erent and anxiously waiting to hear the
word of God, every remaining doubt
disappears, and he exclaims, Of a
truth— it is a fact! I perceive— I
comprehend it now — that God is no
respecter of persons. Peter uses a
word found in no earlier Greek writer,
and only here in the New Testament,
meaning literally an accepter of faces
or appearances, and answers well to our

170

THE ACTS.

[Ch. X.

J Of a truth I perceive that God is no he a that feareth him, and ° worketh right-
35 respecter of persons: but s in every nation 36 eousness, cis accepted with him. The

J Deut. 10 : 17 ; 2 Chron. 19 : 7 ; Job 34 : 19 ; Kom. 2:11; 1 Peter 1:17. « ch. 15 ; 9 ;
1 Cor. 12: 13; Gal. 3 : 28; Col. 1: 6; 3: 11. * Ps. 85 : 9. •> Ezek. 18 : 27. }> Gen. 4:7;
Heb. 11 : 4-6.

phrase, respecter of persons. It has
reference to external conditions, such
as rank, race, or other grounds of ex
ternal superiority. God is not partial
on these accounts. Another word,
having the same formation, is found
four times in the New Testament (Eom.
2 : 11 ; Col. 3 : 25; Eph. 6:9; James 2 : l), having
the same idea of partiality on account
of outward circumstances, and not on
account of intrinsic merit or moral
worth. The truth was not new, for it is
asserted in the Old Testament, "The
Great God . . . who regardeth not per
sons." (Oeut. 10 : 17 ; 1 Sum. 16 : 7 ; Lev. 19 : 15.)
But such words were largely limited by
the Jews to their own people, and were
regarded as consistent with a divine
partiality for Israel. Peter uses the
word with a broader application. The
words " In every nation " (next verse),
Bhow that he means that race and
nation are among the outward circum
stances which do not affect the divine
judgment. And as he had expected
that Gentiles would receive Christianity
through Judaism (eeeon ver. 1 aud 9), he is
now convinced that uncircumcision is
no longer any barrier, that Gentiles and
Jews stood on an equality before God.
The truth, however, in this verse, is
put negatively ; in the next verse posi
tively. 35. But in every nation — em
phatic. Whether God's chosen race of
the Jews or not. He that feareth
him — exercising a genuine and devout
reverence toward God, implying an
obedient state of mind. (Luke 1 : 50; 1
Peter 2: 17. See on ver. 2.) Worketh right-
eousness — lives uprightly. A phrase
applied to those who truly serve God.
(Heh. n : 33.) The similar phrase " to do
righteousness " is found in 1 John 2 :
29 ; 3 : 7 ; 3 : 10. Compare Matt. 6:1,
where righteousness (Revised Version)
includes alms, fasting, and prayer, all
of which Cornelius appears truly to
have observed. Is accepted with
him — rather, is acceptable to him. Such
persons as above described are in a

condition to be received and approved
by God. But how ? Surely not in
dependently of Christ; for Peter's ob
ject in coming was to preach Jesus the
Christ, and the burden of his discourse
was salvation through him. (ver.43.)
Cornelius was not a moralist, depend
ing on his morality, for he received
Christ as soon as presented by Peter.
God had been leading Cornelius and
preparing Peter, and his design was
" to take out of the Gentiles a people
for his name " (io : 14), not to save theni
without Christ, but to introduce them
into the kingdom of Christ. Cornelius
seems to have been in much the same
condition as the pious Jew before
Christ — a worshiper of the true God,
feeling the need of more light, and per
haps, like the eunuch (8 : 28), a reader
of the Old Testament Scriptures, and a
searcher after the Promised One. He
seems to have been in a state accept
able to God through him who was to
come. He needed Peter, in order to
know the fact of his personal salvation
and the method of salvation through
Jesus Christ.
But Peter appears to imply that some
outside of Cornelius and his company,
among all nations might be in a sav-
able state. Since Christ is the AVord
and the Truth and the Bevealer of
these to men, all revelations may he
traced back to him. If any one by this
light is led to see his fallen and helpless
condition and cry out, " God be merci
ful to me, a sinner," ready to accept of
Christ, so soon as offered, and shall
manifest his sincerity in a prayerful
life and devout conduct, may he not
be ignorantly but truly a worshiper of
God and of him who is the only Re
vealer of God to men ? And this ac
cords with the words of our Saviour,
" Many shall come from the east and
the west," etc. (Mait. 8: 11,12.) "And
other sheep I have which are not of
this fold," etc. (John 10: 16.)
Certain facts confirm such a view.
In 1820, when the American mission-

Ch. X.] THE ACTS.

171

word which God sent unto the children

of Israel,

d preaching peace by Jesu-j

d Eph. 2 : 13-18 ; Col. 1 : 20.

aries first visited the Sandwich Islands
they found that the inhabitants had
thrown away their idols and they
seemed to be waiting for the gospel,
among whom it had great success. The
Karens of Buimah had traditions of the
coming of the white foreigners who
would restore the true religion, and
many appeared ready for the reception
of the gospel when the missionaries
came among them. Godet tells of the
" Chinese Hermit who accepted Christ,
saying, ' This is the only Buddha men
ought to worship.' " The British and
Foreign Bible Society publish a state
ment, on the authority of Sir Bartle
Frere, that he met " with an instance
which was carefally investigated, in
which all the inhabitants of a remote
village in the Deccan had abjured
idolatry and caste, removed from their
temples the idols which had been wor
shiped there time out of mind, and
agreed to profess a form of Christian
ity which they had deduced for them
selves from a careful perusal of a single
gospel and a few tracts." (Judson's
Life, by his son, p. 84.) President Ed
wards, in his Life of David Brainard,
pp. 173-175, tells of " a devout and
zealous reformer, or rather restorer, of
what he supposed was the ancient re
ligion of the Indians." After a period
of distress he says that God " comforted
his heart and showed him what he
should do, and since that time he had
known God and tried to serve him, and
loved all men, be they who they would,
so as he never did before." Such ex
amples appear as illustrations of a
work among the heathen, possibly a
very few, who through the guiding
Spirit of God have been led to fear him
and work righteousness and have thus
been prepared to be acceptable to God,
through Christ, whom not knowing
they substantially worship.
But what bearing has this on Chris
tian missions to the heathen? Why
then send missionaries ? We answer :
1. To make known Jesus Christ to
those who may be craving and looking
for a Saviour. 2. To arouse and deenen

this feeling of need and longing in any
others who may be seeking after God.
3. To announce Christ to the millions
who live on a lower plane of enlight-
ment than Cornelius and persons of
similar experiences. 4. The fact that
cases like Cornelius' are sometimes
found affords encouragement to push
missionary work. The Lord is pre
paring the way, showing us our duty
and opportunity. We should at once
heed the call, "Come over and help us,"
and the encouragement, as the voice of
God, saying, " Be not afraid, but speak
and hold not thy peace ; for I am with
thee . . . for I liave much people in
this city." (is : 9,10.)
36. The grammatical construction of
this verse and the two following is diffi
cult. Olshausen and some others connect
this closely with the preceding verse
thus : " He is acceptable to him in re
spect to or according to the word which
God sent," etc. While this expresses
a truth it is not the simplest, nor the
most natural construction. Better is
it to make the word an object of a
proposition understood. As to the word
which he sent, etc. Or better still with
Meyer and Hackett, to make the word
an object of the word know (ver. 37), as
in our English version. The same idea
is expressed by the reading of some of
the oldest manuscripts and preferred
by Westcott and Hort : He sent the
word unto the children of Israel. The
word — the message which was sent
from God, preaching peace, rather,
proclaiming the glad tidings of peace,
of reconciliation through Jesus Christ.
(Luke 1:79; 2:14; Matt. 11 : 29.) ComeliuS
and many of the company must have
heard of this message among the Jews.
See next verse. He is Lord of all
— not of the Jews only, but of the
Gentiles also. Peter throws into his
sentence the idea of the universal Lord
ship of Christ, as one of the thoughts
uppermost in his mind. (Eom. 3 ¦ 29, 30.
See Ps. 2; 72:8-11; lea. 55:4. 5; Dan. 2 : 44 ; 7:
is. 14.) This great truth he now under
stood better than ever before.
37. That word, or thing, includ-

172

THE ACTS.

[Ch. X.

37 Christ («he is Lord of all): that word, /
say, ye fknow, which was published
throughout all Judsea, and e began from
Galilee, after the baptism which John
38 prt ached; how God h anointed Jesus of
Nazareth with the Holy Spirit and with

Eower: who went about doing good, and
ealiug all that were oppressed of the
39 devil ; sfor God was with him. And kwe
are witnesses of all things which he did
both in the land of the Jews, and in Je
rusalem. 1 Whom they slew and hanged on

• Matt. 28 : 18 ; John 5 : 22, 23 ; Eom. 10 : 12 ; Phil. 2 : 9-11 ; Col. 1 : 10-18 ; 1 Peter 3 : L2 ;
Rev. 19 : 10. ' ch. 8 : 40 ; Luke i : 14, 37 ; 7 : 17. is ch. 1 : 22. h Luke 3 : 22 ; 4 : 18.
' John 3 : 2 ; 16 : 32. k John 15 : 27. 1 ch. 5 : 30 ; 1 Peter 2 : 24.

ing the subject matter of the message
(ver. 36), the circumstances attending it,
and the facts upon which it rested, and
further explained in the next verse.
Ye know. The ministry of John and
of Jesus must have been well-known
throughout Palestine, not only among
Jews, but also Gentiles (Murk 7 : 24), espe
cially those who were drawn towards
the Jewish religion. Philip had also
preached the gospel at Csesarea. (8 : 40.)
Soldiers also moving into different
parts would hear more or less of these
things. Some have conjectured that
Cornelius was the centurion who had
charge of Christ's crucifixion (Luke
23:4?); but this is not very probable.
Possibly the latter may have related
some of the facts of the crucifixion to
Cornelius. Which was published,
better, which was done or happened
throughout all Judea, of which
Caesarea was the Roman capital. And
began from Galilee, from whence
the fame of Jesus first spread abroad.
(Luke 4 : 14, .17.) Several months of Christ's
earliest ministry were spent in Judea
in quiet work. (John 3: 1-23.) Yet before
this, immediately after his temptation,
Jesus gains his first disciples from
among Galileans, and visits Cana and
Capernaum. (John 1 : 35-45 ; 2 : 1-12.) Thus
Jesus began from Galilee. At the same
time he did not enter fully into his
ministry, until after the baptism
which John preached — that is, until
John had completed his ministry aud
was imprisoned, immediately after
which Jesus began to preach in Galilee
the good news of the kingdom. (Mark 1 :
14, 15.)
38. Having spoken of the gospel-
message and the gospel-history, Peter
turns to the person who was the an
nouncer of this message and the central
figure of this history. How God
anointed, etc. Bather, even Jesus of
Nazareth (3;o), how God anointed

him; with the Holy Spirit and
with power. The Holy Spirit de
scended upon Jesus at his baptism.
(Mark 1 • io.) Thus he was the divinely
Anointed One, the Christ (which
means an oi nted). (Luke 4:18-21.) Power,
accompanying the unction of the Holy
Spirit, has special reference to the
miracles, which are immediately spoken
of, and whieh were evidences of his
divine mission. So truth, life, faith,
joy, and wisdom are elsewhere asso
ciated With the Spirit. (John 4 : 23 ; 6 : 63 ;
Acts 6: 2, 5; 13:52.) Who Went a l)OU t,
etc. A most beautiful summary of our
Lord's ministry, putting special empha
sis on our Lord's works, thus remind
ing us of Mark's gospel, which presents
Jesus as the Mighty Worker, and is
supposed to have been written under
Peter's direction. Doing good. Deeds
of beneficence and works of mercy
were characteristic of Christ's life.
Healing all that were oppressed
of the devil. Peter selects this class
of miracles, as among the greatest and
most widely known. Devil means slan
derer or false accuser, and is a name
applied to Satan, the great adversary
of God, of the Messiah, and of our
race. (Luke 8 : 12 ; John 13 : 2.) Compare
Peter's description of him walking
about " as a roaring lion." (1 Peter 5 : 8.)
While specially referring to casting
out demons (see ou Mutt. 4 : 24), the oppress-
ings of the devil also included various
mental and bodily disorders, which
were regarded as resulting from Satanic
agency. Compare Luke 13 : 16, where
the woman who had " a spirit of infir
mity " is said to have been " bound by
Satan." For God was with him —
the secret of Christ's power; evidenced
by his miracles. So Nicodemus saw
and confessed. (John 3 ; 2.)
39. Cornelius and his company had
only heard of Jesus, his preaching and
his wonderful works; but now Peter

Ch. X.]

THE ACTS.

173

40 a tree. Him God raised up the third day,
41 aud shewed him openly, m not to all the
people, but unio wit nes-es chosen before
of God, even to us, n who did eat and drink

with him, after he rose from the dead.
42 And ° he commanded us to preach unto i ho
people, and lo testify Pthat it is he which
was ordained of God to be the Judge i of

»ch. 13:31.

u Luke 24 : 30, 41^3 ; John 21
5 : 22-29,

_ . 13. » Matt. 28 : 19, 20. p ch. 17 : 31; John
q Kom. 14 : 9, 10 ; 2 Tim. 4 : 1 ; 1 Peter 4 : 5.

affirms their truthfulness as an eye-wit
ness. We is emphatic. As an apostle
it was Peter's mission and work to be a
witness, and speaking as an apostle, he
includes the other apostles. Some or
even all of the six brethren who came
with him may have been witnesses of
many of these things, but not in the
sense of having been chosen by God
for that purpose, (ver. 41 ; 5 :32.) Whom
they slew and hanged — by hanging,
him on a tree. Peter states strongly
the humiliating and shameful death of
Jesus. So also he did to the Jewish
rulers. (5: 30.) But when preaching to
an attentive Jewish audience, striving
to persuade and convict, he carefully
guards his language. (2 ; « ; 3 : 11.)
40. In contrast to the cruel treat
ment of the Jews, God raised up Jesus
to life. Shewed him openly-
caused him to be made manifest. He
was distinctly seen and known. The
resurrection of Jesus, as in all the dis
courses of the Acts, is here the culmi
nating point of which the apostles
testified. (2:32; 3: 15; 13:31.)
41. The last clause of the preceding
verse, this verse, and the next, have
reference to the forty days between
Christ's resurrection and his ascension.
Not to all the people of the Jews.
It is not recorded tbat he appeared to
any but to his disciples or friends. As
Jesus would not work miracles to sat
isfy the demands of the censorious and
self-righteous Pharisees (Matt. 12 : 38, 39),
so he would not entrust the evidences
of his resurrection to his enemies, or
make his appearances to his rejectors
and crucifiers. The wonderful phe
nomena during the crucifixion, the
earthquake E»t the resurrection, and
testimony of the guard (Matt. 28 : 11), were
sufficient evidences for them. (Luke 16 :
31; John 12:37.) It was fitting that he
should limit his appearances to his fol
lowers, to those who would appreciate
and properly use the evidence ; and it
was becoming to a religion of faith.

Such evidences from eye-witnesses were
sufficient, and at the same time would
exercise the faith of true believers.
Paley argues here the truthfulness of
the narrative. A forgery would natur
ally have represented our Lord's ap
pearances to both friends and foes ; at
least would not have limited them on
all occasions to his friends. The fact of
such limitation shows the candor of the
historian. But unto witnesses
chosen before of God, even to
us — the apostles. Notice that the
apostles were chosen by Christ (1 : 2; Luke
6:13; John 15 : 16), and also by God and
given to Christ. (joimmo.) Who
did eat and drink with him at
the same table, enjoying such intimate
companionship as to afford tangible
evidence of his resurrection. The
three recorded instances of this kind
are in Luke 24 : 30, 42 ; John 21 : 12-15.
ii. Commanded us to preach
unto the people — in the last com
mission, to go into all the world
preaching (Matt.28: 19; Mark 16:15), and to
be witnesses unto the uttermost part of
the earth. (1 : 8 ) Peter had first lim
ited this to Jews and proselytes from
all nations. But now he begins to
understand that the gospel is to be
proclaimed to all of every nation, (ver.
35.) They were not only to announce
the good news, but also to testify, as
witnesses, to speak the truth, the whole
truth, aud nothing but the truth : That
this is he who was ordained, ap
pointed by God, the judge of quick,
or living, and dead. (joim5:22; 1.
Thess. 4 : 16, 17; 1 Cor. 15 : 51, 52.) Some WOuld
take this in a spiritual sense, meaning
saints and sinners. The literal sense is
the most natural here referring to all
generations, past, present, and future.
This is the first time that Christ is pre
sented as judge in the Acts. The fact
that this is made prominent here and
in Paul's address to his heathen audi
ence at Athens (12: 31), shows that this
truth should be made prominent to

171

THE ACTS.

[Ch. X.

43 quick and. dead. r To him give all the
prophets witness, that fl through his name
1 whosoever Delieveth in him shall receive
remission of sins.
44 While Peter yet spake these words,
uthe Holy Spirit tell on all them which
45 heard tbe word. IAnd they of the cir

cumcision which believed were aston
ished, as many as came with Peter, j be
cause tbat on the Gentiles al^o was poured
46 out the gift of the Holy Spirit. 1 or they
heard them * speak with tongues, and
magnify God.

' Isa. 53 : 11 ; Dan. 9 : 24
3:16. "ch. 4:31;

Zech. 13 : 1 ; Luke 24 : 44-47. ¦ ch. 3 : 16.
. : 15-17. * ver. 23. J cb. 11 : IS ; Gal. 3 : 14.

' cb. 26
' ch. 2 :

18 ; John
4, 11.

such audiences as might fail to under
stand fully this side of Christ's char
acter. 43. First the law, then the gospel.
(Gai. 3:24.) Co-extensive with his au
thority as Judge was his power as a
Saviour. To him give all the
prophets witness — this was the gen
eral drift of prophecy. Christ as a
Saviour is the central theme of the
words and symbols of the prophetic
Scriptures. (Rev. i»:io.) Peter takes
for granted that Cornelius and his com
pany had some knowledge of the Old
Testament. That through his
name. (See on 2 : 21 ; 3 : 16.) WhOSO-
ever helieveth on him , trusting and
relying on him, shall receive re
mission, forgiveness, of sins — in
cluding the remitting of the penalty.
Thus Peter announces justification by
faith : 1. Through the name of Jesus.
2. The condition. Believeth in him.
3. The universality of the offer. Who
soever, implying that all men need for
giveness. 4. Implying a salvation
rroni sin and its consequences. The
gospel to the guilty and perishing is
brought to view in a single sentence.
44. While Peter yet spake —
showing that he had not finished what
he intended to say. In his subsequent
defence (n : is) he says, "As I began to
speak." Thus he was intending to
speak at much greater length, and was
interrupted suddenly and unexpect
edly. Words and word refer to the
words of truth he had just presented
regarding Jesus Christ. Notice that
the Spirit came upon them just as he
had announced remission of sins
through faith. Cornelius and the com
pany at once believed on the name of
Jesus. The descent of the Spirit is
both a testimony to the truth of Peter's
preaching and an evidence of Christ
having been received by faith by these
Gentile hearers. The Holy Spirit

fell — suddenly and from above, imply-
ingdivineorigin. On all them which
heard the word — the Gentiles to
whom Peter was speaking. The Spirit
had been leading their hearts into
the way of truth ; but now he comes
upon them with external manifesta
tions of power, and speaking with
tongues, as he did at first upon the
church at Jerusalem, (ver. 45-47.) It
was the Pentecost of Gentiles. It should
be noted that the Holy Spirit came
upon them before their baptism and
without the laying on of hands. While
this shows that salvation is not de
pendent on outward rites, it was in
tended as an emphatic lesson to Peter
and his company, that "neither circum
cision availeth anything, but faith thai
worketh through love," and that the
essential thing in the individual is " a
new creature." (Gai. 5:6; 6:15.)
45. They of the circumcision.
The Jewish believers who oame
with Peter. Astonished. The word
is emphatic. They were filled with
wonder and surprise. This shows
how unexpected this descent of the
Spirit upon Gentiles was to them, and
how needful were all the supernatural
occurrences connected with this first
mission to Gentiles, and how import
ant that these six Jewish Christians
should witness this culminating evi
dence of the reception of the gospel by
the uncircumcised. (11:12.) On the
Gentiles — on the heathen generally,
all whom Cornelius and his company
represented. Thus this single case was
regarded as establishing a general
principle. No distinction is to be
made between Jews and Gentiles.
46. For — they conclude from the
effect. It is not said, as in 2 : 4, that
they spake in other tongues. This,
however, is a briefer description ; be
sides, to speak with tongues means
with new tongues, in languages and

Cu. X.]

THE ACTS.

175

47 Then answered Peter, Can any man
forbid water, that these should not be
baptized which have received the Holy
48 Spirit »as well as we? And he com

manded them to be baptized b in the name
of the Lord. Then prayed they him to
tarry certain days.

> ch. 11 : 17 ; 15 : 8, 9 ; Kom. 10 : 12. ° ch. 2 : 38 ; 8 : 16.

dialects besides their own. Instead of
"the wonderful works of God" (2.11),
here are the words, magnify God,
setting forth his greatness.
47. Peter also recognizes the descent
of the Spirit upon the Gentile converts
as the baptism of the Spirit, similar to
that of the Jewish disciples at Pente
cost. (ii:i6;i:4,5.) Can any man
forbid water ? The water, the ele
ment into which they were to be bap-
- tized for an entrance into the visible
church, in contrast with the Holy Spirit,
the element in which they had received
Spirit baptism. "Alford's deduction
from the form of expression here, the
water, that ' the practice was to bring
the water to the candidates, not the
candidates to the water,' appears to me
far-fetched." (Abbott.) "The water
is in this animated language conceived
as the element offering itself for the
baptism." (Meyer.) Such popular
and animated idioms are not uncom
mon. "Who shall forbid the house,
the school, or the city to this or that
one ? " would never be taken to mean
that either the house, school, or city was
to be brought to them ; but rather that
they should be permitted to enter and
enjoy them. Peter,byhis question, recog
nizes the divine approval of these Gen
tiles, as members of the kingdom of
God, and hence as fit subjects of bap
tism. And not only that it was the
duty of these Gentiles to be baptized,
but also their duty to baptize them.
He does not say, " They now have the
Spirit baptism, therefore, they can do
without water baptism," but he rather
makes the former the strong argument
for the latter. (Seen ver. 44.) The
Koly Spirit as well as we. It was
just the reason needed for the occasion.
" No ordinary attestation would have
sufficed to make the divine will per
fectly clear, that the Gentiles were to
be admitted at once, and on equal
terms with the Jews, to the blessings ot
Christianity." (Howson and Spence.)
48. He commanded them to be

baptized — by the brethren who came
with him. Peter's practice seems in
harmony with Paul's. (1 cor. 1 : 14, 17.)
In the name of the Lord — or ac
cording to some of the oldest manu
scripts, in the name of Jesus Christ.
This does not indicate the formula
(Matt. 28 : 19)), but the fact that these
believers were in Christ (2 Cor. 5 •. 17), and
that only in him could their Christian
baptism be complete. Out of Christ
even immersion is not Christian bap
tism. " As the name of Jesus Christ is
the spiritual basis of baptism (2 : aa) and
the end to which it refers (19 : 5), so it is
also conceived as the entire holy sphere
in which it is accomplished, and out
of which it cannot take place."
(Meyer.) To tarry certain days.
It is implied that Peter remained a few
days, enjoying the hospitality of Cor
nelius, and giving needed instruction.
These were days of great importance to
them and to him. Whether these Gen
tile converts were baptized into the fel
lowship of the church at Jerusalem, or
under divine influence and direction a
church was at once formed at Cfesarea,
we are not told. However this may be,
it is natural to suppose that during
" the certain days " and before Peter
left, the first Gentile church at Csesarea
was duly organized.
Practical Remarks.
1. Service for one's country as a soldier
is compatible with true service of God.
(Ver. 1 ; Kom. 13 : 1-4 ; Matt. 8 : 10.)
2. True piety will always exert a salutary
influence on the home. (Ver. 2 ; Gen. 18 : 19.)
3. " Hours of prayer are truly hours of
grace, when the angels of God are most of all
prompt in coming." (Karl Gerok). (Ver.
3; 12: 5-7; Heb. 1: 14.)
4. The prayer of faith ascends to God, like
sweet incense, acceptable to him. (Ver. 4;
Rev. 5 : 8.)
5. God has committed the great work of
preaching the gospel, not to angels, but to
men. (Ver. 5 ; 1 Peter 1 : 12.)

176

THE ACTS.

[Ch. X.

6. Peter the apostle, and not Philip the
evangelist, must announce the gospel first lo
Gentiles. (Ver. 6; 25: 7.)
7. In Cornelius and his household we see
a beautiful example of family religion. (Ver.
7, 8, 22, 24.)
8. The prompt obedience of Cornelius
showed that he belie\ ed God. (Ver. 8 ; James
2:17,18; Heb. 11:8.)
9. Ministers of the gospel should be spe
cially men of prayer. (Ver. 9 ; Rom. 15 : 30.)
10. Ou r spiritual exercises are often closely
connected with our physical condition. (Ver.
10 ; Matt. 4 : 2, 3.)
11. Whatever is of heavenly origin is pure,
and whatever is sauctitied is to be accepted
with thanksgiving. (Ver. 11-13; 1 Tim.
4 : 4, 5 ; James 3 : 17.)
12. Customs and ceremonies are nothing
against the direct commands of Gud. (Ver.
14-16; 11 : 17.)
13. We should strive after spiritual purity.
(Ver. 14-16 ; 1 Cor. 6 : 17-7 : 1.)
14. Through Christ the ceremonial law was
done away, and the distinction between Jew
and Gentile abolished. (Ver. 14-16; Eph.
2 : 14, 15.)
15. Redemption through Jesus Christ in
its scope and power has relation to the whole
physical universe. (Ver. 14-16; Eph. 1 : 10 ;
Rom. 8 : 19-22.)
16. The knowledge of the apostles, though
inspired men, was progressive. (Ver. 16-20,
46, 47.)
17. God suits the events of his providence
to our lives and work. (Ver. 17 ; 27 : 9, 16.)
18. We should also seek and follow the di
rections of tbe Spirit in matters of religious
duty. (Ver. 19, 20 ; 8 : 29 ; 16 : 7 ; 18 : 5.)
19. The prejudices, or the reluctance of
man, cannot defeat the purposes of God.
(Ver. 19, 20 ; 15 : 24-29.)
20. The messengers of Cornelius illustrate
the search of the Gentile world after the
wisdom of God. (Ver. 19-22; Matt. 2 : 1-12.)
21. It is fitting to seek the advice and in
struction of those whom God has appointed
to minister in holy things. (Ver. 22; 8:
34.) 22. On important missions the pastor or
missionary should be attended with judi
cious brethren. (Ver. 23,45; 11: 12; Mark
6:7.) 23. Like Cornelius, we should invite our
friends to hear the gospel. (Ver. 24.)

24. The apostles were disinterested and
unselfish meu. (Ver. 25, 26; 14 : lt-18.)
25. Christiani! y teacues us to worship God
alone. (Ver. 25 ; Rev. 22 : 9.)
26. Ministers of the gospel should not en
tertain exaggerated views of their office, nor
accept uudue applause of men. (Ver. 25-27 ;
1 Tim. 3:2-6; Rom. 1 : 25.)
27. The submission of faith is to do what
ever God commands without hesitation.
(Ver. 28, 29; Heb. 11 : 17, 24.)
28. Like a skillful physician, the pastor
should inquire into the spiritual condition
of those to whom he would do good. (Ver.
29.) 29. God blesses and reveals himself to those
who are in the path of duty. (Ver. 30, 32 ;
2: 1,2, Luke 3: 21, 22)
30. A devout and obedient spirit is becom
ing the house of God. (Ver. 33.)
31. The blessings of the gospel are given
without regard to nationality, wealth, or
other external circumstances. (Ver. 34; Luke
2 : 10, 32 ; Gal. 5:6: Col. 3 : 11 ; Rev. 5 : 8.)
32. The power of the gospel is shown in
overcoming the prejudices of men. (Ver.
34; 26:5f.)
33. Religion is not a matter of indifference.
If it were so, Peter would not have been sent
to preach Jesus to Cornelius. (Ver. 34, 35;
3 : 12.)
34. The works of Cornelius were not tbe
meritorious ground of his acceptance with
God, but an evidence of true piety. (Ver.
34: Rom. 3: 20.)
35. Pucli examples as that of Cornelius are
an encouragement for missionary work and
for men to use the light they have. (Ver. 35.)
36. The Lordship of Christ should not be
overlooked in religious instruction. (Ver.
36 ; Matt. 28 : 18 ; John 17 : 2 ; Eph. 1 : 20, 22.)
37. "Who went about doing good" is a
beautiful description of Christ's life, and a
fitting example for his followers. (Ver. 38.)
38. Peter's discourse is a model for evan
gelical pr' aching. (Ver. 36-43.)
39. Men, however moral and religious,
must he saved by the cross. (Ver. 38-43.)
40. Christ is to bepresented as our prophet,
our priest, and our king. (Ver. 38-43.)
41. The resurrection of Christ is substan
tiated by many infallible proofs. (Ver. 40,
41: 1 Cor. 15:4-9.)
42. The piety of Cornelius, who at once
accepted Christ, is opposed to the so-called

Ch. XI.] THE ACTS. 177

Peter's conduct criticizetl at Jerusalem; his
successful defence.
11. AND the apo&tles and brethren that

were in Judaea heard c that the Gentiles
2 had also received the word of God. And
when Peter was come up to Jerusalem,

« ch. 10 : 34-48.

morality of those in Christian lands who i
reject hira. (Ver. 43, 44.)
4.1. The gift of the Holy Spirit is so associ
ated with baptism, as to show that the latter
is not a saving ordinance. (Ver. 44-47.)
44. 'Ihe baptism of the Holy Spirit does
not take the place of water baptism, nor do
away with it. (Ver. 44-47 ; 19 : 2-5.)
Ch. 11 : This chapter opens with Pe
ter's defence before the apostles and
brethren at Jerusalem. Luke then re
turns to the general narrative, and
notices the connection of the dispersion
of Jewish believers through the perse
cution at the death of Stephen, and the
preaching of the gospel at Antioch,
first to Jews, and then to Gentiles ; and
relates how Barnabas and Saul became
associated in labors there. The chapter
closes with the prophecy of Agabus,
and the mission of relief by Barnabas
and Saul to Jerusalem. The chapter
covers a period of several years, from
about A. D. 38 to A. D. 44.
1-18. Peter Depends Himself at
Jerusalem for His Visit to Cor
nelius. It is interesting to compare
this with the account in the preceding
chapter. Peter's defence was modified
by the circumstances surrounding him
and the nature of his audience. He
was apologetic in language, yet truth
ful as to facts, and in argument pur-
suasive and invincible. Certain things
he omits as unimportant to his pur
pose, such as the housetop, the hour of the
day, his hunger, the preparation of the
meal, the homage of Cornelius, his re
ply, his inquiry and address. But he
adds, that the great sheet moved toward
him and came near him, upon which
he looked intently and deliberately;
that the voice came from heaven ; that
six brethren accompanied him, and
that he remembered the word of the
Lord (ver. 16), when the Holy Spirit de
scended. He lays special stress upon
his praying when the vision came, the
providential coincidence of time and
circumstances in this wonderful exper-
M

ience, the command of the Holy Spirit,
and the promised baptism of the Spirit.
And while he omits the name Corne
lius, and his office, as perhaps oifensive
to the stricter Jews, he speaks emphat
ically of the angel that appeared to
him. (Ver. is.) Such a comparison of
the two accounts gives strong proof of
the artless simplicity, naturalness, and
perfect truthfulness of the whole nar
rative. (Compare Author's Harmonic
Arrangement, $ 19, 20, 21 .)
1. This chapter is closely connected
with the preceding. Peter appears to
have returned to Joppa, from whence
he soon after went up to Jerusalem,
taking with him the brethren who ac
companied him to Ca?sarea. (ver. ia.)
The apostles and brethren that
were in, rather, throughout Judea.
Some were in Jerusalem and others in
various parts of the province of Judea ;
and some probably going here and
there, like Peter, preaching the gospel.
Heard that the Gentiles, or hea
then, had received the word of
God — as contained in the gospel. It is
implied that they had both embraced it
and professed it. The news was start
ling, and produced a profound sensa
tion ; and must have spread rapidly, as
the event occurred in the capital of the
province. Naturally the apostles and
brethren would rejoice in hearing of
the conversion of others. But the
blessings of the gospel had reached
Gentiles who had not first become
Jews, and here was the ground of sur
prise and misapprehension.
2. When Peter was come to
Jerusalem. He was hastened, it
would seem, by the exciting reports of
his receiving the uncircumcised into
the church. That he went up prepared
to meet objections and discussions ap
pears from his taking the six brethren
with him. (ver. 12.) They of the
circumcision— either the Jewish be
lievers as in 10 : 45, who were charac
terized for the tenacity with which
they held to the necessity of circumcis-
ionj or those whose zeal for the law

178

THE ACTS.

[Ch. XI.

dthey that were of the circumcision con-
3 tended with him, saying, e ihuu wtntest
in to men uncircumcised, and didst eat
with them.
4 But Peter rehearsed the matter from the
beginning, and expounded -,l fby order
5 unto them, saying, el was in the city of
Joppa praying: and in a trance 1 saw a
vision, A certain vessel descend, as it had
been a great sheet, let down from ht aveu
by four corners ; and it came even to me ;
6 upon the which when I had fasten* d
mine eyes, 1 cousidered and saw lour-

footed beasts of the earth, and wild
beasts, and creeping things, and lowls of
7 the air. And 1 heard a voice saying unto
8 me, Arise, Peter ; slay, and eat. But I
said, Not so, Lord : M'or nothing common
or unclean hath at any time entered into
9 my mouth. But the voice answeied me
again from heaven, Yv hat God haih
cleansed, that call not thou common.
10 And this was done three times: and all
11 were drawn up again into heaven. And,
behold, immediately there were three
men already come unto the house wheie

a ch. 10 : 45 : Gal. 2 : 12.

' ch. 10 : 21, 28. ' Luke 1 : 3. sen. 10:9-18. • Rom. 14 : 14.

shortly after originated a Judaizing
pally. (15: 1,2-1; Gal. 5 : 1-6, 12; 6 : 12.) Tile
first view best sustained by critical au
thorities. And when Peter, etc., rather
favors the latter view. While the
apostles and brethren generally were
surprised and puzzled by the wondrous
displays of divine grace, those who
were the greatest sticklers and most
zealous for the law, were doubtless the
leaders in contending with Peter.
3. The substance of the charges
against Peter. Thon wentest into,
the society of men uncircumcised,
putting yourself on an equality with
them. Men uncircumcised is an
expression often used in indignation
and contempt. (ipn. 2 : 11.) And didst
eat with them. This familiar and
social fellowship was the leading
offence, and involved all the rest. (See
on 10 : 28.) They do not condemn Peter
for preaching the gospel to Gentiles,
for Jesus had commanded that it should
be preached to all nations, but for
doing it in such a way as to shock their
cherished ideas of what was pure and
lawful. 4. Peter replies calmly, simply re
lating his experience iu the matter,
showing that the thing was evidently
from God. His experience speaks for
itself. The superhuman manifestations
left no doubt concerning the divine
will. The repetition also shows the
importance attached to these facts in
the conflict of the gospel with Juda
izing tendencies. From the begin
ning — it was of great importance that
Peter should set forth all the facts in
the order of their occurrence. (Sec 3 : _» ,
18:23; Luke I : 3.)
5. It was necessary therefore that
Peter should state the place Joppa

(9; 36), and the fact that he was pray
ing, when he had this remarkable ex-
jierience. In a trance I saw a
vision — language which would com
mend itself to the Jewish mind, in ac
cordance with their ideas of divine
manifestations. It came even to me
— an important addition to his previous
account, showing that the vision v. as
not distant, nor indistinct. (See on 10 :
9-11.) 6. Upon the whieh when I had
fastened mine eyes — into which
descending vessel, / gazed intently,
and considered what there was therein.
Another important addition, showing
that he saw everything distinctly, and
there could have been no mistake.
Then follows the description of 10 : 12.
7. I heard a voice — indicating
that it was audible.
8. The answer varies in form from
10 : 14, but is the same in substance.
A good illustration of how the same
idea may be variously and truthfully
stated. 9. Answered — more vivid than the
form of expression in 10 : 15. From
heaven. Peter adds this fact, thus
giving emphasis to the divine origin
of the voice.
10. Instead of " received up " (io : to)
Peter uses the phrase drawn up
again, as by cords into heaven.
(io : n.) Peter describes it as he actually
saw it.
11. Without referring to his perplex
ity regarding the vision, or to the in
quiries of the messengers for the house
of Simon the tanner (i0:is, 19), Peter
briefly and vividly calls attention to
the remarkable coincidence of the arri
val, Behold immediately there
were three men already come

Cn. XI.]

THE ACTS.

179

12 I was, sent from Csesarea unto me. And
» the Spirit bade me go with them, nothing
doubling. Moreover k these six brethren
accompanied me; and we entered into
13 the man's house- 'and he showed us how
he had set-u ™ au angel in his house,
which stood and said unto him, Send rueu

to Joppa, and call for Simon, whose sur-
14 name is f eter ; who shall tell thee words,
whereby thou and all thy house shall be
15 saved. And as I began to speak, the
Holy Spirit fell on them, n as on us at the
16 beginning. Then remeinb* red I the word
of the Lord, how that he said, °John

ch. 10 . 19, 20 ; 15 : 7 ; John 16 . 13. 'ch. 10:23. 1 ch. 10 : 30. » Heb. 1 : 14. ¦> ch.
2 : 4; 10:44. « ch. 1 : 6; 19 : 4; Matt. 3 :11; Johni : 26, 33,

unto the house where I was,
showing the providential hand of God.
Every clause of this narrative is an
argument. li. (See <m io ¦. 2o, 23.) Nothing doubt
ing — making no scruple; or, according
to another reading, preferred by West-
cott and Hort, making no distinction
between Jews and Gentiles. These
six brethren accompanied me —
two facts additional to previous narra
tive are stated : That the brethren who
went with him to Csesarea were six in
number, and that they came with him
to Jerusalem, perhaps as witnesses and
to verify his statements. Notice also
how Peter omits everything not neces
sary to his purpose, and briefly says,
we entered into the man's house,
the justification of the act being found
in what he had just said, and confirmed
by what follows. He also simply terms
Cornelius the man, without mentioning
his Roman name or his military rank.
These would have weakened the per
suasive power of his speech.
13. (seeou io 30-32.) And he showed
us, told us, how he had seen an
angel. Instead of the indefinite an
there should be the definite expression,
the angel, not only known to the reader
(to -u) ¦ but implying that Peter's ears,
had heard the story oit the angelic appear
ance to Cornelius. In his house —
the very house Peter entered. Suggest
ing, that if an angel had entered the
house of a Gentile on an errand of
grace, surelv Peter should not hesitate
to follow. Merely, send to Joppa,
men being omitted according to the
best critical authorities.
14. This is fuller than 10 : 22, and
shows more clearly the nature of the in
formation which Cornelius desired.
His longing was to be saved, and to
know how. (See on io: 35.) He needed
that peace and restful assurance which
the gospel only can give. "Peter

declares, not that Cornelius was not a
sinner, but that God had accepted him
through Christ ; Corneiius was already
justified, but he needed to know (1)
that he was saved, and (2) how he was
saved ; and Peter was sent to tell him
of the fact, and of the method, of his
salvation in Christ." (Dr. A. 11.
Strong, Systematic Theology, p. 296.)
And all thy house — for they also had
shared in the religious convictions and
desires of Cornelius. There is no
foundation here for salvation of chil
dren on the faith of parents, for in 10 :
2, it is said that all his house feared
God. 15. And as I began to speak —
showing that he intended to say more
than in 10 : 35-44, but was suddenly in
terrupted by the descent of the Holy
Spirit. As on us at the beginning
—with like manifestations of power.
(in : 46.) Peter regarded Pentecost as a
starting point, the time of the organi
zation of the visible church. It is a
fair inference that no such display of
the Spirit had been given since Pente
cost, else Peter would not have gone so
far back. We may also infer that wc
arc not to expect a repetition of such a
miraculous display of the Spirit. The
Spirit now is given to believers to dwell
in their hearts as a Sanctifier, and as
a Comforter, or Helper. (Rom. 8 : 9, ti.)
16. Then remembered I the
word of the Lord. How natural
and life-like, for Peter to refer to this
process of his own mind, when the
words of the Lord (i ; 5) came to him
with an enlarged meaning and applica
tion. The promise, " Ye shall be bap
tized with the Holy Spirit, not many
days hence," he had been accustomed
to limit to Pentecost and the organiza
tion of the church at Jerusalem. Now
lie sees that it has a broader applica
tion, — that Gentiles are to share equally
with the Jews, and that Gentile

180

THE ACTS.

[Ch.::i.

indeed baptized with water ; but Pye shall
17 be baptized with the Holy Spirit. 1 For
asmuch then as God gave them the like
gift as he did unto us, who believed on the
Lord Jesus Christ; rwhat was I, that I
could withstand God?
18 W hen they heard these things, they
held their peace, and glorified God, say

ing, "Then hath God also to the Gentiles
granted repentance unto life.
The gospel al Antioch; minis'ry of Barnabas
and Sau in that city.
19 t NOW they which were scattered abroad
upon the persecution that arose about
Stephen travelled as far as u Phenice, and

T Isa. 44 : 3 ; Joel 2 : 28. q ch. 15 : 8, 9. r ch. 10 : 47. • Eom. 10 : 12, 13 ; 15 : 9, 16.
«ch. 8: 1-4; see Matt. 10 : 23. « ch. 21 : 2. .

churches are to be organized, on equal
footing with the Jerusalem church, and
not dependent on it. Moreover, may
we not infer that the baptism in the
Holy Spirit was attended by such
miraculous manifestations as those of
Pentecost and at Caesarea, since Peter
limits it to those two occasions? And
that the promise was fulfilled and lim
ited to those two events ? Notice also
that Peter omits his own discourse at
Ctcsarea. It was of little importance
what he had there said, but it was of
the first moment, what God did.
17. Forasmuch then, etc. If
therefore God gave the equal, or the
same gift. Peter now makes his appli
cation and clinches the argument.
Unto us — unto us having believed
upon the Lord Jesus Christ, that is, as
believers. The same gift indicated the
same faith in them as in us. Notice
how Peter also had laid stress on faith
in his address at Caisarea. (io : 43.)
What was I that I could with
stand, or oppose God. The argument
is : as God himself had determined the
matter, opposition would have been
both futile and presumptuous. Dr.
Alexander thus sums up the case :
" Since then it is evident from what I
have related, that the question was
determined by divine authority, and
wholly independent of me, nay, in
total opposition to my previous opinions
and desires, I leave it to yourselves
whether I could have done otherwise,
and whether I am justly liable to cen
sure." 18. The effect of Peter's defence was
instantaneous and complete. They
held their peace — a solemn silence
ensues, but it is soon followed with
praise, giving glory to God. Then,
unlikely as it seems to us, hath God
also to the Gentiles, the heathen,
granted repentance uuto life,

which is necessary to salvation and
which secures eternal life, (a cor. 7 .¦ io.)
See on 2 : 38, where repentance is com
manded, and 5 : 31, where as here it is
represented as a divine gift, the dispo
sition to repent being awakened by
the Holy Spirit.
The change of views in the Jerusalem
church in regard to Gentiles seemed
complete. Yet a few years after this,
perhaps from brethren not present at
this conference, at Jerusalem, arose a
Jadaizing faction, laying special stress
on circumcision, and even claiming the
necessity of it to salvation, (is.i.) And
even Peter, though he was the first one
to extend fellowship to Gentiles on
equal terms with Jews, yielded for a
short time and to a certain extent to
these false teachers. (Gai. 2:11-14.) How
important was it then that God should
have at the very first converted Peter,
the strong Jew, and the apostle to tlie
circumcision, to the great truth that
God is no respecter of persons, (io : 3J.)
19-30. The Gospel at Antioch.
The Ministry' of Barnabas and
Saul in that city. Briefly tracing
events from the death of Stephen to
the charitable mission of Barnabas
and Saul to Jerusalem, a period of
about nine years.
19. Luke now returns to his general
narrative of the early progress of the
gospel. Going back to the death of
Stephen as a starting point, he hastens
toward the introduction of the gospel
into Antioch, which was to become
illustrious as the great centre of mis
sionary operations in tlie Gentile
world. Already he had noticed the
extension of the gospel into Samaria
(8:4t.) as a result of the scattering of
the disciples by the persecution, or
tribulation that arose on account of
Stephen. We have also intimations of
the progress of the gospel in Judea,

Ch. XL]

THE ACTS.

181

Cyprus, and Antioch, preaching the word
20 to none but unto ihe Jews only. And

some of tbem were men of Cyprus and
Cyrene, which, when they were come

outside of Jerusalem. (9 : si, 32.) These
persecuted disciples pushed their mis
sionary labors outside of Judea up to
the time of the conversion of Corne
lius, preaching to the Jews only. Their
course is traced northward, taking in
Phoenicia, Cyprus, and Antioch. Phe-
nice, or Phoenicia was an important
commercial country along the Mediter
ranean, about twenty miles wide and
one hundred and twenty miles long,
the principal cities of which were
Tyre and Sidon. It was once visited
by our Lord. (Maw. 15 : 21-28.) Its limits
varied at diiferent times. Cyprus was
a large island in the Mediterranean,
about sixty miles from the coast of
Palestine. (s eon 4: 36.) It was the
birthplace of Barnabas. Antioch
stood near the angle formed by the
coast of Syria and Asia Minor, on the
river Orontes, about fifteen miles from
its mouth, and about three hundred
miles from Jerusalem. It was the third
in rank among the cities of the Roman
world, containing probably a popula
tion of five hundred thousand, the cap
ital of the Roman province of Syria,
and the residence of the Pro-consul of
the province. It was illustrious for
men of great learning ; and the poet
Archias owed his birth and education
to this city. " It was famous for the
beauty of its position and the splendor
of its buildings, and infamous for the
profligacy and fraud, sorcery and ef
feminacy of its people." It contained
a mixed population — the Greeks, the
more wealthy ; the Latins, the officials,
civil and military; the Syrians, the
working classes and slaves ; and the
Jews, in large numbers, who occupied
a separate quarter under their own
governor. The Roman road along the
coast of the Mediterranean made Anti
och easy of access from Judea. (See rur
th er on 6 - 5.)
20. The preaching at Antioch and
in other places thither, related in the
preceding verse, may be regarded as
having occurred before the conversion
of Cornelius, for the missionaries
preached according to their custom, to
the Jews only. The preaching to Gen

tiles at Antioch, related in this verse,
must have taken place after Cornelius'
conversion, for Peter was the one who
formally opened the kingdom of God
to Gentiles, (ia - 7.) Men of Cyprus
— Jews or proselytes who were natives
of Cyprus. (21 ; 16.) And Cyrene — a
city of Libya on the north coast of
Africa, west of Egypt, where the Jews
were very numerous. The Cyrenians
had a synagogue in Jerusalem (6 : 9),
some of them were in Jerusalem at
Pentecost (s : 10), and one at least at the
passover immediately preceding. (Luke
23 : 26.) Cyprus and Cyrene were united
in one province about this time. Spake
unto the Grecians — the Hellenists,
or foreign Jews ; but the text should
rather be, Spake to the Greeks, that is,
to the Gentiles. We meet here the
most important textual difficulty in .the
Acts of the Apostles. The majority of
manuscripts read Hellenists, and it is
adopted by Westcott and Hort. A few
manuscripts and some versions read
Greeks, which is supported by internal
evidence. For this reading alone
brings out the sharp contrast between
those who }iad now received the gospel
and those who received it previously.
'' It would have been nothing new to
have preached at this time to the Greek-
speaking Jews." (Hackett.) This
reading therefore is adopted by the
majority of commentators and textual
critics. Those who adopt the other
reading make the contrast between
Hellenists of this verse and resident
Jews of the preceding verse. Thus
Alexander ; " But why may he not be
simply understood as saying that when
the refugees arrived at Antioch, such
of their number as were Hellenists, or
foreign Jews, preached to the Jews of
their own class whom they found there,
as the Hebrew or native exiles had
done on the way to their own country
men ? " But this verse not only pre
sents something in contrast to that
stated in ver. 19, but also something
additional and new. And the preach
ing of the gospel to Jews who spoke
Greek, or to proselytes could not be
spoken of as a new thing, for that had

182

THE ACTS.

[Cn. XI.

to Antioch, spake unto *the Grecians,
21 preaching the Lord Jesus. And J ihe
hand of the Lo d was with them : aud a
great number believed, aud * turned unto
the Lord.
22 Then tidings of these things came unto

the ears of the church which was in Jeru
salem : and they sent forlh "Barnabas,
tbat be should go as far as Antioch.
23 Who, when he came, and had seen the
grace of God, was gad, and b exhorted
theui all, that with "purpose of heart

> ch. 6 : 1 ; 9 : 29. J ch. 2 : 47 ; Luke 1 : 6(i.
9 : 27. 1> ch. 13 : 43 ; 14 : 22 ; Deut.

« ch. 9 : 3:. ; 1 Thess. 1:9. » ch. 4 : 36, 37 ;
10 : 20 ; 1 Our. 15 : 58. « Dan. 1 : 8.

taken place at Pentecost. Indeed, the
only thing that fully meets Luke's dis
tinction as to the two classes of
preachers, is, that the Greeks addressed
at Antioch were heathen, and not
merely proselytes, for the latter had be
come incorporated into Judaism by
circumcision. Another serious objec
tion to this reading is, that then this
passage contains no mention of the ex
tension of the gospel among the Gen
tiles of Antioch, which afterward be
came the seat of Gentile Christianity.
Preaching the Lord Jesus — as
Lord of all (io ¦ 30) and Jesus, the Sav
iour. (Matt, l : 21) Appropriate preach
ing to Gentiles.
%l. The hand of the Lord — the
hand is a symbol of power. (Luke i : 66 ;
John 12: 3s.) Was with them — giving
tokens of his approval, perhaps with
miraculous manifestations, as of heal
ing, as in 4 : 30. The principal idea,
however, is that of spiritual power in
connection with the proclamation of
the truth, in conviction and conver
sion. Hence a great number be
lieved—or, believing the preaching,
turned from their false faith and
heathen practices unto the Lord,
unto Christ as their Lord. That these
were uncircumcised Geutiles is evident.
But whether they were idolaters, or
seekers after the true God is uncertain.
Many Gentiles during this period were
proselytes and many, like Cornelius
and his friends, were more or less con
vinced that Jehovah was the true God.
From such the early Gentile converts
were probably gathered for the most
part. (H: i; 18:4; johni2: 20.) The con
version of these Gentiles at Antioch
was probably almost simultaneous with
that of Cornelius. The Christian com
munity formed rapidly, and while that
of Csesarea was doubtless first in time,
this at Antioch soon became first in
importance. 22. The conversion of Cornelius and

this work among Gentiles at Antioch
were providentially fitted to teach the
church at Jerusalem the full meaning
of our Lord's commission in Matt. 28 :
19 and Acts 1 : 8. Then tidings of
these things — rather, and the report
of them, of the Gentile converts and
their teachers. The local church in
Jerusalem continued to be the great
center of influence and of missionary
operations. Its importance arose very
largely from the fact that it was the first
Christian church, and that it included
the apostles, who were inspired teach
ers and organizers. In this case they
send not an apostle as to the Samaritans
(8:14), but a teacher who, from his
character and his nation, was peculiarly
fitted for the mission of looking after
the work at Antioch and correcting
any error. Barnabas, being "a son
of exhortation " (4 : 36), having rare gifts
of speech and exhortation, a man of
great benevolence and a native of
Cyprus, was well fitted for a mission
requiring careful management, where
also fellow Cyprians were laboring.
Being also a friend of Paul (9 : 27), he
would likely be in sympathy with the
work among Gentiles. He was thus
selected, not on official, but on personal
grounds. That he should go as
far as Antioch — visiting the breth
ren on the way.
23. Had seen the grace of God
— toward Gentiles in their conversion.
Some surprise seems to be indicated 1 y
the language. However this may be,
he found nothing to censure or correct.
He saw no reason to doubt the work as
of God, and therefore he rejoiced.
And exhorted them all who had
believed (ver. 21), whether Jew or Gen
tile, without any reference to circum
cision or uncircumcision. He showed a
broad and loving spirit, and did his
work thoroughly. He also distin
guished himself as "a son of exhorta
tion." (4:36.) With purpose of

Ch. XL]

THE ACTS.

183

24 they would cleave unto the Lord. For he
wjs a good man, and d full of the Holy
Spirit and of faith. "And much people
was added unto the Lord.
25 Then departed Barnabas to f Tarsus, for

26 to seek Saul: and when he had found
him, he brought biin unto Antioch. And
it came to pasi>, that a whole year they
as-clnbled themselves with the church,
and taught much people. And the disci-

<1 cb. 0 : 5 ; Gal. 5 : 22, 23. » ch. 6 : 14. ' ch. 9 : 30.

heart — with sincere and earnest de
termination. They would cleave
unto the Lord— continue to be stead
fastly devoted to the Lord. He has no
new doctrines to propound, no new
duties to enforce, lie gives the work
his unqualified approval.
24. For introduces the reason, not
why Barnabas had been sent to An
tioch, but why he had exhorted the con
verts to perseverance and progress. He
was a good man — an excellent man,
of kind and noble disposition, above
envy and censoriousness, and ready for
every good work. Full of the Holy
Spirit and faith — similar to what is
said of Stephen (6:5), an earnest and
deeply spiritually-minded man, im
bued with the Spirit, and exercising
strong faith. As a consequence he was
an efficient worker, and through the
blessing of the Lord, many new con
verts were added.
25. The work became so great that
Barnabas saw that he needed a helper.
He who had sent Saul away to the Gen
tiles (22 : 21), doubtless now directed the
mind of Barnabas to him. Barnabas
very likely knew something of this
vision of Saul. About four years had
passed since Saul went to Tarsus. (9 : so.)
This period of his life is passed over in
silence. But he could not have been
idle. It is probable that he organized
those churches in Cilicia, mentioned
in 15 : 41, and that about the time of
the conversion of Cornelius he himself
began to preach the gospel to the un
circumcised. At first he may have
given special attention to proselytes,
till under providential and divine di
rection he preached the gospel to the
heathen. Paul's general summary of
his work in Rom. 15 : 19, 20, and of
the perils and persecutions through
which he had passed (2 Cor. 11 : 23-27) may
be referred partly to this period.
Tarsus, (see on 9:11.) This is tlie last
mention of Saul at Tarsus in the New
Testament. He may afterward have

visited the city, when he went through
Syria and Cilicia, confirming the
churches (15 : «), or possibly again when
returning to Ephesus from Antioch, on
his third missionary journey. (i«:2.i;
19:1.) To seek Saul — not knowing
where he might find him.
2G. And when he had found
him — implying a search for him on
the part of Barnabas. He would natu
rally go to Tarsus first. Quite likely
Barnabas found Saul working quietly
and faithfully for the Lord in one of the
cities of Cilicia, with an organized band
of brethren around him. And brought
him to Antioch — implying a per
suasive influence of Barnabas upon
Saul, to which the latter yielded. From
this point Saul rises into prominence in
the Acts, as an apostle. How much he
owed to Barnabas, both in his introduc
tion to the disciples at Jerusalem
(9 ; 27), and at Antioch ! " The character
of Barnabas is set before us in a most
attractive light in that he brought out
of retirement one whose eminence was
sure to supersede and eclipse his own.
This is forcibly noted by Calvin."
(HOWSON AND Spbnce.) His great
worth and influence in the early church
has been too much overlooked. Two
facts have thus far been stated as re
sults of Barnabas going to Antioch, a
§reat ingathering and the inducing
aul to come to the work. It was fitting
that two should thus be associated, and
it was conducive to greater success. Our
Lord sent out disciples, two by two.
(Hark 6: 7; Lute 10:1.) The apostles sent
two to Samaria. (8 : 14.)
Two additional facts are stated, as the
result of the joint labors of Barnabas
and Saul : Large congregations with
increased success, and the church
coming into such prominence as a dis
tinct community as to receive the dis
tinctive name of Christian. This work
went onfor a whole year, and during
this time the disciples first received
the name of Christians. The Ian-

184

THE ACTS.

[Ch. XI.

pies e were called Christians first in Anti
och.
Famine in JudoJa. Help sent from Antioch.
27 AND in these days came h prophets

28 from Jerusalem unto Antioch. And tliere
stood up one of them named > Agabus, and
signified by the Spirit that there should
be great dearth throughout all the world :
which came to pass in the days of Claud-

E ch. 20 : 26 ; Eph. 3 : 15 ; 1 Peter 4 : 14, 16. >> ch.
12: 10,28; Eph. 4 : 11.

13 : 1 ; 15 : 32 ; 21 : !
i ch. 21 : 10.

; Eom. 12 : 6 ; 1 Cor.

guage implies that they did not assume
the name, nor was it divinely given,
for then it would have been used more
frequently, whereas it is a fact that the
name occurs only in two other passages
in the New Testament (26 : 28 ; i Peier 4 : 16),
and is applied to them by others. (See
jn.n_e< 2 : 7.) Luke's allusion to tlie origin
of the name, however, implied that,
when he wrote, it had obtained consid
erable currency. It could not have been.
given by Jews, for they called the disci
ples Nazarenes (24 : 5), and they would
not have bestowed upon them a title
which implied that they were followers
of the Messiah. Its form, like Hcro-
dians, seems to indicate a Latin origin.
Hence some suppose that the public
authorities at Antioch gave the name
to this growing community, whieh was
bound together by allegiance to one
" Christus." Possibly, as others sup
pose, it was at first a name of derision,
for the inhabitants of Antioch are said
to have been noted for thus employing
names derisively. Others still regard
it as a term of opprobrium. "The
name was first given to the worshipers
of Jesus by the Gentiles, but from the
second century onward, accepted by
them as a title of honor." (Thayee,
Greek Lex.) This new name indicates
a considerable community, and the ex
istence of a church of Christ independ
ent of Judaism. Henceforth the church
at Antioch becomes in apostolic history
the mother church of Gentile, as Jeru
salem was of Jewish Christendom. Yet
not in antagonism, but as allies and
helpers of each other, (ver. 27 : 30 ; 15 : 1 r.)
27. The incident related in this and
the three following verses is introduc
tory to what follows, and also forms a
connecting link between the two chap
ters. And in these days — while
Barnabas and Saul were teaching at
Antioch. (v«r. 25, 26.) Came prophets
from Jerusalem unto Antioch.
Whether they were sent, or came of

their own accord, is not told us. Prob
ably led thither under the guidance of
the Spirit. Agabus— a prophet — that
is, one who speaks forth — a spokesman
for God. He was an inspired teacher,
whose duties were by no means limited
to foretelling future events, but included
messages of instruction, warning, and
direction regarding the cause and king
dom of God and human salvation.
(15:32.) While those who spoke with
tongues rose into a state of excitement
and ecstasy, often so far losing their in
tellectual consciousness as to need an
interpreter (1 Cor. 12 : 10 ; 14 : is), the prophet
with less excitement, and conscious
of all his mental exercises, but filled
with the Spirit, spoke by God's author
ity and command, and needed no one
to interpret, (icor.u :_..]».) Sometimes
women were prophets. (21 : 9; see 2: 17,
18: 2 Kings 22: IJ.)
28. Agabus is mentioned only here,
and in 21 ': 10. Nothing more is known
of him. Signified by the Spirit —
made known through the aid and illumi
nation of the Holy Spirit. Compare in
the life of Paul, 16 : 6, 7 ; 20 : 22, 23.
A great dearth, scarcity of harvests,
famine. Throughout all the world
— upon all theinhabited earth, a phrase
rather vaguely used of the whole Roman
Empire. (Luke2:i.) It seems to have
been used sometimes in a restricted
sense, meaning the land of Palestine
and adjacent countries, (isa. 10:2:1.) But
it need not be thus restricted here.
Which came to pass in the days
of Claudius Caesar. Ca-sar is not
found in many important manuscripts
and versions, and was probably added
as an explanation by some transcriber.
The Emperor Claudius reigned from
A. D. 41-54. During his reign different
parts of the empire suffered successively
from severe famines. There had been
a scarcity of provisions at Eome in the
first and second year of his reign.
According to Eusebius a great famine

Ch. XL] THE ACTS. 185

29 ins Csesar. . Then the disciples, * every
man according io his ability, determined
to send * reliel unto the brethren which

30 dwelt in Judaea: which also they did,
and sent it to mtne elders by the hands
of Barnabas and riaul.

* 2 Cor. 8 : 2-4, 12-14. i Eom. 15 : 25-27 ; 1 Cor. 16 : 1. * ch. 16 : 4 ; 20 : 17 ; Titus 1:5;
James 5 : 14; 1 Peter 5:1.

prevailed "in Greece in the ninth year
of his reign ; and in the eleventh year
famine was felt at Bome, according to
Tacitus and Suetonius. One that
seriously affected Judea and Jerusalem
began about A. D. 44, and continued
three or four years. According to
Josephus this " great famine occurred
when Cuspius Fadus and Tiberius
Alexander were procurators. During
whieh Queen Helena of Actiabene, a
Jewish proselyte, came to Jerusalem,
which proved of great advantage.
"For whereas a famine did oppress
them at that time, and many people
died for want of what was necessary
to procure food withal, Queen Helena
sent some of her servants to Alexan
dria with money to buy a great quan
tity of grain, and others of them to
Cyprus, to bring a cargo of dried figs.
And as soon as they were come back,
and had brought those provisions,
which was done very quickly, she dis
tributed food to those who were in want
of it, and left a most excellent memor
ial behind of her benefaction, which
she bestowed on the whole nation."
(Antiq. xx. 2 : 5.) These various
local famines occurring one after the
-other in different parts of the Roman
Empire may very justly be viewed by
the eye of prophecy as a great famine
coming upon all the earth.
29. The effect of the prediction upon
the church at Antioch is now given,
showing the fraternal relation existing
between the churches. The disci
ples — a common designation of Chris
tians throughout the Acts. (6:i;»:i;
i»:io.) It is not here stated whether
they immediately sent their gifts, or
waited until they heard that the famine
had actually begun. The latter view
is the most probable, for Agabus did
not specify when the famine would
reach Judea, and from the next chap
ter it would appear that the offerings
were sent to Jerusalem in the last year
of Herod, A. D. 44. Scarcity may have
been felt early in the year through the

failure of crops; and the delegation
with their contributions would then
naturally come later, after the martyr
dom of James, and the miraculous
deliverance of Peter, (ia : 25.) Every
man — every one. The first element
in Christian giving. Each one gave
freely. According to his ability —
according as he was prospered. The
second element in Christian benevo
lence. The contributions were entirely
voluntary, and each one for himself
determined conscientiously his own
share. The principle acted upon was
that afterward practiced and inculcated
by Paul. (l Cor. 16:2; 2 Cor. 8:12.) UntO
the brethren — another designation of
Christians used frequently in the Acts.
(9 : 30 ; 17 : io i 2s : 14, 15.) A fitting appella
tion here. It was fitting that the more
prosperous should thus help their suf
fering brethren. In Judea — not only
at Jerusalem, but in places outside,
since the famine was general. Antioch
was a wealthy commercial city, and it
is implied that the disciples were in a
prosperous condition. In Jerusalem
the Sadducean and Pharisaic parties
formed the wealthy and prosperous
classes. The Christians of Jerusalem
and Judea had given largely in the
community of goods, and had suffered
by persecution, and originally may
have been gathered largely from the
humbler classes. The Christians at
Antioch showed, not only a brotherly
feeling, but also a sense of filial obliga
tion to the mother church at Jerusalem.
This benevolent home work was pre
paring the Antioch church for her later
foreign missionary work.
30. Which also they did — they
executed their determination at the
proper and needed time, by the
hands, through the agency of Bar
nabas and Saul. This shows how
highly these two men were regarded by
the church at Antioch. How fitting
that the "son of consolation " (4:36)
should return with gifts ; and that Saul
should thus minister to those whom, by

186

THE ACTS.

[Ch. XI.

persecution, he had helped to impover
ish. Sent it to the elders — who
could forward the supplies to the dea
cons and brethren in different places
for distribution, as necessity required.
This is the first mention of elders
connected with the churches. While
the origin of deacons can be traced to
the choosing of the Seven («:if.), no
account is given of the origin of elders.
Some suppose that by elders here are
meant honorable and elderly men, in
cluding the officials or deacons of the
churches in Judea, and that out of
those, as circumstances required, grew
the office of elder in distinction from
that of deacon. Others regard the
church at Jerusalem as modeled after
the Jewish synagogue. To this it may
be objected : (1) That the model is not
exact. There was nothing in the syna
gogue to correspond exactly with dea-.
cons : and the " Chief of the syna
gogue " has no corresponding office in
the church, mentioned in the New Tes
tament. {2) The apostles, being in
spired men, to whom was entrusted the
organization of the early church, would
not be likely to confine themselves to
the Jewish synagogue as a model.
Without doubt the synagogue exerted
an influence. AVhen the office of elder
first arose in the church, it being simi
lar in the main to that in the syna
gogue, it was natural that the accus
tomed term for such an office should be
used. The terms elder, or presbyter ;
and bishop, overseer or pastor, are used
interchangeably in the New Testament.
Thus Paul designates the elders of
Ephesus overseers or bishops. (20 : 17,
28.) In giving charge to Titus concern
ing the ordination of this class, he calls
them interchangeably elders and bish
ops. (Titu» 1 : 5-7.) And Peter exhorts
elders to act as bishops or pastors of
the flock. (1 Peter 5 : 1-3.) The qualifica
tions required of them were Identical.
(1 Tim. s.i-7; Titus i : 5.) Ordination,
which Episcopacy claims as the pre
rogative of a third and higher class of
church officer, the post-apostolic bish
op, was conferred by elders ; for Timo
thy was ordained by the presbytery, or
eldership. (1 Tim. 4 : 14.) The term elder
was used more generally by Jewish
Christians, and pointed to the dignity

and authority of the office ; while Gen
tile believers employed oftener the term
bishop or overseer, indicating rather the
character of the work. But however
styled, they were entrusted with the
oversight and guidance of the flock,
which are plainly the work of the pas
tor. See fuller discussions on 14 : 23 ;
20 : 17.
This visit of Saul to Jerusalem was
the second after his conversion. In his
Epistle to the Galatians he omits this,
and- speaks only of the first and third
journeys to Jerusalem. (e>ti:it;i:i.J
But Paul's object did not there require
him to mention all his journey. " In
the first chapter there he would prove
that as an apostle he was independent
of all human authority ; and in the
second chapter, that the other apostles
had conceded to him that independ
ence. He had no occasion, therefore,
to recapitulate his entire history."
(Hackett.) There is thus no contra
diction between Luke and Paul. At
the same time we see reasons for its
omission : It was not necessary to speak
of it. Besides, the mention of this
visit would have been extraneous, and
really weakening to his subject. In
this Barnabas is rather the leader, but
in his first and third visits Paul's
apostolic character is recognized, (i : 30;
2 : 21 ; 15: 2; Gal. 2 : 7.)
Cheonological Note. Paul was
converted in the latter part of the
reign of the Emperor Tiberius, who
died early in A. D. 37. In the year 36,
Pontius Pilate was dismissed by Vitel-
lius, the Legate or Governor of Syria,
and Marcellus was sent to be Procura
tor in his stead. The same year Caia
phas was deposed by Boman authority,
and succeeded by Jonathan. The year
after Marcellus made way for llarul-
lus ; and Theophilus was made high
priest in place of his brother Jonathan.
Caligula succeeded Tiberius as Em
peror, A. D. 37 ; Vitellius was recalled
from Syria, and Petroneus took his
place at Antioch. But during the year
37, it appears that Aretas, king of Ara
bia, got possession of Damascus and
held it for a year or more. (2 Cor. 11 : 32.)
In A. D. 39 and 40, Caligula attempted
to force the Jews to worship him as
God, and commanded his statue to-be

Ch. XI.]

THE ACTS.

187

placed in the temple at Jerusalem.
The feeling of horror aroused by this
among the Jews doubtless turned their
minds from the growing communities
of Christians throughout Palestine,
and contributed to the rest they en
joyed. But the murder of Caligula,
January 24th, a. D. 41, put a stop to
his infamous plans. He was succeeded
by Claudius, Vibuis Marsus is made
Governor of Syria at Antioch; and
Herod Agrippa I. rules over the whole
territory which had been governed by
his grandfather, Herod the Great. (See
on 12:1.) In A. D. 44, Herod dies, and
Cuspius Fadus succeeds him as Procur
ator of Judea. It was about this time
that Barnabas and Saul visited Jeru
salem with their contributions. (12 :
24, 25.) Practical Remarks.
1. Peter recognized the authority of the
local church, and the right, not only of the
apostles, hut also of other brethren, to ques
tion his conduct He certainly claimed no
papal authority (Ver. 1-4; 15 : 4; 1 Peter
5:1) -2 The apostles and early Christians had
many things to learn. So now, though rev
elation is complete, the Spirit may guide us
from time to time to the better understand
ing of the truth. (Ver. 1-4 ; John 16 : 12, 13.)
3. The way to meet and disarm prejudice
is by a calm and simple statement of facts.
(Ver. 4; 26: 24-26.)
4. The servant of Christ should not re
fuse to explain kindly and frankly to his
brethren any conduct or principle, which
may seem to them to be erroneous, and such
explanation should be received and con
sidered in a similar spirit (Ver. 4-17 ; 1
Cor. 10:32,33; 11:16.)
5. Peter gives a beautiful example of hu
mility both at Caesarea and Jerusalem. (Ver.
4-17 ; 1 Peter 3 : 15, 16.)
6. We should seek and highly esteem the
approval of brethren of good judgment and
acknowledged integrity. (Ver. 12; 1 Cor.
16 : 3.)
7. We should prayerfully seek and follow
the guidance of the Spirit and providence in
our work. (Ver. 12; 1 Peter 4: 6.)
8. God has appointed the preaching of
th*» gospel as a means unto salvation. (Ver.
14 ; Rom. 10 : 14 ; 1 Cor 1 : 18.)

9. The presence and enjoyment of the
Holy Spirit is an evidence of a new life.
(Ver. 15-17 : 1 Cor. 3 : 16.)
10. As the newly born believer is to receive
water baptism so the newly born church re
ceived the baptism in the Spirit. (Ver. 16 ;
3:4; 10:44-46.)
11. It is our privilege to enjoy the blessing
resulting from ihe Spirit baptism of the
early church. (Ver. 15, 16; Kom. 8:9-11;
John 14 : 16.)
li. If any one gives evidence of accept
ance with God he is a proper subject of bap
tism. (Ver. 2 : 41 ; Matt 3 : 8.)
13. Our theories should he subordinate to
the teachings of God's word, Spirit, aud
provideuce. (Ver. 18 ; 1 Cor. 2 : 12, 13.)
14. Nothing is of more importance, or the
cause of greater gratitude, than the receiv
ing of the word of Gud. (Ver. 1, 18.)
15. Any other repentance than tbat which
is unto life ia worthless. (Ver. 18; 2 Cor.
7 : 10.)
16. Persecution, so far from taking away
Christian courage, rather develops it. (Ver.
19 ; 2 Cor. 4 : 8-10.)
17. " God's dispensations can only be read
in the light of after developments " (Dr.
Schaff.) The martyrdom of Stephen and
the persecution that followed resulted in
multiplying churches, and in the formation
of second a centre of early Christianity at
Antioch. (Ver. 19-21 ; Phil. 1 : 12-14.)
18. The power of God must attend the
preaching of the gospel to make it success
ful. (Ver. 21 ; 1 Cor. 3 : 7, 8 ; 1 Thess. 1 : 5.)
19. Great care should be taken in sending
the right persons into mission fields. (Ver.
22-24 ; Phil. 2 : 20-22.)
20. We should rnjoice when many are
added to the Lord, even though the men and
measures accord not exactly with our views.
(Ver. 23; Phil 1:18.)
21. The Christian from the very beginning
of his spiritual life should be fully de
termined, steadfast, and devoted to the
Lord. (Ver. 23 ; 1 Cor. 15 : 58 )
22. Barnabas alone in tbe New Testament
is styled "a good man." Gospel workers
should be full of the Spirit, full of faith in
God and his message. (Ver. 24 ; 2 Tim. 2 : 1-
3, 15, 22-2S.)
23. Good men must be sought after, who
are fitted for and called to God's work. (Ver.
24; 2 Cor. 2 : 12, 13 ; 7:6.)

188

THE ACTS.

[Ch. XII.

24. Preachers of the gospel when laboiing
together should make the glory of God and
his cause uppermost. (Ver. 26 ; 1 Cor. 2:2;
3:9,21.) 25. The noblest name that we can bear on
earth is thai of Christian. May we indeed
share in Christ's anointing (lJohn2:20),
and at last the greater honor of receiving
his " new name ! " ("Ver. 26 ; Rev. 3 : 12.)
26. Like miracles and the gift of tongues,
the gift of prophecy was a becoming attend
ant and evidence of the New Dispensation.
(Ver. 27, 28 ; 13 : 1 ; 1 Cor. 12 : 28.)
27. The relief sent from the Christians at
Antioch to their sufferiag brethren in Judea
is one of the most beautiful incidents of the
apostolic age. (Ver. 29, 30.)
28. True faith shows itself in works of
love. (Ver. 29, 30; Gal. 5 : 6.)
29. Let us learn the duty, the Spirit, and
the principle of Christian beneficence. (Vtr.
29, 30 ; 1 Cor 16 : 1, 2 )
30. Great care should be taken in selecting
trustwurthy and experienced men iu man
aging and distributing our beneficence.
(Ver. 30 ; 6 : 3.)
Ch. 12 : This chapter closes the first
genera] division of the Acts, the ac
count of the Jerusalem church, and the
missionary operations of which it was
the centre. About the time of sending
the contributions from Antioch to the
brethren in Judea, a new persecution
arose under Herod Agrippa I. The
Apostle James is slain ; Peter is im
prisoned, but is delivered by an angel.
Then follow Herod's negotiations with
the Tyrians and Sidonians, his impious
vanity, and his loathsome death by the
hand of an angel; after which the
mother church disappears from the in
spired history, increasing and pros
perous. 1-19. The Second Persecution
at Jerusalem. Death op James,
and Miraculous Deliverance of
Peter; a. d. 44. The disciples had
enjoyed peace, and rest from persecu
tion for five or six years. (9 : si.) Ca
ligula's infamous conduct toward the
Jews doubtless contributed to this.
(See note at end of ch. 11.)
1 . This chapter is closely connected
with the preceding by the words, And
about that time. Having mentioned

the mission of Barnabas and Saul to
Jerusalem, Luke proceeds to describe
the condition of the church there at
that time. From ver. 25 it is evident
that some of the events related in ver.
1-24 occurred during this visit. Some
suppose that they arrived at Jerusalem
at the Passover, after the martyrdom
of James, and before the deliverance
of Peter. But there is no evidence
that they came at once to Jerusalem.
(u : 29.) The first part of April was
probably too early for the famine to be
felt much. Their coming to Jerusalem
was more likely after Herod bad re
moved to Caesarea. (ver. 19.) The feast
of Pentecost was the most highly prized
of any of the Jewish feasts by the early
Christians; and Barnabas and Saul
would be more likely to come to that,
than to the Passover. The feast of the
Tabernacles, occurring after Herod's
death, would seem to be too late for
their arrival. We may therefore place
their coming into Judea, sometime be
tween the Passover and Herod's death,
that is, between April 1st and the first
of August. Herod the king.
Agrippa I., the grandson of Herod the
Great, the great grandson of Hyreanus
the high priest, and father of Agrippa
II. mentioned in chapters 25 and 26.
After the murder of his father Aristo
bulus, he was sent to Eome to be edu
cated, and was the companion of the
princes, Caligula and Claudius. He
fell into disgrace with the Emperor
Tiberius, and was imprisoned toward
the end of his reign, but was released
by Caligula on his accession (a. d. 37),
and made king of the tetrarchies of
Philip and Lysanias. Subsequently
the tetrarchy of Herod Antipas (Gali
lee and Persea) was added to his domin
ions. In A. D. 41 Claudius extended
his kingdom over Judea and Samaria,
so that his entire dominions equalled
that of his grandfather. His revenues,
according to Josephus, were large, esti
mated as equal to two millions of dol
lars. He was an observer of the law,
and adopted a policy to win the favor
of the Jews. At the same time he was
luxurious in his tastes, and delighted
in theatres, games, and gladiatorial
shows. He was crafty, selfish, extrava
gant, vainglorious, and licentious. His

Ch. XII.]

THE ACTS.

189

Renewed persecution at Jerusalem. Death of
James; miraculous deliverance of Peter.
12. NOW about that time Herod the king
stretched forth his hands to vex ccrtaiu

2 of the church. And he killed James n the
brother of John with the sword.
3 And because he savv °it pleased the Jews,
he proceeded further to take Peter also.
(Then were Pthe days of unleavened

» Matt. 10 : 2. ° ch. 24 ; 27 ; 25 : 9. P Exod. 14-20; 23 : 15.

two-sided character appears in this
narrative : His readiness to conciliate
the Jews by persecuting Christians, and
to accept the proifered deification of
himsclt by the heathen multitude.
After his death Palestine was again
reduced to a Roman province ; and
never again were the rulers in Jerusa
lem able to organize a general persecu
tion against the Christians. To vex —
to maltreat, persecute certain of the
church at Jerusalem. He was anxious
to please the Jews. (v<m-. 3.) This ac
cords with Josephus (Antiq. xix. 7 : 3).
" He took denght in giving, and re
joiced in living with good reputation.
He was not at all like that Herod, who
reigned before him ; for that Herod was
ill-natured . . . and every one per
ceived that he was more friendly to the
Greeks than to the Jews." But Agrippa
" loved to live continually at Jerusalem,
and was exactly careful in the obser
vance of the laws of his country. He
therefore kept himself entirely pure ;
nor did any day pass over his head
without its appointed sacrifice."
'i. James the brother of John —
sons of Zebedee. (Mow. * : 21 ; -a-.-K-rs.)
They are always mentioned together in
the gospels ; and with Peter formed the
the three favorite disciples, who were
permitted to witness the raising of the
daughter of Jairus (Mart 5 : 37), the Trans
figuration (Matt. 17:1) and the agony in
Gethsemane. (s-att. 26 :37.) This James
must not be confounded with James,
the Lord's brother. (Ver. 17.) He was
the first of the apostles to drink the
cup that Christ drank and to undergo
his baptism of sufferings ; and John
appears to have survived all the rest.
The fact that James was chosen as the
first victim of this persecution indicates
that he was indeed " a son of thunder "
(Murk :i:n) and a prominent leader in
the church at Jerusalem. It seems to
have been the design of Herod to
destroy the leaders, believing that their
followers would be disorganized and

scattered. With the sword — behead
ing him. This was regarded as a dis
graceful mode of punishment among
the Jews. Herod had the power of
life and death since he ruled under the
authority of the Romans. It has been
often noticed how briefly Luke describes
the death of James in contrast with that
of Stephen. (7:55-60.) This has been
variously explained ; but the reasons
do not appear. It would seem that
James met his end calmly and silently ;
but it was not the will of the Spirit
that the account of it should be handed
down to God's people. The traditions
regarding the event are worthless.
Paley has noted the accuracy of Luke
in the words, " Herod the king," tliere
being no time for thirty years before or
afterward, when there was a king at
Jerusalem, except the last three years
of Herod's life. Agrippa II. (25: 13) did
not reign over Judea.
3. When he saw that it pleased
the Jews. By this we get a glimpse
of Herod's character. He was crafty,
and acted from State policy. That it
was not from his conscientious regard
for the law, is evident from his readiness
soon after to receive divine honors.
(ver. 23.) The Jews here include not
the rulers only, but the people gener
ally (ver. 11.), "people of the Jews."
This indicates the popular feeling at
that time. A great change had taken
place in this respect since the days suc
ceeding Pentecost (2:«), and the great
revivals that followed. (5:13,28,42.) The
church had been scattered and weak
ened through persecution, so that its
following in Jerusalem was small in
comparison to the population. He
proceeded further to take. Liter
ally, He added, he went on to seize Peter-
also. This is in imitation of a Hebrew
idiom, which has led some to suppose
that the account was written originally
in Hebrew. Luke may have received
such an account from Peter himself.
The days of unleavened bread—

190

THE ACTS.

[Ch. XII.

4 bread.) And when he had apprehended
him, he put him in prison, and delivered
him to four qitarternions of soldiers to
keep him; t intending after Easter to
5 bring him forth to tlie people. Peter
therefore was kept in prison : but rprayei
q Pruv. 19 : 21 ; 27 : 1 ; Lam. 3 : 37 ; Matt. 26 : 5.
Cor. 1 : 11 ; Eph. 6 : 18 ; 1 Thess. 5 : 17.

was 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

' ver. 12 ; Matt. 18 : 19 ; 1 Cor. 12 : 26 ;
" Ps. 4 : S ; Isa. 26 : 3, 4 ; Heb. 13 : 6.

2

the festival week of the Passover, during
which time no leaven was allowed in
Jewish houses. (Malt. 14 : 1, IB ; Deut. 16 : 3, 8.)
This festival began on the fourteenth
dayofNisan, and in A. D. 44 corres
ponded with the first week of April.
4. When he had, etc. — whom hav
ing also arrested. Herod takes every
precaution to secure and hold fast his
victim. Peter had been delivered once
before (5:23) ; Herod now intends to
make it sure. He not only confined
him in prison, but also put him in
charge of four quarternions of sol
diers, four squads consisting of four
each, making sixteen soldiers in all.
According to the Roman custom the
night was divided into four watches,
and each quarternion took one watch.
Two armed men in the prison, and two
before the gate, to keep, guard, one
unarmed prisoner. Intending after
Easter — after the Passover, the last
day of the festival. There is no refer
ence here to any services of the church.
Indeed, Easter, as an ecclesiastical
church service, was then unknown.
The stricter Jews, according to the
Talmud, held it unlawful and a pro
fanation to put a person to death dur
ing the solemn feasts ; and Herod
wished to be regarded as a strict ob
server Of the law. (See John 18 : 28.) TO
bring him forth or up to the peo
ple — for trial and execution, in their
presence as spectators. (John 19 : 13.) The
prison is conceived of as in a lower
place. Herod intends not to amuse
the people (Judi. ib : 25), but rather to
display his zeal for Judaism and the
law. (2 Kings 10 : 16.)
5. Was kept. A contrast ishere pre
sented. While Peter was carefully kept,
the church was earnestly praying.
Without ceasing— rather, earnestly.
Some manuscripts have the adjective
earnest, others the adverb earnestly.
The greater weight of critical evidence
is with the latter. It implies intensity,

and hence persistency of supplication.
It is used of our Lord's praying in
Gethsemane (Luke 22 :«), and by Peter
of brotherly love, "fervently." (1 Peter
1:22.) The fact here mentioned sug
gests, that what followed in the deliver
ance of Peter was in answer to prayer.
For him, or concerning him. That he
might be delivered from prison or from
the hand of Herod, or if that was not
the will of the Lord, that divine grace
might sustain him. He had been once
delivered from prison (5:19), and this
fact would encourage them to hope for
a like deliverance. But as such help
did not come; and the night before the
trial had arrived, they appear to have
concluded (ver. 15, 16) that Peter would
probably follow James in martyrdom.
" Why had they not also prayed for
James ? Because he had been speedily
slain." (Bengel.)
C. The same night — before the
day fixed for his execution. Peter
was sleeping between two sol
diers, bound with two chains.
According to the Roman custom a
chain was fastened to the left wrist of
the soldier, and to the right wrist of
the prisoner. Sometimes, as in this
case, for the greater security of an im
portant prisoner, two soldiers were
chained to him one on each side of
him. Compare Paul bound with two
chains. (21 : 33.) If these belonged to
one of the quarternions of soldieis,
then it must have been the last watcli
of the night, between three and six
o'clock, when the angel entered the
prison. For Peter was not missed till
morning (ver. is), showing that no
change of guards had taken place after
his deliverance. And the keepers
before the door kept the prison.
According to one view, two at the
doors of the prison formed the first
and second guards (ver. 10), the two
chained to the prisoner made up the
four. According to another view, two

Ok. XIT.]

THE ACTS.

101

7 the door kept the prison. And, behold,
'the angel of the Lord came upon him,
andua light shined in tbe prison: and
he smote Peter on the side, and raised
him up, saying, Arise up quickly. And
8 his chains fell oflf from his hands. And
the angel said unto him, v Gird thystlf,
and bind on thy sandals. And so he did.

9 And he saith unto him, Cast thy garment
about thte, and follow me. And _»e went
out, and followed him; and *wist not
that it was true which was done by the
angel ; but thought j he saw a vision.
10 \\ hen they were past the first and the
second ward, they came unto the iron
gate that leadeth unto the city ; * which

'ch. 5 ; 10; Pb. 34 : 7.

" Luke 2 : 9 ; 24 : 4.
17 ; 11 : 5.

v Luke 12 : 35.
' ch. 16 : 26.

* Ps. 126 : 1. J ch. 10 : 3,

at one station, and two at another were
guarding the prison, while the two
chained to Peter were with him for the
night. (See on ver. 10.)
7. Behold the angel, rather, an
angel of the Lord. (Sc- cms :i9.) The
same language is used here as in Luke
2 : 9, where an angel is described as
appearing to the shepherds at our
Saviour's birth. This is an instructive
chapter on angels, (ver. is, 23.) On an
gels in their relation to God's people,
see Gen. 19 : 1 ; 1 Kings 19 : 5-7 ; 2
Kings 6 : 17 ; Ps. 91 : 11, 12 ; Dan. 3 :
25, 27 ; 6 : 22 ; 9 : 21 ; Acts 10 : 3 ; 27 :
23. A light shined in the prison
— in the chamber or cell, in which
Peter was sleeping. Not the same word
as that translated prison above. And
smote him, with considerable force
on his side, in order to rouse him
from sleep. And raised him up,
awaking him. " This and the direction
to gird himself, in the next verse,
was to arouse Peter, to convince him
that it was not a dream, and to leave
in his recollection a testimony of the
reality of the angelic appearance. So
Christ bade his disciples to touch him,
to satisfy themselves that he was really
in bodily presence with them. (Luke 21:
39; John 20: 20, 27.) " (ABBOTT.) Peter,
sleeping in expectation of witnessing
for his Lord when the day dawned,
would naturally mistake the angel's
voice for the summons to execution.
No wonder, as matters proceeded that it
seemed to him like a dream.
8. The angel had commanded him to
arise quickly (ver. 7) ; but now to dress
himself freely and deliberately, attend
ing to each particular. "Hesitation
in arising would have argued unbeliev
ing doubts; undue haste in departure,
unbelieving fears." (Alexander.)
Gird thyself— tighten the girdle of
the tunic, which he had unloosed for

sleeping. Bind on — strap on the
sandal, soles of wood or leather under
neath the feet, which he had laid aside
before he slept. Cast thy garment
about thee — thy outer garment, a
kind of shawl used as a cloak by day
and a covering by night. He would
need this as a protection against the
chilly air of an early spring morning.
Thus freed from chains and all
-equipped, he was to follow the angel,
leaving no article of attire behind.
9. Wist not. Wist is an old En
glish word meaning knew. His libera
tion was so sudden, unexpected, and
miraculous, that he was in a maze and
bewildered. His sudden awakening
from sleep naturally helped toward this
result. It seemed to him more like a
dream than a reality. He really
thought he saw a vision — such as
he had seen at Joppa. (10 : ", 12 ; »ce on
ver. 11.) This report of his thoughts
must have come from himself.
10. When they were past the
first, etc. More exactly, and having
passed through the first and the second
watch. Dr. Hackett remarks that " hav
ing passed through " suggests a plural
sense of watch and must he said loosely,
if applied to a single person. Accord
ing to this view they pass through or
between the two soldiers stationed at
Peter's door and then through the other
two stationed at the gate which led
into the city. (See on ver. b.) But ac
cording to the more common view they
passed by one guard, or soldier, at the
door of Peter's cell, and another at tlie
outer gate of the prison. The iron
gate that leadeth unto the city.
Nothing can, with certainty, be inferred
in regard to the position of the
prison ; for the iron cate may have led
from the inside of the prison, and not
necessarily from without the walls of
the city. " De Wette, after Light-

192

THE ACTS.

[Ch. XII.

opened to them of his own accord : and
they went out, aud passed on through
one street ; and forthwith the angel ue-
parted from him.
11 And when Peter was come to himself,
he said, Now I know of a surety, that

a the Lord hath sent his angel, and ° hath
delivered me out of the hand of Herod,
0 and from alt tbe expectation of the
12 people of the Jev.s. And when he had
considered the thing, he came to the house
of Mary the mother of d John, whose sur-

• Ps. 34 : 7; Dan. 3 : 28 ; 6 : 22; Heb. 1 : 14. » Ps. 33 : IK, 19; 41 : 2; 97 : 10; 2 Cor. 1 : 10 • 2
Peter 2:9. ° ver. 3. « ver. 25 ; ch. 15 ; 37 ; Uol. 4 : 10 ; 2 Tim. 4 : 11.

foot, Walch and others, thinks that the
prison was a tower between tlie two
walls of the city, and that this was the
outer gate of the tower." (Hackett.)
In Bible Lands, p. 450, Dr. Van
Lennep thus describes the gates of an
eastern city : " They are large, massive
and two-leaved, built of heavy timber,
Elated with iron. A strong iron bar,
ooked at one end, hangs from a heavy
ring of the same metal, made fast in a
strong post built into the wall behind
each fold of the gate. When the gate
is closed, the hooks are set into other
iron rings on the back of its folds, en
abling the gate to resist a very heavy
pressure from without. The lock is
massive ; nd of wrought iron, and the
long-handled, ponderous key is carried
by the keeper of the gate in his belt, or
hung from a nail in his little room close
by." That the gate opened of its own
accord, without any visible cause,
added to the wonder of the miracle.
When they had passed on through
one street and were about to enter
another the angel disappeared as
quickly as he had appeared to him,
and as silently as he had conducted
him into this freedom.
11. When Peter was come to
himself. Conscious where he was and
that he had passed through an actual
experience. Before this he had been
in a dreamy state, exercising his will
under the leadership of the angel,
rather than independently. Now I
know of a surety. As he stands
alone in the city and notes the sur
roundings and sees that he is actually
there and no longer in prison or chains,
he is convinced of the reality of his de
liverance, through the interposition of
an angel sent forth from heaven. He
views his deliverance as twofold:
From the hand of Herod, who,
having the civil authority and power,
intended to kill him ; and from all
the expectation of the people of

the Jews, who, notwithstanding all
the miracles he had done among them,
were building high hopes upon his de
struction, and the consequent disaster
to Christians. The first persecution
had greatly scattered and weakened
the church ; the second one might de
stroy it. But the time had not yet
come for Peter to die (John 21 : is, 19), and
Christianity was to live notwithstand
ing all its foes. (Matt. 16: 1^.) nationalis
tic interpreters have done their best to
explain away the supernatural in this
account. But the simplicity and fresh
ness of the narrative commend it to
the reader as honest and accurate.
There is no attempt to overdo, but
rather to state circumstances exactly
as they were. " The event is indeed
most graphically described, and ex
hibits no features that can embarrass
any one who believes in the interposi
tion of the living God in the real world,
and who admits the actual existence
and operations of the angels." (Lech-
lek in Lange.)
12. When he had considered
the thing, or better, And becoming
fully conscious of it, of the state of the
case, and the actual circumstances.
This accords better with the use of the
word in 14 : 6 ; 5:2; 1 Cor. 4 : 4.
Luke implies in the narrative that
Peter acted with deliberation ; and so,
doubtless, he now gave some thought
as to what had occurred and what he
should do. Mary, the mother of
John, etc. She is mentioned only
here. She was aunt of Barnabas. (Coi.
4:10.) It is said that Peter came to
her house, which would seem to imply
that it was not from design, but that it
was in the way that he was going. Her
house was one" of the meeting places for
worship. Tradition fixes its site on the
upper slope of Zion, and affirms that it
was saved from the destruction of Jer
usalem, a. d. 70, and was used as a
church in the fourth century. She is

Ch. XII.]

THE ACTS.

193

name was Mark ; where many were gath-
13 ered together • praying. And as Feter
knocked at the door of the gate, a damsel
14 came to hearken, named Kuoda. And
when she knew Feter's voice, she opened

not the gate for gladness, but ran in and
told how Peter stood before tbe gate.
15 And they said unto her, i bou art mad.
But she constantly anirmed that ic was
even so. Then said they, f It is his angel.

« ver. 5; Isa. 63 : 24; 1 John 6 : 14, 15. t jlaU. 14 : 26 ; 18 : 10 ; Mark 0 : 49.

distinguished from other Marys by
being styled the mother of John ; and
it was the custom, as it still is among
the Arabs, to call a father or mother
after their son, especially after the
eldest son. Thus Zeruiah is called
Joab's mother. (2Sam. 17:25; joi_n2: 1.)
John, whose surname was Mark
— the former being his Hebrew name
(13 : 5, 13), and the latter his Latin name.
(15 : 39.) He was converted through the
instrumentality of Peter (1 eter5:i:i),
and was a cousin of Barnabas. (Coi. 4:
10.) He was doubtless the writer of
Mark's gospel, which was regarded by
early Christians as the gospel of Peter,
Mark simply writing under the direc
tion of Peter. Where many were
gathered together praying— for
Peter, (ver. 5.) That they were still at
prayer showed their perseverance and
importunity. It was more convenient
to hold their assemblies at night, and
perhaps there was greater safety. (John
20:19.) "These nocturnal assemblies
of Curistians for prayer were continued
in many places in more quiet times,
partly owing to the solemnity which
belongs to the hours of the night, partly
owing to the deep-rooted persuasion
that the Lord would come again during
the night." (Howson and Spence.)
13. At the door of the gate —
the wicket or small door in the large
heavy gate. The house seems toliavebeen
of some size, and was built after the
usual plan of Jewish houses, around an
open court yard. A damsel or maid
servant named Rhoda, or Rose, for so
the name means. It was not uncom
mon for the Jews to give their daugh
ters the names of plants and flowers.
Thus Hadassah (Esther) means a myr
tle; Susannah, a lily; and Tamer, a
palm. To hearken — to listen, who is
there ; hence the word was used of an
swering a knock or a call at the door,
and so the Revised Version translates,
" a maid came to answer," and ask his
name. N

14. When she knew Peter's
voice. Peter not only knocked but
called for entrance. He had doubtless
been a frequent guest at the house of
Mary ; and the maid had doubtless often
heard him talk and pray . She opened
not the gate for gladness — she was
probably a Christian girl, and had
shared the interest and anxiety of the
disciples, and now wished them to be
partakers of her joy. We see how
Peter was loved by all classes. His
sympathy for servants, and his appre
ciation of their trials may be learned
from 1 Peter 2 : 18-20. Told how,
that Peter stood, etc. Note her
simple faith, while all others are doubt
ing. 15. Thou art mad — you a-e not
in your right mind. (20:21; joimio: 20.)
Constantly, confidently, affirmed.
No words of theirs could shake her be
lief that Peter was really at the door.
It is his angel — his guardian angel;
for this accorded with the Jewish be
lief. It seems that these believers
thought that Peter had just been put to
death, and that his angel was present
at the door, assuming his voice. Some
would translate messenger; but the
word is rarely used in this sense in the
New Testament (Harm: 2); and if so
used here it would have been said, a
messenger from him, rather than his
messenger. Neither can we render the
words, his ghost, or spirit, for the word
angel is never used in that sense in the
New Testament. Luke simply narrates
what these brethren thought, but ex
presses no opinion upon the doctrine,
neither affirming nor denying. Daniel
and Zechariah speak of the angel of a
particular country or nation, as of Per
sia, of Greece, or of the Jews. (D:m. 10 :
13, 20, 21; zech. 5: 5, 8.) The Jews applied
the idea of guardian angel to individu
als, as is illustrated in the story of
Tobit. The Christian Fathers also held
to guardian angels. But while the
Scriptures are not against such a

194

THE ACTS.

[Ch. XII.

16 But Peter continued knocking: and when
they had opened tlie door, and saw bim,
17 they were astonished. But he, s beckon
ing unto them with tbe hand to hold
their peace, declared unto them how h the

Lord had brought him out of the prison.
And he said, Go shew these things unto
Manus, and to the brethren. And he
departed, and went into another place.

8 ch. 13 : 16 ; 19 : 33 ; 21 : 10. >> Ps. 102 : 19, 20.

* ch. 15 : 13 ; James 1 : 1.

doctrine, they fail to prove it. Angels
have much to do as ministering spirits
in reference to our salvation (Heb. i : n) ;
in protecting us from danger (Ps. 91 : ii ;
jiMt. 4:0), in being present at our wor
ship (i Cor. n : io), and at last in separat
ing the righteous from the wicked. (Matt.
24:31.) Our Lord's words (MntL.i8.io),
" 1 say unto you, that in heaven their
angels do always behold the face of my
Father who is in heaven," has been
thought to teach that each individual
has his angel ; but the passage only
teaches the general fact that believers
as a class, and not necessarily as indi
viduals, have angels as attendants and
guardians. (See note on Matt. 18 : 10.)
16. When they had opened the
door — indicating that the company, or
or at least several of them, had become
so interested in the matter as to go to
the gate, and open it. They were
astonished. If they were praying
for his deliverance, then their faith was
weak. At least they were not expect
ing it in this way, and now. (See on
ver. 5.)
17. Beckoning unto them with
the hand — rapidly shaking or waving
tlie hand with a downward movement.
In the New Testament this verb is only
found in the Acts, and is always used
of a gesture to secure attention. (13 : is ;
21 : 40; 19 : 33.) The brethren were boister
ous with joy, congratulations, and
questions. Peter wished silence, in
order to be heard. The narrative in
this verse indicates haste. Perhaps
without entering into the room where
they were gathered, perhaps in the
porch whither the company had mostly
come, Peter makes known his deliver
ance, the command of the angel, and
then retires. Declared unto them —
ascribing his deliverance to the Lord
Jesus Christ, through the angel. Shew,
tell these things unto James, yet
not to him alone, but also to the
brethren — to the pastor and church at
Jerusalem. None of the apostles

appear to have been there. This James
could not have been the son of Zebedee.
who had been slain by Herod (ver. 2),
nor does he appear to be the son of
Alpheus, but rather the Lord's brother
(Gai. 1 : 10), who was a leader in the
church at Jerusalem, and its pastor
after the death of James, perhaps from
this time when Peter thus reported to
llim, and them. (15:13; 21 : IS; Gal. 2:9, 12.)
He was a real brother of our Lord
(Mark 6 : 3, on which see note, also 1 :
14; 1 Cor. 9 : 5), and seems not to have
believed on Christ until after the resur
rection, when Jesus appeared to him.
(John 7 : 5 ; 1 Cor. 15:5.) His close Tclatioil
to Christ, his conservative Jewith views
and bis observance of the law, made
him a fit man for the foremost place in
the church at Jerusalem. His Epistle
resembles the addresses of John the
Baptist, and the Sermon on the Mount.
He contrasts the gospel with the Law of
Moses, calling it " the perfect law of
liberty" (James 1:25), raising it thus
above the imperfect law of bondage.
In after times he was called " the Just "
with reference to his conservative Jew
ish views. " The mission of James was
evidently to stand in the breach be
tween the synagogue and the church,
and to lead the disciples of Moses
gently to Christ. He was the only man
that could do it in that critical time of
approaching judgment of the holy city.
As long as there was any hope of a con
version of the Jews as a nation, he
prayed for it and made the transition as
easy as possible. When the hope van
ished his mission was fulfilled." (Dr.
Schaff, Church History, Vol. I, p. 2C7.)
According to Josephus he was put to
death by stoning, at the irrigation of
Ananus the high priest, of the sect of
the Sadducees, A. D. 63, between the
procuratorship of Festus (2° : 1) and that
of Albinus. This caused great indig
nation among the Pharisees and re
sulted in the deposing of Ai-amis.
(Josephus, Antiq. xx. 9:1.) A later

Ch. XII.]

THE ACTS.

105

18 Now as soon as it was day, there was
no small stir among the soldiers, what
19 was become of Peter. And when Herod
had sought for him, and found him not, he

k examined the keepers, and commanded
that then should be put to death. And he
went down from Judaea to Ctesarea, and
there abode.

k ch. 4 : 9 ; Luke 23 : 14.

account of the death of James is not so
reliable. Went into another place. The
expression is indefinite, and may mean
that Peter went to some place ot safety
either in the city or out of it. To have
mentioned the place at the time of
Luke's writing, might have exposed
certain ones to danger. But it might
have been unknown to Luke; as it was
not the design of the Spirit that he
should narrate further Peter's personal
history. He probably left the city
then, or soon after, as vigorous efforts
would be made to capture and destroy
him. We find him again in the city
at the time of the council, about six
years later (ij .7), and a little later at
Antioch. (out. a : n-u.) He may also
have preached the gospel in Greece as
far as Corinth (i cor. t : 12), accompanied
by his wife. (tcor. 9:5.) He also
preached in the East, going as far as
Babylon. (1 Peters : 13.) Roman Catho
lic writers and some others suppose
that Peter went from Jerusalem at this
time to Rome, as an apostle to the cir
cumcision. But this is without histor
ical evidence. " It is entirely adverse
to this view that Paul makes no allu
sion to Peter in his Epistle to the
Romans, but writes with a tone of au
thority which his avowed policy, his
spirit of independence (2 Cor. 10:10),
would not have suffered him to employ
had it belonged more properly to some
other apostle to instruct and guide the
Roman church." (Hackett.) It is
not certain that Peter ever visited
Rome. It is related that he was cruci
fied with his head downward, at his
ow" request, feeling that he was un
worthy to die in the posture of his
Lord whom he had denied. Tradition
associates his martyrdom with that of
Paul, about A. D. 67. But see closing
note on 28 : 31.
18. As soon as it was day — be
tween five and six o'clock of an April
morning. Then Peter must have been
delivered after three o'clock, if the sol

diers to whom he was bound was
changed at tlie end of each watch. If
they were not changed then his deliv
erance may be assigned to about mid
night (io : 25), and more time could be
allowed for his visit at the house of
Mary and his departure to another
place ; and in the light of this verse
tlie latter seems the more plausible
view. (See on ver. c.) No small stir —
?io small commotion (19 : 2.3), excitement
bordering on consternation. The sol
diers were responsible for the prisoner,
and feared the vengeance of the king ;
for they were liable to suffer the pun
ishment which he was to receive.
What was become of Peter. They
could give no solution of his escape, or
of where he was, and no plausible
excuse for themselves.
19. The first thing Herod does upon
hearing of Peter's escape, is to make
diligent search for him, in tlie city and
in those places where he might be
found, but with no results. Then he
examined the keepers, the guards
— he subjected them to trial, ascertain
ing the probable time of Peter's escape,
and what soldiers were then in charge.
It is thus not necessary to suppose that
all the sixteen soldiers were put to
death, unless he thought all guilty of
conniving at Peter's escape. Com
manded that they shonld he put
to death — or led away to execution.
This was in accordance with Roman
law. It was doubtless evident that the
guard were asleep, a capital offence, in
Roman soldiers. (16:27; Matt. 2s : 14.) But
while the fierce anger of Herod was
appeased in the death of the soldiers,
his bitter disappointment in being un
able to meet the expectation of the
Jews was not satisfied. He had been
residing about three years at Jerusa
lem, but in chagrin he leaves Judea
and goes down to Ctr-sarea (eno),
which became his residence till his
death not long after. Josephus says
that he went thither for the purpose of
celebrating games in honor of the

196

THE ACTS.

[Ch. XII.

Death of Herod Agrippa.
20 AND Herod was highly displea /ith
them of Tyre and Sidon : but i they came

with one accord to him, and, having
made Biastus the king's chamberlain their
friend, de-ired peace; because "their

' Prov. 17 : 14 ; Eccl. 10 : 4. » 1 Kings 5 : 9-11 ; Ezra 3:7; Ezek. 27 : 2, 17.

Emperor, Claudius Caesar. (Josephus
Antiq. xix. 8, 2.) This is entirely con
sistent with Luke's account. Herod,
ashamed of his failure in reference to
Peter, was glad of a pretext to go to
Csesarea, and when there he was will
ing to remain.
20-25. Death of Herod Agrip
pa I. Barnabas and Saul return
to Antioch. (2 cor. 12:2.4.) The death
of Herod is one of the most important
chronological events recorded in the
Acts, because the time of its occur
rence can be fixed very accurately.
According to Josephus (Antiq. xix.
5, 1), Herod received of Claudius, on
his accession (January A. ,D. 41), the
addition of Judea and Samaria to his
kingdom ; and at the time of his
death he had completed three years
after this increase of power. This
fixes his death in A. D. 44, sometime
after the passover. Various conjectures
have been made regarding the festival
which Josephus says Herod went to
Csesarea to celebrate. (See on ver. 19.)
Some suppose it was in honor of the
Emperor's safe return from Britain,
which was early in A. D. 44 ; and as it
would take some little time for the
news to reach Jerusalem, such a cele
bration could have taken place early or
late in May, before or after the Pente
cost. Others think it in honor of the
birthday of Claudius, August first.
Wieseler shows that quite probably it
was the festival of the Quiuquennalia,
observed on the same day of the same
month in honor of Augustus, whose
name the month had received. This
settles at least the year of the martyr
dom of James, the deliverance of Peter,
and the return of Paul to Antioch
from his second visit to Jerusalem.
(Compare Harmonic Arrangement of
the Acts, note on jJ 24.)
20. Luke proceeds to show how
God defeated the purpose of Herod, he
dying ignominiously, while the church
continues to prosper. Highly dis
pleased, exasperated, exceedingly
hostile. The original might mean that

Herod was engaged in actual hostil
ities. But this could not have been
the case, for Tyre and Sidon were in
the Roman Empire, and the Romans
did not permit open war between de
pendents. Hostile feelings arose very
probably out of the commercial rivalry
which existed between these Phoenician
ports and the newly built harbor of
Csesarea. Nothing more is known of
this quarrel since secular history makes
no mention of it. Them of Tyre
and Sidon — the Tyrians and Sidon-
ians. Tyre and Sidon were the two
great cities of Phoenicia, noted for their
commerce, and especially dependent on
Palestine for their supplies, with which
mutual relations appear to have ex
isted from the time of Solomon. (1 Kinps
5 : II : Ezra. 3 :7; Ezek. 27 : 1,8, 17. See on 11 : 19.)
Biastus, the king's chamherlain
— the officer who rvas over the king's
bed-chamber. As the name implies, lie
had charge of his master's sleeping
apartments, and bore a very close re
lation to his person. Originally the
office was held by slaves, but in later
times often by persons of rank. He
introduced visitors to the king, and
was a confidential adviser. The name
Biastus indicates that he was not a
Jew, but rather a Greek or Roman.
Herod had resided at Rome, and hence
he may have chosen Romans for the
principal positions of his court. Hav
ing made Biastus their friend,
having persuaded him to be, these
Phoenicians could easily reach the
heart of Herod. Probably their per
suasions were mostly by arguments
and perhaps partly by bribery. De
sired peace — asked peace for them
selves, as a favor or gift. The original
word signifies to ask for something to
be given, making prominent the thing
asked. (Thayer, Lex.) What they
wanted was peace, and this not as a
reward, or a purchase, but as a gift,
which he could graciously grant. Be
cause introduces the reason why they
thus anxiously sought peace at the
hand of Herod. Their country was

Ch. XII.]

THE ACTS.

197

country was nourished by the king's
21 country. And upon a set day Herod,
arrayed in royal apparel, sat upon his
th'one, and made an oration unto them.
22 Aud the people gave a shout, saying, °ll

is the voice of a god, and Dot of a man.
23 And immediately the angel of the Lord
o smote him, because Phe gave not God
the glory: and ihe was eaten of worms,
and gave up the ghost.

" Dan. 6 : 7.

° 1 Sam. 25 : 38 ; 2 Sam. 24 : 17.

p Ps. 115 : 1. 12 Ohron. 21 : 18, 19.

nourished by the kings— supplied
with grain and food in exchange for
their merchandise. Herod could for
bid all trade between the countries and
could make Csesarea the great port for
merchandise. Perhaps he had done it
or was about to do it. Probably, also,
the great famine predicted in 11 : 28
was beginning to be felt in Phoenicia
and Palestine.
21. Upon a set day — appointed
for the purpose of making public
answer in regard to his favor to the
Tyriansand Sidonians. According to
Josephus it was the second day of the
public games, in honor to the Emperor
Claudius, probably August first. (See
above.) Arrayed in royal apparel
— not a single garment, but the whole
costume. This is in harmony with
Herod's known vanity and fondness for
display. Josephus describes it as a mag
nificent dress of silver tissue, which
glistened in the sun and dazzled the
eyes of beholders. Sat upon his
throne — his tribunal, which was a
platform, or throne-like seat in the
theatre at Caesarea, where Josephus
says that tlie meeting here described
was held. Made an oration — spoke
publicly to them, to the Phoenicians,
in the hearing of the people. While
the speech was to the former, Herod in
tended it should be heard by the latter.
22. The people — the word thus
translated is found in the New Testa
ment only in the Acts. In classic
Greek it denotes the people as organ
ized into a body politic, but in its Bib
lical use it refers rather to the people
of a heathen city. ( n : 5 ; r» : 30 , as.) An
other word is used for the chosen people
of Israel, (ver. 4,11.) The voice of
a God. and not of a man. The as
sembled people were mostly Gentiles
and idolaters, for Ctesarea was largely
a Gentile city, and the heathen games
would not be much attended by Jews.
The Greeks and Romans had deified
many of their dead heroes, but in these

days the people had so degenerated as
to deify the living. Caligula had
claimed and received honors as a god.
Notice that Peter at Caesarea refuses to
receive the homage of Cornelius (10 : 26),
but later Herod at Ca:sarea approvingly
receives deification from the multitude.
Gave a shout — shouted from all parts
again and again. It may have been
started by the Phoenician ambassadors,
upon their receiving a favorable reply
to their request, and caught up by the
people. Josephus' account is feebler
and omits all reference to the address,
which is perfectly natural, since he
omits reference to the quarrel between
Herod and the Phoenicians. Josephus
states that the people cried out : " Be
propitious ! For although we have
hitherto reverenced thee only as a man,
yet henceforth we acknowledge thee as
superior to mortal nature." And also
says that the king neither rebuked nor
rejected their impious flattery. The
two accounts do not contradict, but
rather supplement each other.
23. At once the angel of the
Lord smote him — invisibly, inflict
ing upon him the divine judgment.
Some regard this phrase as equivalent
to "a stroke of Providence," or as a
Jewish phrase (rs. 78 : 49) signifying that
he was suddenly seized with this dis
order. But it seems that we are told
here, what we could not have known
except by divine inspiration, of the
real, though invisible agency of a ce
lestial spirit ; and that it was inflicted
upon him at this time, because he
gave not God the glory. Angels
are indicated as ministers of God's judg
ments in Gen. 3 : 24; 2 Sam. 24 : 16;
2 Kings 19 : 35 ; Rev. 8 : 6 f. And he
was eaten of worms. It is implied
that his death was not immediate, but
through the disease which was devel
oped at that time. Josephus states
that it began in his bowels and after
five days of intense suffering, he died,
in the fifty-fourth year of his age, in

198 THE ACTS.

[Ch. XII.

24 But r the word of God grew and multi-
25 plied. And Barnabas and Saul returned
from Jerusalem, when they had fulfilled

their
John

"ministry, and *took with them
whose surname was Mark.

r ch. 6 : 7; 19: 20; Isa. 0 j : 11 ; Col. 1 : G ; 2 Thess. 3 : 1.
15 : 37.

s ch. 11 : 29, 30. t Ch. 13 ; 5, 13 ;

the seventh year of his reign, which
was the fourth year of his reign over
the whole of Palestine. His malady
was similar to Triehiniasis, a disease
produced by the presence of minute
worms in the muscles, introduced by
. the eating of meat insufficiently cooked
containing their germs. It is marked
by fever, great pain, and typhoid symp
toms. These worms multiply into
millions, generally producing death.
It is useless to theorise as to how the
disease at this time was produced and de
veloped. It is enough to know that both
Luke and Josephus are in accord in re
gard to the general facts. The difference
between Josephus and Luke is much in
favor of the latter. Josephus relates an
incident of a heathenish and supersti
tious source, that the king saw an owl
sitting on a rope above his head, and
regarded it, according to a prediction
formerly received at Rome from a Ger
man, as a herald of death, whereupon
the severe pains followed. Luke, hav
ing traced things accurately, omits all
that is fabulous, and states the time,
occasion, cause, and nature of the dis
ease. Josephus, wishing, doubtless, to
spare the memory of Herod and the
feelings of his children or friends, re
lates the incidents in a softened and
general way ; while Luke, with the
carefulness of a physician, and for the
good of God's people, for the honor of
truth and the glory of God, briefly, but
strikingly, records the matter just as it
was. A similar death is said to have
befallen Antiochus Epiphanes, a bitter
persecutor of the Jews ; Herod, the
Great ; Pheretima, Queen of Cyrene,
notorious for her cruelty ; the Emperor
Galerius, the persecutor of Christians ;
and Philip II. , king of Spain.
24. But notwithstanding the perse
cution of Christians, and in contrast to
the terrible death of the persecutor, the
word of God, or according to some of
the oldest manuscripts, of the Lord
grew, in extent and power, and mul
tiplied by the addition of converts.

This verse covers the intervening time
between the slaying of James (ver. 1,2)
and the return of Barnabas and Saul
to Antioch. These brethren contributed
much by their sympathy, gifts, and
personal labors to the strengthening and
growth of the church. Persecutions
also drove tlie disciples to God in
prayer, and resulted in the increase of
their faith and their allegiance to
Christ. The miraculous deliverance of
Peter from prison, and the striking
judgment of God upon the blasphemous
Herod tended to stimulate their courage.
All these events occurring within a
space of three or four months resulted,
in connection with the preaching of the
gospel and the presence of the Holy
Spirit, in increasing the piety and ac
tivities of believers and the number of
the saved.
25. Having stated the condition of
the Jerusalem church, and the judg
ment of God upon the persecutors, Luke
resumes the narrative of 11 : 30, and
completes the account, of the benevolent
mission of Paul and Barnabas. With
this verse ends the first great division
of the Acts, containing the organizing,
growth, and missionary operations of the
church at Jerusalem, resulting in ex
tending the gospel among Jews both in
and out of Palestine, in beginning the
work among Gentiles, and in organizing
at Antioch, a second great centre of
evangelization, especially among the
heathen. Returned from Jerusalem —
many ancient authorities read to Jeru
salem. This is a perplexing variation.
Westcott and Hort prefer the latter
reading, which makes the construction
difficult. But some copyist might have
introduced it, desiring to make the fact
clear that Barnabas and Saul did actu
ally visit Jerusalem at this time. But
with either reading there can be no
doubt of this. For if they returned
from Jerusalem they must have been
there previously. If they returned to
Jerusalem from Antioch, then Luke

Ch. XII.]

THE ACTS.

199

states the accomplishment of their
journey thither, implied in 11 : 30. Or
if we render rather freely : " Barnabas
and Saul returned, haviug fulfilled their
ministration in Jerusalem," the idea of
place is the same. From the narrative
it is evident that they visited other
places in Judea, and came to Jerusalem
before going home ; but whether it was
the last point of departure is uncertain.
Fulfilled their ministry — performed
the service, the distribution of gifts com
mitted to them. Notice that Luke still
names Barnabas first ; Saul was not yet
famous, and publicly and divinely rec
ognized as an apostle to the Gentiles.
(i.i:9,io.) Took with them John,
whose surname was Mark, (see on
ve.-. lz.) The implication is that Bar
nabas and Saul had been guests at the
house of Mary, and had met the
brethren, in their gatherings for wor
ship. It is also implied that their visit
to Jerusalem was about the time of
Herod's death, and it seems natural to
fix their return to Antioch a little after
that event. It is not needful to suppose
that they stayed long at Jerusalem, or
that they spent much time in visiting
other places in Judea. We may there
fore place this return to Antioch in the
latter part of A. D. 44. This was Saul's
second visit to Jerusalem after his con
version, (seeon n :oo.) It is probable
that during this visit he experienced
that wonderful rapture or trance re
corded in 2 Cor. 12 : 1-4. The date of
the second epistle to the Corinthians is
fixed at A. D. 57. Counting backward
" fourteen years," according to the Jew
ish mode of reckoning we have A. D.
44, as the year of its occurrence. Per
haps it was in the temple like an earlier
vision. (22:17.) It was fitting, just be
fore the enlarging of his sphere of use
fulness, and his going forth on his mis
sion to the Gentiles.
Practical Remarks.
1. This chapter illustrates the final tri
umph of the righteous, and the sure and
final overthrow of the wicked. (Ver. 1-25 ;
Prov. 10 : 25 ; Isa. 3 : 10, 11.)
2. The death of James teaches us that the
true test of discipleship is found, not in the
manner of their death, hut in the spirit of
their life. (Ver. 1 ; John 21 : 22.)

3. The enmity of the human heart to truth
and holiness will show itself sooner or later.
(Ver. 1, 2 ; Eom. 8 : 7 ; 2 Tim. 3 : 12.)
4 Expediency rather than truth has gen
erally regulated human governments in their
treatment of religion. (Ver. 3 ; 24 : 23, 26,
27 ; Matt. 2 : 7, 8.)
5. Note the providence of God in regard
to Peter. He is not slain at once, but is
kept for a public trial and execution, and
thus time is afforded for prayer and his re
lease. (Ver. 4.)
6. The prayer of faith is effectual, and
stronger than kings and soldiers. (Ver. 5-9 ;
1 Kings 18 : 36-40 ; James 5 : 17, 18.)
7. If a man has the testimony of a good
conscience, and a lively hopeof immortality,
he can calmly face the rack and names. (Ver.
6 ; 21 : 13 ; 2 Tim. 4 : 6.)
8. God can with the utmost ease touch the
hidden springs of human affairs, aud rescue
his people. (Ver. 7 ; 16 : 26.)
9. They who follow the light of Christ will
find that obstacles, darkness, and every diffi
culty, will disappear before them. (Ver. 8, 9 ;
John 8: 12; Ps. 36 : 9.)
10. We are not. to expect God to do for us
that which we can do for ourselves. Special
divine assistance will continue no longer
than necessary. (Ver. 10 ; 27 : 23, 24, 38, 43,
44.) 11. The interpositions of Providence often
seem like a dream, and divine deliverance
appears real only after it has occurred. (Ver.
9, 11 ; Ps. 126 : 1.)
12. As long as there is life we can hope
and pray ; and even where human hope fails,
God may interpose in answer to prayer.
(Ver. 12 ; 2 Sam. 12 : 22, 23.)
13. Ehoda filled her place faithfully doing
what she could, and her name with that of
Peter is handed down to future generations.
(Ver. 12, 13 ; Ps. 84 : 10.) " They also serve
who only stand and wait." (Milt. >n.)
14. How our weak faith contrasts with the
greatness of God's blessing, and his readi
ness to deliver. (Ver. 15. 16 ; Mark 9 : 24)
15. Angels have a ministry of blessing in
reference to God's people. (Ver. 7, 15 ; Ps.
34 : 7 ; 2 Kings 6 : 17.)
16. Christians are often astonished to see
how abundantly God answers prayer. (Ver.
16 ; Eph. 3 : 20.)
17. Our first thought after deliverances
should be to ascribe praise to God for his

200

THE ACTS.

[Ch. XIII.

Barnabas and Saul sent as missionaries to the
heathen. The,r work in Cyprus.
13 NOW there were "in the church that I

was at Antioch certain prophets and
teachers; as * Barnabas and Simeon that
was called r> iger, and J Lucius of Cyrene,

" ch. 11 : 27 ; 15 : 35. * ch. 4 : 36 ; 11 : 22-26. J Kom. 16 : 21.

glory and the good of others. (Ver. 17 ; Ps.
66 : 16.)
18. When Christians rejoice their enemies
are troubled. (Ver. 18, la ; 4 : 13, 21, 24.)
19. How often does the path of worldly
pleasure and ambition end suddenly in
humiliation and death ! Herod goes to
Csesarea, not merely for games but for death.
(Ver. 19; Dan. 5 : 23,30.)
20. Sinners will employ becoming means
for food aud worldly comforts, which they
are unwilling to use for God and salvation.
(Ver. 20.)
21. An individual may think he is ascend
ing a throne when he is mounting ascatfold.
(Ver. 21 ; 1 Sam. 4:18; Esth. 7 : 10.)
22. God is especially jealous of his glory.
(Ver. 22, 23 ; Isa. 42 : 8.)
23. Angels are not merely agents of bless
ing, but also ministers of God's judgments.
(Ver. 23 ; IPs. 35 : 6.)
24. God will make inquiry after blood, and
will bring swift judgment upon the incorri
gible. (Ver. 2, 23 ; Gen. 4 : 10 ; Ps. 9 : 12.
25. Though the leaders of God's people fall
or retire, others are raised up, and the work
of God goes on. (Ver. 24, 25.)
Ch. 13 : The first great movement,
especially among the Jews, at Jerusalem
and outward as far as Antioch, under the
leadership of Peter and the apostles, is
recorded in the previous twelve chap
ters. With this chapter begins the
second great division of the book, ex
tending to its close, in which is nar
rated the great missionary movement
from Antioch among Gentiles, under
the leadership of Paul, till he is left a
prisoner, preaching at Rome. This and
the next chapter relate his first mis
sionary journey to Cyprus, Pisidia,
and Lycaonia.
1-12. Barnabas and Saul sent
to preach to the heathen. Their
labors in Cyprus. The last verse
of the previous chapter forms a con
necting link between that chapter and
this. We may therefore place tbis
mission, not long after the return of
Barnabas and Saul to Antioch, but

probably in the spring, A. D. 45. (See on
12 :25.) 1. Now, etc. And there were at
Antioch — implying a previous ac
count, yet beginning a new account.
On Antioch, see on 11 : 19. In the
church, etc. In the church that ex
isted there ; showing that there was a
regular organized church at Antioch,
and implying with the previous narra
tive and with what follows, that it had
attained a large membership and also
great importance. The word certain
should be omitted according to the
highest critical authorities. Not a part
but all the prophets and teachers in the
Antioch church are given : Bar
nabas, etc., omitting as. Proph
ets — inspired teachers, (see on n -.ii.)
Teachers — instructors. All prophets
were teachers, but all teachers were
not prophets. Both classes are men
tioned in Eph. 4 : 11 ; 1 Cor. 12 : 28 ;
Eom. 12 : 6-8. In the apostolic churches
certain persons were endowed with
supernatural gifts. See 1 Cor. 12 : 4-
11, 27-31, where Paul speaks of them
at length. But after apostolic days,
when Christianity was grounded in all
needful evidence, these supernatural
powers appear to have ceased. This is
the only place in the Acts where teach
ers are mentioned. It does not appear,
either here or elsewhere in the New
Testament, that this name designated
a distinct church office, but rather that
it was indicative of the work which
individual believers performed? who in
religious assemblies of Christians un
dertook the work of instruction. (.James
3 : i.) See Scripture references above.
Who were prophets and who teachers,
among the persons named, cannot be
definitely ascertained. In the original,
the names are arranged somewhat
thus : Both Barnabas and Simeon and
Lucius ; also Manaen and Saul ; hence
Meyer infers that the first three were
prophets, and the last two teachers.
But this is not certain. For the three
first may refer to those who had been
longer in the work at Antioch ; and the

Ch. XIII.] THE ACTS. 201

and Manaen, which had been brought up
2 with L Herod the tetrarch, and aSaul. As

they ministered to the Lord, b and fasted,
the Holy Spirit said, d Separate me Bar-

' Matt. 14 : 1-10. » ch. 11 : 25, 26. *> Dan. 9 : 3 ; 1 Cor. 7 : 5 ; 9 : 27. * ch. 9 : 15 ; 22 : 21 ;
Num. 8 : 11-14 ; Horn. 1:1; Gal. 2 : 8, 9.

two last to those who had been there a
shorter time ; which view answers well
to Barnabas and Saul respectively.
Barnabas having been long at Antioch
may have acted as pastor of the church ;
and some, or all of the others, may
have labored with him as co-pastors,
in reality though not in name. See
20 : 17, where we learn that the church
at Ephesus had a plurality of pastors.
The prophets who came from Jerusa
lem (it:27) were probably not the ones
mentioned here, since those very likely
returned to Jerusalem, but these were
more permanently at Antioch.
Barnabas. (See on 4 : 36 and 11 : 22.)
Simeon that was called Niger—
to distinguish him perhaps from Simon
Peter, Simon and Simeon being the
same name. (is : u-) Niger means
black, and it is possible that he was an
African convert, perhaps Simeon of
Cyrene. (Matt. 27:32.) Yet Niger was
a familiar Roman name, and an infer
ence cannot be certainly drawn from
its meaning. Lucius of Cyrene —
Nothing further is known of this one,
except that he may be the person men
tioned by Paul as his kinsman. (Rom.
16:21.) He was not Luke, the writer of
the Gospel and the Acts, for though the
names are similar, they are not the
same. Cyrene, a province and seaport
of Northern Africa. (see on 2 -. io-)
Manaen— the same as Menahem. (2 Kings
15.14.) Which had been brought
up with Herod — nurtured with him
from infancy, as his foster-brother.
From this it would appear, that the
mother of Manaen was the nurse of
Herod Antipas, who put John the Bap
tist to death. It was also the custom of
persons of high rank to associate other
children with their own in pastimes
and studies. According to Josephus
(Antiq. 15. 10, 5) an Essene, named
Manaen saluted the boy who afterward
became Herod the Great ; as the future
king of the Jews. This Herod when
he became king remembered, and held
Manaen and the Essenes in high honor.
Possibly he transferred his favor to his

son or grandson who was nursed and
educated with the king's son. Saul —
mentioned last, perhaps because he was
the last of these prophets and teachers
to come to Antioch. His apostolic
character too was probably not yet
made known to the church. In his
humility, on account of his former per
secutions of the church, he may too,
have preferred a retired and undistin
guished place among his fellow labor
ers. (Eph. 3 : 6.)
2. As they ministered. In classic
Greek the verb is used of public and
official services, such as at festivals and
games, and religious embassies to the
oracles. In the Septuagint it is used of
services of the priests and Levites in
the tabernacle and temple (Exod. 29: 30;
joeit -.o), which is its use in Heb. 10: 11.
In Rom. 15 : 27 it is used of beneficent
service in temporal things. Here it
plainly refers to the general religious
services of prayer, exhortation, praise,
and song, including the breaking of
bread, or the Lord's Supper. They
were performing serrice to the Lord;
not the five prophets and teachers alone,
but also tbe church with them. In con
nection with this service they were fast
ing, not as a stated service, but as an
aid to prayer (to:30; n:23), with special
reference no doubt to the spread of the
gospel, perhaps also to missionary work
in other regions. No argument can
here be deduced for the mass, or for lit
urgical services, because our word lit
urgy is derived from the Greek word
here translated ministered. There is
no trace of a liturgy in apostolic days.
The Holy Spirit said — to the
church, including the above prophets
and teachers. This may be inferred
from the fact that the believers were
worshiping and fasting, and that Paul
and Barnabas on their return from their
missionary work report to the church.
(14:26,27.) This accords also with the
previous custom of the church in choos
ing an apostle (1 :23), and the seven dea
cons. (6:5.) The Holy Spirit s aid-
probably through one of the prophets,

202 THE ACTS. [Ch. XIII.

nabas and Saul for the work » whereunto
3 I have called them. And f when they had

fasted and prayed, and laid their hands
on tht-m, they sent them. away.

• Rom. 10 ; 15 ; Eph. 3 : 7, 8 ; 1 Tim. 2:7; Heb. 5:4. r ch. 6 : 6.

or in a voice audible to all. Separ
ate. The verb means to set apart, to a
special work or service. Paul uses it
in reference to himself and his work
in Rom. 1 : 1, and Gal. 1 : 15. Me—
for me, for my service. Here we have
a proof of the divinity of the Holy
Spirit. " He does not say, Separate
Barnabas and Saul to the Lord, but to
me for the ministry to which / have
called them, showing that he is co-equal
with God." (Chrysostom.) I have
called them — implying that they had
had a previous call. Saul had been
called at his conversion and later at
Jerusalem to the Gentile work (9:15;
22:21); and Barnabas had been led by
the providence of God and the Spirit to
this work at Antioch. (it : 23.) The
discussions, the last speech, and the
death of Stephen had left their undying
impress on Saul's mind (6 : 10 ; 7 : 58) ; and
taking up his enlarging spiritual con
ceptions of truth, he must have gotten
fresh views of his own individual duty
and of these prophecies which relate to
tlie Gentile world, (zipb. 2:11; Gen. 12 _3:
isa. 52 : to; 60 : 3, 9.) The Church doubtless
knew something of these experiences
and the consequent feelings of duty,
but probably did not comprehend the
apostleship of Paul, and the greatness
of his work. See the preceding verse.
3. When they had fasted and
prayed — not the fasting of the preced
ing verse, but another with special ref
erence to setting apart and sending
away Barnabas and Saul to their mis
sionary work. Fasting was an aid to
prayer in seeking divine guidance in
this important service, it seems to
have been spontaneous on their part,
and was therefore appropriate. Jesus
fasted before his temptation in the wil
derness, and foretold that his disciples
should fast. (Matt. 9 : 15.) That he com
manded it is doubtful, for Matt. 17 : 21
and the words " and fasting" in Mark
9 : 29, are omitted as glosses by the
latest textual critics ; as also is " fast
ing" in Paul's injunction in 1 Cor. 7 :
5. Jesus, however, gave direction as to
the proper manner of fasting in Matt. 6 :

16-18. Laid their hands upon
them — the three other prophets and
teachers, perhaps others, as representa
tives of the church and of Christ its
Head, laid their hands upon Barnabas
and Saul. In thus doing they conferred
no new grace or power, but recognized
publicly their call to their work, giving
it their sanction, approval, and prayers.
Notice that the laying on of hands was
generally connected with prayer. (See
on 8: 17.) But why did they lay on their
hands ? Not to ordain them to the min
istry ; for both Barnabas and Saul had
been successful preachers for several
years. Nor was it to set them apart
and elevate them to the apostolic office,
for they had no authority to do this ;
and besides, Paul asserts that his apos
tleship was not from men, nor through
man, and that he received it from Christ
himself at his conversion. (Gai. 1 : 1 r.; 1
Cor. 15:8-10.) There is no evidence that
any of the apostles were ordained by
the imposition of hands. (i:26.) Besides,
Barnabas is never called an apostle
alone, and only twice when associated
with Paul (14:4, 14) very probably for
the sake of brevity. The narrative
that follows affords the true answer.
They were set apart as missionaries to
the Gentiles, or heathen. This was the
work to which the Holy Spirit called
them. They sent them away—
that is, the church, and the brethren in
general, who commended them to the
grace of God. (14 : 26; 15:40.) As Peter
and John had been sent by the church
at Jerusalem to Samaria (8 : 14), and as
Peter and the disciples had gone forth
preaching the gospel to Jews, so now,
under divine direction, the church at
Antioch sent forth two missionaries to
the heathen.
4. So then — they themselves there
fore being sent forth by the Holy Spirit,
specially and authoritatively as above
described ; although approved, and
commended by their associates and
brethren of the church, who could be
said to send them forth only in a subor
dinate sense. Departed — came down
from Antioch unto Seleucia, the

Ch. XIII.]

THE ACTS.

203

4 So they, being sent forth by the Holy
Spirit, departed uuto Selcucia; aud from
6 thence they sailed to 8 Cyprus. Aud when

they were at Salamis, b they preached the
word of God in the synagogues of the
Jews. And they had also1 John to their

s ch. 4 : 36. « ver. 46. ' ch. 12 : 25 ; 15 : 37.

seaport of that city fifteen miles away,
on the Mediterranean, near the mouth
of the river Orontes. Thus westward
began the first great missionary tour of
tlie Apostle Paul, probably, A. D. 45.
" Next to the labors of our Lord, no
movements have been so important for
tlie race as that of Abraham westward
from Ur of the Chaldees carrying the
revelation of the One God and the
promise of Israel, and that of Paul,
also westward, carrying the revelation
of Christ." (Howson and Spence.)
From thence they sailed to Cy
prus — a beautiful island about one
hundred and fifty miles long and fifty
miles wide, and about sixty miles from
Seleucia. It became a Roman province
in B. C. 58 ; and contained a number of
populous and wealthy cities. It was
very natural for Barnabas and Saul to
make Cyprus their first field of mis
sionary labor. It was the first country
they would reach ; its mountains could
be seen from Seleucia and the Syrian
coast; it was the native land of Barna
bas and perhaps of John Mark (next
verse) ; and about half of its population
consisted of Jews, whose synagogues
would afford them a channel for reach
ing the Gentiles. They might have
gone to Tarsus, but Saul had already
preached in Cilicia. But most of all
we must believe, that those who were
thus sent forth by the Spirit were also
directed by the Spirit, to enter upon
this field.
5. When they were at Salamis
— the chief commercial city, on the east
ern side of the island, and the nearest
fort to Seleucia, having a good harbor.
t was afterward ruined by an earth
quake under Constantine, and rebuilt
and called Constantia. The modern
Tamagousta is near its ruins. Syna
gogues — assemblies, also applied to
the building where these solemn Jewish
assemblies were held. (See on r. : 9.) That
there were a number of synagogues in
dicates that the Jews were numerous at
Salamis. This accords with ancient
testimony, tbat the numbers of Jews

were so great in Cyprus, that in the
reign of Trajan (a.d. 116), they rose
and massacred two hundred and forty
thousand of the native inhabitants. On
accountof this, Hadrian either destroyed
or expelled the whole Jewish popula
tion from the island. They preached
. . . in the synagogues — this was
their custom wherever they went ; first
to the Jews, and upon their rejection of
the gospel, then to the Gentiles. (Ver.
46; 17:2; 18:4; Ron,. 1:16.) In the apOS-
tolic age the Jews had their synagogue
wherever they settled, or at least a place
of prayer in a private house, or in tlie
open air, usually near a river or the
seashore on account of ceremonial ab
lutions. (16: 13; to: 21.) Their advantage
to early Christianity can hardly be
overestimated. Wherever the early
preachers went they found in them " a
pulpit and an audience." They were
evidently one of the preparations of
Providence for the spread of the gospel.
John to— /or — their minister, or
assistant. This was John Mark, the
writer of the second Gospel. (See on 12 : 12.)
The word translated minister, with ref
erence to religious service in the New
Testament, is used of the attendant or
subordinate officers of the synagogue
(Luke 4:20), and three times of the min
isters or servants of Christ. (Luke 1:2; Acts
26 : 16; 1 Oor. 4 : i.) Elsewhere in the New
Testament it is used of servants or subor
dinate officers of the high priests, whose
duties were rather civil than religious.
(5:22; Matt. 26:58.) Expositors are not
agreed as to the peculiar duties of Mark.
He evidently held a subordinate posi
tion. Some supposed that he performed
external service, having care of the
party, thus giving Barnabas and Saul
more time to preach. Dr. Hackett
thinks it most natural to suppose that
he assisted them in preaching the word.
Why may he not have aided them gen
erally, both in external duties and re
ligious services, and also sometimes as
their amanuensis? He may also have
baptized converts, a rite which Paul
seldom administered. (1 Cor. 1 : 14.) How

204

THE ACTS.

[Ch. XIII.

6 k minister. And when they had gone
through the isJe unto Paphos,they found
1 a certain sorcerer, a false prophet, a Jew,
7 whose uanie was Bar-Jesus: which was

with the deputy of the country, Sergius
Paulus, a prudent man ; who called tor
Barnabas and 8aul, antt desired to hear
8 the word of God. But m Elymas the sor-

k Exod. 24 : 13. ' ch. 8 : 9 ; Deut. 18 : 10.

' Exod. 7 : 11 ; 2 Tim. 3 : 8.

long they remained at Salamis, and
with what results, we are not told. The
largeness of the city aud the opportu
nities of preaching the gospel in the
several synagogues, lead us to suppose
that they spent some time there.
0. When they had gone through
the isle — according to the oldest and
best manuscripts, through the whole
island, indicating, not only that they
traveled the whole length from Salamis
to Paphos, but also that they preached
quite extensively, occupying not im
probably several months. There had
been Christians in Cyprus before this
(u : 19, 20), and other congregations were
now without doubt gathered. So large
and important was the field that when
Paul and Barnabas separated, the latter
chose Cyprus, taking with him Mark.
(15 : 36-39.) Paphos was on the western
coast of the island, one hundred miles
from Salamis, with which it was con
nected by a road. New Paphos is here
intended ; it was then the Roman capi
tal of the province, and the residence of
the governor, who was called the pro
consul. Old Paphos, where the famous
temple of Venus stood, was a few miles
south, and noted for its licentious wor
ship. A certain sorcerer, who prac
ticed magic arts. (See on ver. 8 ; 8 : 9. ) He
was not like Simon Magus, a heathen
magician, but a Jew, a false
prophet, a soothsayer and fortune
teller, who pretented to be inspired of
God. He had a Hebrew name, Bar-
jesus, which means, Son of Joshua.
His professional name was Elymas
(ver. 8), one wise or powerful in secret
wisdom. The statement that he was
apparently residing with the governor,
and esteemed by him, is in harmony
with the sceptical and superstitious
character of the times. " All the Greek
and Roman literature of the empire
from Horace to Lucian, abounds in
proof of the prevalent credulity of this
sceptical period. . . . The faith of
educated Romans was utterly gone.
, . . The imagination of both the popu

lace and the aristocracy of Rome be
came fanatically excited, and they
greedily welcomed the most absurd and
degrading superstitions. Not only was
the metropolis of the empire ct owded
with ' hungry Greeks,' but Syrian for
tune tellers flocked into all the haunts
of public amusement." (Conyeeare
and Howson, St. Paul, Vol. 1. pp.
145, 146.)
7. Who was with, not occasionally
merely, but habitually, residing with
him or in his service. The deputy
of the country — literally, Proconsul
— Sergius Paulus. There were two
classes of provincial governments in the
Roman Empire, imperial and senato
rial. An imperial province was gov
erned by a proprietor, or legate,
appointed by the emperor ; a senatorial
province by a proconsul, appointed by
the senate. Cyprus was at first placed
in the former class by the Emperor
Augustus, who died A. D. 14, but after
ward was made by him a senatorial
province, in exchange of Dalmatia.
Luke shows his accuracy by desig
nating Sergius Paulus by his proper
official title. And this accuracy is con
firmed by an inscription, discovered by
General di Cesnola, at Soli, Cyprus,
which reads, " In the proconsulship of
Paulus," probably the identical Sergius
Paulus of the Acts. A prudent man
— an intelligent, thoughtful man. This
very characteristic doubtless led him to
seek at first the aid and counsel of
Elymas, being dissatisfied with heathen
ism. He also showed his intelligence
and understanding in not accepting all
that this magician said, and in sending
for Barnabas and Saul. And desired,
sought, to hear the word of God
— the gospel, thus described as a reve
lation from God. (s : 25.) Who called
for Barnabas and Saul — to his
house, having probably heard of their
preaching in the synagogue, and appa
rently not from a mere curiosity, but
from a sincere desire to know what
their teaching was.

Ch. XIII.]

THE ACTS.

205

cerer (for so is his name by interpreta
tion) withstood them, seeking to turn
9 away the deputy from the faith. Then

Saul (who also is called Paul),nfilled with
the Roly Spirit, set his eyes on hint, and
10 said, °0 full of all subtilty and all mis-

n ch. 4 : 8. » Matt. 3 : 7.

8. Elymas — generally regarded as
an Arabic name, meaning wise, which
Bar-jesus had adopted for himself,
thereby indicating that he was the
channel of Arabian wisdom. Dr. De-
litzsch, however, derives it from an
Aramaic word meaning powerful, in
dicating that this deceiver, like Simon
Magus, pretended to be " some great
one," and having " the great power of
God." But whatever its derivation,
Luke gives its general popular mean
ing, as understood at that time, the
sorcerer, or magician. The name is
of Persian or Babylonish origin, and
was first applied in a good sense to
priests, philosophers, astrologers, and
men of science (see on Matt. 2 : 1), but after
ward was applied in a lower and bad
sense to wizards, false prophets and to
the practicers of the black arts. With
stood them. Emphatic. He resisted
them, not only by his private and per
sonal influence, but also publicly, by
arguments, denunciations, and contra
dictions. Seeking, actively, to turn
away, to corrupt and thus turn aside
the proconsul from the faith, from
accepting and believing the new doc
trines which Barnabas and Saul
preached ; for then his influence would
be at an end.
9. Then Saul (who also is
called Paul) — and henceforth
throughout this book, and also always
thus styled by Paul himself in his
Epistles, and by Peter late in life.
(2 Peter 3: 15.) There must be some his
torical purpose and reason for this
change of name at this time. Various
explanations have been given. An old
hypothesis, suggested by Jerome and
held by many moderns, is that the
name of this distinguished convert,
Sergius Paulus, was adopted by him.
But this is inconsistent with Paul's
well-known independence and humil
ity of character, and contrary to the
impartiality of the gospel. (j»mea 2 : 1-4.)
Besides, as Hackett remarks, "Had
the writer connected the name with that
event, he would have introduced it

more naturally after ver. 12." Some
have thought that instead of Saul (the
asked for or the longed for) he adopted
the name of Paul (meaning little) from
a sense of humility, as the least of the
apostles (1 Cor. 15 : 9), but this does not
explain why the name was changed al
this lime and it savors too much of
making a show of his humility. The
best explanation is that Saul was his
Hebrew name and Paul his Roman
name, which, being free-born (23 : 28), he
received from infancy ; that the former
be bore among the Jews, the latter
among the Gentiles ; that now for the
first time is given a miracle or sign of
his apostleship among the Gentiles (2 Cor.
12 : 12) and the words of apostolic author
ity. In spirit, in power, in words, in
signally overcoming this " son of the
devil," and in the consequent conver
sion of this Roman official, we have
the first manifestation (at least the first
that Luke gives us) of the great apostle
to the Gentiles. Hence from this time
forth he is presented as the leader in
Gentile missionary work and appro
priately with his Roman name. Be
fore this it was Barnabas and Saul ;
henceforth it is Paul and Barnabas.
Filled with the Holy Spirit — not
for the first time (o:t?), but inspired
and specially impelled to utter words
of righteous indignation, and declare
the judgment of the Lord. Set his
eyes on him — fixing his gaze upon
him, as one under divine authority,
and who through the Spirit could see
into the character and motives of his
opponent, thus arresting the attention
and awe of all present. (See 3 : 4 ; 149.)
Also compare the words that follow
with the address of Peter to Simon
MagUS. (8:20-23.)
10. Full of all subtilty — deceit,
which he was accustomed to practice
in his occupation, whieh manifested
itself in every word and act in his pres
ent opposition. All mischief — nn-
scrupulousness, knavery, villiany, in
which he was an adept. Thou child,
son, of the devil — partaker of his

206

THE acts:

[Ch. XIII.

chief, p thou child of the devil, thou enemy
of all righteousness, wilt thou not cease
1 to pervert the right ways of the Lord ?
11 And now, behold, rlhe hand of the Lord
is upon thee, aand thou shalt be blind,

not seeing the sun for a season. And im
mediately there fell on him a mist aud a
darkness; and he went about seeking
12 some to lead him by the hand. Then the
deputy, when he saw what was done, be-

P Matt. 13 : 38; John 8 : 44; 1 John 3:8. 1 Jer. 28
» Gen. 19 : 11.

15.

' Exod. 9 : 3 ; 1 Sam. 5 : 6.

nature and resembling him in his
character and disposition. Especially
like him in perverting and falsifying
the truth ; for the devil is a liar and
the father of it. (John 8: 44.) Devil.
(Seeoo io:38.) Meyer also sees here "an
indignant contrast to the name Bar-
jesus." Enemy to all righteous
ness — hostile to all that is right and
good, to purity of life, uprightness of
conduct, and to all that is acceptable
and pleasing to God. From this de
scription of Elymas it is probable that
he showed himself tricky and malig
nant in disputing with Paul, wresting
the Scriptures and giving false mean
ings to the prophecies concerning the
coming and kingdom of the Messiah ;
denying or perhaps ridiculing tlie doc
trine of the resurrection. Wilt thou
not cease? The interrogative form
gives emphasis and strength to the ex
pression. To pervert the right or
straight ways of the Lord? To
distort and render crooked (i»». 5 : 20) the
methods and conditions of salvation as
made known by the Lord, such as re
pentance toward God, faith in Christ
and obedience to him. It was from
these that Elymas would turn Sergius
Paulus away. He may have gone
further and claimed supernatural in
fluence in opposition to the gospel.
Hence Abbott's remark deserves notice
in passing. "The doctrine that the
Holy Spirit holds communion with
men. and that angels are ministering
spirits of the Most High to man, and
that evil spirits are among man's spir
itual foes ( John 14:17; Eph. 6 : 12 ; Heb. 1:14),
Elymas in common with all sorcerers
of his day and ours, perverted into a
doctrine of spiritism, and a practice of
pretended communication with spir
its." 11. And now — in view of your
character and your bitter opposition.
The hand of the Lord — a phrase
often used in the Old Testament ex

pressing the power of God, manifested
in mercy or judgment. (Exod. 9 : 3 ; 1 sum.
5:11: Neh. 2:8.) Upon thee — in pun
ishment. For its exercise in mercy
see 11 : 21 ; 4 : 30. Blind, not
seeing the sun—the positive and
the negative side ; not being able to
see the sun indicated total blindness.
Thus oculists test the character and ex
tent of the disease by directing the
eyes toward a strong light, lor a
season — the blindness was to be
temporary, but how lony is unknown.
Paul suffered a similar infliction with
the happiest results. (9 : 9.12.) Some
suppose and tradition relates similar
results to Elymas, and that he accom
panied Paul to Spain ; but such tradi
tion cannot be relied upon. The inflic
tion was immediate. There fell on
him — language in harmony with the
idea that it came from above, from
God. (10 : 10, 44.) A mist and a dark
ness — a dimness and a blindness, de
scriptive of the successive stages of the
blindness which came quickly upon
him. " Mist, a poetical Greek word,
applied by Homer to the failure of
sight at death or in a swoon ... As
the word mist is also used by Galen,
the Greek medical writer, some regard
it as a trace of Luke's profession."
(Alexander.) His miserable condi
tion is vividly brought to view. He
went about, etc. — rather, and going
about he sought persons to lead bim by
the hand. The fitness of the punish
ment lias been noted : That he who
deceived and blinded others should
himself be made blind and dependent
on leaders. Also that Peter and Paul
each, at least in one instance, wrought
a miracle of righteous wrath, that upon
Ananias and this upon Elymas.
12. Then, when this blindnese came
at once upon Elymas, the proconsul see
ing what was done believed on Christ,
and the doctrines proclaimed by Paul.
That he was truly converted to Christ.

C ii. XIII.]

THE ACTS.

207

lieved, being astonished at the doctrine
of the Lord.
13 Now when Paul and his company

loosed from Paphos, they came to Perga
in Pamphylia. And 'John departing
from them returned to Jerusalem.

is the natural inference, and accords
with the general use of the word believe
in the Acts. (See 4 : 4 ; 11 : 21.) The case
of Simon Magus (a : 13) is the only ex
ception, and he professed conversion.
That Sergius Paulus was baptized is a
natural inference. Being aston
ished — struck with wonder. The word
is also used of glad amazement. (Mark
7 : 37 ; 11 : 18 ; Luke 4 : 32 ; 9 : 43.) It is prob
ably the meaning here ; for the fact
that Sergius Paulus believed implies a
hearty and glad welcome of the truth.
While he was astonished he must have
been glad to have been thus extricated
from the deceptive devices of Elymas,
and to see such clear evidence as to
what was the truth. At the doc
trine, the teaching, of the Lord —
not only the new and wonderful teach
ing concerning Christ, but also the way
in which it was taught, so clearly,
powerfully, and authoritatively, and
confirmed by a miracle. (Mark t : 27.)
The parallel between this conflict of
Paul with Elymas and that of Moses
with the magicians of Egypt is worthy
of notice. (Exod. ch. 7, s) In both the
victory is on the side of the Lord.
This completes the brief account of
the mission of Paul and Barnabas in
Cyprus. No attempt is made to relate
what was done ; it is only implied that
they preached the gospel in the syna
gogues from place to place (ver. 5, 6), and
it is probable that churches were
planted. (See on ver. 6.) How long they
continued at Paphos is not told. It is
reasonable to suppose a church organ
ized there. In view of all these reason
able inferences from the narrative, it
seems that too short a time is generally
allowed for the work of these mission
aries upon the island ; and that they
probably spent there about a year.
13-52. Paul and Barnabas at
Antioch in Pisidia. (2 cor. 11 : 26; John
1 : 19-27 ; Ueut. 1 : 31 ; 7 : 1 ; 1 Sara. 13 : 14 ; Ps. 2 : 7 ;
16: 10; 89 : 20; ls:i. 19:6; 55 : 3; Hab. 1:5.) Be
fore this, under Barnabas as leader,
they went to his native Cyprus ; now,
with Paul as leader, they go into his

own native Asia Minor. They pursue
a kind of half circle through the dis
tricts of Pamphylia, Pisidia, and Ly-
caonia, west and north of Cilicia, Paul's
native province. So if Paul had evan
gelized Cilicia already, he was only ex
tending his labors to the nearest sur
rounding regions. Probably the spring
and early summer, A. D. 4ti.
13. Paul and his company —
Barnabas, Mark, and other attendants.
Henceforth Paul is the leader, and the
chief speaker. (14:12.) In the conver
sion of Sergius Paulus and the punish
ment of Elymas, the signs of Paul's
apostleship are recognized ; and Barna
bas appears at once to concede to him
the first place. Loosed, or set sail
from Paphos. Then going a little west
of north, about one hundred and fifty
miles, they came to Perga in Pam
phylia. They do not go through
Cilicia, Paul's native province, where
he had already labored (s-.:m; n . 25),
but enter Pamphylia, a province just
west of Cilicia. Its capital, Perga, was
a large and flourishing city, celebrated
for the temple and worship of the god
dess Diana, and situated on the river
Cestus, seven miles from its moutfc.
There are still extensive ruins to be
seen. A bar now obstructs the mouth
of the river Cestus; but it was then
navigable to Perga. It appears that
Paul makes but a brief stop at Perga;
he preaches there on his return, (h --i ¦)
Perhaps the approaching summer,
when multitudes moved from the plains
to the mountains, may have led him to
go at once to the regions beyond. That
too would be the best season for travel
ing into the mountainous district.
His residence at Tarsus in Cilicia must
have made him acquainted with many
of the features of these adjoining
regions. An event now occurred, which had a
marked effect on the future work of
these missionaries: John departing
from them returned to Jerusa
lem. Why, we are not told. From
15 : 38, we infer that Paul thought

208

THE ACTS.

[Ch. XIII.

Paul and Barnabas at Antioch in Pisidia.
14 BUT when they departed fiom Perga.
they came to Antioch in Pisidia. And
[they] u went into the synagogue on the

15' sabbath day, and sat down. And * after
the reading of the Law aud the Prophets,
the rulers of the synagogue sent unto
them, saying, Ye men and brethren, if ye

»ch. 16:13; 17 :2; 18 : 4.

• ver. 27 ; Neh. 8:1; Luke 4 : 10-19.

Mark worthy of blame, and that he
showed weakness, a want of persever
ance, or a lack of faith. Various rea
sons have been suggested : Shrinking
from the dangers of a hazardous jour
ney into the interior of Asia Minor ;
an unwillingness to give himself up
fully to the Gentile work ; a dissatis
faction with the transfer of leadership
from Barnabas to Paul ; an anxiety for
his mother and home at Jerusalem. A
variety of reasons probably actuated
him. But years later Paul's feelings
changed toward him ; for Mark became
his fellow worker (coi 4 : to), and is com
mended by him as useful in the minis
try. (2 Tim. 4 : 11.)
14. But they — Paul and Barnabas
go on together, John Mark having left
them. Passing through the country
from Perga, they came to Anti
och in Pisidia — a distance of about
one hundred and fifteen miles. They
may have stopped at different settle
ments and places on the way. The
road from Perga to Antioch passed
through a rugged and romantic region
of the Taurus Mountains, where water-
floods were frequent, and the inhabit
ants notorious for their lawlessness.
Pisidia was the next province north of
Pamphylia. Its tribes had rulers of
their own, and in their mountain fast-
nessess, were but partially subdued by
the Romans. The passes from the sea-
coast to the interior are difficult and
have always been dangerous. It is a
reasonable supposition that on this and
other journeys in Pisidia, Paul was ex
posed to the "perils of rivers" and
" the perils of robbers," described in 2
Cor. 11 ; 26. Antioch was a city of
considerable importance and a Roman
colony, and situated near the borders
of Pisidia and Phrygia, on the high
centre tablelands of Asia Minor. Like
the Syrian city, Antioch, it was founded
by Seleucus Nicator, and named after
his father, Antiochus. Strabo, the
Greek geographer, described it as a
Roman colony and situated on an emi

nence. Its site and vast ruins, con
sisting of temples, churches, besides a
theatre and a magnificent aqueduct,
were discovered by Mr. Arundell, of
England, in 1833. Also a number of
inscriptions were found, one of which
included the name of the city. Went
into the synagogue— the religious
assembly of the Jews. From this we
learn the custom of Paul and Barnabas
on similar occasions. (v«r. 5 ) These
two strangers had, doubtless, during
the week, entered the city quietly and
unnoticed ; had obtained lodgings, and
work at their trade as tent makers, and
now with other Jews they enter the
synagogue. Sat down— some sup
pose on the place occupied by tlie rab
bins; but more piobably, on a seat
near the entrance, as listeners. See
next Verse. (See note on Luke 4 : 16.)
15. The law — the first five books
of the Old Testament. The prophets
— including besides the regular proph
ets the books of Joshua, Judges, Sam
uel, and Kings. Some think the lessons
of the day were from Deut. 1 and Isa. 1.
" The beginningof the discourse (to. 17,
is, 19) has three Greek verbs, which are
rare, and altogether peculiar to the
Scriptures, exalted, suffered their man
ners, and divided by lot; of which the
first occurs in Isa. 1 : 2, the second and
third in Dent. 1 : 31, 38. Moreover,
these two chapters, Deut. 1 and Isa. 1,
are to this day read on one Sabbath ;
whence it is quite certain that both
were read on that very Sabbath, and in
Greek, and that Paul referred especially
to that reading of Moses and of the
prophets mentioned in ver. 15. For
even the mention of the Judges (ver. 20)
accords with the lesson (1™. 1 : 26), and
the Jews are wont to take their dis
courses, or their beginnings, from the
Sabbath lesson in the svnagogue."
(Bengel.) But if this be "so, nothing
can be inferred as to the season of the
year, because of the changes that have
since been made in the synagogue ser
vices. Rulers of the synagogue.

Ch. XIII.]

THE ACTS.

209

have J any word of exhortation for the
people, say on.
16 Then Paul stood up, and * beckoning
with his baud, said, Men of Israel, and

17 aye that fear God, give audienc?. The
God of this people of Israel b chose our
fathers, and exalted the people ° when
they dwelt as strangers in the land of

J Heb. 13:22. -ch. 12:17. » ver. 20, 42, 43. b Deut. 4 : 37 ; 7 : 6, 7.
Exod. 1 : 1, 7-9 ; Ps. 105 : 23, 24.

'ch. 7: 17;

Each synagogue had its president, or
ruler (18 . 8, 11 : Luke 8 : »9) and elders (Luke
7:3-5), who might chastise (22 : 19 ; 26 : 11 ;
9:2), or expel an offender. (joho9:34.)
In this verse and in Mark 5 : 22, rulers
and elders appear to be spoken of indis
criminately as rulers. It is not known,
however, how perfect was the organiza
tion of the synagogue at this time. It
was probably changed and developed
after the destruction of Jerusalem by
the Romans. Sent unto them — they
were thus sitting in the congregation,
perhaps near the entrance, and not
among the public speakers. They had
probably been in Antioch a day or two
and were becoming known as teachers.
" Paul had received a regular theologi
cal education at Jerusalem from Gama
liel, and thus occupied in Jewish eyes
the position of an ordained minister in
our own times." (Abbott.) If ye
have any word of exhortation —
in application of the law and prophets,
and in encouragement of their obser
vance, say on. It was customary for
the rulers of the synagogue to invite
devout strangers and teachers present
to expound the Scriptures, read, or ex
hort. This gave an excellent opportu
nity for the early preachers to make
known the truths of the gospel.
16. Then Paul stood up. Now
and onward Paul appears as the chief
speaker, Barnabas giving him the pre
cedence. The Jews and Jesus were ac
customed to speak sitting ; but Paul
and the apostles appear to have spoken
standing. (i: 15 ; 11 : 28; 15:7.) Beckon
ing with his hand — to secure atten
tion. (See on 12: 17.)
In this address Paul first reviews the
goodness of God to the Jewish people
until the days of David (ver. 16-22) ; an
nounces Jesus a descendant of David,
who was witnessed by John the Bap
tist (23-25) ; proved to be the Messiah by
prophecy (26-37) ; upon all which he
founds an offer of salvation through
faith, and a solemn warning against re-
O

jecting the gospel. This is the first
recorded address of Paul, and may
serve as a specimen of his addresses at
this time. The similarity to portions
of Stephen's address has often been
noted. The impress of Stephen on
Paul's mind must have been deep and
lasting. Paul develops more clearly
the great doctrine of justification by
faith, (ver. 38, 39.) See note on Stephen
and Paul at the close of note on 7 : 60.
Like Peter, Paul cites Ps. 16 : 10 (2 : 27),
and emphasizes the resurrection of
Christ, showing that it was the great
central doctrine of early Christian
preaching. Men of Israel— Jews by
birth. Ye that fear God — devout
Gentiles, both those who were prose
lytes, having embraced Judaism and had
been circumcised, and also those who
were worshipers of Jehovah through
uncircumcised (10 : 2), who had their
particular seats in the synagogue, (ver.
43,48; 16: 14; 17:4.)
17. The God of this people of
Israel. Paul is addressing all of those
whom he calls God-fearing (ver. 16), and
here singles out with emphasis and
honor, the Israelites who were present.
Though now an apostle to the Gentiles,
he would not take from the Jews the
first and honorable position which they
occupied. (Eom. i:i6.) Chose our
fathers — his as well as theirs. The
word fathers most naturally refers to
the patriarchs, Abraham, Isaac, Jacob,
etc. (Bom. 9:s-is: ii: i.) Exalted the
people — to dignity and honor, not
merely by increasing their numbers,
but by the mighty works wrought by
Moses in their behalf. This clause
refers to the time previous to their
departure from Egypt ; the last clause
of this verse describes that departure.
As strangers — in their sojourn. They
were but sojourners. (Gen. 47:4, 9. see 1
1 eteri : 17.) With a high arm — an up
lifted arm — with signal power. The
arm of God is spoken of in a Hebrew
figure as the might, the power of God

210

THE ACTS.

[Ch. XIII.

Egypt. d and with an high arm brought he
18 tnein out of it. And e about the tune of
forty years suffered he their manners in
19 the wilderness. And when fhe had d- -
stroyed seven nations in the land of

Chanaan, she divided their land to them by
20 lot. And alter that hhega>e unto them
judges about the space of four hundred
and fifty years, » until Samuel the prophet.
21 k And afterward they desired a king : and

a Exod. 6 : 6; 13 : 14, 16; ch. 14.
s Josh. 14 : 1, 2. " Judg

e Exod. 16 : 35 ; Isa. 63
2 : 16. 1 1 Sam. 3 : 20.

9. ' Deut. 7:1; Josh. 24 ; 11
* 1 Sam. 8 : 6-22 ; 10 : 1.

(Luke i:5i), and corresponds here with
Exod. 6:6," with a stretched out arm."
The figure may have been originally
suggested to Moses and the Hebrews,
by the familiar hieroglyphic which
represents might by two outstretched
arms. 18. This verse treats of God's good
ness and forbearance with Israel in the
wilderness. Suffered he their man
ners — their character and conduct.
He bore with them, endured them.
This reading is supported by the major
ity of the best manuscripts, and is
adopted by Westcott and Hort. By
the change of a single letter in the
Greek word it would mean, He bare
them as a nursing father, with probable
reference to Deut. 1 : 31 ; he cherished
and nourished them, (l Thess. 2: 7.) This
is supported by many ancient authori
ties and some internal evidence, and is
preferred by Tischendorf, Hackett,
Meyer, and by the American Committee
on the Revised New Testament. Hack
ett says, " The apostle would bring to
view here, not so much the forbearance
of God toward his people as his inter
position, his direct efforts, in their
behalf." It is a singular fact that the
same texual variation occurs in the
Septuagint version of Deut. 1 : 31.
Both statements are true, and either
fits in with Paul's speech, but the latter
reading suits better with his presenta
tion of God's gracious dealings.
19 Destroyed seven nations —
mentioned in Deut. 7:1; Josh. 3 : 10;
24 : 11, namely: The Hittites, Girgas-
liites, Amorites, Canaanites, Perizzites,
Hivites, and Jebusites. They were
descendants of Canaan, taking their
names for the most part from his chil
dren. (Geo. 10: 15-19.) Their nationality
was destroyed, though the people not
utterly, fragments remaining even in
the days of Solomon. (1 King- 9: 20)
Through the Israelites God subdued,
' cast them out.' (Deut. 7 : 1.) So in the

providence of God many nations have
been destroyed before other nations—
for example, many of the tribes of
American Indians. Divided their
land to them by lot— according to
the best manuscripts and highest au
thorities, He gave them their land as an
inheritance, or possession. He caused
them to inherit and possess the land.
The gracious dealings of God in giving
the Israelites a home is described.
20. About the space of four
hundred and fifty years. This is
connected with the preceding verse
and ends the sentence, according to the
best manuscripts. It thus refers to the
period between the call of the fathers
(ver. 17) and the entrance of the Israelites
into their possession, (ver. 19.) If Paul,
like Stephen (7 : 6), starts with the four
hundred years of sojourn and oppres
sion, and then adds the forty years
wandering in the wilderness, and seven
years to the division of the land under
Joshua, we have four hundred and
foity-seven years. Or starting with
the birth of Isaac, who was sixty years
old at the birth of Jacob (r.en. 25 : 26),
and Jacob a hundred and thirty on
going to Egypt (Gen. 47: 9); and the
sojourn there two hundred and fifteen
years, and thence forty-seven years to
the settlement of the tribes, and we
have four hundred and fifty-two years.
In either reckoning it is in round num
bers, " about four hundred and fifty
yeara." (see 7: 6.)
The rest of this verse forms another
sentence, and should read : And after
these things he gave judges until
Samuel the prophet. Samuel was the
next man of great eminence after Moses
and Joshua, and was the last of the
judges, as well as the first of a long
line of prophets, that continued down
through the captivity. This shows
further God's gracious care over his
people. 21. And afterward they desired

Ch. XIII.]

THE ACTS.

211

God gave unto them Saul the son of Cis, I
a man of the tribe of Benjamin, by the
22 space of forty years. And twhen he had |
lenioved him, mhe raised up unto them
David lo be their king ; to whom also he
gave testimony, aud said, ' i have found
llavid the son of Jesse, a man after mine

own heart, which shall fulfill a'l my will.'
23 n0f this man's seed hath God according
°to his promise raised unto iBrael Pa
24 Saviour, Jesus: 1 when John had first
preached before his coming the baptism
ot repentance to all the people of Israel.
25 And as Johu fulfilled his course, he sa d,

1 1 Sam. 15 : 23, 26, 28 ; 16 : 1. » 1 Sam. 16 : 13 ; 2 Sam. 2 : 4 ; 5 : 3. » Luke 1 : 32, 69 ;
Eom. 1:3. ° ch. 2 : 30-36 ; 2 Sam. 7 : 12 ; Ps. 132 : 11. P Matt. 1 : 21 ; Bom. 11 : 26. q Matt.
3:1; Luke 3 : 3.

— rather, they asked for themselves a
king, to gratify their own desires, in
order that they might be like the heathen
nations about them, being dissatisfied
with the theocratic government which
God had appointed. (i Sam. 8 : 5-22.) But
though this was of the nature of a re
jection and apostasy from Jehovah, as
their king, yet God did not reject them,
but gave them Saul, the son of Kish
for forty years. The Scriptures give
no account of the length of his reign ;
but Josephus (Antiq. vi. 14, 9) probably
following public records or tradition,
states that Saul reigned eighteen years
before Samuel's death, and twenty -two
years after it.
2i. Removed him — deposed him,
from his kingly_ office. This is the
natural application of the verb. (Luke
16 : 4.) (Compare Septuagint, 2 Kings
17 : 23 ; Dan. 2 : 21.) Occasionally the
expression in Greek is found, " re
moved from life." God rejected Saul
(1 sam. 15 : 11, 23), and David was anointed
soon after. (1 Sam. 16 : 12-14.) But this
rejection was not publicly and finally
accomplished for twenty-five or more
years, till at the end of the forty years
(ver. 21), Saul was slain on Mount Gilboa
(1 s«m. so : 8) ; and then David was recog
nized as king. (2 Sam. 2 : 4.) I have
found David, etc. This is a com
pound quotation, made up of two pas
sages, given freely, and contains the
substance of what God had said on dif
ferent occasions. " I have found David
my servant." (f», 89:so.) "The Lord
has sought him a man after his own
heart." (1 Sam. 13 ; 14.) He was a man
after God's heart, in that, in contrast to
Saul, he made God's will his ruling
principle, holding the people to the
faithful worship of God, and putting
down and disallowing idolatry and all
the abominations attending idol-wor
ship. This refers specially to the gen
eral administration of affairs according

to the divine will, and implies a re
newed heart, but does not include all
the acts of his private and domestic life.
In his personal religious experience he
shows longings after a purer life, and
bitter repentance over sin. (p*. 51, etc.)
All my will — plural, all my wishes,
regarding Israel and the enemies of
God. 23. From David Paul passes at once
to the Messiah, who according to the
belief of the Jew would be of the seed
of David. (Man. 22:42.) According to
his promise. Many of these, for ex
ample : 2 Sam. 7:12; Ps. 89 : 33-37 ;
132 : 11; Isa. 11 : 1-10; Jer. 23 : 5, 6;
33 : 15, 16. Raised — rather, accord
ing to the best manuscripts, Brought
unto Israel; as the chosen people,
among whom he was to exercise his
ministry, and to whom he was first to
be preached. A Saviour, which is the
meaning of the name, Jesus. (Matt.
1:21.) That Jesus was a descendant of
David is witnessed by the genealogical
tables in Matthew and Luke. Also by
such passages as Luke 1 : 27, 32, 69 ;
Matt. 9 : 27 ; 15 : 22 ; 21 : 9 ; Rom. 1 : 3.
24. Paul adduces the testimony of
John the Baptist, whom the people
generally regarded as a prophet. When
John, etc. ; John having first preached
the baptism of repentance, imply
ing, enjoining, and symbolizing repent
ance, to all the people of Israel,
to the body of the nation as such, who
came to hear him. (Matt 3:5; Luke 3: 3.)
Before his coming — better, his en
trance, that is, the entrance of Jesus on
his work. Jesus was manifested at his
baptism, but did not enter upon his
work till after the temptation. (John
1 : 28.34.) His early ministry was in
Judea, where John first preached.
(John 3 : 1,22.) After John's imprison
ment, Jesus goes northward through
Samaria into Galilee, whose inhabit
ants had probably come into special

212

THE ACTS.

[Ch. XIII.

'Whom think ye that I am? 1 am not
he. But, behold, there cometh one after
me, whose shoes of his feet I am not
worthy to loose.
26 Men and biel hren, children of the stock
of Abraham, and whosoever among ymi
feareth God, fl o you is the word of this
27 salvation sent. For they that dwell at
Jerusalem, and their rulers, * because thev
knew him not, nor yet the voices of the

prophels u which are read every sabbath
nay, 2 they have fulfilled them in con-
28 demning him. yAnd though thev found
tio cause of death in him, yet desired
29 they Piiate thai he should be slain * And
when they had fulfilled all that was writ
ten of him, they took him down from the
30 tree, an'd laid him in a sepulchre. a_But
31 God raised him from the dead: aDdbhe
was seen many days of them which came

'John 1 : 20-27. ' ch. 2 : 39 ; Luke 24 : 47. ' ch. 3 : 17 ; Luke 23 • 34 ; 1 Cor. 2 : 8.
"ch. 15:21. i Luke 24 : 20, 26, 27, 44. J Mark 15 : 13, 14; John 19 : 6, la. « John 19-
28,30,36,37. * ch. 2 : 24 ; Matt. 28 : 6. 'ch. 1 : 3 ; 1 Cor. 15 : 6-7.
contact with John during his closing
ministry. (John 3 : 23 ; 4 : 1-3 ; Mark 1 : 14, 15.)
25. And as John fulfilled his
course, etc. Rather, And as John
was completing his course, his official
life, or public ministry. Compare
Paul's expression, " I have finished
my course." (2 Tim 4 : 7.) He said —
he habitually said this. See an in
stance in John 1 : 19-23, when a depu
tation of the Jewish Sanhedrin visits
him. I am not he — the promised
one, the Saviour, (ver. 23.) Behold
there cometh one after me, etc.
(Mark 1:7; Luke 3 : 16; see on Matt. 3 : 11.)
26. Paul makes the first applica
tion of his discourse to his hearers, by
offering this salvation, which is fur
ther enforced in ver. 32. Further ap
plications are made in ver. 38, 40.
Men, also brethren — addressing them
in a most affectionate manner. Chil
dren of the stock of Abraham, re
minding them of their election as the
chosen people of God, of their hopes,
and the promises to them. (Rom. 9 : 3-5.)
Whosoever among you feareth
God — among the devout Gentiles
present. (Sreonver. in.) To you — in
cluding both Jews and proselytes.
( 10 : 26. ) Or, according to several of the
oldest manuscripts, To us, who have
received him. Is the word of this
salvation, effected through the
Saviour, Jesus, (ver. js.) Sent — rather,
was sent forth, from God to be an
nounced to you. Paul shows his
familiarity with Scripture in using
here part of Ps. 107 : 20.
27. For introduces a confirmatory
evidence of " His salvation " (v r. 26),
and reason why it was sent forth.
Prophecy regarding the Messiah was
fulfilled in the death and resurrection
of Jesus. Not only the mass of the

people at Jerusalem, but also their
rulers, who were their spiritual
guides, fulfilled the Scriptures in con
demning him (2 : 23), because they
knew him not, as the Messiah of
prophecy, nor yet the voices, the
predictions, of the prophets, though
they were read every Sabbath day.
Peter speaks of this ignorance (3 : 17),
and Jesus in his first prayer at the cru
cifixion, " Father, forgive them, for
they know not what they do." (Luke
23:34.) To us who now review Jewish
history, how strange appears their ig
norance, and how wild their folly !
28. Not only were they totally ig
norant of their own Messiah, but they
were thoroughly bent on his death.
Though they found, after all their
searchings, no cause of death (Luke
23 : 22), accusing Jesus of blasphemy
and sedition ; but, unable to prove
either charge, suborned false witnesses
(Ma«. 26:60), and desired, rather de
manded that he should be slain.
(Luke 23: 20-/5.)
29. Fulfilled all that was writ
ten of him, in his betrayal, arrest,
sufferings, and death. (Ps. 22 ; i<a. 53 ;
Zech. 11 : 12, 13 ; 12: 10; 13: 7.) And laid
him in a sepulchre. It was not
necessary for Paul in his rapid sum
mary to distinguish between the vari
ous agents in those transactions. The
friendly hands of Nicodemus and
Joseph of Arimathea took the body
from the cross and buried it ; yet both
of them were rulers ; so Paul's state
ment is true to the letter. (John 19 .• ss-40.)
30. But in contrast with such ex
treme and unrighteous rejection of
Jesus by the Jews, God raised him
from the dead, to be a Saviour
(ver. 32. ss), his resurrection being the
great sign or evidenee of his mission

Cit. XIII.]

THE ACTS.

213

up wiih him from Galilee to Jerusalem,
0 who are his witnesses unto the people.
32 And we declare unto you glad tidings, how
that d the promise which was made unto
33 the fathers, God hath fulfilled the same

unto us their children, in that he hath
raised up Jesus again ; as it is also writ
ten in the second Psalm, °' Thou art my
34 Son, this day have I begotten thee.' And
as concerning that he raised him up from

• ch. 1 : 8 ; 5 : 32.

a Gen. 3 : 15 ; 12 : 3 ; 22 : 18 ; Rom. 4 :
5 ; Eev. 1 : 5.

13. • Eom. 1:4; Heb. 1 :

and authority as the Messiah, (see Peter's
words 2 : 32-36 ; 3:14. 15, 26; 1 Cor. 15:3-28.)
31. And he was seen many
days — Forty days, (l : 3.) Of them
which came up with him from
Galilee to Jerusalem — specially
those disciples that came with him on
his last journey to Jerusalem. There
were over five hundred eye-witnesses
of his resurrection, (i Cor. is- 6.) Who
are, etc., or according to the most ap
proved text, Who are now his witnesses.
Doubtless the majority of them were
still living. To the people of Israel
(ver. 24) as the chosen people. Thus the
resurrection rested on no tradition, but
on the testimony of many living men,
who had known Jesus well, who saw,
touched, and talked with him after he
had risen from the dead, (see Eom. l : 4.)
32. We and you are emphatic. In
view of such evidences of salvation and
of a risen Saviour, what these compan
ions of Jesus witness elsewhere, we,
though not among those who saw him
during those forty days, now declare
unta you at Antioch, namely, the
glad tidings that the promise
which v/as made to the fathers
concerning the Messiah.
33. Continuation of the sentence be
gun in the last verse : God hath ful
filled the same unto us, their
children, or, according to many man
uscripts, to our children. The text is
uncertain, but the general meaning is
plain. This falfillment had taken place
during their day, and was for the bene
fit of them and their descendants. In
that he hath raised up Jesus
again. Omit again. Some take this
expression to m?an that God raised up,
or brought forward Jesus, sending him
into the world as the Messiah. Com
pare this use of the verb in 3 : 22 ; 7 :
37. In support of this view h urged the
quotation from Ps. 2 : 7, Thou art
my Son ; this day have I begot
ten thee, which is thought to refer

to Christ's incarnation. (Hub. 5:5.) It
is, however, more in keeping with the
context to refer the verb raised up
to Christ's resurrection, for that is the
special topic of this part of the dis
course. The verb is frequently used
without the addition " from the dead,"
with reference to the resurrection.
(Mark 8: 31 ; 16:9; Luke 9: 8, 19: 24: 7.) Christ
was the Son of God from all eternity.
At his incarnation he was indeed be
gotten, but by his resurrection he was
openly declared to be so. (Eom. im.)
The resurrection might indeed be
styled the birthday of his reign. (Rev.
1:5.) The following from Dr. Hackett
is worth pondering over : " The origi
nal passage [Ps. 2 : 7] refers not to the
incarnation of the Messiah, but to his
inauguration or public acknowledg
ment on the part of God as the rightful
sovereign of men. To no moment in
the history of Christ would such a pre
diction apply with such significance as
to that of his triumphant resurrection
from the dead. The progression of the
argument in the next verse demands
this interpretation. To the assertion
here that God had raised Jesus to life
again, the apostle adds there that this
life is one which death would invade
no more." In the second Psalm.
Some manuscripts read first Psalm. It
was called first or second according to
circumstances. The first and second
Psalms were sometimes written to
gether, and are still so found in some
manuscripts. Besides, some in ancient
times regarded the first Psalm as in
troductory to the collection, and hence
the second as the first. " The second
Psalm " is the reading of the majority
of manuscripts.
34. And as concerning that,
etc. And that he raised him up from
the dead. Paul proceeds further to
prove from prophecy the resurrection
of Christ, and everlasting life connected
with it. No more to return to cor-

214

THE ACTS.

[Ch. XIII.

the dead, now f no more to return to cor-
roption, he said on this wise, ' 1 will give
35 you the sure mercies of David.' Wherefore
he saith also in another P.,alm, e ' Thou
shalt not suffer thine Holy One to see
36 corruption.' For David after he had
served his own generation by the will of

God, hfell on sleep, and was laid unto
37 his fathers, and saw corruption: Mint
he, whom God raised again, saw no cor
ruption:
38 Be it known unto you therefore, men
and brethren, that k through this man is
preached unto you thefurgivenessofsins.

' Eom. 6:9; Isa. 55 : 3 ; Ps. 89
l ver. 30 ; 1 Cor. 15 • 20.

: 2S ; 2 Sam. 7 : 13. 5 ch. 2 : 31. h ch. 7 : 60; 1 Kings 2 : 10
>¦ ch. 5 : 31 ; Dan. 9 : 24 ; Luke 24 : 47 ; 1 John 2 : 12.

ruption — that destruction which is
effected by the decay of the body after
death, and hence no more to die. Com
pare Paul's language in Rom. 6 : 9,
" Knowing that Christ being raised
from the dead dieth no more ; death
hath no more dominion over him." (see
al-0 Rom. 5 : 10 : John 14 : 19; Heb.7:25.) To Sub
stantiate this he quotes from Isa. 55 : 3,
varying somewhat from both the
Hebrew and the Septuagint text, but
giving the sense substantially. The
promise : "I will make an everlasting
covenant with you, even the sure mer
cies of David," Paul takes and uses
that which has special reference to
David and to Christ. I will give
you the sure mercies, rather, the
holy things of God, the sure promises of
David— that is, the Messianic blessings.
One of these promises was a successor
from his house, the throne of whose
kingdom God would establish forever.
(2 Sam. 7: 13. 16; 1 Chron. 17 : 11-14: Ps. 89 : 3, 4.)
This was fulfilled in Christ (i-a- 9:6,7;
Luke i : 32, ss), and includes not only a
resurrection, but also an endless im
mortality. 35. Wherefore, or because, he
saith also, showing that Christ was
to be exempted from the dissolution of
the body and hence was to have au end
less life, according to a prophetic prom
ise. The quotation is from Ps. 16 : 10,
and was presented by Peter in his Pen
tecostal discourse, which he treats in
the same way, showing that they could
not apply to David, but that they did
apply to Christ, (see o» 2 : 27, 30.) The two
apostles were in exact agreement in
the interpretation of this Messianic
prophecy. The independence of the
two discourses is seen, in that Paul
quotes only a part of a verse from Ps.
16, and links it with a passage from
Isaiah, not alluded to by Peter, while
the latter quotes four verses from Ps.

16, and joins it with a passage from Ps.
110. For further independence com
pare the language of the two apostles
in their applications as found in the
next two verses and 2 : 29-31.
3G. David could not have been the
subject of that prophecy, for he died
and his body went into decay. After
he had served his own genera
tion , or after he had, in his own, gener
ation, served the counsel of God. Either
translation is admissible. But the first
is preferable as the more natural con
struction. In serving his own genera
tion, he did it, by, or according to the
will, the purpose of God. Like
other men, David was useful to his gen
eration, performing his allotted work
according to God's purpose, and then
died. Fell on sleep, rather, fell
asleep ; quoted from 1 Kings 2 : 10. (See
on 7: 60.) Was laid unto, rather, was
added to, his fathers. This does not
refer to his burial, but to his disem
bodied spirit being added to those of
his fatheis in the regions of the departed.
This is a well-known Hebrew expres
sion, used in distinction from death
and burial. (Gen. 35 : 29; 2 Kings 22 : 20.) The
existence of the soul after death in its
separation from the body is recognized.
And saw corruption — dissolution as
tO his body. (Sec on 2 : 29.)
37. The prediction must therefore
refer to Jesus who was raised and in
his body experienced no decay. (See on
2:31.) 38. Paul now comes to the general
application of his address, that the
Messianic blessings of forgiveness and
justification only come from and
through Jesus. Be it known unto
you therefore — in view of the fact,
that the prophecies concerning the
Messiah are fulfilled in Jesus the Cru
cified and Risen one. Peter uses this
emphatic formula at the beginning of

Ch. XIII.]

THE ACTS.

215

39 and tby him all that believe are justified
from all things, mfrom which le could
40 not be justified by the law of Alo'ses. Be
ware therefore, lest that come upon you,
which is spoken of them 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.'

'Isa. 53 : 11 ; Eom. 3 : 28 ; Gal. 2 : 16 ; 3 : 8-11. » Eom. 3 : 19, 20.

his discourses (2 : 14 ; 4 : 16) ; Paul here at
the end. Through this man, rather
this one — Jesus. Is proclaimed unto
you the forgiveness, the remission
of sins, the remitting of the penalty
of sins. This is announced to you for
your acceptance. Peter had proclaimed
the same great truth. (2 : 38 ; 5 : 31 ; 10 : 43.)
39. Not only will the penalty of sin
be remitted, but its guilt will be re
moved ; not only remission, but justifi
cation is offered. We have here the
first announcement by Paul of the
doctrine of justification by faith alone,
which is the great central truth of his
epistles. And by him all that
believe, etc. Literally, And that
from all things, from which ye were
not able in the law of Moses to be justi
fied, in this one every one believing is
justified. Paul briefly announces a
full justification through Christ, and
the total inability of the law to justify
the sinner. From all things — from all
sins. From which ye were not able in,
under and through, the law of Moses
to be justified — in other words, the law
was not able to justify from any sin.
As Paul affirms justification through
Christ from all sins, so to the same ex
tent he affirms the insufficiency of the
law. We cannot suppose, with Meyer
and Alford, that Paul makes only a
partial statement here, that Christ will
do all that the law cannot do, leaving
it for inference on further instruction,
that the law could absolutely do noth-
ing toward justification. Paul's lan
guage is brief, but emphatic, both in
regard to the law and to Christ. It is
unfair both to him and his language to
infer that Christ justifies only from
some things. The meaning rather is,
that he justifies from all sins, and the
law from none. Anything less than
this would be inconsistent with Paul's
teaching elsewhere, and to the New
Testament doctrine of salvation through
Christ alone. (Eom. 3 : 20-26 ; 5 : 1 ; 8 : 1 i 10 :
4; Gni. 3: 11, 22 ) Paul spoke from his
own experience. (Eom. 7 :~5, 6.)

40. Paul closes with a solemn warn
ing against rejecting the gospel. There
is a similarity to the pointed ending of
Stephen's speech. (7 : 51.) Paul very
probably saw signs of opposition in
some and wonder and incredulity in
others; arising perhaps from his doc
trine of justification through Christ
alone, and not by the law, and his free
offer of salvation to all that believe.
Therefore — since you are guilty and
exposed, and salvation cannot come by
the law, but only through Christ. Be
ware — see to it, take heed. An ex
pression nowhere else employed in this
book, but of frequent occurrence in the
writings of the apostle who is here
speaking. (l Cor. 3 : 10 ; 8 : 9 ; 10 : 12 ; Qui. 3:
15 ; Eph. 5 : 15 ; Phil. 3:2: Col. 2 : 8 ; 4 : 17.) This
coincidence is slight, yet a striking
illustration of the strict accuracy of
Luke. In the prophets — in that
part of the Old Testament so named by
the Jews. (Ver. 15.)
41. The quotation is from Hab. 1 : 5,
and follows the Septuagint, but gives
the essential sense of the Hebrew.
Despisers and perish are not in the
Hebrew. The former is regarded as a
translation of a similar Hebrew word,
(Meyer and others) ; and the idea of
perish may be evolved from the
Hebrew text. Paul quotes from the
version familiar to his hearers, and
makes no correction, since the differ
ences in the Septuagint from the origi
nal Hebrew, did not affect the applica
tion which he was about to make to the
Jews of his day. ' The passage in
Habakkuk refers to the judgments to
be inflicted on the Jewish nation by
the Chaldean armies, and Paul sees in
it not a fulfillment, but an illustration
and a striking description of the right
eous judgments coming upon the reject
ers of Christ in his day. Bengel sug
gests that these words were then use!
among the pious as a general proverb
against all unbelievers. Paul warns
the Jews against the deliberate rejec
tion of tbe long-promised Messiah ; and

216

THE ACTS.

[Ch. XIII.

42. And when the Jews were gone out of
thesynagogtte, the Gentiles besought tbat
these words might be preached to them
43 the next sabbath. Now when the con
gregation was broken up, many of the
Jews and religious n proselytes followed
Paul and .Barnabas: who, speaking to

them, °persuaded them to continue in
p the grace of God.
44 And the next sabbath day came almost
the whole city together to hear ihe word
45 of God. But when the Jews saw the
multitudes, they were filled with envy,
and i spake against those things which

¦> ch. 2 : 10.

> ch. 11 : 23 ; 14
Pet. 5 : 12.

22; 2 Cor. 6 : 1; Heb. 6 : 11, 12; 12 : 15.
1 ch. 18 : 6 ; 1 Thess. 2 : 14-16 ; Jade 10.

PCul. 1:6,23; 1

a few years later his words were veri
fied in the destruction of Jerusalem and
the complete breaking up and scatter
ing of the Jewish nation.
42. And when the Jews were
gone out, of the synagogue, the
Gentiles, etc. The most approved
reading is : And as they, Paul and
Barnabas, were going out they, the peo
ple, whether Jews or Gentiles, besought
that these words, etc. It is supposed
that an ancient lesson, read in public
worship, began with this verse, and that
some copyist inserted the words, in
order that the verse might be the more
clearly understood, and to make it con
sistent with the hostility of the Jews in
ver. 45. It is not probable that all the
Jews united in this request. The
next sabbath — literally, the sabbath
or week between, which would mean on
one of the week-day services, held on
Monday and Thursday. But according
to the later Greek the phrase means the
Sabbath after, or next Sabbath, and
this is preferred by the best critics, and
appears to be the meaning demanded
by ver. 44.
43. When the congregation
was broken up, or when the syna
gogue was dismissed. It is not implied
that there was any confusion in the
assembly. It would seem that Paul
and Barnabas were going out before
the general dispersion of the people,
and were requested by the rulers or
others to repeat the discourse the next
Sabbath. The assembly then was dis
missed, and when most had gone,
many Jews and religious, devout,
God-fearing, proselytes followed
Paul and Barnabas to express their
assent to what they had heard, and to
seek further instruction. Who refers
to Paul and Barnabas, not to the Jews
and proselytes. Persuaded — by mov
ing representations induced them to
continue in the grace of God, in

the favor of God through the gospel.
It would seem that some had believed.
Compare a similar exhortation by Bar
nabas to the believers at Antioch in
Syria, (it: 23.)
44. The next sabbath. During
the intervening week Paul and Barna
bas had doubtless been active in pri
vate circles, especially among inquir
ers and those interested in the new doc
trine. So deep was the impression
made, and so much interest aroused
among all classes, especially among
the Gentile population, that almost
the whole city, both Jews and Gen
tiles, came together, doubtless at
the synagogue where they were the
previous Sabbath. The building must
have been crowded, and every avenue
filled with people, and many not able
to enter. (See Mark 2: 2.)
45. Notiee that the Jews only are
named here ; the proselytes are not
mentioned. The latter naturally would
not share these feelings. The multi
tudes are those outside of the Jews,
including both devout and Pagan Gen
tiles. They were — the Jews — filled
with envy — with an indignant and
contentious jealousy. (See on 5: 17.) Their
Israelitish pride was touched ; their
angry zeal was stirred ; and their jeal
ousy aroused, at such results. " They
could not endure the notion of others
being freely admitted to the same relig
ious privileges with themselves. This
was always the sin of the Jewish peo
ple. Instead of realizing their position
in the world as the prophetic nation
for the good of the whole earth, they
indulged the self-exalting opinion, that
God's highest blessings were only for
themselves." (Conybeaee and How-
son, Vol. I, p. 179.) Paul appears as
the principal speaker. Spake against
and contradicting are in the orig
inal different forms of the same verb,
giving emphasis and fullness to the ex-

Cit. XIII.]

THE ACTS.

217

were spoken by Paul, contradicting and
46 blaspheming. Then Paul and Barnabas
waxed buld, and said, r It was necessary
tbat the word of God should first have
been spoken to you : but e seeing ye put it
from you, and judge yourselves tun-
worthy of everlasting life, lo, uwe turn

47 to the Gentiles. For so hath the Lord
commanded us, saying, x ' I have set thee
to be a light of the Gentiles that thou
shouldest be for salvation unto the ends
of the earth.'
48 And when the Gentiles heard th's, they
were glad, and glorified the word of the

' Ver. 26
Bom. 10 : 10.
1, 6 ; Luke 2

ch. 1 : 8 ; Matt. 10:6; Eom.' 1 : 16. ¦ ch. T : 51 ; Beut. 32 : 21 ; Matt. 21 : 43 ;
' Matt. 10 : 37, 38 ; 22 : 8. » ch. 18 : 6 ; 28 : 28 ; Rom. 11 : 11. * Isa. 42 :
32.

pression. The Jews not only opposed
by argument ; but denied the applica
tion of the prophecies which Paul had
made. And at the same time blas
pheming, or reviling — heaping abuse
upon Paul and Barnabas as false teach
ers and heretics, and probably blas
pheming Jesus, whose death and resur
rection formed the central point of
gospel preaching. The verb translated
blaspheme means to revile, and is
equivalent to our word blaspheme when
used of contemptuous speech uttered
against Go J, or sacred things. (Rom. 2 :
24; 3:8; Mark 15 : 29; J_.ru.-. 2 : 7.)
43. Then Paul and Barnabas,
seeing the bitter opposition, and hearing
the reviling words of the Jews, which
were not shared in by either the devout
or Pagan Gentiles, unite in stemming
the current. Waxed bold — spoke bold
ly, plainly, with assurance. It was
necessary that the word of God
should first haye been spoken
to you. This was the divine purpose
(Luke 21: 47), and was so commanded by
their risen Lord (1 ; s), and had been
prophetically announced to the Mes
siah, (ver. 47.) The principle here in
volved was followed by tlie apostles
when first announcing the gospel in
every Gentile city. (11 :i9; 17 : 1,2; 18:
5,5.) Ye put it from you— scorn
fully reject it. (See 7 : 27, 39.) And judge
yourselves unworthy of ever
lasting life — which they preached
and offered through Jesus Christ. It
was thus these Jews by their con
duct condemned themselves. They
proved themselves unworthy by re
jecting their own Messiah. Lo, we
turn to the Gentiles — including
the heathen — of that place. Before
this they had been specially addressing
the Jews at Antioch including prose
lytes and devout Gentiles ; from this
time at Antioch they would give their
whole attention to Gentiles. Their

public decision was a representative
one, perhaps the first that they had
been compelled to make in such a pub
lic manner. It illustrates their custom
elsewhere. How wonderful the grace
of God, that Paul, the once haughty
and fastidious Pharisee, should be im
bued with this liberal spirit, and recog
nize that the wall of partition between
Jew and Gentile had been broken down,
and that in Christ all are one. (Eph. 2 :
14,15.) 47. Paul and Barnabas base their
act on the prophetic word of God, and
not upon any momentary impulse. The
Scripture quoted is Isa. 49 : 6. The
Messiah is addressed. For so hath
the Lord commanded — to preach
the gospel to the Gentiles, as they
had done and proposed to do. I have
set, or appointed, thee to be a light
of the Gentiles, revealing the way
of life to them that sit in darkness ;
in order that thou shouldest be
for salvation, not merely to the
Jews, but to the Gentiles both in the
land of Israel, and to the ends of
the earth. This prophecy showed
that the mission of Christ was by no
means to be confined to the Jews, and
that in preaching to the Gentiles, Paul
and Barnabas, as the representatives of
Christ, and the heralds of his gospel,
were acting in obedience to this divine
commission. So the aged Simeon saw
the same truth, quoting Isa. 42 : 6. (see
Luke 2 : 32. Compare Kom. 9 : 25 ; Isa. 11 : 1, 10.)
48. The effect on the Gentiles.
They rejoiced that the same privileges
and blessings were offered them as
to the Jews, and they praise and
honor the word of the Lord, the
gospel of Christ, as it had been preached
to them. While the Gentiles generally
were ready to applaud the step that
Paul and Barnabas had taken, and to
honor the truth, yet all did not savingly
believe. As many as were or-

21S

THE ACTS.

[Ch. XIII.

Lord: J and as many as were ordained to
eternal life believed.
49 And the woid of the Lord was pub-
50 lij-hed throughout all the region. But

the Jews stirred up the devout and hon
ourable women, aud the chief men of the
ciiy, aud « raised persecution against Paul
and Barnabas, aud "expelled them out of

J ch. 2 : 47 ; John 10 : 16, 20, 27 ; Eom. 8 : 30 ; 11 : 2 ; 2 Thess. 2 : 13, 14.» 2 Tim. 3 : 11.
a comp. Am. 7 : 12.

dained, or appointed unto eternal
life — an endless blessed existence —
believed. Thus accepted the truth
and the Lord Jesus Christ as their only
Saviour. Many attempts have been
made to soften the teachings of this
clause by unnatural constructions, or
by giving the veib ordained some
other rendering, such as, disposed in
their minds. But this verb is not used
to denote a mere disposition of the mind,
but always the exercise of power and
authority, either human or divine.
(17 : 26; 22 : 10: 15 : 2 : 28 23, etc.) In the pas
sive form as here, it cannot denote a self-
determination, but a previous divine
determination respecting those who be
lieved. They were ordained or ap
pointed unto eternal life, according to
some plan or arrangement of God. Com
pare Bom. 13 : 1, " The powers that be
are ordained of God." Luke's object was
not to state a doctrine, but a historical
fact. Yet a great principle or truth in
the divine plan of salvation is implied.
Hence this doctrine must be learned
more fully from other passages. (Rom.
8 . 28-30 ;F. ph. 1 : 4-11:2 Thess. 2 : 13 ; 2 Tim. 1 : 9 ;
i Peier i:2) While on the one hand
these believing Gentiles were the sub
jects of a divine choice, on the other
hand it is implied in the word be
lieved that they exercised not a mere
mechanical, but a free act. Both God's
sovereignty and man's freedom are
clearly taught in the Scriptures, and
neither one excludes the other. With
our limited knowledge of the divine
modes of working, and our finite con
ceptions of the relations of the Infinite
to the finite, we may not be able to
fully explain or harmonize these doc
trines ; but it becomes us to bow before
infinite wisdom, and accept both as
true, and act accordingly, (piui. 2 : 22. 13)
49. Antioch in Pisidia becomes the
centre of missionary work in that re
gion. And, in continuation and as a
result of this work among Gentiles,
the word of the Lord was pub
lished, was spread abroad, through

out all the region, the vicinity of
Antioch. It is probable that this was
done principally by the new converts ;
yet Paul and Barnabas may have vis
ited some of the nearer villages. This
would seem to indicate that they were
several weeks in Antioch and its
vicinity. 50. But while this work was going
on the opposing Jews adroitly con
trived to drive Paul and Barnabas from
the city. Devout women — Gentile
women, who were worshipers of Je
hovah, and had probably embraced
Judaism. Their hostility could easily
be excited against doctrines repre
sented as opposed to their new faith.
Josephus says ( War. ii. 20, 2), that at
Damascus almost all of the married
women were "addicted to the Jewish
religion." Doubtless many of the Gen
tile women at Antioch were either
proselytes or favorable to the Jewish
faith. These women were also honor
able in their social position (17 : 12),
being married to men of rank and high
standing, very probablv to these chief
men of the city, it was through
these women that the crafty Jews
reached their Gentile husbands.
" Strabo, who was intimately ac
quainted with the social position of the
female sex in the towns of Western
Asia, speaks in strong terms of the
power which they possessed and exer
cised in controlling and modifying the
religious opinions of the men." (Co-
neybeaee and HowsON, Vol. I. p.
180.) This is the first instance of their
influence recorded in the narrative of
Paul. They will appear in connection
with Paul's life frequently hereafter.
(16: 14; 17 :1, 12. 34; 18 : 2; Phil. 4: 3; 1 Cor. 7 : 16.)
Raised persecution — stirred up
strong opposition to Paul and Barnabas,
who were expelled not_only from the
city, but out of their coasts, their
borders. They could hardly have been
legally and formally expelled, for they
return to Antioch a year — more or less
— after. It was rather a popular out-

Ch. XIII.]

THE ACTS.

219

51 their coasts. b But they shook off the dust 52 c Iconium. And the disciples d were filled
of their feet against them, aud came unto with joy, and with the Holy Spirit.

b ch. 18 : 6 ; Matt. 10 : 14; Mark 6 : 11 ; Luke 9:5. ° ch. 14 : 1.
John 16 : 22 ; Gal. 5 : 22.

¦>ch. 2: 46; Matt. 5:12;

break, led by the first men of the city,
before which these missionaries were
driven out. What violence they may
have suffered we are not told. Paul
refers to this persecution near the close
of his life. (2Tini.3:ll.)
51. Having been rejected by the
Jews and the leading men of Antioch,
Paul and Barnabas shook off the
dust of their feet against them,
according to the Lord's command.
(Luke9:5.) The Jews were accustomed
to shake off the dust when they re
turned to their own land from a heathen
country as polluted. So by this act
these missionaries signified that their
persecutors were devoted to destruction,
and that the very dust of their city was
polluted, (see is : 6 ; Neh. 5 : t3.) They also
signified that they had done their duty,
and that the blood of their persecutors
would be upon their own heads. Ico
nium was a populous city, about ninety
miles southeast of the Pisidian Antioch,
near the foot of Mount Taurus, situated
on one of the largest plains of Asia Minor.
It is generally regarded as belonging
to Lycaonia, and practically its capital ;
and was upon the great line of commu
nication between Ephesus and Antioch,
of Syria and the Euphrates. It is now
called Koniyeh, and has a population
of twenty or thirty thousand. Paul and
Barnabas approached it from the west
by the military road that crosses the
mountain chain. For hours the city
was in sight before reaching it. From
it the lofty summit of mountains were
seen on every side, except toward the
east, where a plain stretches beyond the
sight. At this time it was under a local
tetrarch. The diversity of governments
at that time in Asia Minor, was an ad
vantage to Paul and Barnabas, afford
ing them opportunity to escape from
one jurisdiction to another. They
obeyed the command of the Lord,
" When they persecute you in this city,
flee into another." (Matt, id : 23.)
52. The disciples — at Antioch
who continued there amid much oppo
sition and persecution. (14:22.) A church

had been gathered, whose members,
notwithstanding the disheartening sur
roundings and the expulsion of their
beloved teachers, were filled with
joy, the comforts, hopes, and blessed
assurances of their new faith. And
this state of mind was connected with
and arose from being filled with the
Holy Spirit. (Gai. 5: 22.) Thus they
had " all joy and peace in believing and
all joy in the Holy Spirit." (R.m. 14 : 17 ;
15 : u.) In them was verified the assur
ance of the Lord. (Matt. 5 : 11, 12. See Acta
5 . 41.) Practical Remarks.
1. Antioch is the mother of foreign mis
sions. Every church should be the center
of missionary activity. (Ver. 1-3 ; Matt.
28 : 19, 20.)
2. Those who perform present duty are
most likely to be called to enlarged spheres
of service. (Ver. 2 ; Mark 4 : 25.)
3 In entering on ministerial and mission
ary service there should be: 1. Conversion ;
suitable mental talents ; an earnest desire to
glorify God and save souls, and a call by the
Holy Spirit to the work. 2. The approval
and recognition of the call by the church.
In what is styled ordination this call is
recognized by prayer and the laying on of
hands. (Ver. 2, 3 ; 26 : 16 ; 1 Tim. 1 • 12.)
4. The cau--e of missions is of God. The
Holy Spirit chooses fit agents for the work,
and blesses those sent forth. (Ver. 4 ; Eom.
15 : 13, 19.)
5. We should strive to enter every door
opened before us for doing good. Paul and
Barnabas at once entered Cyprus, and
wherever they found a synagogue they used
it for announcing the g'ad tidings. (Ver.
5; 14:27; 1 Cor. 16 : S, :, ,1
6. Men long for a knowledge of God. If
they do not accept the true religion they
will adopt a fa'se one. (Ver. 6 ; Bev. 2 : 20.)
7. Sergius Paulus is a type of many in the
heathen world, who are ready to hear the
word of God. (Ver. 7 ; 17 : 19, 34 ; 19 : 9, 20.)
8. Elymas is a type of the worldly-wise,
leading away from God and opposing the
truth. (Ver. 8 ; 1 Cor. 1 : 21 ; Eev. 2 : 14.)

220

THE ACTS.

LCh. XIII.

9. We can safely rebuke sin and sinners,
if filled with the Spirit. (Ver. 9 ; 2 Tim.
4:2.) 10. We must sometimes speak with great
plainness of speech to the perverters of truth,
but it must be done discreetly and with a
sanctified judgment. (Ver. 10; Titus 1 : 13.)
11. " JUow soon God can bring down the
pride of man and make him helpless as an
infant." (Barnes) (See ver. 11 ; Ps. 18:27.)
12. The gospel is the power of Gud unto
salvation to them that believe, (Ver. 12;
Eom. 1 : 16 ; 2 Cor. 2 : 16.)
13. The servant of the Lord should not
leave or turn aside from his work without
great thoughtfulness and much prayer.
(Ver. 13; 21:12-14.)
14. We should seek places and opportuni
ties of doing good. (Ver. 14; Gal. 6 : 10.)
15. While we should not iutrude ourselves
upon strange congregations, we should ever
be ready to give a reason of the hope that is
within us. (Ver. 15 ; 1 Peter 3 : 15.)
16. A knowledge of the history of God's
people is of great advantage to the preacher
of the gospel. (Ver. 16-22 ; 18 : 24 ; Matt. 24 :
15, 25.)
17. The history of the Jews is among the
strongest arguments for Christianity. (Ver.
17-22 ; Luke 24 : 44 ; Matt. 24 : 15, 25.)
18. How marvellous the patience of G^d
toward his erring people, and his long suf
ferings toward sinners 1 (Ver. 18; 1 Peter
3 : 20 ; 2 Peter 3 : 9.)
19. Nationsare judged in this world. (Ver.
19; Jer. 12:17; Gen. 15:14.)
20. God's gifts are often mingled with
chastisements, and the latter are often in
creased by the determination of his people to
have their own way. (Ver. 20 ; Deut. 8:5;
Heb. 12:5, 6.)
21. Obedience to God's word, the prompt
doing of his will is especially pleasing to
him. (Ver. 22 ; 1 Sam. 15 : 22.)
22. The New Testament is hidden in the
Old. Jesus, the Saviour, is tbe Fulfiller of
the types, shadows, and promises of the Old
Dispensation. (Ver. 23 ; Heb. 10 : 1-7, etc.)
23. Jesus was John's Master and David's
Lord. All prophets and teachers pointed to
Christ. (Ver. 24, 25 ; 10 : 36.)
24. Salvation was first sent to the Jews,
God's chosen people and Christ's nation after
the flesh, and through them to the world.
(Ver. 26 ; John 4 : 23.)

25. We need the guidance of Christ and his
Spirit, lest the Bible be a sealed book to us
as it was to the Jews. (Ver. 27 ; 2 Peter 3 :
16; Luke 24: 45.)
26. Paul was a model in pre sen ting the
truth in such a, manner as to give no un
necessary offence. (Ver 27-29 ; 17 : 22, 23.)
27. We should preach both the cross and
the resurrection, a dying and a living Sav
iour. (Ver. 29-31 ; Rom. 4 : 25.)
28. 1 reachers of the gospel are messengers
of glad tidings, announcing a risen Saviour
aud the remission of sins. (Ver. 32-34;
Luke 24 : 46, 47.)
29. The'1 sure mercies of David" belong
to every believer, secured by an immutable
promise and a covenant oidered, and sure.
(Ver. 34 ; 1 Cor. 3 : 21, 22.)
30. He who serves God the best will best
serve his generation. (Ver. 36; James 5:
10.) 31. The triumph of Christ over death and
the grave is a pledge of alike triumph of his
people. (Ver. 35 ; John 14 : 19.)
32. The law was weak in that it fixed a
penalty, but could not forgive; it condemned,
but could not justify, cleanse the soul and
make righteous. (Ver. 38, 39 ; Eom. 3 : 20 ;
8:3; Gal 3 : 19.)
33. Christ has made a full atonement for
sin and wrought out a perfect righteousness,
and he is thus the end of the law for right
eousness, and delivers us from its curse.
(Ver. 38, 39 ; Eom. 10:4; Gal. 3 : 13.)
34. Justification by faith in Christ and the
forgiveness of sins through faith in liim are
grand peculiarites of the gospel. (Ver. 39;"
Eom. 8:1; Eph. 1:7.)
35. Sinners may be amazed at the works
of God and yet perish. (Ver. 41 ; 8 : 13, 21.)
36. The greatness of the gospel offer en
hances the guilt of those who reject it. (Ver.
41 ; Heb. 2:3.)
37. Men may be anxious to hear the truth
and not be savingly benefited by it. {Ver.
42 ; James 1 : 22.)
38. Though the blessings of the gospel are
all of grace they are not to be attained or
enjoyed without efforts of our own. (Ver.
43; Luke 13: 24.)
39. Proud and self-righteous professors are
sometimes annoyed in seeing all classes
pressing into the kingdom. (Ver. 44, 45;
Luke 15 : 28-30.)
40. Prejudices against the truth may be so

Ch. XIV.]

THE ACTS.

221

Paul and Barnabas at Iconium, Lystra,
and Derbe ; their return lo Antioch.
14 AND it came to pass in Inconium, that
they went both together into the syna
gogue of the Jews, and so spake, that a

great multitude both of the Jews and also
2 of the Greeks believed. But the unbe
lieving Jews stirred up the Gentiles, and
made their minds evil affect ed against the
3 brethren. Long time therefore abode

obstinate that even a revelation will not re
move them. (Ver. 44, 45 ; Luke 16 : 31.)
41. Sinners, by their conduct, not only
condemn themselves, but may also show
thereby that there is no propriety in further
offers of eternal life to them. (Ver. 46 ; Luke
13 : 34, 35.)
42. It is the purpose of Gad that the gos
pel should be carried to the ends of the
earth, since its offers are designed for all of
the human race. (Ver. 47 ; Luke 24:47.)
43. " The conversion of men is not an ac
cident, or an uncertainty. It is in pursuance
of God's eternal purpose which embraced it
and all the events leading to it. To us it is
disclosed only by their own act of coming
to Christ." (I. P. "Wakken.) (Ver. 48.)
44, "By women God's kingdom is often
greatly advanced or retarded.'' (Bjsngbl.)
(Ver. 50.)
45. Ministers should so preach the gospel
as to be able to testify that they are free
from the blood of all men. (Ver. 51 ; 20 : 26,
27.) 46. The Christian religion is a joyful re
ligion, notwithstanding all of the trials and
persecutions that may attend it. (Ver. 52 ;
Phil. 3 : 1 ; 4 : 4.)
Ch. 14 : This chapter completes
the account of Paul's first missionary
tour. After completing their work at
Iconium they visit Lystra and Derbe ;
and from thence return by the way
they came, and reaching Attalia, a sea
port of Pamphylia, they sail to Antioch
of Syria, where they report their suc
cesses to the church.
1-7. Experiences op Paul and
Barnabas at Iconium. (2Tim.s:io.)
It was probably in the summer of A. D.
46. They continued here "a long
time," probably several months. ( ver. 3.)
1. It came to pass. This doubt
less occurred soon after their coming to
Iconium. (scaon i3: 51.) They went,
or entered, both together into the
synagogues, which seems to have
been not according to their usual cus
tom. Both were led by the Spirit. So
spake — with such clearness, force, and

unction. A great multitude both
of the Jews and also of the
Greeks believed. The synagogue
still continued the place for reaching
both Jews and Gentiles. (i3:n.) There
appears no sufficient reason for restrict
ing the Greeks to proselytes. Paul's
reputation would naturally attract Gen
tiles of various classes. " Some deny
that heathen Greeks would frequent
the synagogues, but such a practice is
not only natural and probable, but act
ually mentioned in the classics, which
bear witness to the interest felt in
Judaism and the practice of attending
its worship, even in Eome." (J. A.
Alexander.) The great success of
the gospel here doubtless aroused the
jealousy of the Jews and thus led to
the banishment of Paul and Barnabas.
2. But the unbelieving Jews —
those who disbelieved, or disobeyed, for
the original suggests both ideas — that is,
those who rejected the gospel. To dis
believe was to disobey, and to rejeet
included both. Stirred up the Gen
tiles and made their minds evil
affected — made them hostile and ma
lignant against the brethren, the
new converts, both Jews and Gentiles.
Brethren was a favorite term by which
the disciples designated themselves.
(9 : 30.) It has been noted that all but
two (i6 : 19; 19 : 23) of the many persecu
tions recorded in the Acts were oc
casioned by the Jews. How they could
have thus influenced the Gentiles is
not told. Very likely by arousing
their political prejudices against Paul
and Barnabas as preachers of another
kingdom than that of Csesar. (16 : 20, 21.)
And their ministry against idolatry
(19 : 26) may have made the heathen
Gentiles more ready to be influenced.
3. Therefore — an inference, not
only of ver. 1, but also of ver. 2. Not
the great success of the gospel alone,
but also the obstacles produced by the
Jews among the Gentiles, prolonged
their stay. The first rendered con
tinued efforts desirable, the second
made it necessary, so as to counteract

222

THE ACTS.

[Ch. XIV.

they speaking boldly in the Lord,0 which
gave testimony unto the word of bis
grace, aud granted signs aud wonders to
be done by their hands.
4 But the multitude of the city was di
vided : and part held with the Jews, and

5 part with tbe f apostles. And when there
was an assault made both of the Gentiles,
and also of ,the Jews, with their rulers,
e to use them dcspileiully, and to stone
6 them, they were aware of it, and b fled
unto Lystra and Derbe, cities of Lycaonia,

• Mark 16 : 20 ; Heb. 2 : 4. 'ch. 13:2, 3. 8 2 Tim. 3 •. 11. >> Matt. 10 : 23.

and overcome, if possible, the disaffec
tion. Long time therefore — liter
ally, sufficient time to accomplish their
work under such difficulties. The
Greek word when used of time is in
definite, the length of time being in
ferred from the context and the circum
stances. It may be used of a few hours
or of many months. (See 8 : n ; 20 : 11 ; 27 ¦.
9 ; Luke 20 : 9 ; 8 : 27 ; 23 : 8.) A few months
answers well the discription here.
Speaking boldly in the Lord —
literally, upon, in reliance upon the
Lord. Their dependence upon the
Lord Jesus gave them boldness. Who
gave testimony, or bare witness to
the word of his grace, the gracious
proclamation of the gospel. "A noble
definition of the gospel." (Bengel.)
And granted. And should be omitted
according to the best critical authori
ties. The Lord attested their preach
ing by granting signs and wonders to
be done by their hands. These signs
were Christ's approval of their work,
not the means of conversion. A great
multitude was converted before ; how
great the fruit of their preaching after
we are not told.
4. The embittered feelings take tang
ible shape and organized form. The
multitude of the city — the Gentiles.
The interest and consequent excitement
became so great that the populace take
sides throughout the city. Apostles.
Here and in ver. 14 this term is ap
plied to both Paul and Barnabas. So
also perhaps to Timothy and Silvanus
in connection with Paul in 1 Thess. 2 : 7.
Some have regarded Rom. 16 : 7 as a
similar application, but there Andron
icus and Junias, or Junia, are spoken
of as persons " of note among the apos
tles," that is, highly regarded by them.
It should be noted that in no instance
are these companions of Paul called
apostles when spoken of alone, but only
as associated with him, in the above
examples. They cannot, therefore, be re

garded as apostles in the highest offi
cial sense. In a general sense of the
word they were missionaries, or mes
sengers, and as eminent teachers and as
associated with Paul in apostolic work
they could be briefly and in a general
way styled apostles.
5. And when, or as, indicating the
time and the cause of the flight men
tioned in ver. 6. An assault. The
word thus translated means any violent
movement onward and is especially
applied to the beginning or first stir
toward a thing. It is found elsewhere
in the New Testament only in James
3 : 4, where the Bevised Version prop
erly translates it impulse. But im
pulse seems hardly strong enough here,
while assault, or onset seems too strong,
"because," as Dr. Hackett remarks,
"having become aware (ver. e)
would then be superfluous, and because
the object of the flight was to escape an
attack." It is better to regard it as
descriptive of the beginning of an
assault, — a start, or a movement, was
made . . . to abuse and stone them.
Notice the exact agreement between
Luke's account of an attempt to stone
them which was not cairied out and
Paul's record in 2 Cor. 11 ; 25, " Once
was I stoned," which occurred at Lys
tra. (ver. 19.) "Truth is necessarily
consistent, but it is scarcely possible
that independent accounts, not having
truth to guide them, should thus
advance to the very brink of contradic
tion without falling into it." (Paley.)
Their rulers — Gentile magistrates
and officers of the synagogue.
6. Continuation of the sentence
begun in. the preceding verse. They
were aware, or became aware of it,
probably by report or information ; as
of the hostile designs of the Jews at
Damascus, when Paul fled. (9 : 24.)
Their flight showed, not cowardice, but
prudence, and was in obedience to our
Lord's command, " When they perse-

Ch. XIV.]

THE ACTS.

223

and unto the region that lieth round
7 about : and there they preached the
gospel.
8 i And there sat a certain man at Lystra,

impotent in his feet, being a cripp'e,
from his mother's womb, who never had
9 walked : the _>arue heard Paul speak : who
* steadfestly beholding him, and ' perceiv-

'ch. 3:2. k seech. 3:4. 1 Matt. 8 : 10 ; 9 : 21, 22, 28, 29 ; 21 : 22.

cute you in one city, flee into another."
(luu. io:23.) Lystra and Derbe.
Their site is unknown. Lystra was
between Iconium and Derbe, and Derbe
between Lystra and Cilicia ; for when
Paul was on his way from Cilicia he
reached Derbe first (16 : 1), and in going
from Derbe to Iconium he passed
through Lystra. Both towns were in
habited by a rough hardy people, who
had been but little affected by Greek,
Koman, or Jewish influence. The most
probable site of Lystra was the eastern
part of the great plain of Lyeaonia,
about forty miles southeast of Iconium,
and at the ruins now called Bin bir-
kilesseh, a Turkish town, where are the
remains of numerous churches. And
this accords with the early Christian
history of this city, the names of its
pastors appearing in the records of early
councils. Derbe was probably about
twenty miles southeast of Lystra, on or
near the great road from Tarsus which
passes through the Taurus range by a
difficult pass, called the Cilician Gates,
thence entering upon the great upland
plain of Lyeaonia, northwest to Icon
ium. Different sites in this region have
been assigned to Derbe. A small vil
lage in a wild valley among the mount
ains, called Divle, is one of these sites.
A church was planted at Derbe (ver 21.)
and Gaius was also a native here, who
became a friend and companion of
Paul. (20:4.) We may note the accu
racy of Luke, that no persecution in
Djrbe is recorded in this chapter and
none in 2 Tim. 3 : 10, 11, where Paul
refers to persecutions suffered in this
journey. Timothy probably lived at
Lystra, as he knew of Paul's persecu
tions, and was probably converted under
Paul's ministry at this time, (is : 1 ; 1
Cor. 4 : 13, 17.) Lyeaonia was a district,
not very carefully defined, extending
from the Taurus mountains and Cilicia
on the south to Cappadocia on the north.
It is a desolate region, unwatered by
streams, but said to be favorable to
sheep raising. It was inhabited by a

fierce and warlike people, who had a
language of their own. (ver. 11.) The
region that lieth round about.
Paul and Barnabas did not confine
their ministry to these two cities, but
extended it into the country and vil
lages between them, and in their
vicinity. 7. Continuation from the preceding
verse. There they preached —
rather, were preaching, implying that
for some time they were there publish
ing the glad tidings of salvation.
8-18. Paul's Miracle at Lystra,
and its Effect upon the People.
(Exod. 20: 11; ps. 116:6.) It was probably
in the autumn of A. D. 46 that Paul
and Barnabas came to Lystra, and some
months must have been occupied here
and in the surrounding country. (See ™
ver. 7.) Compare the miracle wrought
by Peter, which this resembles, (a : 2 r.)
8. There sat a certain man-
probably in the market place, or in
some thoroughfare of the city, where
Paul was preaching, since there is no
mention of any synagogue in Lystra.
His friends may have brought him
hither to beg alms, like the one men
tioned in 3:2. He was impotent
in his feet, unable to use them, a
cripple, who perhaps could creep
about upon his hands and knees, but
who never had walked. As this
had been his condition from his birth,
his case would be regarded as incura
ble and hopeless. Notice how minutely
Luke, the physician, describes the
malady. 9. The same heard Paul speak
ing, teaching and preaching concern
ing Jesus. Paul's interest in the crip
ple is aroused, and steadfastly be
holding him, probably to ascertain
through the Spirit's aid his actual con
dition, both physical and spiritual.
And perceiving, from the expression
of his countenance, which Paul knew
to be a true index to his soul, that the
man had faith to be healed — literally,
to be saved. It would seem that the

224

THE ACTS.

[Ch. XIV.

10 ing that he had faith to be healed, said
with a loud voice, m Stand upright on thy
feet And he leaped and walked.
11 And when the people saw what Paul had

done, they lifted up their voices, saying
in the speech of Lyeaonia, nTbe gods are
come down to us in the likeness of men.
12 And they called Barnabas, Jupiter ; and

>ch. 3: 6-8;

a. 35 : 6.

» ch. 8 : 10 ; 28 : 6.

cripple exercised, not only what had
been styled a faith of miracles, an as
surance that he could and would be
healed, but also a saving faith of sal
vation through Jesus Christ. He had
listened to Paul's preaching on the
death and resurrection, the power and
works, of Christ, and he showed by his
appearance that he accepted these great
truths and facts as suited and applica
ble to himself. "While the cripple
hears the word, he feels its power in
his soul." (Bengel.)
10. Said, with a loud voice,
Stand upright on thy feet. He
never had walked before. A few manu
scripts add, I say to you in the name of
the Lord Jesus Christ, but most of the
old manuscripts omit the words, as an
interpolation in part from 3 ; 6. Paul
doubtless uttered or implied similar
words. He was at the time speaking
of Jesus, and if the cripple had been
taught and had just accepted the Sav
iour, Paul needed not so much to men
tion that name which they both under
stood to be the source of salvation.
Indicative of a soul full of faith, he
leaped, sprang up and walked about.
His cure was instantaneous and com
plete. The principal differences be
tween this miracle and that in chapter
3 are : 1. The lame man in Jerusalem
desired and hoped to receive alms even
after Peter bade him look on him.
But the cripple at Lystra had already
been an attentive listener to Paul. 2.
Peter took the lame man by the hand
and lifted him up ; but the cripple
sprang up without Paul's assistance.
He was in the audience which Paul
was addressing, perhaps in the out
skirts, 3ome little distance from the
apostle. 11. The rude Lycaonians at once
perceived in the miracle of Paul the
manifestation of supernatural power.
(See Murk 2: 12.) But their exclamations
and conduct showed that they very
imperfectly understood his preaching.
They impulsively lift up their voices,

and very naturally in their excited
condition use their native dialect, the
speech of Lyeaonia, instead of
the Greek which the missionaries
had spoken, and which was the ordi
nary language of commerce in the
cities of Asia Minor. This appears
to have been a peculiar and strange
tongue, the character of which cannot
be determined. Some have regarded
it as a corrupt dialect of the Greek ;
others, that it was allied to the Assy
rian. This affords the reason, at least
in part, for the delay of the apostles
in refusing divine honor until they
heard the priest approaching with the
victims and the garlands, (ver. 13.) But
much of this was said and done away
from the apostles, who " rush forth "
when they heard of it. (ver. u.) Nei
ther their inspiration nor their gift of"
tongues appear to have been called into
use at this time. (1 Cor. 14 : 18.) The gods
are come down to us in the like
ness of men — this language agrees
with the general belief of the heathen,
and with tlie local superstitions and
traditions of this very country, related
in one of the fables of Ovid, who also
relates the visit of Jupiter and Mer
cury in the form of men to Philemon
and Baucis in the adjacent province of
Phrygia. Very likely this idea was at
first suggested by some one, and at
once accepted as a fact, and taken up
by the multitude.
12. They called Barnabas,
Jupiter, or Zeus, the Greek name
answering to Jupiter, who was regarded
as the highest and most powerful among
the heathen gods. And they called
Paul Hermes, the name in Greek
answering to Mercury, the messenger
of the gods, the god of eloquence and
prudence, and an attendant of Jupiter
111 his expeditions. In ancient art
Jupiter is represented as large; Mer
cury as small. Besides, Jupiter had a
temple in front of the city gates. As
Paul was the chief or leading
speaker, they conclude that he ia

Ch. XIV.]

THE ACTS.

225

Paul, Mercurius, because he was the chief
13 speaker. Then the priesis of Jupiter,
which was before their tity, brougbi
oxen and garlands unto the gates, °aud
would have done sacrifice with the people.

14 Which when the aposths, Barnabas aud
Paul, beard of, Ptbey rent their clothes,
and ran iu among the people, crying out,
and saying, Sirs, why do ye these things?
i We also are men of like passions with

°Dan.2:40. P Num. 14 : 6. 1 ch. 3 : 12; 10 ; 26 ; James 5 : 17; Rev. 19 : 10.

Mercury, the attendant of Jupiter,
whom they conclude Barnabas to be.
The silent, larger, and older appearance
of Barnabas may also have confirmed
them in this impression. Perhaps also
we may infer that Paul was small of
stature from the statement of his ene
mies that his bodily presence was weak
_,(2 c..r. to: i, io), which must be taken
with some allowance, as the estimate of
dislike and prejudice. The book of
the Acts gives many illustrations of
his power as a speaker.
13. The excited multitude at once
proceed to act on their conclusion and
to offer sacrifice. The priest — who
may have been present, or the princi
pal one, or the most active one, for
there must have been a number of them
at Lystra. Of Jupiter which — who
was before the city, whose statue and
whose temple was there. Hence the
Eevised Version renders whose temple
wxs before the city, near its chief en
trance. Brought oxen, or bulls (Heb.
9:i3; io : 4), the most costly victims,
which the heathen were accustomed to
offer to Jupiter, and sometimes to Mer
cury. Here the sacrifice was intended
for both. Garlands, or crowns, es
pecially for the victims. The priests
and the altar were also often thus
adorned. Unto the gates of the city
just spoken of. The word translated
gates is used by Luke elsewhere, in the
singular number, with reference to
the door of a house, (io: n; 12: 13, 11 ;
i.uke 16 : 20.) Hence some understand the
door of the house, where Paul and
Barnabas were lodging; but this re
quires the supposition that they re
turned to the house in the meantime.
Besides, the plural is used, expressive
of the parts, as being double, of city
gates. So the plural is used else
where in the New Testament. (Rev. 21 :
12, 13, 15, 21, 25 ; 22 : 14.) Would have lioilP
sacrifice — was just about to offer
sacrifice when Paul and Barnabas
sprang in upon the scene and pre

vented. With the people — with the
crowd who attended to witness and
approve. 14. Which when — rather, But the
apostles, as in ver. 4. Notice that
Barnabas is very naturally named
first, as in the scene described, regarded
as Jupiter, for whom principally the
sacrifice was intended. Heard — not
the tumult, but what the multitude was
proposing to do. How they heard is
not told ; perhaps one of the converts,
or one of the few Jews residing there
reported it to them. Preparations for
this act of worship must have been
going on for perhaps an hour or more ;
for they seemed to be all complete
before the missionaries were aware of
them. They rent their clothes —
from the neck in froni; downward
toward the girdle, either their outer
garments, or perhaps both the inner
and outer garments. This was a com
mon Oriental method of expressing
grief and horror, or indignation and
abhorrence of impiety or blasphemy.
(2 Sim. 1:2; Matt. 26 : 65.) And ran in,
etc. Eather, according to the most ap
proved Greek text, And rushed forth
among the multitude — from the place
where they were teaching or resting,
probably through the city gates into the
midst of the multitude who were gath
ered for sacrifice before the temple of
Jupiter. Crying out, with a loud
voice, shouting. The narrative is very
vivid. They plunge into the excited
crowd vociferating, interrupting, and
putting a stop to the impious service.
Compare Peter's refusal to receive
homage of Cornelius (to : 25), and con
trast Herod Agrippa's readiness to
accept divine honors. (12 : 22.)
15. Getting the attention of the
people, they utter their solemn protests.
This is generally regarded as Paul's ad
dress, as he was the chief speaker
(ver. 12), and from the similarity in
thought with his address at Athens
(17 : 24-28) and with Eom. 1 : 19, 20. But

226

THE ACTS.

[Ch. XIV.

you, and preach unto you that ye should
lurn from r these vanities 8uDto the
living God, which made heaven, and
earth, and ihe sea, and all things that are
16 therein. tWho in tinns (.ast suffered all
nations to walk in their own ways.
17 u Nevertheless he left not himself without

¦witnes?,in that he did good, and *gave
us rain frum htaveu, ana nuiilul seasons,
filling our hearts with food and gladness.
18 And with these sayings fccarce restrained
they the people, that thty had not done
sacrifice unto them.

r

Deut.

32

21 ;

1 Cor.

8:4.

¦Deut

6

26

Jer

10

11-

15;

1 Thess. 1

:9.

ch.

17 :

30.

"ch

17

:27

Pb. 19

:l-4

Horn. 1 :

19

20.

*

Lev

20

:4

Deut. 11 :

14;

I'R.

147

: 8;

Matt

5 :45

Barnabas must have earnestly joined in
the protest. We have the substance of
what they said. Compare 13 : 16^0,
and notice how different Paul's method
in reaching Jews and devout Gentiles.
Sirs — literally, Ye men. Why do ye
these things? A question implying
strong disapproval and expostulation,
the reason for which immediately fol
lows. Ye are men, and so we also
are men — and that too of like pas
sions with you, of like feelings,
affections, and sufferings, similarly con
stituted and partakers of like infirmi
ties, and consequently not divine. The
word of like passions is emphatic here.
It is only found elsewhere in the New
Testament in James 5 : 17, which com
pare. So far from being objects of
divine honors, we are missionaries,
announcing to you that ye should
turn from these vanities, such as
your idols and your idol-worship (prob
ably pointing to the temple of Jupiter
and to their sacrifices) to the living
God, in contrast to their lifeless im
ages and imaginary gods. (isa. w : is- 26.)
Thus Jehovah is designated in the Old
Testament. (Deut. 5 :26; Josh. 3 : 10; 1 Sara.
17 : 26. Compare 1 Cor. 8 : 4.) As Such he is
life-giving (ran. i6:ic), the Creator of
heaven, and earth, and the sea,
the three divisions of the universe, to
each of which the heathen assigned its
particular god. The words are quoted
from Ps. 14(3 : 6. That they could turn
by repentance to the living God was
indeed glad tidings.
16. He accounts for their ignorance
of the true God. Who in times past
— rather, wlio in generations or ages
gone by. The aqes are the spaces of
time of about thirty-three years, ordi
narily occupied by each successive gen
eration. (Coi. 1 : 26.) Suffered — mildly
implying their responsibility for their
ignorance and idolatry. (Bom. l : 20-23.)
All nations, or all the Gentiles, since
the reference is to all outside of Israel.
To walk in their own ways — in
idolatry which they themselves began.
Their superstitions and courses of life
accorded with their own desires and.
tastes. These were the ages of igno
rance, at which God winked. (11 : so.)
.17. Nevertheless — the heathen
were not guiltless, since he left not
himself without witniss of his ex
istence, his power, and his goodness,
and hence of their dependence on and
obligation to him. This "lies at the
foundation of his argument for proving
the accountability of the heathen in
Eom. 1 : 19, f." (Hackett.) Com
pare Eom. 2 : 12-15, where Paul states
that God also gave an internal moral
witness of himself. How God left himst If
not without witness is briefly outlined :
In that he did good, and gave
us rain from heaven, and fruit
ful seasons, filling your hearts
with food and gladness. Notice
the reference to rain in a province
where water is so scarce that it is said
to have been sometimes sold for money.
Notice also that it is the hearts and not
the stomachs that are filled and abun
dantly satisfied. The mind or soul is
regarded as the seat of all enjoyment.
Such blessings, productive of such joy,
should lead the heart upward in grati
tude to God. This address is worthy of
study, on account of its adroitness and
carefulness in treating the idolatry of
the people, being suited to produce con
viction without irritation. " It is a
strong though incidental proof of au
thenticity, that when the apostles ad
dress heathen hearers, unacquainted
even with the Hebrew Scriptures, they
begin with the truths of natural theol
ogy, and not by appealing to the
prophecies or proving the Messiahship
of Jesus, as they did in their ad-
Ch.XIV.]

THE ACTS.

227

19 r And there came thither certain Jews
from Antioch and Iconiuui, who per-
hiiaded the people, z and, having stoned
Paul, drew him out of the city, a supposing
20 he had been dead. Howbeit, as the disci

ples stood around about him, he rose up,
and came into tbe city.
21 And the next day he departed with
Barnabas to Derbe. And when they
had preached the gospel to that city,

J ch. 13 : 45. • 2 Cor. 11 : 25 ; 2 Tim. 3 : 11. • 2 Cor. 11 : 23.

dresses to the Jews, (j: ln-ae, eto.) "
(Alexander.) 18. The result attained. With
these sayings they with difficulty
restrained the multitude from sacrific
ing to them. The expression is a strong
and vivid one. It is taken for granted
that Paul and Barnabas claimed to
have wrought the miracle through the
power of their risen Lord.
19-28. Paul and Barnabas pro
ceed to Derbe, and then Eetrace
their Steps to Antioch, in Syria.
The stoning of Paul, (a Cor. n : 25.) prob
ably the winter and summer of A. d. 47.
19. Jews from Antioch and
Iconium, who had been the means of
driving the missionaries from their
cities. The news of their preaching
and of healing the cripple had spread
even to Antioch of Pisidia, more than
a hundred miles distant. All this took
time, and also gave time for the revul
sion of feeling at Lystra, which is now
to be described. This would probably
take them into the winter of A. D. 47.
Persuaded the people — doubtless
misrepresenting what Paul and Barna
bas had done at Antioch and Iconium ;
telling how they had been expelled
from those cities, and perhaps imput
ing their miraculous power to evil
spirits. (Matt. 12 : 24) By such means
they got the consent and active co-ope
ration of the people, the multitude.
The more exact translation, having
persuaded the multitude and having
stoned Paul, gives more clearly the
meaning. These Jews were not only
the instigators of an infuriated mob, but
also the leaders in the stoning. This
agrees with the fact that stoning was a
Jewish punishment ; and they had no
scruple in inflicting it in a heathen
city. Not so at Jerusalem. (J : as ) This
change of feeling agrees with the repu
tation of the Lycaonians, who are said
to have been proverbially fickle and
faithless. Paul refers to his experi
ence in 2 Cor. 11 : 25, " Once was I

stoned." The agreement of Paul with
the Acts, as well as the Jewish mode of
execution in a heathen city, under the
leadership of Jews, go to show the
accuracy of Luke. Drew — rather
dragged him outofthe city, not for
burial, but for exposure As for burial,
his friends and disciples could attend
to that. Supposing he had been
dead, or that he had died, although
he was not actually dead.
20. Howbeit, etc. But the dis
ciples having encircled, or gathered
about him, after his persecutors had
left him. They had anxiously watched
the proceedings, perhaps had attended
the crowd, or followed close after. They
gather sorrowfully around Paul, not to
bury, but to ascertain his condition.
This shows that his work had not been
in vain in Lystra. Among them pos
sibly stood young Timothy, who prob
ably witnessed this persecution. (i6:i;
2 Tim. 3:11.) Perhaps here he consecrated
his life to ministerial service. Con
trast the Master left alone at Geth-
semane. (Mark u :5o.), and Paul sur
rounded with sympathizing disciples.
He rose up and came into the
city — showing himself probably only
to the converts. Some suppose tbat
Paul was only stunned, or that he
swooned ; and that rising up and going
into the city does not necessarily imply
his usual activity and vigor. Yet his
sudden restoration, so as to be able to
travel the next day after such an out
rage, would seem to be miraculous.
With Barnabas — who appears to
have suffered no violence. Paul was
more positive and aggressive against
heathenism and Judaism ; he was
also the chief speaker, and the one to
suffer. Derbe. See on ver. 6.
21. At Derbe and its vicinity , Paul
and Barnabas reached the extreme
limit of this missionary journey. It is
probably winter, and they continue
their labors here till spring. When
they had preached the gospel to

228

THE ACTS.

[C h. XIV.

b and had taught many, they returned
again to Lystra, aud to Iconium, aud Au-
22 tioch, <= confirming the souls of the dis
ciples, and a exhorting them to continue

in the faith, and that 6 we must through
much tribulation enter into the kingdom
23 of God. Aud when they had f ordained
them s elders in every church, and had

'Matt. 28 ;19. °ch. 18: 23; Isa. 35 : 3; 1 Thess. 3: 2-4. a ch. 11 : 23 ; 13 :43; Col.
1 : 23. ° Matt. 10 : 21, 22, 38 ; Luke 22 : 28, 29 ; John 16 : 1, 2, 33 ; Kom. S : 17 ; 2 Tim. 2 : 11,
12; 3: li; 1 Peter 4: 12-16. 'ch. 1 : 22 ; 2 Tim. 2 : 2; Titus 1 : 5. e ch. 11 : 30.

that city. The idea suggested is,
that this was thoroughly done. And
had taught many — rather, made
numerous disciples. Of whom Gaius
was probably one. (20:4.) In each
of the principal cities they visit
they gather a congregation of be
lievers. At Derbe they appear to
labor successfully and quietly, spending
some time, but affording " little histori
cal material, according to the adage,
that the best times to live in are the
worst to write about." (Alexander.)
They returned again — rather,
they turned back to Lystra, etc. In
stead of continuing their journey by
the nearest way to Antioch, in Syria,
through Cilicia and Tarsus, they prefer
to retrace their steps, visiting the
churches they had organized, notwith
standing all the persecutions that had
befallen them. This suggests also, that
some time had elapsed, allowing the
hostility aroused against the mission
aries to wear away, and giving oppor
tunity to the churches to gain experi
ence and develop character.
22. The reasons are ^iven for turn
ing back through the cities where they
had been persecuted. Confirming
the souls of the disciples — estab
lishing, or strengthening, not by any
outward rite, but by their presence,
their instruction and words of encour
agement. The word is found elsewhere
in tlie New Testament. (15 : 32, 41 ; is : 2:1.)
How they confirmed the souls of the
disciples is brought into view. It was
by exhorting (11:23) them to con
tinue in the faith of the gospel,
which they had recently embraced, and
which was both a belief and a life of
faith, (coi. 1:23.) And that we must,
through much tribulation, or
through many afflictions, enter into
the kingdom of God. A statement
of a general fact in the experience of
Christians. (2 Tim. 3:12.) And if these
afflictions were necessary in a wicked

world as inseperably connected with
our fallen state, and as a means of dis
cipline and in accordance with God's
will, then these disciples should not be
deterred by them, but should be ready
to cheerfully endure them. (Rom. 5:3-5;
neb. 12:11.) The phrase the kingdom of
God embraces the whole mediatorial
reign of Christ, sometimes viewed in
its beginnings on earth (1 : 3), and some
times in its consummation, the state of
future happiness. The latter appears
to be the meaning here. Alford sug
gests that we as used here indicates
that Luke rejoined the apostles at the
Pisidian Antioch, where he remained
during the journey to Derbe and back.
There is no evidence, however, outside
of this that Luke was with Paul in this
missionary tour. Others regard the
phrase, that we must, etc., as a quota
tion of words uttered by the preachers.
Such a change from the indirect to the
direct discourse is characteristic of
Luke's style. That they should have
said we instead of you was especially
appropriate, since the missionaries had
been sharers with these disciples in af
flictions and persecutions, and in a gen
eral sense would continue to be so. In
their sympathies with the afflictions of
these converts they make them one
with themselves. " Carry the cross
with a willing heart and it will guide
thee to the place where thy sorrows
will end, and where thou wilt [find all
for which thy soul hath longed."
(Thomas Aquinas.)
23. When they had ordained
them elders — having elected or ap
pointed for them ciders. The later
ecclesiastical meaning of this verb, to
ordain by the laying on of hands, is
not found in the New Testament. It
properly means to vote by stretching out
the hand, as practiced in the Athenian
assemblies. It is found elsewhere in
the New Testament only in 2 Cor. 8 :
19, in which it is said that Titus had

Ch. XIV.]

THE ACTS.

229

been " chosen of, or appointed by the
churches to travel with us." It is also
found in the later and spurious sub
scriptions of 2 Tim. 4 : 23 and Titus
3 : 15, meaning to appoint. With a
preposition prefixed, it is found in 10 :
41, " choseUj or appointed, before of
God." While the meaning of the verb
did pass into any kind of appointment
without regard to method, whether by
vote, lot, or otherwise, there does not
appear here " any reason," in the words
of Dr. Alford, " for departing from the
usual meaning of electing by show of
hands." So also Dr. Meyer, who says,
" The analogy of 6 : 2-4 requires this
strict regard to the purposely chosen
word, which, resting on the old method
of choice by lifting the hand . . .
forbids the general rendering, they ap
pointed, or chose, so that the appoint
ment would have taken place simply
by apostolic plenary power, although
the word itself might denote to choose
generally without that special mode.
Paul and Barnabas chose by vote elders
for them, that is, they conducted their
selection by vote in the churches." It
must remain uncertain whether they
were first selected by the churches and
then approved by the apostles, or first
selected by the apostles and then ap
proved by the churches, or selected by
tlie united action of the churches and
apostles. The choosing of the seven
(6 : 5, 6) favors the first, while the send
ing out of Barnabas and Paul from
Antioch favors the last, (is: a.) Eld
ers. (Seeouii :30.) In every church
— used distributively, indicating suc
cession, following one another, church
by church. The phrase does not neces
sarily imply a plurality of elders in
each church, although such may_ be its
meaning, and is in harmony with the
fact that there were several elders in
the church at Ephesus (20: 17), and also
at Philippi and elsewhere. (Titus 1 : 5-7 :
phii. 1 : 1.) In churches extending
throughout a city and surrounding
country, having; several private houses
as places of religious meetings, it was
needful to have several elders, over
seers, or pastors. Plurality of elders
was then also necessary, since the lia
bility to persecution necessitated the
disciples to meet in small companies

and in different places. Each company
needed a leader. The time that had
elapsed since Paul and Barnabas had
founded these churches gave opportu
nity for the development of gifts and
character among the membership.
Both the churches and the missionaries
were better prepared than at the first to
select the proper men as church officers.
Doubtless Paul, as an apostle, had much
to do in suggesting and directing the
choice. The churches would naturally
follow their advice. Clement (ch. «)
gives us an apostolic tradition of men
chosen, or appointed to the ministry by
apostles, or other eminent men, with
" the consent of the whole church." It
may be added that as the seven were
set apart with laying on of hands (6 : 0),
and also Paul and Barnabas to their
missionary work, so in like manner
these elders were probably set apart,
though there is nothing in this account
to indicate it.
From a comparison of other passages
of Scripture it is evident that elders
were patt jrs and teachers (1 cor. 12 : 28,
30; Eph. 4: u), and that it was their spe
cial WOrk tO teach. (1 Tim. 3: 2; Titus
1 :»¦) They were ministers of the word,
and the Lord conferred upon them
different gifts (Rom. 12 : 6-8 ; 1 Cor. 12:1, 1-7),
though these gifts might meet in the
same person. (2 Tim. 4 : j.) "Where there
was a plurality of elders or pastors,
these different gifts fitted them for such
variety of work as the various con
ditions found in a large congregation
demanded. (1 Peter «: 10, u.) Such a
plurality would often meet the con
ditions of large churches at the present
day. It seems also evident that they
possessed some authority as proclaimers
of the truth, and as executive officers, in
presiding over and conducting the
spiritual affairs of the church. (11 : 30 ;
15:2; 1 Tim. 5: n.) The last passage is
especially in point ; " Let the elders
that rule (or preside) well be counted
worthy of double honor (and support,
Deut. 25 : 4), especially they who labor
(with wearisome effort) in word and
teaching." The meaning is not that
there were ruling elders distinguished
from teaching elders, but that those
who excel in taking charge of church
affairs, or in teaching, or in both, have

230

THE ACTS.

[Ch. XIV.

h prayed with fasting, they commended
them to the Lord, on whom they believed.
24 And after they had passid throughout
25 Pisidia, they came to Pamphylia. And
when they had preached the word in

Perga, they went down into Attalia.
26 And thence [they] sailed to Antioch,
i from whence they had been k recom
mended to the grace of God for the work
which they fulfil ed.

h ch. 13 : 1-3.

i ch. 13 : 1, 3. ' ch. 15 : 40.

a double claim to honor and support.
It may be further said that while Paul
prescribes the qualifications of bishops,
or elders, and deacons in the third chap
ter of First Timothy, he nowhere speaks
of the qualifications of the ruling elders.
Moreover, the post-apostolic churches
had no such office, which seems unac
countable if it was appointed by the
apostles. Indeed, it was never known
until the sixteenth century, when Cal
vin originated it.
A comparison of Scripture also shows
that besides the apostles there are only
two orders of church officers. The
apostles were chosen by our Lord for a
special purpose, and had no successors.
(see <>n i : 22.) Besides these were the
elders, or bishops, or overseers, and the
deacons. Thus in Phil. 1 : 1 Paul ad
dresses the " bishops " or overseers " and
deacons," in such a way as to make it
evident that these included all the
church officers at Philippi. And in in
structing Timothy in regard to the
qualifications of church officers, he only
mentions bishops and deacons, (trim.
3:i-io.) If there had been any other
church officers he would naturally have
spoken of them. To the question why
here and elsewhere in the Acts deacons
are not mentioned, except at the ap
pointment of the seven (6:2-4), it may
be answered : 1. It was an office inferior
to that of elder, or bishop. 2. The
apostles in connection with the
churches appointed the elders, but the
appointment of deacons was left to the
church in connection with their pas
tors, or elders. (See ou 11 : 30 smd 20 : 18, 28.)
And had prayed with fasting,
rather the plural, with fastings, indica
ting the successive fasts in the several
churches. Some join this phrase with
the preceding verb appointed, and
regard the prayer and fasting as imply
ing the ordinations of the elders.
(n:3.) Others, such as Meyer and
Hackett, more accurately connect these
exercises with the verb commended

whieh follows. Commended, or com
mitted, them to the Lord for protec
tion and safety. Them — the believers
generally, and not merely the elders, as
is evident from the words, on whom
they believed. Thus the prayers and
fastings seem to have been connected
with their farewell meetings.
24. Paul and Barnabas pass through
Pisidia, taking Antioch, the capital
of the province, on their way. (See
13:14.) The summer of A. D. 47 was
probably spent in visiting and fully
equipping the churches with pastors.
As autumn came on they probably
descended to the lower lauds of the
province of Pamphylia. (seeon 13: 13.)
25. When they had preached —
rather, And having spoken the word
in Perga. (s.e o.. 13 : 13.) This would
seem to have been their first preaching
there. They had previously landed
there, and had gone at once into Pisidia
to Antioch. Attalia — a city of Pam
phylia at the mouth of the river Catarr-
hactes, about sixteen miles from Perga,
built by Attalus Philadelphus, king of
Pergamos, and named after him. The
place was of considerable importance
in the days of Paul, and still continues
to exist as a seaport town by the name
of Satalia. It is beautifully situated
round a small harbor, and built on the
ascending banks. It would seem that
Paul did not stop to preach here.
26. And thence sailed away, im
plying a voyage of some distance, to
Antioch, the capital of the Roman
province in Syria, (see on 11 : 19.) "They
may have disembarked at Seleucia, as
the town and its port are one in such
designations. (Dr. Hackett.) (see ™
is : 4.) Whence they had been
recommended — better, commended,
or committed to the favor of God in per
forming the work which they had accom
plished, (see on is: 2. 3.) It was proba
bly now late in the autumn of A. D. 47,
this missionary journey of Paul and
Barnabas having occupied about two

Ch. XIV.]

THE ACTS.

231

27 And when they were come, 'and had
fathered the church together, they re-
eaise-iJ all that God had done with them,

and how he had "opened the door of
28 Iaith unto the Gentiles. And there i hey
abode long time with the disciples.

1 ch. 15 : 4-G, 12 ; 21 : 19, 22.

1 1 Cor. 16 : 9 ; 2 Cor. 2 : 12; Col. 4 : 3.

ami a half years. Some suppose a
shorter period ; but if anything it was
longer rather than shorter. (Compare
Harmonic Arrangement of the Acts,
§27.) 27. Assembling the church at An
tioch, Paul and Barnabas report all
that God had done with them, dur
ing their two or three years' missionary
labors abroad. With them. Some take
this to mean in their behalf, as in Luke
1 : 72, according to a Hebrew usage.
But tliere seems to be no necessity for
supposing a Hebraism here, and it is
natural and more simple to take the
phrase to mean, God working with
them. This also accords with Paul's
declaration in 1 Cor. 3:9," We are
workers together with God." (seesoor.
6:t.) How he had opened the
door of faith unto the Gentiles —
a beautiful phrase signifying that the
Gentiles had been admitted to share in
the hopes of the gospel. This figura
tive use of door as an avenue of access,
is a favorite one with Paul, as for the
preaching the gospel at Ephesus (l Cor.
16:9), at Troas (acor. 2:12), and for gen
eral evangelization (Coi. 4 :3) , and Luke
may have become familiar with this
use of the word from his intercourse
with Paul. It was a door of faith,
both because an opportunity had been
given to the Gentiles for believing, and
also because through the influence of
the Holy Spirit a willingness to believe
the gospel had been awakened, (io :14.)
Tlie result of the mission showed that
access to Christ was as free to Gentiles
as to Jews.
28. And they abode long time —
rather, tarried no little time, with the
disciples, which is sufficiently indefi
nite and comprehensive to include a
period of two or three years. The so-
called Apostolic Council at Jerusalem
was held in A. D. 50. According to our
chronology it was now late in the year
A. D. 47. Paul and Barnabas could
find much to do after an absence of two
and a half years from the church at
Antioch. Besides, there was a large

field outside, in that large city and its
vicinity. The name disciples here
used may suggest, as Dr. Alexander
thinks, that they might still be regarded
as learners and requiring teachers, such
as these two noted missionaries, for no
little time. They would also foster a
mission spirit in the church.
Pbactical Remarks.
1. The preacher should give special atten
tion to the manner of his preaching, aa well
as to the matter. (Ver 1 ; Col. 1 : 28.)
2. In doing God's work we must expect
the opposition of the wicked. (Ver. 2 ; Matt.
10 : 24, 25.)
3. Opposition should not discourage, since
it is often attended with signal success.
(Ver. 3 ; 12 : 24.)
4. The gospel is the divider of hearts and
of communities. (Ver. 4; Matt. 10 : 34-36 )
5. It is not the fault of the gospel if it
arouses division and tumults. (Ver. 5 ;
John 3 : 19, 20.)
6. No one in Christ's service should need
lessly expose himself to death. When to
flee and when to face persecution needs wise
descretion. (Ver. 6 ; John S : 16, 17 ; 8 : 59.)
7. Hostility to the gospel often becomes
the means of the increase of believers. (Ver.
6, 7 ; 8:4.)
8. It was fitting that the first messengers
of the gospel among the heathen, and the
truth they preached, should be attested by
miracles. (Ver. 8-10 ; Mark 16 : 17.)
9. A preparation of heart is needed for the
reception of divine blessings. (Ver. 9 ;
Hosea 10 : 12.)
10. The healing of the lame man illustrates
the power of the gospel upon the soul. (Ver.
10 ; Isa. 35 : 6, 10.)
11. Miracles are not the means for con
verting the soul. (Ver. 11 ; Luke 16 : 31.)
12- Paganisn deified heroes ; Christianity
exalts the humble and contrite to be sons of
God, and heirs of the kingdom. (Ver. 12 ;
Eom. 8 : 14-17.)
13. People even in our day and country
may he converted to a pastor rather than to
Christ. The glorifying of the creature ia

232

THE ACTS.

[On. XV.

the essence of idolatry. (Ver. 13 ; Eom
1 : 25.)
14. The word of God gives no countenance
to the worship of saints. (Ver. 14, 15 ; 10 :
25, 26.)
15. None feel their infirmities more than
faithful ministers, who point men to the
living God. (Ver. 15 ; 2 Cor. 4 : 5, 7.)
16. Men, if left to themselves, tend to
spiritual darkness and error. By the long
delay of tbe gospel God showed how help
less was tbe race without tbe light of his
word. (Ver 16 ; Eccles. 7 : 20.)
17. God has left no one without sufficient
evidence of his power, goodness, and Prov
idence. (Ver. 17 ; Pa. 145 : 9, 16.)
18. The strong adhesion of men to idolatry
and supers ition is an evidence of the de
pravity of the heart. (Ver. 18 ; Rom. 1 : 28.)
19. How fickle the world 1 How change
able the experiences of men 1 Paul con
sented to thestoning of Stephen, and now is
stoned himself. (Ver. 19 ; Matt 21 : 9 ; 27 :
22, 23 )
20. The restored Paul to the new converts
was an encouragement and an inspiration,
as one from the dead. (Ver. 20 ; 1 Thess. 2 :
10, 12.)
21. There are limes when we should not
count our lives dear to us, if we can only
reach men with the gospel. (Ver 21 ; 20 :
24.) 22. Tribu'ations are ofien necessary to
Christians to win them from the world, to
keep them in the path of duty, and make
them partakers with Christ. (Ver 22 ; 2 Tim.
2:12; John 16 : 33 ; Rev. 7 : 14.)
23. The work of the minister is to preach
the gospel, make disciples, strengthen them
in the faith, and comfort them in affliction.
(Ver. 21-23; Col. 1 : 28, 21.)
24. Pastors are necessary for the full
equipment and well-being of churches. (Ver,
23 ; Eph. 4 : 11-13 ; Heb. 13 : 17.)
25. In journeying we should recommend
Christ to others as we have opportunity.
(Ver.25; Rom. 15:18 21.)
26. A rehearsal of God's work is fitted to
comfort and strengthen God's people. (Ver.
26. 27 ; Ps. 126.)
27. A church under Christ is the highest
authority in his kingdom on earth. (Ver.
26,27; Matt. 18: 17-20.)
28. A foreign missionary may sometimes
find work at home. (Ver. 28.)

Ch. 15 : This chapter is one of the
most important in the Acts, treating of
a question and its results, which decided
that Christianity was intended equally
for all men, instead of being a mere
sect of Judaism, a religion of a party,
or any one nation. The chapter opens
with the occasion and origin of the
Conference or so-called council, at Jeru
salem ; and narrates the journey of the
delegates from Antioch, and their re
ception by the Jerusalem church. The
Conference assembles, and Peter, Paul,
Barnabas, and James, our Lord's
brother, take special part, and matters
are adjusted in a manner- pleasing to
the apostles, elders, and the whole
church. The results are embodied in a
letter, sent to Antioch by Paul, Barna
bas, Judas, Silas, and others, and are
highly satisfactory there. After a time
Paul and Barnabas propose to return to
their missionary work, which gives oc
casion to a dissension between them
regarding Mark (ver. 36-38), and results
in Barnabas going to his work in Cy
prus, and Paul starting on his second
missionary tour through Syria and
Cilicia.
1-29. The Apostolic Conference
at Jerusalem, (oai. 2:1.10 : j,n_,e» 1 : 1 ;
Isa. 45 : 21 ; Jer. 12 : 15 ; Amos. 9 : 11, 12-) This
probably occurred in the autumn of
A. D. 50. Some would put it in the
spring of A. D. 51. It is generally
agreed that Paul refers to this same
visit to Jerusalem in Gal. 2 : 1-10. The
time, place, theme of controversy, the
leaders of the opposing sides, and the
peaceful results are the same in both.
That in the second chapter of Galatians
could not have been earlier, for then
there would have been no need of this
Conference ; and the results of the
Conference certainly preclude the
necessity of such a visit of Paul after
ward to Jerusalem. The differences
between tlie two accounts in the Acts
and the Galatian Epistle are easily
adjusted. Luke records a controversy
which was threatening to make a divi
sion between Jewish and Gentile Chris
tianity. Paul relates a personal experi
ence touching his official and doctrinal
relations to the other apostles. But
both have reference to circumcision,
Paul's attitude toward it, and its rela-

Ch. XV.]

THE ACTS.

233

The apostolic Conference, or Council at Jeru
salem.
15 And "certain men which came down

from Judsea taught the brethren, and said,
° Except ye be circumcised Palter the
manner of Moses, i ye cannot be saved.

» Gal. 2 4. 12

• Rom. 4 : 8-12; Gal. 5:1-4; Phil. 3 : 2, 3; Col. 2 : 8, 11, 16.
10 , Lev. 12:3. q 1 Cor. 7 : 18, 19 ; Gal. 5 : 6 ; 6 : 13-16.

P Gen. 17 :

tion to Gentile converts. Luke gives
an account of the public meeting of the
Conference ; Paul of a private inter
view with the apostles. A public
gathering, if not implied by Paul, is
consistent with his account, and the
same may be said in regard to a private
meeting by Luke. Other differences
will be noted below. (See fuller dis
cussion in Harmonic Arrangement of
the Acts, p. 197, § 28.)
This Conference has usually been
styled, The Apostolic Council. Yet it
differed from a council, in that it did
not include delegates from the churches.
It does not appear that there were any
from the churches of Judea (Gai. i 22),
or Cilicia. (ver 23 ) The brethren from
Antioch came to inquire into the mat
ter, and represent the interests of the
Antioch church ; but it does not appear
that they acted officially by vote as a
part of the Conference. The public
gathering seems to have been a church
meeting of the Jerusalem church in
connection with the apostles, pastors,
and preachers. Another difference
from modern councils was the presence
of inspired men. (ver 6 28) It seems
however, to have been the germ and
partly the model of councils afterward.
It is also highly suggestive and in
structive in reference to the treatment
of church controversies and church
difficulties. 1. This verse is closely connected
with the last verse of the preceding
chapter, and shows what occasioned the
Conference at Jerusalem. Certain
men— they are not called disciples, or
believers, or brethren, which is signifi
cant, inasmuch as Paul designates such
ones as false brethren unawares brought
in. (Gai 2-4.) Came down from
Judea — probably from Jerusalem.
(11.1 2 see on ver. 5.) They had come on
their own private responsibility.
(ver 24 ) Taught — were teaching, as
they had opportunity from time to time.
They were teachers, or represented
themselves as such. The brethren —

the Gentile believers who were ad
dressed. Except ye be circum
cised, etc., ye cannot be saved.
This is a brief summary of what they
taught. Circumcision stands here for
the whole law (ver 24), just as John's
baptism is sometimes put for his whole
ministry. (1 ; 22 ) Circumcision was
ordained of God in his covenant with
Abraham (Geu. n- jo r.) to be performed
on all his male descendants, the
eighth day after birth. It was con
firmed by the law of Moses. (Lev. 12 : 3 ;
josh 5:29.) When a Gentile submitted
to circumcision it was a sign of submis
sion to the whole law. (Gul.5:3) The
burning question among apostolic
churches was the condition upon which
Gentiles were to be received into mem
bership. This gave rise to the first
famous controversy of Christianity
regarding circumcision and the keep
ing of the law, which, in genera] inter
est and important results, has been
likened to the controversy concerning
the Person of Christ in the fourth cen
tury, and that concerning Justification
by Faith in the Protestant Reformation.
At first the apostles expected Gentiles
to be converted to Judaism, and then
to Christianity. But Peter and the rest
were taught by the conversion of Cor
nelius, that this was not necessary,
and the church at Jerusalem accepted
this leSSOn. (See on 10 -9 and II : 18.) But
later as Gentile believers increased, and
Antioch became the centre of missionary
effort among the heathen, and Paul
and Barnabas had large success in
planting Gentile churches, a Judaizing
faction, which had never received the
conversion of Cornelius as final, became
very outspoken. Being great sticklers
for the law (ver. 5), questioning perhaps
the case of Cornelius, or at least regard-
in it as only exeeptional.they very natur
ally concluded that if a Gentile was con
verted to God, he would be obedient to
his law. Going still further, they lost
sight of an inward change through faith,
and of spiritual service, and made cir-

234

THE ACTS.

[Ch. XV.

[2 When therefore Paul and Barnabas had
no small dissension and disputation wilh
them. Ih.y determined that rPaul and
Barnabas, aud certain other of t__it___j.

should go up to Jerusalem unto the
apostles and elders about this question
3 And " being brought on their way by tbe
church, they passed through Phenice

'Gal. ch 2. «ch. 21 :5; Rom 15 : 24 ; 1 Cor. 10 .6.11.

cumcision and the external observance
of the law conditions of salvation. And
since Paul had become the leading de
fender of uncircumcised believers, he
naturally became the object of their
opposition and prejudice. They vio
lently opposed his doctrine and his
apostolic authority. (Gai 2:45)
2. Having noticed the occasion of
the Conference, this verse, in connec
tion with Gal. 2 : 2, shows how it orig
inated, namely, from the Antioch
church and by revelation. No small
dissension — implying a strong and
determined resistance by Paul and
Barnabas. And disputation — ques
tionings, implying debate concerning
the doctrines and authority of these
Judaizers. Paul could speak from au
thority, having been called to the Gen
tile work, and having received the
gospel by revelation. (Gai. l : n. 12 ) It
seems that these legalists produced con
siderable excitement at Antioch, but
it is not implied that they formed a
partv, or obtained any followers. They
would likely produce some impression
on the Jewisli portion of the church
and create doubt in their minds. They
would naturally question the authority
of Paul, who was the foremost defender
of the law of liberty, They — refer
ring generally and somewhat indefi
nitely to the officers and other mem
bers of the Antioch church. Deter
mined — ordered that Paul and
Barnabas . . , should go. It
also appears that Paul "went up by
revelation." (Gai 2:2.) Which pre
ceded we are not told. Paul may have
hesitated to submit his divinely re
ceived gospel to any man, and hence
may have needed a divine suggestion.
It was revealed to him to go to Jeru
salem and make known to the apostles
tlie gospel he preached to the Gentiles
and to receive their approval and right
hand of fellowship. (Gai. 2:2-10.) He
may, therefore, have suggested the Con
ference, or at least heartily approved
of it, if suggested by others. This two

fold origin of the Conference was not
singular in the life of Paui. Thus the
brethren at Jerusalem sent him to
Tarsus (9 : 30), and the Lord, by vision,
at the same time, sent him to the Gen
tiles. (22:21.) So Peter was sent for
and also directed by the Spirit to go to
Cornelius. (10:1920) And certain
others of them — Paul took Titus
with him as a specimen of Gentile
Christianity and as a test case regard
ing circumcision. (Gai 2:3) He was
probably also appointed by the church
as a delegate. The character of the
delegates indicates that the mind of the
Antioch church was on the side of the
Gentile believers and of the law of lib
erty. To the apostles and elders
about this question. Notice that
while great regard was had for the
mother church at Jerusalem, where
the gifts of the Spirit had been largly
bestowed, nothing is here said regarding
her. These delegates are sent to con
sult with the apostles, who were in
spired men, and the elders, who were
teachers under them, and doubtless en
joying in large measure the guidance
of the Holy Spirit. Observe also that
nothing is said of Peter, who, accord
ing to the Roman Catholic theory, was
the infallible guide of the churcn, and
that Peter in Gal. 2 : 8 is only regarded
as the apostle to the circumcision, and
that James took the most prominent
part in the Conference.
3. And being brought on their
way by the church — they were pub
licly escorted as a mark of respect and
affection and of interest in this import
ant journey. This is another evidence
that the Antioch church was on the
side of Paul and Barnabas. Probably
as many of its members as could con
veniently assemble accompanied the
delegates a certain distance out of the
city, and then took leave of them with
prayers and best wishes. Such escort-
ings were common among early Chris
tians. (20:38; 21: 5; .1 Johns.) Phenice
— Phoenicia, (see on 11 : i».) Samaria

Ch. XV.]

THE ACTS.

235

and Samaria; * declaring the conversion
of the Gentiles: and they caused great
4 joy unto all the brethren. And when they
were come to Jerusalem, they were re
ceived of the church, and of the apostles
and elder-, and uthey declared all things
that God had done wilh them.

5 *But there rose up certain of the sect
of the Pharisees which believed, i-aying,
i That it was needful to circumcise ihein,
and to command them to keep the law of
6 Moses. And the apostles and elders came
together for to consider of this matter.

" ver. 12; ch. 21 : 19.

1 Gal. 2:4. r ver. 1.

—the country between Galilee and
Judea. "As Galilee is not mentioned
they traveled probably along the coast
as far south as Ptolemais (21:1), and
then crossed the plain of Esdraelon
into Samaria." (Dr. Hackett.) De
claring, relating fully (i3:ii), the
conversion of the Gentiles, to the
churches in those regions. They could
give abundant proof that Gentiles could
be converted without circumcision, not
only in Antioch, but also in Antioch
of Pisidia, and other places. They
were not going to Jerusalem to learn
that fact, but" rather to prove it and
have it publicly and formally ac
knowledged. They caused great
joy unto all the brethren—
whether Jews, proselytes, or Samar
itans. The brethren in Samaria would
not, of course, sympathize with Jewish
prejudices, and in Phoenicia believers
were largely under Gentile influences,
and their opinions doubtless modified
thereby. 4. They were received — wel
comed (Luke 8: 40), according to the read
ing of some good manuscripts. A
slightly different reading, however, is
found in the oldest manuscripts and
preferred by many critics, meaning
that they were properly and honorably
received. This reception was by the
church at Jerusalem in general, and
the apostles and elders, to whom
they were specially sent for consulta
tion, (ver. 2.) They declared all
things — they reported what great
things God had wrought with them, in
tlie conversion of the Gentiles. And
Titus was with them. (Gai.2:3.)_ This
may have occurred at one of their wor
shiping assemblies. (Sc on 14 : 2-.)
5. Thus far there seems to have
been no note of disapprobation from
the Jerusalem church. Nor could
there have been consistently with their
former cordial assent and approval of
Gentile conversions. (ii:is.) But

there rose up, etc. This belongs to
the narrative of Luke, who records that
at this very first meeting with the
church at Jerusalem Paul and Barna
bas met the same opposition which they
had encountered at Antioch. It came
from some of the sect of the Pharisees
who believed, who, as such, were still
sticklers for the law. They had been
formalists out of the church and they
were legalists within it. Some of them
had doubtless known Paul as a Jewish
leader ; nd, like him, had found in
Jesus the Messiah, but their conver
sion was not so deep and thorough as
his. Pharisees. (See on 5 : 34.) Notice
Paul's reference to these persons in Gal.
2:4. It is needful— implying duty
and obligation. To circumcise them
— the Gentile believers. Thus it is
evident that Paul and Barnabas had
related the conversion of the Gentiles
to the congregation, but it is not neces
sary to suppose that they had referred
to the opposition they had encountered
at Antioch. And to command
them to keep the law of Moses —
this would naturally follow the sub
mission of Gentile converts to circum
cision, (see on ver. 1.) Notice also the
difference in the putting of the injunc
tion in ver. 1 and here. There the
Judaizing teachers enjoin on the Gen
tile converts circumcision, as necessary
and voluntary on their part. Here
tlie Pharisaic brethren affirm that
Paul and other teachers must enjoin
circumcision and the keeping of the
law on their Gentile converts. " If the
Pharisaic party had triumphed the
Christian church had been buried in
the grave of Judaism." (Abbott.)
Here may have occurred the demand
for the circumcision of Titus indirectly
mentioned in Gal. 2 : 3.
6. The private interview of Paul
with the apostles, recorded in Gal.
2 ; 2-10, probably took place between
the reception of the delegates from

236

THE ACTS.

[Ch. XV.

7 And when there had been much disput
ing, Peter rose up, and said unto them,
a_Uen and brethren, ye know how that a
good while ago God made choice among

us, that the Gentiles by my mouth shou'd
hear the word of me gospel, und believe
8 Aud God, "which knoweth the hearls,
bare them witness, "giving them the

• ch. 10 : 20 ; 11 : 12-18. ¦ ch. 1 : 24 ; see rets. 1 Sam. 16 : 7. b ch. 10 : 44.

Antioch recorded in the two last
verses and the public Conference re
lated in this and succeeding verses.
Paul fully made known to the apos
tles his views of the gospel and his
ministry among the Gentiles, and gave
them such facts as would enable them
to judge impartially regarding himself
and his work, and the law of Christian
liberty. And the apostles and
elders came together — Peter and
John (Gai. 2:9), and perhaps others of
the Twelve were there ; James, the
Lord's brother, Paul and Barnabas,
Titus (Gai. 2 : 3), Judas, and Silas. (Ver. 32.)
The words, " all the multitude " (ver. 12),
implies that the members of the church
were generally present. Moreover, the
statement " then pleased it the apos
tles and elders with the whole church "
(ver. 22) further implies that the mem
bers of the church were present, not
only to listen, but also to participate in
the final action. The objection that
there was no place large enough to
hold them is worthless, since we know
nothing of the place of their meeting,
and it is not necessary to suppose that
every member was present. "The offi
cial presenceof all is assumed continu
ally in such cases, where the assembly
is open to all." (Alford.) These
elders were not connected with the
churches of Judea, for of this we have
no intimation, hut with the church at
Jerusalem. They were ministers of the
word, and teachers (»cr. 32). with that
diversity of gifts needed by the large
and quite extended Jerusalem church.
(See on ver. 2. ami 14 : 23.) Thus this gather
ing was of tlie nature of a Conference,
rather than of a Council. Very probably
James presided over it. (ver.ts, 19.) To
consider this matter — literally, this
word or doctrine, with reference to
preaching the gospel to the Gentiles.
7. The Conference began with much
disputing, with considerable prelimi
nary debate (ver. 2), confined very prob
ably to the apostles and elders, in
which the whole relation of the law to

the gospel came naturally under re
view. There would seem to have been
some present who opposed Paul's meth
ods, and favored cii cumcision and the
keeping of the law among Gentile con
verts. At length Peter rose up and
said unto them. Only those speeches
which closed the debate are reported.
How vividly must Peter have re
membered the time and the scene, when
he himself was called to an account at
Jerusalem for associating with and
eating with the uncircumcised Corne
lius. (H:i-3.) But this experience ena
bled him to speak freely and with con
fidence on this occasion. Ye know
how a good while ago — from
ancient or early days. This expression
is used comparatively to the whole
time in which Christianity had existed.
It was now over twenty years since the
resurrection of Jesus, and about twelve
years since the conversion of Cornelius.
Those were the days of gospel begin
nings and of old methods ; tince then
there had been a wide extension of the
work, and new plans and methods
adopted. God made choice among
us — or among you, according to the
oldest manuscripts. Thus it was God
who was the author of this work among
the Gentiles. Peter would not restrict
the work to himself. God had merely
chosen him for that special occasion.
This was known to his hearers, and as
one so honored of God he could so far
speak with authority, from revelation,
from observation, and experience, that
Gentiles did both hear the gospel and
believe in Jesus as the Messiah, and
that God did approve by the gift of the
Spirit. It should be borne in mind that
this discussion was not to bring about
an agreement among inspired men, but
rather to bring certain other brethren
to the same conclusion with them.
(Gal. 2 :9.)
8. Moreover, God who knoweth
the heart bare them witness —
Cornelius and his company who be
lieved. God knew their hearts and

Ch. XV.]

THE ACTS.

237

9 Holy Spirit, even as he did unto us ; c and
put no difference between us and them,
10 d purifying their hearts by faith. Now
therefore °why tempt ye God, f to put a
yoke upon the neck of tbe disciples, which

neither our fathers nor we were able to
11 bear? But s we believe that through the
grace of the Lord Jesus Christ we shall
e saved, even as they.
12 Then all the multitude kept silence,

« Rom. 10 : 11 ; Gal 3 28. a ch. 10 : 15, 28, 43; 1 Peter 1 : 22. • Exod. 17 : 2.
23 : 4 ; Gal. 5:1 e Eom. 6 : 20 21 ; Eph. 2. 8 ; Titus. 3 : 4, 5.

' Matt.

could not be deceived, (t Sam i6:7)
Giving them the Holy Spirit even
as he did unto us. Thus God bare
witness by the miraculous gifts of the
Spirit (10:44), just as he had to Jewish
believers on the day of Pentecost.
(2 : 3 4 38 )
9. And put no difference be
tween us and them — the middle
wall of partition between Jew and Gen
tile having been broken down by Christ.
(Eph -2-i ) Purifying or cleansing
their hearts by faith — reminding
us of the words to Peter, "What
God hath cleansed, that call not thou
common." (io : is ) God made no dis
tinction between Jew and Gentile after
this heart-cleansing had taken place.
These Gentile believers were not cir
cumcised in the flesh, but circumcised
in heart, the true circumcision. (Col.
2:11; Rom. 2 : 28. 29 ; Jer. 9 : 26.) By faith in
Christ, accepting him personally as
a Saviour. The Spirit employs the
truth as an instrument in regeneration
and Sanctification. (James 1:18; John 17: 17.)
10. Now, therefore — Feter makes
the application. Since the heart-
searching God had admitted Gentile
converts to equal privileges with Jew
ish believers, granting that purifica
tion of heart, of which circumcision
is but an emblem, why tempt ye
•God? Why put him to proof, whether
he will maintain his manifest purpose,
thus trying his forbearance and pa
tience by opposing his Will? (5:9: Mail
4:7; Cor. 10 : 9.) To put — that ye should
put a yoke upon the necks of the
disciples, which God had pronounced
needless by granting the Holy Spirit
to the Gentiles. By the yoke is meant
circumcision and tbe Mosaic laws.
(oai. 5:i,3) Which neither our
fathers nor we were able to bear.
Strong language. Compare the " heavy
burdens" which Jesus denounces
(Matt. 23 : i) and the burden of the law
on the conscience which Paul describes.

(Rom 7.7ii) Contrast Christ's easy
yoke (Man n : 29 ) Peter is here speak
ing of the law as a means and condi
tion to salvation. Their fathers since
tbe time of Moses, and they themselves,
had found the law unavailing to give
justification and peace of conscience.
Its object was not to give salvation, but
a knowledge of sin, and thus lead to
Christ. (Rom 3 ' 19 20 Gal 3 : 19-24 )
11. The question of Peter in the pre
ceding verse implied that they nad
found the law an unbearable burden
and unavailable as a means of salva
tion ; and that they should not there
fore impose it upon Gentile believers.
This was one side : Neither Gentiles
nor Jews could hope to be saved by
the law. The other side follows in this
verse. But, on the other hand, in
contrast to the yoke of the law, we
expect through grace to be saved the
same as Gentile believers. " The com
plete equilization of both parties is
most fitly brought out at the close ;
after having been previously said, they
as well as we, it is now said, we as
well as they. Thus the equalizing is
formally complete." (Meyer.) Grace
is emphatic : But, through the grace
of the Lord Jesus we believe that we shall
be saved in the same manner as they.
The divine grace or favor in Christ did
what the law, which was weak through
tbe flesh, could not do. (Rom. 8:3-5.)
Peter affirms salvation by grace briefly;
it remained for Paul to develop the
doctrine fully. See how Paul used
this same thought when he rebuked
Peter for his inconsistency. (Gai. 2 : 11, t.)
This, which was probably a summary
of Peter's speech , made his argument
complete, that circumcision and keep
ing the Mosaic law should not be im
posed on Gentile converts.
12. This statement of facts regarding
the conversion of Cornelius and his
company under Peter, and his argument
thereform, produced such an impression

238

THE ACTS.

[Ch. XV.

and gave audience to Barnabas and Paul,
declaring what miracles and wonders God
bad h wrought among tue Gentiles by
tbem.
13 And after tbey had held their peace

» James answered, saying. Men and breth-
14 ren, hearken unto me ; k Simeon, 'hath
derlared how God at the first did visit
the Gentiles, m to take out <>f tbem a peo-
15 pie for his name. And to this agree the

t ch. 14 : 27.

k 2 Peter 1 : 1, Gr. 1 ver. 7-9.

1 ch. 18 : 10 ; John 11 • 52.

upon his hearers, that Paul and Barna
bas at once follow with a rehearsal of
similar facts in connection with their
own labors among the Gentiles. The
order of the words in the original is
significant: And silent became the mul
titude, and they listen to Barnabas and
Paul. The multitude indicates the as
sembled church, (ver. 22,) The silence,
shows that the long dissension had
been pacified and arrested by Peter's
address. So they are now ready to
listen to the two first missionaries to
the heathen, and accept from them any
further evidence. It should be noted
that Paul, who had acquired the first
place as an apostle of the Gentiles
(13 ¦ 13, 46), here occupies the second
place, when at Jerusalem among the
brethren of the circumcision. But
Barnabas was older and longer and
more favorably known to the brethren
at Jerusalem, and had introduced and
recommended Paul to them. (9 .-27 : Gai.
l • 18-24.) And so Barnabas would natu
rally speak first. Besides, those who were
jealous forthe law would probably have
less prejudice against Barnabas than
against Paul. (21 : 20, 21.) Moreover, Paul
would be the best one to close. They nar
rate how great miracles, rather, signs
andwonders (2:22) God had wrought
through them among the Gentiles,
showing that their work and ministry
had been attested by the same divine
power as that among the Jews. Such
signs and wonders would include the
miraculous gifts of the Spirit as well as
such miracles as those at Paphos and
Lystra. (13 : 11 ; 14 : 3, 8-10.) It was not a
mere repetition of what they had said
at a former meeting (ver. 4), but a
rehearsal of the evidences of God's
approbation upon their ministry. The
presence of Titus showed what kind of
fruit their ministry had produced.
(Gal. 2:3.)
13. After they had held their
peace — were silent — the same verb as

in ver. 12. James — " our Lord's bro
ther." (Gal. 1- 19. Seeon 12:17.) He MS S
noted character in the Jerusalem
church (Gai 2:9), and, on account of
his strict observance of the law, appears
to have exerted great influence both
among Jews and Christians. He seems
to be styled an apostle in Gal. 1 : 19,
although not among the Twelve. In
later times Eusebius, Jerome, and
others called Paul the thirteenth, and
James the fourteenth apostle. The lat
ter was pastor of the church at Jerusa
lem, and probably presided over this
Conference. He was a fitting one to
close this discussion.
14, 15. James first of all sanctions
what Peter had said. In the report of
this speech, notice how faithful Luke
is to the Hebrew or rather Aramaic in
which James spoke. Simeon or
Symeon, the Jewish form of Simon, the
original name of Peter (John 1 : 42), and
the one familiar to the church at Jeru
salem. (Luke 24: 31.) This is the last
mention of Peter in the Acts. From
this onward, Paul rises in prominence,
and the extension of the gospel among
the Gentiles. Further concerning
Peter, see on 12 : 17. How God at
the first— rather, at first — pointing not
only to "the good while ago" (ver. 7),
but also to Peter as the first one to
preach the gospel to the Gentiles as-
such. Did visit — or look upon in
order to help. Hebraistic. A people
for his name — to bear his name as
his people. ( Ver. 17 ; Jam s 2 : 7.)
15. To this agree — the language
of Peter and the prophets harmonize.
Peter had related his experience. But
the Jews were disposed to undervalue
passing events, and pay superior rever
ence to the law and prophets. James
accordingly clinches the arguments by
appealing to the words of the
prophets, which were many, one of
which he particularly proceeds to
quote. Thus not only had Paul and

Ch. XV.]

THE ACTS.

230

words of the prophets; as it is written,
J6 ' After this I will return and will build
again the tabernac e of David, which is
fallen down ; aud 1 will build again the
17 ruins thereof, and I will set it up ; that
the residue of men might seek after the

Lord, and all the Gentiles, upon whom
my name is called, saith the Lord, who
18 doeth all these things. ' Known unto God
are all bis works from the t.egini.ing of
19 the world. When fore my sentence is,
n that we trouble not them wbich from

» ver. 10, 24, 28.

Barnabas done what Peter had before
been divinely directed to do ; but it
was in accordance with the divine plan
as foretold by the prophets.
10. James quotes (Amosa : u, 12), freely
from the Septuagint, which was
familiar to the foreign Jews present.
The prophet had foretold the divine
judgments against Israel, and now pre
dicts the restoration of the family of
David in the person and reign of the
Messiah, to whom his former subjects
and the heathen shall render cheerful
homage, and Israel shall be restored to
their own land. The argument, as
used by James, is, that God foretold
that the Gentiles should bear his name,
without any mention of their circum
cision ; and with that agree the facts
now reported to them. What is true of
this, is true of other prophecies con
cerning the entering of Gentiles into
the Messianic fold. After t.iis I will
return and will build again.
Amos simply says, In that day I will
rebuild or raise up. James introduces
this prophecy thus freely, implying
past judgments on Israel, and future
restoration and prosperity ; and uses
" I will return " from Jer. 12 : 15. The
tabernacle, or tent, suggests the low
condition of David's royal family. The
image is that ox a fallen lent and one
in ruins, broken and torn into frag
ments, which was a vivid picture of
David's family in relation to the ten
tribes of Israel in Amos' day. The
tabernacle of David does not mean
what is sometimes styled the Jewish
church. I will build again — the
royal family of David, to whom God
had promised that his "throne should
be established forever." (2Sam.7:io;i
Kings 2.4; Pa. 89 : 3, 4 ) Hence the angel
announced the birth of Jesus with the
promise, " The Lord shall give to him
the throne of his father David, and he
shall reign over the house of Jacob
forever, and of his kingdom there
shall be no end." (Luke i : 32, 33, note.) It

was by the risen and ascended Christ
that the tabernacle of David was to be
built, and the words of the prophet
fulfilled, by extending his kingdom
among the Gentiles.
17. The principal variation from the
Hebrew is 111 this verse, which does not
affect the essential idea of the passage,
or the force of the argument, (a mm
9 : 12.) Revised Version reads " That
they may possess the remnant of Edom,
and all the nations, which are called
by my name, saith the Lord, that doeth
this." The Edomites were among the
bitterest enemies of Israel. The Sep
tuagint in its paraphrase (for such it is
rather than a translation), regards
Edom as a general representative of
those who were strangers to God. That
the residue of men expresses the
design. The conquest is to be spirit
ual,— that they might seek after the
Lord, even all the Gentiles upon
whom my name is called, as my
people. (Ver. 14 ; Deut. 28 : 10 ; Rom. 9 : 23, 2C.)
The assurance that all this would cer
tainly come to pass rests on the declar
ation of the Lord, who doeth all
these things.
18. Known unto God, etc. This
translation of the common text ex
presses anew, tbat the reception of
Gentiles to gospel privileges was ac
cording to the divine purpose from tlie
beginning. The words are those of
James, and not of Amos. According
to several of the oldest manuscripts,
however, the words unto God are
all his works are omitted. The
reading preferred by the highest criti
cal authorities, in connecting the pre
ceding verse, is : Who doeth all these
things, which were known by him from
the beginning. (i»a. 45:21.) The mean
ing of this shorter reading is substan
tially the same as that of the longer
one above.
19. Wherefore my sentence is
— I judge. It afterward became the
judgnient of the whole Conference,

240

THE ACTS.

[Ch. XV.

among the Gentiles are turned to God :
20 but that we write unto them, that they

abstain °frotn pollutions of idols, and
vfrom fornication, and from things

° ver. 29 ; Ezek. 20 : 30 ; 1 Cor. 8

1, 4-13 ; 10 : 28-22, 28; Eev
Col. 3:5; 1 Peter 4 : 3.

2 : 14, 20. P 1 Cor. 6 : 9, 18 ;

(ver. 22.) The phrase was a common
formula, used by members of Greek as-
semblies,in giving their individual opin
ions, or verdicts after discussion. That
we trouble not them — those among
the Gentiles who are turning to God,
by imposing on them burdensome rites
and ceremonies. Thus James decides
in behalf of Christian liberty, and of
salvation through faith in Christ alone.
_iO. But — that we do this, that we
enjoinupon them in writing, that they
abstain from abominable and scanda
lous things, common among the Gentiles
and also offensive to Jewish believers.
Pollutions of idols— the eating of
meat offered to idols, (ver. 29.) The
idolatry of that period was terribly
corrupt, associated with every form of
licentiousness. Religious and idola
trous rites were schools of prostitution
and vice. Portions of the victims
offered in sacrifice were reserved to be
eaten at feasts, or sold in the markets.
Such meat was an abomination to the
Jews, and the eating of it knowingly
was considered a heinous offence.
(ps. 10c : 2s.) Paul, however, teaches (nom.
14: 3, 14: 1 Cor, 10: 19-33) that the eating of
such meat is not sinful in itself, but
should be avoided on account of the
weak consciences. The injunction here
must be regarded in like manner.
(sec Mart 7: 14-23.) From fornication.
This must not be taken in any figura
tive or restricted sense, but in its com
mon import. That Gentile believers
should be warned against such a posi
tive, heinous sin is explained by the
fact, that the heathen not only allowed
but encouraged it in their idolatrous
worship, and that philosophers prac
ticed it without sname, and public
opinion treated it as a thing of indiffer
ence. Paul enforces the command
(1 Cor. 6: is), and insists upon its moral
evil and guilt. (Eph. 5 :S; 1 Thess. 4: 3.)
From things strangled and from
blood — the eating of blood, and, by
implication,- of strangled animals,
whose blood was still in them, was for
bidden to Noah (Gen. 9:4), and after

ward in the law of Moses. (Lev. 17 : 13, 14 ;
Dent. 12 : 16-24.) " It is doubtless true that
where there is rtfinement of feeling,
and when the sensibilities have not
become blunted, men instinctively, as it
were, avoid the use of animals for food,
which have died without losing their
blood. The thought . . . gathers
strength, too, from the more speedy
corruption which takes place in such
bodies. . . . This prohibition [the use
of blood as an article of food] was
probably made, not because the use of
blood would be in itself, and directly, a
moral wrong, necessarily defiling "the
conscience, but because it would tend
to cherish certain propensities, and
traits of character, that art, to say the
least, unfavorable to morality. The
use of blood for food cherishes cruelty,
revenge, and all the ferocious passions,
either by some influence on men's ani
mal nature, or by making them famil
iar with thoughts and practices which
tend to harden the heart." (Ripley
on the Acts.) It should be noted that
all these restrictions were really inde
pendent of and older than the "Mosaic
law. Not only the two last dated back
to Noah, but also idolatry with its
pollutions and fornication were known
to be sinful before the law of Moses
was given. But still these very restric
tions were substantially such as were
demanded by the Jews from Gentiles
who became proselytes to their religion,
without receiving the rite of circumci
sion, and who then or afterwards were
styled proselytes of the gates. Perhaps
James would have it known that
Christians were as careful as Jews in
regard to prevailing enormities and un
worthy practices. The two first com
mands of this Conference had more
special reference to the separation of
Christians from the license of pagan
life ; the last two, to their treatment of
the feelings and consciences of Jewish
believers. 21. For introduces the reason for
the preceding restrictions. Moses of
old time — or from generations of old.

Cn. XV.]

THE ACTS.

241

21 strangled, q and from blood. For Moses
of old time haih in every city them that
preacn him, r being read iu the syna
gogues every sabbath day.
22 Then pleased it the apostles and e'ders.
with the whde churc>i, to send chosen
men of their own company to Antioch

with Paul and Barnabas ; namely, Judas
surnamed 8 Barsabas, aud 'Silas, chief
23 men among the breibren. And they
wrote letters by them after this manner;
— The apostles and elders and brethren
send gree ing unto the brethren which
are of the Gentiles in Antioch and Syria

l Gen. 9 : 4.

' ch. 13 : 10, 27. ¦ ch. 1 : 2.3. > 1 Thess. 1 : 1 ; 1 Peter 5 : 12.

Hath in every city them that
preach him, announcing him as a
lawgiver, and his law as of supreme
authority. This was strictly true of
the Roman Empire at that time. In
all the important cities were colonies of
the Jews, and synagogues where the
law of Moses was read every sab
bath day. All the attendants upon
these synagogues would be constantly
reminded of the prohibitions of the
ceremonial law. And it was therefore
necessary for Gentile Christians, for the
sake of peace as well as of purity of
life, to regard these restrictions, aud not
offjud their Jewish brethren. Another,
but less probable interpretation of this
verse is : This liberty, with these re
strictions may well be allowed Gentile
converts ; for there is no danger that
the Jewish brethren will neglect their
law which is read in the synagogues
every Sabbath.
'ii. The will of God was now so
clearly manifest that all opposition was
silenced, and it remained only to adopt
the proposition of James. Then
pleased it, etc. That is, Then the
apostles and the elders with the whole
church resolved. The verb here and in
ver. 25 and 28 was the one used offi
cially in Greek for announcing the
decision of the popular assembly. This
was the final decision of the question.
It had been submitted to the apostles
and elders (ver. 2), and the former were
inspired men, but they did not ignore
the authority of the local church. It
is evident that the church was regarded
as having an established order, govern
ment and authority. To send
chosen men of their own com
pany — rather having chosen men from
themselves, from their own number, to
send them, etc. The chief men were
probably from among their elders, or
preachers. Judas surnamed Bar
sabas— supposed by some to be the
brother of Joseph Barsabas (i :2s), both
Q

being sons of one Sabas (bar being the
Hebrew for son). Nothing is certainly
known concerning him except that both
he and Silas were " prophets." Silas
— called Silvanus in the Epistles, the
former name being a contraction of the
latter. He was probaljly a Grecian or
foreign Jew, and appears to have been
a Roman citizen. (»> : 37.) He accom
panied Paul on his second missionary
journey through Asia Minor to Mace
donia (ver. 40), tarried behind in Berea
(17:1,10,14). but joined Paul again in
Corinth, (is : 5-) He was probably the
one who conveyed the first Epistle of
Peter to Asia Minor, (l Peter 3 : 12.)
23. And they wrote letters by
them, to be taken to Antioch. After
this manner is omitted by the oldest
manuscripts. We doubtless have the
exact copy of the letters which would
be written in Greek. The apostles,
and elders, and brethren. Many
of the ancient Greek manuscripts insert
the article three times so as to translate,
The apostles, and the elders, and the
brethren. Some of the oldest omit and
the before brethren, and are followed by
Alford, and Westcott and Hort. The
Revised Version translates this The
apostles and the elder brethren. The
American Revisers, however, preferred
The apostles and the elders, brethren;
that is, your brethren, as the Lord's ser
vants and your helpers in the Lord's
work. But many of the ancient manu
scripts, and most of the versions and
Fathers retain the words and the, which
were regarded as genuine by Tischen-
dorf, and also by Meyer, who supposes
the omission was the result of hierarch
ical feeling. " It may easily be con
ceived that the omission was occasioned
by a scruple respecting the co-operation
of the congregation with the apostles."
(Lechler, in Lange.) Send greet
ing — hail, wish you joy. This was the
usual formula of salutation in Greek
epistles. (23:20.) To the brethren

242

THE ACTS.

[Cn. XV.

24 and Cilicia. Forasmuch as we have heard,
that "certain which went out from us
have troubled you with words, subverting
your souls, saying, le must be circum
cised, and keep ihe law : to whom we gave
25 uosuc/i commandment: it seemed good

unto us, being assembled with one accord,
to send chosen men unto you with cr
26 belover1 Barnabas and Paul, 'men that
have hazarded their lives lor the name of
27 our Lord Jesus Christ. We have sent
therefore Judas and Silas, who shall also

" ver. 1 ; Gal. 2:4; 5 : 12 ; 2 Tim. 2 : 14 ; Titus 1 : 10, 11.
30 ; 2 Cor. 11 : 23, 20.

* ch. 13 : 50 ; 14 : 19; 1 Cor. 15 :

which are of the Gentiles in
Antioch and Syria and Cilicia,
implying Gentile converts, and proba
bly churches in all those regions. We
here get a glimpse of some of the unre
corded labors of the Apostle Paul. Thus
while at Antioch, both before and after
his first missionary tour, Paul doubtless
extended h.'s labors and planted
churches in Syria ; and earlier than
this, he probably, on his return to
Tarsus (s:30; ii :25), made converts and
gathered churches in Cilicia. See ver.
41, which implies the same facts.
24. The letter opens formally, as in
Luke 1:1, and first gives a reason for
their writing , Forasmuch as we
have heard that certain who
went out from us — in Jerusalem,
being members of the church there.
(ver. 1,5.) Subverting your souls —
unsettling your minds by false teach
ing. Saying, Ye must be circum
cised and keep the law. This is
not found in several of the older manu
scripts, and omitted by most of the
highest authorities. To whom we
gave no such commandment —
they had come from the church at
Jerusalem and had taught, and had
probably claimed authority from the
mother church. They had thus
troubled, or disturbed the brethren
at Antioch with their words, unset
tling their souls with doubts regarding
the method and conditions of salvation.
(r._u.5: 2-4.) But the assembled church
at Jerusalem, with their leaders, in
Conference openly disavow their author
ity. Paul calls " them false brethren."
(Gal. 2 :4.)
25. It seemed good — it was re
solved by US. (Seoon vor. 22.) Being
assembled with one accord, or
rather, having become of one mind, im
plying sonic difference of views and
discussion. There would be no signifi
cance in the statement that the church

had assembled together, but much in
the fact that it had reached a unani
mous conclusion. See on ch. 1 : 14,
where the same word in the original,
"with one accord," is used. Our
beloved Barnabas and Paul — not
an unmeaning compliment, but a strong
endorsement of their characters against
the malignings of the Judaizers. This
and what follows is in harmony with
the approval and hand of fellowship
given Paul by the apostles at Jerusalem.
(Gai. 2 : o.) Notice that the order of the
names as in ver. 12 (on which see) is
the same as that which was used before
Paul became the most prominent of the
two (ii:30:i3:2), and as they would
be naturally regarded at Jerusalem, at
this time. In this the accuracy of
Luke, as a historian, is manifest.
2G. Ending the sentence commenced
in the preceding verse. Men who
have hazarded, literally, have given
up their lives. Compare Phil. 3:8;
and Paul's reference to Christ giving
liimself, in Gal. 2 : 20. In their conse
cration and their will they were mar
tyrs, though as yet they had not laid
down their lives. They had, however,
given them to be spent or sacrificed for
Christ. The inference is, that such
men deserve the confidence and honor
of their brethren.
27. We have sent therefore
Judas and Silas, who shall also
tell you the same things — certify
ing to its genuineness, and to the
unanimous resolve of the church at
Jerusalem, and giving all needed ex
planations, and answering all questions
concerning the Conference and its
action. Thus by these two witnesses
should every word be established.
28. For introduces the reason for
the conclusions of the conference, about
which Judas and Silas would tell
them. It seemed good. (ver. 22, is)
to the Holy Spirit. They bad

Cn. XV.]

THE ACTS.

2-13

28 tell you the sametbings by month. For it
seemed good to the Holy Spirit, and to
us, to lay upon you no greater buiden
29 than r these necessary things; *that ye
abstain from meats offered to idols, and

"from blood, and from things strangled,
aud from fornication : fioni which ii ye
keep yourselves, ye shall do well, fate
ye well.

J 1 Cor. 10 23. « ver. 20 ; ch 21 : 25 ; Itc-v. 2 : 14, 20. » Lev. 17 : 14.

been guided by the Spirit to an autho
ritative and unanimous conclusion.
The apostles were inspired men as
Jesus had promised, (jotm 14:20; 16: 13 )
And to us— including the church.
To lay upon you no greater or
further burden then these neces
sary things — under the circumstances
and in those times, coming as they did
in contact with the heathen world and
with Jewish society. It was necessary
tuat they should be separate and pure
fiom the one and not give oflence to
the other.
29. (See on ver. 20 ) The differences are,
that here the first prohibition is fuller
and more definite ; and that the order
of prohibition is so arranged, that those
relating to food are put together, and
that of fornication at the end. This,
Ur. Alexander remarks, "agrees ex
actly with the natural relation of our
oral proposition as originally uttered,
to the same idea, afterward reduced to
writing; thus affording an unstudied
but most interesting proof of authen
ticity and genuineness in the record."
From which things, if ye keep
yourselves. (John. 17 _ 15) Compare the
similarity of James 1:27 "to keep
himself unspotted from the world."
In this expression, and in the use of
the word greeting in ver. 23 and James
1 : 1, as well as the practical nature of
the letter, we see indication that James
was the writer, or that it was dictated
by him. Ve shall do well— what
is right or commendable. (10-33; sjotmo )
Yc shall prosper in peace and harmony
and promote your best interests. Fare
ye well — the usual formula in closing
a letter. Literally, be strong. Besides
these public injunctions to the Gentile
churches, was tlie private charge to
Paul and Barnabas to remember the
poor ;Gai 2.10), those at Jerusalem.
This they had done (11 ¦ 29 30), and after
ward Paul did frequently. (24: 17 ; Rom.
15 26 27 , 1 Ct 16 : 3 , 2 Cor 9 : 1 ) Perhaps
Judas and Silas bore gifts on their re

turn to Jerusalem. (vor33.) One nega
tive result also on the side of Paul and
Barnabas, was that Titus, a Gentile be
liever, was not compelled to be circum
cised. (Gai. 2: s.) Another negative
result on the side of Jewish Christians
was that they were left just as the Con
ference found them. Nothing was
commanded and nothing forbidden in
regard to their relation to circumcision
and the Mosaic law. They were at
their pleasure to observe it strictly as
thousands of the Jewish believers did
(21 : 20) or more loosely as Paul often
did. But while the question seemed now
to be settled, it was not long before
Judaizing teachers were enjoining
circumcision on Gentile converts.
Against these Paul had to contend dur
ing his whole active missionary career,
as is evident from his Epistles, espe
cially that to the Galatians. Tbe fall
of Jerusalem and the destruction of the
temple must have had a weakening
power upon the Judaizing party. The
church at Jerusalem had retired lo
Pella, but Eusebius seems to imply
that some time after, they for the most
part returned to Jerusalem, and the
Judaizing party revived. But the
terrible overthrow of Bar-chocheba,
"the son of the star," about A. D. 135,
crushed out Judaism in Palestine. The
church at Jerusalem now ceased
to be the church of the circum
cision. The Judaizing party of the
church, howevei, continued down to
the fifth century, in the two sects, the
Nazarenes and the Ebionites. The for
mer, a small sect beyond Jordan in
Pella and other neighboring places,
were almost orthodox in belief. They
held themselves bound to the Mosaic
Law, but did not consider Gentile
Christians under the same obligation,
and recognized the apostolic authority
of Paul. The Ebionites, a much larger
and widely disseminated sect, held that
the Mosaic Law was alike binding on

244

THE ACTS.

[Cn. XV.

30 So when they were dismissed, they came
to Antioch : and when they had gathered
themultitudetogether.they delivered the
31 epistle: which when they had read, they
32 rejoiced for the consolation. And Judas
and Silas, hei- g b prophets also them

selves, « exhorted the brethren with many
'33 words, and confirmed them. And alter
they had tarried thtre a space, th*y were
let dgoin peace from the brethren unto
34 the apostlts. .Notwithstanding it pleased

° ch. 11 : 27.

= ch. 14 : 2_i ; 1 Cor. 14 : 3 ; Heb. 10 ; 25.
16 : 11.

a Gen. 26 : 29 ; Exod. 4 : 18 ; 1 Cor.

all Christians. They rejected all the
Gospels but Matthew, regarded Christ
as merely a man, and Paul as an apos
tate. "If," says Dr. J. B. Lightfoot,
" tlie Nazarenes might have claimed
some affinity to the apostles of tiie
circumcision, the Ebionites were the
direct spiritual descendants of those
false brethren, the Judaizers of the
apostolic age, who first disturbed the
peace of the Antiochene church, and
Lien dogged St. Paul' s footsteps from
city to city, everywhere thwarting his
etlorts and undermining his authority."
(Com Gill.p 322.)
30-39. Paul and Barnabas Re
turn to Antioch. Their Separa
tion in Missionary Work. This
extended over a period of some months
into the year A. d. 51.
30. So when they were dis
missed — implying a formal and
solemn leave-taking by the Jerusalem
church, probably with religious exer
cises. When they had gathered
the multitude of disciples, constitut
ing the church at Antioch. (ver 12 ;
14 .27.) They delivered the epistle
— to the proper representatives of the
church, doubtless to the pastor or
pastors. They, tbe subject of the verbs
111 this verse, refers generally to the
company that returned to Antioch, but
specially to Judas and Silas, the mes
sengers sent to deliver the epistle to
the church at Antioch.
31. Which, when they had read,
they, the multitude, rejoiced for the
consolatron-which the contents of the
letter gave them. Their anxiety regard-
i ng the J udai zing faction was appeased .
They rejoice that the stand which Paul
and Barnabas had taken was approved,
and that their Christian liberty was re
spected and secured. Copies of the
letter were probably sent to other
churches. ¦ii. Judas and Silas, being
prophets also themselves — not

only were they leading men and dele
gates of the Jerusalem church, but also
inspired teachers themselves («ee on 13 : 1 ),
as well as Paul and Barnabas. Ex
horted — some translate comforted, so
that the verb may correspond with its
noun, consolation, in ver. 3i. Here,
however, both ideas seem to be in
cluded : They addressed the brethren
in words of exhortation and comfort
and confirmed, strengthened them in
the faith. It is within the province of
the prophet to console, exhort, and
strengthen, (icor. 14 : 3.) This happy
eflect was produced upon the whole
multitude, both the Gentiles and the
less numerous Jews. One of the reasons
for sending Judas and Silas may have
been the fact that they had been en
tirely unconnected with the conversion
of Gentiles, and thus above suspicion
of undue partiality toward them. If
so, they would have the greater weight
in confirming the epistle at Antioch,
especially among the Jewish brethren.
33. After they had tarried there
a space — perhaps a few days. There
is nothing in the expression to indicate
how long. They were let go — dis
missed, the same verb as ver 30. They
were dismissed in prace, formally,
perhaps, with religious exercises (21:
5. 6), and with the usual salutations
and good wishes. Reference seems to
be had to the usual Jewish salutation,
"Peace be with you," or, "Go in
peace." (Luke 7 :50, 16: 36.) To the
apostles — or, according to some an
cient manuscripts, to those who had sent
them forth, probably with an oral or
written reply from the church at An
tioch. The natural implication of this
verse is that both Judas and Silas re
turned to Jerusalem.
34. This verse is wanting in the
best manuscripts and was probably in
serted in the text as early as the fifth
and sixth centuries, to harmonize the
statement in ver. 33, which implies that

Ch. XV.]

THE ACTS.

245

35 Silas to abide there still. «Paul also and
Barnatia-. continued in Antioch, teaching
and |ireai:hing the wordot the Lord, with
nidtiy others also.

The se, aralion of Paul and Barn, bas in mis
sionary u-oik
36 f AND some days alter Paul sdd unto
Barnabas, Let us go again and visit our

' ch. 13 : 1.

"Rom. 1 : 11.

Silas returned to Jerusalem, with that
in ver. 40, which implies his presence
at Antioch not long after. But the
communication between Jerusalem and
Antiocn was so frequent and easy that
tliere is no difficulty in supposing that
Silas went back to Jerusalem as his
commission required, and returned to
Antioch in time to go with Paul on his
second missionary journey. (Se.ou
ver. 40.)
35. Antioch continued to be a large
and inviting field of labor. But Paul
and Barnabas continued in An
tioch teaching and preaching the
word of the Lord. It was not their
word, but Christ's word (aecous: 25),
which they both taught and published.
They would naturally teach inquirers
and Christian disciples, and announce
the glad tidings to those who had not
heard it, but neither exclusively.
With — in common with many others
also. Antioch abounded in preachers,
and all had plenty to do. (is : 1.) Very
probably it was a centre, as Dr. Alex
ander remarks, "from whieh preachers
were sent forth in various directions,
and to which there was a concourse of
inquiring Gentiles from the surround-
provinces, if not from distant coun
tries." It is at this time between the Con
ference at Jerusalem and the second
missionary journey of Paul (ver. 40) that
some able commentators place Peter's
visit to Antioch and Paul's rebuke, re
corded in Gal. 2 : 11, f. But it seems
incredible that Peter, fresh from the
Jerusalem Conference, and after the
part he had there taken, and when the
delegates Judas and Silas had just left
Antioch, should act the part there
ascribed to him. Neither is it prob
able that so soon after the Conference
any should have come from James to
undo what he had said and written.
Besides, it is implied in ver. 31 and
16 : 4, 5 that the Conference was fol
lowed by a period of rest from Judaiz
ing questions. Some suppose that

Peter's visit occurred a little before the
Conference, and that he was there
when certain ones came from Judea,
spoken of in the first verse of this
chapter. But Paul speaks of it in Gal.
2 : 11, as occurring after the Conference.
At least this is the natural inference
from his language. It is better with
many others to place it at Paul's return
to Antioch, after his second missionary
journey (18.23), whieh see. Compare
Harmonic Arrangement, notes on §§
29, 36.
30. And some days after — an
indefinite note of time which may be
longer or shorter according to circum
stances. It was probably now in the
early spring of A. D. 51, when the
weather aud roads were fitting for Paul
to take the journey proposed. The
thought of the churches he had gath
ered among the Gentiles made him
restless, and filled him with longings
to see them and help them in the faith.
(ver. 41.) He therefore says to Barna
bas, Let us go again, etc. The ex
pression in the original is emphatic,
Come, let us return and look after our
brethren in every city where we
have preached the word of the
Lord, and see how they do —
with special reference to their spiritual
welfare, yet not excluding their tem
poral condition. See 14 : 21, 22; also
afterwards, Paul's daily care of all the
Churches. (2 Cor. 11 ; 2, 3, 28; 1 These. 3: 5.)
Paul desired not only to see men con
verted, but to aid in building them up
in every Christian grace.
37. This verse gives the cause of
Paul's separation from Barnabas. But
though we see an exhibition of human
frailty in two eminently pious men,
the Lord overruled it for good in form
ing two missions and doubling the
foreign missionary force. And Bar
nabas determined, or according to
the majority of the oldest manuscripts,
wished, or was minded to take John
whose surname was Mark, (see
ou 12 : 12 and 13 : o.) This desire of Barua-

246

THE ACTS.

LCh. XV.

brethren ein every eily where we have
preached the word of the Lord, and set
37 how they do. And Barnabas determined
to take with them u John, whose surname

38 was Mark. But Paul thought not good
to take him with them ' vho drparled
irom them from Pa-nphylia, and went not
39 with theiu to the work. Aud the conten-

t ch. 13 : 4, 13, 14, 51 ; 14 :

1, 6, 24, 25 ; 2 Cor. 11 : 28.
Tim. 4 : 11 ; Phiiem. 24.

neh. 12: 12,25; 13
1 ch. 13 : 13.

Col. 4 : 10 ; 2

bas doubtless arose from his kind and
generous disposition, and from his nat
ural affection for Mark, who was his
cousin, (coi. 4:io.) Mark of course was
ready and desirous to go, and Barnabas
wished to give him opportunity to
make amends for past mistakes.
38. But Paul naturally disliking
fickleness, decidedly condemned Mark
in what probably appeared to him to
be a shrinking from duty But Paul
thought not good, etc. But Paul
deemed it not fitting to take with them
this one who departed from them
from Pamphylia.
39. Barnabas, however, did not
yield, but apparently sought to defend
Mark from what, perhaps, seemed to
him undue severity. So when it comes
to the test, he decides, rather than to
throw his cousin aside, to separate from
Paul, go on a mission of his own, and
take Mark with him. And the con
tention was so sharp between
them. This is a paraphrase rather
than a translation. More literally,
And there was irritation, or a parox
ysm, the latter word being derived from
the Greek, which is also used as a med
ical term. It is used in a good sense
in Heb. 10 : 24, " for incitement unto
love and good works." (Dr. A. C.
Kendrick's Com. on Hebrews.) The
word here does not necessarily suggest
an open quarrel, but such an irritation
and excitement of feeling, as to produce
a separation. Each considered his own
reasons good ; neither would yield to
the other. Both showed that they were
"men of like passions." (14:15.) No
doubt unpleasant feelings were aroused,
and it is possible that they both felt it
the more deeply because of their long
and intimate association. The excite
ment, however, as the word implies,
was only transient, and there is no in- 1
timation that it diminished their
strong mutual regard. That, so that,
they departed asunder — not in
anger, but as a necessity under the cir

cumstances. Barnabas insisted ; Paul
would not yield. So they agreed to
part, not as fellow laborers, in the same
work, but in different fields. No decis
ion is given as to which was right.
Chrysostom says, that Paul demanded
what was right; Barnabas what was
kind. And so Barnabas took
Mark and sailed to Cyprus, where
they in connection with Paul had
labored in their former journey, (is :
4-i2.) Thus Paul and Barnabas divide
their former field of labor. Omit so.
Barnabas appears no more in New Tes
tament history; but about six years
later Paul speaks of him in most
friendly terms. (i Cor. 9:6; Gai. 2:i_)
Mark also so conducted himself, as to
merit Paul's approval. During his first
imprisonment at Rome, Paul mentions
Mark as a fellow-worker there (Pbiiem.
24), and as one who had been a comfort
to him (Coi. 4:io, ii) ; and during bis
second imprisonment he wrote to Tim
othy, " Take Mark, and bring him with
thee, for he is useful to me for minister
ing." (2 Tim. 4: n.) As we take leave
of Barnabas and Mark, in the Acts, it
is pleasant to think of them as sailing
over the sea, bearing to its islands the
glad tidings of salvation.
The Second Missionary Tour of
Paul. This journey extended through
the southeastern and central portions of
Asia Minor, including Cilieia and all
the places where churches had been
founded during the former journey,
and Phrygia and Galatia ; thence by
way of Troas into Europe, where they
preached in Philippi, Thessalonica,
and Berea, cities of Macedonia ;
thence into Greece proper, stopping
briefly at Athens, and making a long
stay at Corinth, where great success
attends the preaching of the gospel.
From this point Paul returns bv way
of Ephesus, Csesarea, and Jerusalem to
Antioch. (is 40; 18.22.) "In his first
journey Paul may be said to have been
trying his wings; for his course, ad-

Ch. XV.]

THE ACTS.

247

tion was so sharp between them, that they
40 departed asunder one from the other. And
so Barnabas took Mark, and sailed unto
Cyprus, And Paul chose k Silas, and de

parted, tbeing recommended by the
brethren unto the grace of God.
41 And he went through Syria and Glicia,
m confirming the churches.

* 1 Cor. 9:0; ver. 22. i ch. 14 : 26. « ch. 14 : 22 ; 16 : 5.

venturous as it was, only swept in a
limited circle round his native prov
ince. In his second journey he per
formed a far more distant ami perilous
flight. Indeed, this journey was not
only the greatest he achieved, but per
haps the most momentous recorded in
the annals of tlie human race. In its
issues it far outrivalled the expedition
of Alexander the Great, when he carried
the arms and civilization of Greece into
the heart of Asia, or that of Caesar,
when he landed on the shores of Brit
ain, or even the voyage of Columbus
when he discovered the New World.
Yet when he set out on it, he had no
idea of the magnitude which it was to
assume, or even the direction which it
was to take." (Stalker, Life of Paul,
p. 85, f.) The time employed in this
journey appears to have been about
three years and a half, from the spring
of A. D. 51 to the autumn of A. D. 54.
40, 41. Paul Commences his
Second Missionary Tour. It is
very probable that several weeks were
occupied in visiting the churches of
Syria and Cilicia before going north
into the central regions of Asia Minor.
40. And Paul chose Silas— as
his companion, Silas to occupy the
position and relation which had been
held by Barnabas. It thus appears
that Silas, who had gone back to Jeru
salem with Judas to report their com
mission to Antioch (ver. 33), had either
returned thither, or else Paul now sent
for him. Some probability is given to
t:ie latter supposition, by the fact that
Paul seems to have started on his mis
sion after Barnabas, although he was
first to suggest it. This delay may have
been occasioned through the sending
for Silas. As one of the delegates from
Jerusalem to Antioch and also as a
prophet, he was a fitting companion of
Paul in the work. He would also tes
tify to the esteem in which both Paul
and Barnabas were held by the breth
ren at Jerusalem. (See on ver. 22, 26, 27,
32,33-) Being recommended — or

committed by the brethren of the
church of Antioch, to the grace of
God, or according to the latest critical
authorities, of the Lord. They were
committed to the favor of the Lord by
prayer, and doubtless by appropriate
parting religious exercises. It does not
follow that like benedictions were re
fused Barnabas. Without doubt prayers
and good wishes followed bim, though
possibly less formal and less general.
Departed — went forth, descriptive of
them as missionaries. (Luke 9 : 6 ; 3 John 7.)
In place of Mark, Paul soon after chose
Timothy. (16: i.)
41. He went through Syria and
Cilicia. He would naturally journey
from Antioch, the capital, northward
through Syria, and then in a westerly
course through Cilicia, doubtless visit
ing Tarsus and other places, where he
had labored. (See on ver. 23. Compare Gal.
i : 21.) Thus as Barnabas returns first
to his native Cyprus, so Paul goes to
his native Cilicia. Confirming— or
establishing, the churches, in the
faith (ver. 32), which he himself had
doubtless planted. No reference is had
to admitting candidates into tbe
churches. Paul also delivered the
decrees of the Conference at Jerusa
lem. (Ver. 23; 16: 4.)
The Relation of the Apostolic
Churches to each other. Their
Co-operation. It appears from this
chapter that the churches were distinct
and independent bodies. Tliere appears
in the narrative no evidence of a con
federation of churches under one com
mon jurisdiction. The church at Jeru
salem has no authority over that of
Antioch, nor the church at Antioch
over those of Syria and Cilicia. The
churches treat each other, not as de
pendents, but as equals. Whatever
authority is manifested is that of in
spired apostles, of the Holy Spirit, and
of the truth. Yet mutual helpfulness
and co-operation is implied. Messen
gers pass to and from the churches,
resulting in counteracting false teach-

248

THE ACTS.

[Ch. XV,

ing, and in upbuilding their member
ship. And this accords with the New
Testament elsewhere. The seven
churches of Asia were distinct. A com
mon ecclesiastical judicatory nowhere
appears among the early churches, but
co-operation. Jerusalem helped Anti
och ; and Antioch, Jerusalem. (11 = 22,
ay, ho.) Apollos is commended from
Ephesus to Corinth. (is -27.) The
churches of Asia, Galatia, Macedonia,
and Achaia co-operated in the work of
benevolence and sent messengers and
letters for carrying out the work. (1 Cor.
16 : 1-4 ; 2 Cor. 8 : 1-6, 16-19, 23. )
PiticricAL Remarks.
1. Every period of the church has its here
sies, and its controversies. (Ver. 1 ; Gal. 1
6; Jude 4; 1 Tim. 4 : 1.)
2. We should contend earnestly for the
faith. It is better to sacrifice peace than
the truth. (Ver. 2; Gal. 1 : 8-10 ; Jude 3.)
3. We might welt doubt ihe Christianity
of any one who cannot rejoice in the con
version of the heathen, whether of one
nation or another. (Ver. 3; 11 : 18; Phil.
1 : 18.)
4. Though workers together with God, he
is the leading party, and to him we should
ascribe the glory. (Ver. 4 ; Ps. 115 : 1.)
5. Faith in Christ does not at once remove
all errors of education and prejudice. These,
however, will give way to instruction and
the enlightening influences of the H--ly
Spi rit. (Ver. 5 ; 18 : 25, 26 ; 1 Cor. 3:13.)
6. We see perhaps the germ of the ecclesi
astical Council in the Conference at Jerusa
lem. The latter with its inspired men aud
under the special influence of the Holy
Spirit would speak with authority. The
former is merely an advisory body, and has
authority only so far as its decrees are con-
finned by the word of God. (Ver. 6, 15.)
7. God is the Author of missions; and
missionaries are his honored chosen messen
gers. (Ver. 7 ; Eph. 3 : 8.)
8. ,We should seek from God, who knoweth
our hearts, an assurance of our accpptance
•with him. (Ver. 8 ; Ps. 139 : 23, 24 ; Rom. 8 :
14-16.) 9. A heart purified by faith is the essential
thing in true religion. This is true circum
cision. (Ver. 9; Gal. 5:6; 1 Peter 1:22;
Rom. 2 : 29.),

10. Tbe law is indeed a heavy yoke, bring
ing bondage and condemnation. By it no
one can be justified. (Ver. 10; Rom. 3 : 20;
7 : 7-1 <>.)
11. The gospel is the glad tidings of salva
tion through the grace of Christ. None are
so good as not to netd it, and none so bad as
to he beyond its reach. (Ver. 11 ; 1 Tim. 1 :
12-15) 12. Truth is confirmed by the facts of ex
perience. The gospel is shown to be the
power of God. Signs and wonders attended
its first proc'aniation. (Ver. 12; Mark 16:
20.) 13. Aside from inspiration and perhaps
apostleship, Jamrs had authority as patter
of the church at Jerusalem. The pastor has
authority as overseer and as an ambassador
of Christ. (Ver. 13 19; 20 : 28; Titus 1:5;
2 : 15 ; Heb. 13 : 17 ; 1 Peter 5:2.)
14. Peter, James, and Taul, though differ
ing at times in their way of stating things,
were one in doctrine. (Ver. 14 ; Eph. 2:8;
1 Peter 1:5; James 2 : 5.)
15. God's prophetic word is in harmony
with what he does through his Spirit and
his servants. (Ver. 15; 2 Peter 1 : 19; Rev.
19 : 10.)
16. James gave an example to churches
and councils in appealing to Scripture and in
being guided by it. (Ver. 16; Isa. 8 : 20; 2
Tim. 3 : 16.)
17. Christ and thegospel areforall nations,
and hence the gospel should be preached to
every creature. (Ver. 17 ; Alark 16 : 15.)
18. The progress in divine revelation, and
the different dispensations, are in accordance
with the eternal purposes of God. (Ver.
18 ; Heb. 4:3.)
19. The law of gospel liberty rests upon
the great doctrine of salvation by faith
through grace. (Ver. 19; Rom. 8 : 2, 15, 21 ;
Gal. 5 : 1.)
20. We mu^t not abuse our gospel liberty
in wounding or tempting our less favored
brethren. (Ver. 20 ; Rom. 14 : 15; 1 Cor. 8 :
9-13 ; Gal. 5 : 13, 14.)
21. Gospel liberty does not abrogate the
duty of avoiding both the reality and the
appearance of evil. (Ver. 20, 21 ; James 1 :
25, 27.)
22. There was no ecclesiastical hierarchy
in the Conference a' Jerusalem. All stood
as brethren. Peter had no pre-eminence
above James or the other apostles. The

Ch. XVI.]

THE ACTS.

240

apostles and elders did not act independently
of the whole church, but in concert with it.
and obtained its sanction. (Ver. 22. 23;
Matt 23 : 8-11.)
23. The appointing of delegates by churches
rests on apostolic precedent. (Ver. 2, 22 23
27.) 24. Delegates should be selected from such
brethren as arenoted for sound judgment
piety, and good works (Ver. 2 25, 27. 32 )
25. The spirit of brotheroood should pre
vail among all Christians, whether of one
nation or another. (Ver. 23; Matt. 23:8;
Mark 10: 42-45)
26. We may learn much from this chapter
in regard to the settlement of church
troubles. While some could be best settled
by an ecclesiastical council ; others might be
better arranged by submitting their cases. to
the judgment of a sister church. (Ver. 22-
28) 27. A spirit of conciliation with prayerful-
ness, without selfishness, seeking to know
and do the right should prevail in ecclesias
tical gatherings. (Ver. 25 ; Rom. 14 : 19.)
28. Arrogant and self-constituted teachers
have done great mischief. Thus at the so-
called Robber Council, (\. t> 449) the major
ity not only brutally checked all dissent,
but by the soldiery compelled assent. (Ver.
24.) 29. Certain restraints in Christian living
are necessary, not only from things that are
right in themselves, but also from many
such as may be inexpedient. (Ver. 28, 29 ; 1
Cor. 10: 23,33.)
30. Neither the apostles and elders, nor
the church at Jerusalem, assumed or as
serted any jurisdiction over the churches
of Antioch, Syria, and Cilicia. They sim
ply, under the guidance of the Spirit, gave
their judgment regarding a specific case sub
mitted to them. (Ver. 22 29.)
31. If a single brief epistle gave so much
joy to the brethren at Antioch, how much
more should the many longer ones which
we have afford comfort and instruction to
us. (Ver. 31: 2 Tim. 3 : 16.)
32. We should always be ready to use the
powers and gifts which we have received
from God in his service. (Ver. 32; 1 Tim. 4 :
14-16.) 33. How happily a religious controversy
may end, if the parties fear God, seek his
guidance, and act kindly and honestly

toward one another. (Ver. 33 ; 6 : 1, 7; 11 :
18) 34 Preachers should not forgot their call
ing and their work wherever they may be.
(Ver. 3, 12,35.)
35 It is not enough to make converts and
plant churches; pastoral oversight and pas
toral visitation are necessary. (Ver. 36; 1
Cor 3 : 6-9.)
36 One of the peculiarities of the Bible is
its impartiality in recording the errors aa
well as the virtues of good men. and this is
one proof of its inspiration. (Ver. 37-39.)
37. Human weakness was shown in the
dissension between Paul and Barnabas.
Probably none would have occuicd if both
of them had sought divine guidance before
hand. (Ver. 37-39 ; 1 Cor. 11:1; James 1 : 5.)
38. " This account proves that there was no
collusion or agreement among the apostles to
impose on mankind. Had there been such
an agreement, and had the books of ihe New
Testament been an imposture, the apostles
would have been represented as perfectly
harmonious, and as united in all their views
and efforts. What impostor would have
thought of the device of representing the
early friends of the Christian religion as
divided and contending, and separated from
each other? Such a statement has an
air of candor and honesty, and at the
same time is apparently so much against
the truth of the system, that no impostor
would have thought of resorting to it."
(Barnes.) (Ver. 39-41.)
Ch. 16: Continuing his second
missionary tour, Paul revisits Derbe
and Lystra, where he adds Timothy to
his associates, and after visiting other
churches, he extends his labors through
Phrygia and Galatia. Finding no
other open door in Asia Minor, and be
ing joined by Luke at Troas, they pass
over to Maccedonia and begin a mis
sion in Europe. Lydia and her house
hold are converted, a wonderful mir
acle is performed, Paul and Silas are
beaten and imprisoned, the jailer and
his house believe, and Paul and Silas,
being honorably discharged, depart
from Philippi.
1-10. Paul and Silas Revisit the
Churches of Lycaonia, Extend
Their Labors Into Phrygia and
Come to Troas. (Gai. 4 : 13-15, 19, 20; 1

250

THE ACTS.

[Ch. XVI.

In his secoid missionary journey Paul revisits
the churches.
16 THEN came he to n Derbe and Lystra.
And, behold, a certain disc pie was there,
o named Timotheus, (p the son of a certain

woman, which was a Jewess, and believed;
2 but his father was a (jreek :) which 1 was
well reported of by the brethren that
3 were at Lystra and Iconium. Him would
Paul have to go forth with him ; aud

»ch. 14: 6. «ch. 17: 14; 20:4; Eom. 10: 21 ;'l Cor. 4 : 17 ; Phil. 2:10-22; Col. 1:1;
Thess. 3: 2; 1 Tim. 1: 2; 2 '11m. 1 : 2. p 2 Tim. 1 : 5. q ch. 6 ; 3.

Cor. 9: 20; 1 Tim. 4: 14; 2 Tim. 1 : 5, 6 ; 3 : IS.)
The time embraced in this section was
nearly a year, from late spring, or early
summer, of A. D. 51 to the early spring
Of A. D. 52. (See on 15 : 40, 41.)
1. Then — rather, and, connecting
this verse closely with the preceding
chapters. Paul and Silas had left An
tioch and passed through Syria and
over Mount Amanus, which separates
Syria from Cilicia, by the gorge an
ciently called the Syrian Gate, but now
known as the Beilan Pass. (i»:*i.)
Thence they would naturally pass
through the Cilician plain on the old
Roman road to Tarsus. Having visited
the churches of Cilicia, the hot weather
of the summer approaching, they as
cend into the higher regions of Asia
Minor, over Mount Taurus, into Lyca
onia to Derbe and Lystra. It was
three or four full days' journey from
Tarsus, through the mountain valley of
the Cydnus, and through the great fis
sure of Mount Taurus, a gorge known
as the Cilician Gates, extending from
north to south, a distance of eighty
miles. Instead of then came he to
Derbe and Lystra, the Revised
Version, following Westcott and Hort,
and some of the oldest manuscripts,
read, and he came also to Derbe and io
Lystra. This implies more distinctly
that there were congregations of be
lievers in both of these cities, and that
Timothy was at Lystra. Notice that
in going from east to west Paul reaches
Derbe first. (See on u-. 6.) The excla
mation behold introduces the meeting
of Timothy as a matter of special in
terest and perhaps of surprise, who was
to play an important part in the future
history of the apostle. A certain dis
ciple was there — at Lystra (see
above) named Timothy. He was
probably converted during Paul's pre
vious visit (l Cor. 4 : 17 : 1 Tim 1:2:2 Tim. 1 : 2)
as well as his mother Eunice and his
grandmother Lois. (2 Tim, i:s.) From

childhood he had been instructed in
the Old Testament at home. (2 Tim.
3 : 15.) Alford infers from 2 Tim 3 : 10,
11, that he may have been converted at
Antioch in Pisidia, tiiough Lystra was
probably his birthplace, 'i he son
of a certain woman which was a
Jewess, etc. Rather; according to
the most approved reading, the son of
a believing Jewish woman, but of a
Greek father. His father was certainly
uncircumcised, but whether he was a
proselyte of the gate is uncertain. Mar
riages with the heathen were forbidden
by the Mosaic law (Deut. i-. 3, 4; Ezra 9; 1.5),
but were not uncommon in later pe
riods of Jewish history, especially in
districts where there were but few
Jews. (see Ruth 1 : 4.) Timothy thus
formed a link between Jews and
Greeks, which, in addition to his nat
ural and spiritual abilities, especially
fitted him as a helper to Paul. He at
tended Paul and Silas through the
greater part of this second missionary
journey. He labored at Corinth (1 cor.
16:10), and at Ephesus (1 Tim. 1. a), and
was an unselfish attendant on Paul at
his first imprisonment at Rome. (iwi.
2 : is, 19.) The two epistles of Paul ad
dressed to him are full of personal de
tails and affectionate counsel, and in
dicate that, though not robust in health
he was a faithful and earnest minister
Of the gospel. (1 Tim. 5.23; 6: 11, 12; t Tim.
1:4; 4:9.)
2. Timothy was well reported of,
or well-attested by the brethren at
Lystra and Iconium, among whom
he had doubtless worked earnestly for
Christ during the four or five years
since his conversion. This general at
testation to his faithful work and good
character was in accordance with
Paul's own rule in selecting men for
the ministry. (tims 1 : 7 ; 1 Tim. 5 ; 22.) On
Iconium, see on 14 : 21 .
3. Paul's discriminating eye soon
discovered that Timothy, a youth prob-

Ch. XVI.]

THE ACTS.

251

'took and circumcised him, because of
the Jews which were in those quarters:

for they knew all that his father was a
Greek.

' 1 Cor. 9 : 20 ; Gal. 2 ¦ 3 ; see Gal. 5 : 2.

ably of about twenty years, would be a
suitable man to go forth with him
as a missionary helper and take the
place of Mark At this time he may
also have received prophetic assurances
concerning him. (i Tim. i : is.) And
since he wished him for this work he
took and circumcised him. Paul
did this, not as a matter of duty and
obligation, but because of the Jews
— that is, the unbelieving Jews, in those
places, for they knew all that his
father was a Greek. It was a matter
of prudence and expediency, conceding
this to Jewish feelings and prejudice
(1 Co.. 9: 20), thus avoiding offense to
the Jews by associating with him in
his work an uncircumcised person.
This act of Paul has been regarded
by some as inconsistent with his re
fusal to circumcise Titus (Gai. 2: 3), and
his condemnation of those who de
manded circumcision of the Galatian
Christians. (Gai. 5 -. -i, i.). Upon this gen
eral subject several things may be said :
(1) The rite of circumcision did not
originate with the law of Moses, but it
was enjoined upon Abraham to be
performed upon his descendants. It
was thus older than the law aud
broader than Israel. " Not that it is
of Moses, but of the fathers." (Joiin 7 : 22.)
The abrogation of the Mosaic ritual
therefore did not annul the obligation
that rested upon the descendants of
Abraham; but such obligation did not
rest upon Gentiles, such as Titus or
the Gentiles of the Galatian church.
(2) This rite appears to have been a
perpetual institution for Abraham and
his seed " in all their generations"
(Gen. 17: 9); it was God's covenant in
their flesh " for an everlasting cove
nant," that is, so long as the flesh of
Abraham should continue. (Gen. n: 13, u.)
It would therefore appear to be still ob
ligatory upon the descendants of Abra
ham, unless it has been annulled by
divine authority. (3) But it does not
appear that Christ or the gospel an
nulled it. The decision of the Apostolic
Conference had reference, not to Jews,

but to Gentiles. While it did not en
join circumcision upon Gentiles, it took
for granted that Jews would observe
the rite. And years after, at Paul's
last visit to Jerusalem, James evi
dently regarded it as untruthful for
any to affirm that Paul taught that
Jews should not circumcise their chil
dren. (21 : 2025 ) Paul's rule was : " Is
any man called, being circumcised, let
him not be uncircumcised ; is any called
iu uncircumcision, let him not be cir
cumcised." (i Cor. 7 is) He never once
intimates that tlie Jews were to give
up the rite ; but he most earnestly op
poses Gentiles adopting )t. He saw
nothing either in circumcision or in
uncircumcision inconsistent with tlie
faith or practices of the gospel. In all
his controversies on the subject Paul
never intimates any difference of
opinion regarding the circumcision of
Jews. If Paul could have said or
shown that the gospel had done away
with circumcision, that would have
been the end of the argument. His
epistle to the Galatians was especially
for Gentile Christians (g»i. 4.s), and in
opposing Judaizers he has nothing to
say against the simple rite among Jew
ish believers, while he opposes it among
alias a condition of justification. (4)
Timothy was a half-blood Jew. His
father was a Gentile, and as such he
represented his family. The statement
that he was a Greek'is emphatic. The
Jews would infer that Timothy was
therefore not circumcised, or at least
would inquire into the facts of the case.
The law did not determine whether the
son of such a marriage should be cir
cumcised or not. According to the
Rabbins the mother had no right to do
it without the father's consent. Paul
would not regard it as obligatory in
such a case, but merely a matter of ex
pediency. Timothy, if circumcised,
would be more useful among the Jews.
That it was not contrary to gospel
liberty is evident from the fact stated
in the next verse, that immediately
after this they proceed to deliver the

252

THE ACTS.

[Ch. XVI,

4 And as they went through the cities,
they delivered tlieui Ihe decrees for to
keep, Mhat were ordained of the apostles
and elders which were at Jerusalem.
5 And Eso were ihe churches established in
the faith, and increased in number dai y.

Paul and Silas visit Phrygia and Galatia,
and begin their European labours al
Ph ilippi.
6 NO iV when they had gone throughout
Phrygia and the reginn of Galatia, and
were u forbidden of the .Holy Kpirit to

« ch. 10 ¦ 23-29.

' ch. 15 : 41. a ch. 10 : 19 ; 13 : 2 ; Rom. 1 : 13 ; 15 : 22.

decrees of the Apostolic Conference to
the churches. (5) That of Titus was a
test case. As a Gentile he was under
no obligation to be circumcised. It was
also not expedient. It would have been
an infringement upon his own gospel
liberty and that of his Gentile brethren,
binding on him and them unnecessary
burdens. And to have circumcised him
at that time would have been to ac
knowledge circumcision as a condition
of salvation.
It was probably after Timothy was
circumcised that he was set apart to the
ministry "with the laying on of hands
of the eldership " (1 Tim. t -. u) • and was
endued with special gifts (2 Tim .1 . g) ;
and then especially, as well as at his
baptism, he made a good profession
before many witnesses, (iti™. «:u.) In
Timothy we have an illustration of a
call to the ministry. First, he was a
converted young man of the church
at Lystra. Second, he had the call of
the Spirit. The gift was in him.
(lTtm.l:18;4:H.) Third, His call was
perceived and approved by the brethren
of the church. He was well reported
by the brethren (ver. 2.) ; thence, fourth,
his endownments by nature and grace
fitted him for the work. He had en
joyed the blessings of a pious ancestry ;
he had been a student of the scriptures
from childhood ; he had an aptness for
Christ's service. He further enjoyed
Paul's companionship and instruction.
Fifth, as a final act of approval, he is
now, or perhaps later, ordained to the
gospel ministry. (1 Tim. 4 - 14 ; 2 Tim. 1 : 6.)
On the one hand Christ calls by the
Spirit ; and this call becomes manifest
to his people. On the other hand, pas
tors and churches should be looking
out for young men who are called to
this work.
4. And as they -went or journeyed
through the cities — those in which
Paul had preached the gospel before,
including Iconium and probably

Antioch in Pisidia. Delivered them
the decrees, or decisions, which had
been passed by the Conference at Jeru
salem. (15 : 28, 29.) Copies of the circu
lar letter (15 : 2:1-29.) sent out were prob
ably left with the churches.
5. As a consequence of this visitation
the churches were established,
strengthened internally in the faith,
in their belief of the gospel and trust
in Christ ; and externally increased
in number daily — that is, of be
lievers added to them. (2:47.) The
deliverance of the decrees tended to
harmonize the Jewish and Gentile con
verts, and prepared them to be profited
by the preaching of Paul and of Silas.
This happy condition of the churches
resulted in conversions and baptisms.
Revivals attended the missionaries
wherever they went.
6. Paul had now visited the churches
which he and Barnabas had planted in
their former tour. From this point
he makes an advance info Phrygia and
Galatia. Assuming that he started
from Antioch in Pisidia, he would
naturally take the Roman roads and
travel in a northerly direction through
Phrygia, to Pessinus, a city in western
Galatia, and thence eastwardly to An-
cyra (the modern Angora), and to
Tavium. These were the three great
cities of Galatia, where perhaps
churches were planted. Instead of
throughout, the most approved read
ing is through : And having gone
through the region of Phrygia and
Galatia. Phrygia represents a somewhat un
defined region of country, commonly
bounded on the north by Bithynia and
Galatia, on the east by Cappadocia and
Lyeaonia, on the south by Lycia and
Pisidia, and on the west by Lydia and
Mysia. At the time of Paul's visit it
was not a distinct Roman province. It
rather represented that region where
the Phrygian race mostly predomi-

Ch. XVI.]

THE ACTS.

253

7 preach tbe word in Asia, after they were
come lo Mysta, they assayed to go into

Bithynia: but the Spirit suffered tbem

nated. With Galatia it occupied the
great central portion of Asia Minor.
(See on 2: io; 18:23.) Galatia occupied a
country that originally belonged to the
Phrygians, and afterward was colonized
by the Gauls. It took its name from
those Celtic or Gallic tribes that emi
grated eastward into Asia Minor, 15. c.
278, and after roaming around for a
time, at length settled down in the
above-mentioned region, and intermar
ried with the Greeks. From B. c. 189,
though subject to Rome, it was governed
by native chiefs; but about B.C. 25
the country was formally reduced to a
Roman province. Its boundaries can
not be given with exactness. In gen
eral, it was bounded on the west by the
province of Asia, which included por
tions of Phrygia, north by Bithynia
and Paphlagouia, east by Pontus and
Cappadocia, south by Lyeaonia and
Phrygia. With the old Phrygian na
ture worship the Greek settlers mingled
their culture and brought in their lan
guage. The Jews also migrated in
such numbers, especially at Ancyra,
the capital of the Roman province, that
certain privileges were accorded them
by Augustus. Some proselytes had
doubtless been won by them from hea
thenism. Thus Paul found them Celtic
in character, using the Greek language,
practicing Phrygian rites, with some
knowledge of Jewish ceremonies.
Luke passes over this part of Paul's
labors with great brevity. The omis
sion, however, is compensated by Paul's
allusions in his Epistles to the churches
of Galatia. From this we learn that he
was in Galatia a longer time than he
had planned, on account of an attack of
disease, which he styles an " infirmity
of the flesh." (oni'itia.) This may
have been the first serious appearance
of the " thorn in the flesh, a messenger
of Satan to buffet " him (a c.r. 12 : 7),
which was perhaps a painful inflamma
tion of the eyes, brought on by fatigue
and exposure in his travels and labors.
God overruled it for good. The Gala
tians received him as "an angel of
God" (Gai. 4:i«.), and counted it their
" happiness " to minister to his necessi
ties; and if possible, "would have

plucked out their own eyes and given
them "to him. (Gat 4:15.) Manywerecon-
verted from idolatry (Gai. 4 : 8), and some
from the beggarly elements of Judaism
(Gai. 5 : 1.), and were endowed with spir
itual gifts. (Gai. 3: 2-5.) Churches were
organized (Gai. 1 : 2 ), a spirit of benevo
lence was awakened which assumed a
systematic form. (Gai.6:6-io: 1 cur. 16:1.2.)
For a time they ran well (Gai 5 : 7), but
they exhibited the impulsiveness and
the fickleness of the Gallic race in turn
ing back to superstitious forms, and
following Judaizing teachers. (Gai. 1 : 6.)
Thus in Paul's successes among the
Galatians, the Lord's grace was suffi
cient for him, and " his strength was
made perfect in weakness." (2 Cor.
12 : 9, 10.) Paul again visited Phrygia
and Galatia on his third journey.
(18: 23.)
Retracing his steps westward through
Galatia and Phrygia, Paul was per
plexed in regard to his next field of
labor. He and his companions refrain
from taking the road southwest to
Sardis and Smyrna, because they were
forbidden of the Holy Spirit,
through some communication or inter
nal intimation similar to that in 13 : 2,
to preach the word in Asia. By
Asia is meant the province of Asia,
bordering on the jEgean Sea, of which
Ephesus was the capital. In this sense
it is always used in the New Testament.
7. Paul's judgment was much at
fault, at this period, in regard to times
and places and labor. He had unex
pectedly been delayed in Galatia, re
strained from preaching in Asia ; and
now in his westward journey, coming
to the borders of Mysia, he attempted
to go northward into Bithynia, but
the Spirit did not permit them. Ac
cording to the oldest manuscripts and
best authorities, this should read, The
Spirit of Jesus, etc., the Holy Spirit
which he sends. (See Rom. 8:9.) The
time had not yet come for Paul to
E reach the gospel in Asia. It was the
ord's will that he should now carry
the gospel into Europe, as is made evi
dent in ver. 9 and 10. Mysia is only
found here in the New Testament, and
Bithyniahere and in 1 Peter 1 : 1. The

f54

THE ACTS.

[Cu. XVI.

8 not. And they passing by Mysia came 9 And J a vision appeared to Paul in ihe
x down to Troas. night ; i here stood a * man of Maceuonia,

* 2 Cor. 2 : 12 ; 2 Tim. 4 : 13.

I ch. 9 : 10-12 ; 2 Cor. 12 : 1-4. * ch. 10 : 30 ; see Kom. 15: 26 ;
2 Cor. ii : 1 ; 11 : 9.

former occupied a region in the north
western corner of Asia Minor, and is
sometimes included in the province of
Asia. Its name is descriptive of a race,
who occupied a region along the frontier
of the provinces of Asia and Bithynia.
Bithynia was a province on the Euxine
or Black Sea, embracing the northern
most portion of Asia Minor. It is some
times called Pontus and Bithynia, the
Roman province of Pontus not being
constituted until the reign of Nero.
8. And passing by Mysia — not
staying to preach the gospel there, for
they must pass through it to reach
Troas, on the shore of the __Egean Sea.
Troas was a seaport town about four
miles from the site of ancient Troy. It
was built and named after Alexander
the Great — Alexander Troas — now
called Eski Stamboul. With its en
virons it was raised by Augustus to a
colony, and like Philippi (ver. 12) was a
free city, and was not reckoned as be
longing to either Asia or Bithynia, and
is here accurately represented as dis
tinct from Mysia. Paul " was now
within the charmed circle where for
ages civilization had had its home ; and
he could not be entirely ignorant of
those stories of war and enterprise
. . . which have made it forever bright
and dear to the heart of mankind. At
only four miles distance lay the Plain
of Troy, where Europe and Asia en
counter each other in the struggle cele
brated in Homer's immortal song. Not
far off Xerxes, sitting on a marble
throne, reviewed the three millions of
Asiatics with which he meant to bring
Europe at his feet. On the other side
of that narrow strait lay Greece and
Rome, the centres from which issued
the learning, the commerce, and the
armies which governed the world.
Could his heart, so ambitious for the
glory of Christ, fail to be fired with the
desire to cast himself upon those strong
holds, or could he doubt that the Spirit
was leading him forward to this enter
prise?" (Stalker, Life of Paul, p. 90.)
9. Paul now learned the design of

the Spirit in turning him aside from
the places where he had thought of
laboring. As he reaches Troas, the
limit of Asia Minor, and looks over the
iEgean Sea toward Macedonia, doubt
less he earnestly seeks divine direction.
And he is not left long in doubt ; for the
will of the Lord becomes manifest in
a vision which appeared to Paul
in the night. By vision is meant, not
a dream, but a sight divinely given and
actually seen. (See on 9: 10.) Paul may
have been in prayer and in a spiritually
elevated and ecstatic state. A man
of Macedonia. The same Lord who
gave him the vision would doubtless
reveal to him the nationality of the
man. Besides, his appearance, speech,
and dress would indicate that he was a
Macedonian. Prayed — beseeching him,
saying, Come over into Macedo
nia and help us — "with the gospel
against Satan and against blindness."
(Bengel.) This has been the watch
word of missions in all ages, the unut-
tered cry of heathenism for that help
which the gospel alone can give. " On
this momentous vision hung the Chris
tianization of Europe, and all the bless
ings of modern civilization." (Schafp,
Apos. Ch.,1, p. 308.)
Macedonia was an important kingdom
of Greece under Philip and Alexander
the Great, and afterward a Boman
province. It was bounded on the
north by Illyricum and Moesia, 011 tlie
east by Thrace and the __Egean Sea, on
the west by Epirus and the Adriatic
Sea and on the south by Achaia, or
Greece proper. It consisted of undu
lating plains, valleys and mountains,
the most noted of the latter being
Athos and Olympus. The ancient
Macedonians were a hardy and war
like race, and in the time of Paul the
population still possessed much vigor
and courage, and was less corrupt than
the more polished society of Achaia.
It was a good country for beginning
Christian missions in Europe. The
churches Paul gathered there were
among the best, and gave liiui more

C.i. XVI.]

THE ACTS.

255

and prayed him, saying, Come over into
10 Macedonia, and help us. And after he
had seen ihe vision, immediately we en
deavoured to go ainto Macedonia, as

suredly gathering that the Lord had
called us lor to preach the gospel unto
them.
11 Therefore loosing from Troas, we came

a 2 Cor. 2 : 13.

comfort than any he established else
where. The account of his work in
Macedonia is given in this chapter and
the next. (See»isoi9:2i; 20. l-o.) Com
pare Paul's epistles to the Thessalon
ians and Philippians.
But the influence did not stop with
the work done here. The Greek in
fluence had gone forth from Macedonia
throughout the world since the days of
Alexander the Great. And so the early
Gentile churches were largely Greek
churches, making Paul's assertion ap
posite, that the gospel the power of
God, " to the Jew first, and also to
the Greek." "For some considerable
(it cannot but be indefinable) part of
the three first centuries of the church
of Rome, and most, if not all, the
churches of the West, were, if we may
so speak, Greek religious colonies.
Their language was Greek, their organ
ization Greek, their writers Greek,
their Scriptures Greek." (MlLMAN,
Latin Christianity, ch. 1, p. 32.)
10. And after he had seen the
vision, we endeavored to go —
seeking a ship to cross the sea. At this
point the writer of the Acts uses the
first person, from which it is inferred
that Luke joins Paul at Troas. It has
been surmised that on account of Paul's
recent severe illness (Gai. 4: 13), " Luke,
the beloved physician," now accom
panied him to watch over his health.
The brevity of the account in the first
eight verses, compared with the rest of
this chapter, indicates that the lat
ter was written by an eye witness.
Assuredly gathering, or concluding
that the Lord, or, according to many
manuscripts, that God had called us
to preach the gospel unto them.
Here and in the proceeding verses we
see how Paul selected his mission fields
and arranged his journey. He exer
cised his judgment, but sometimes
was overruled by providences like that
in Galatia, where he was delayed by
sickness, at other times guided or re
strained by the Spirit, and occasionally

directed by visions. (See 13 : 2 ; 14 : 6 ; 15 : 33 ;
18:9, 10; 19 "21 ; 20:22 ; 2J:11.)
11-40. Paul, Silas, Timothy, and
Luke Arrive in Europe. Their
Labors at Philippi. (2 cor. 11:26;
Phil. 1 : 29, 30; 4:2,3; 1 Thess. 2 : 2.) It WaS
probably in the early spring, perhaps
March, A. D. 52, tiiat Paul reached
Philippi, where he doubtless remained
several weeks. If the gospel, instead
of going westward, had gone eastward
into India, China, and Japan, mission
aries might now be coming from those
countries to Europe.
11. An opportunity occurs at once
for making the desired voyage to Mac
edonia, about one hundred miles dis
tant from Troas. Therefore, loos
ing, setting sail, from Troas we
came with a straight course. The
wind must have been from the south to
overcome the current whieh runs from
the Dardenelles, and, as often in those
parts, it blew with considerable force,
for the voyage was made in two days.
When six years later Paul journeyed in
the opposite direction the voyage took
five days. (20 : 6.) Such specifications
of times accord with what is now known
about the navigation of those waters
and shows the accuracy ot the narra
tive. Samothracia, a mountainous
island in the __Egean Sea, now the
Archipelago, rising five thousand two
hundred and forty feet above the sea,
midway between Troas and Neapolis.
It has no good harbor, but with a south
wind there would be a safe anchorage
along the north shore. Here it would
appear they lay at anchor the first
night. Neapolis, meaning New City,
is northwest from Samothracia and,
with a southerly wind, could be
reached in seven or eight hours. It
was a Thracian city, the modern Ka-
villa, and the seaport town of Philippi,
about nine miles distant. It was an
nexed by Vespasian to the Roman pro
vince of Macedonia. It was on a high
rocky promontory, with a respectable
harbor. The mountain back of the

256

THE ACTS.

[Ch. XVI.

with a straight course to Samothracia,
12 and the next day to Neapolis ; and from
thence to b i hilippi, which is the chief
city of that part, of Muctdonia, and a

colony. And we were in that city abiding
certain days.
13 And on the sabbath we went out of the
city by a river side, where prayer was

» Phil. 1 : 1.

town rises to one thousand six hundred
and seventy feet above the sea, and
there is a defile in the mountain
through which the road passes to the
plain of Philippi. Traces of military
roads, and ruins of a great aqueduct,
with Latin inscriptions, are still found.
It now has several thousand inhab
itants, and is the seat of a very active
commerce. 12. And from thence, from
Neapolis, to Philippi, going in a
northwesterly direction over the paved
Roman road, (seeo._ ver. n.) Philippi
was situated on the sides of an over
hanging hill and on the banks of a
stream called Gangas, now known as
Anghista. Tbe city was built by Philip
of Macedon, and named after himself.
Extensive ruins now mark the locality,
among which are two gateways, be
longing to the time of Claudius.
Many interesting inscriptions in Latin
and some in Greek are found.
Which is the, rather, a chief
city of that part of Macedonia, a
colony, or ivhich is a city of Mac
edonia, first of the district, a colony.
Some suppose this to mean that Phil
ippi was the first city in Macedonia
which Paul reached, Neapolis being its
seaport, but belonging to Thrace. Mr.
Hort suggests that possibly the present
text is a primitive corruption, and that
it might originally have read, " a chief
city of Pierian Macedonia." (Wes-
COTT and Hort, N. T., Vol. 11, p. 97.)
It is better, however, to understand the
city as first in rank in that district of
Macedonia, being a Roman colony-
town. It was not the capital, for Thes
salonica was the capital of the whole
province, and Amphipolis of the east
ern division, in which Philippi was
situated. Notice also that it is said,
not the, but a chief, or first city, that is
a city ot first rank. And this accords
with the fact that it was a colony, which
means that it was a city occupied by
Roman citizens who retained their full
privileges and were governed by their

own senate and magistrates, (v.*. so.)
It was thus a miniature of Rome. The
Latin language was spoken and in
scribed upon their coins, and the
Roman law administered. The plain
of Philippi had been the scene of the
great battle in which Brutus and Cas
sius were defeated by Octavian and
Antony. In commemoration of this
event Augustus established there a col
ony, a military settlement composed
principally of those who had been
soldiers of Antony. With these facts
accord the present ruins and the Latin
inscriptions, and with them agree
Luke's reference to magistrates (ver. 20.
22,35,36,38), and sergeants. (v«r. ss, ss.)
It was a Roman city in a Greek dis
trict. And we were in that city
abiding certain days — before the
arrival of the Sabbath spoken of in the
next verse.
13. This verse introduces the first
preaching of the gospel by Paul, possi
bly by any one, in Europe. The church
at Rome may, however, have been
established before this by some of the
converts on the day of Pentecost. (2 . 10 1
For several days Paul and his compan
ions must have looked for an opportu
nity to proclaim their message. The
Sabbath-day had generally afforded >
them opportunity in other cities in
reaching Jews, proselytes, and devout
Gentiles in the synagogue, but there
was no synagogue in Philippi. It was
a military rather than a commercial
city, and few Jews resided there. There
was, however, a place of prayer outside
the city, and to this the missionaries
resort. We went out of the city,
etc.— rather, according to the highest
critical authorities, out of the gate by a
river. The Gangas is doubtless meant.
Where prayer was wont to be
made, or better, where was wont to be
a place of prayer, a place where Jews
assembled in the open air for prayer.
Such places were generally outside of
those cities where there was no syna
gogue. Sometimes a small house was

Ch. XVI.]

THE ACTS.

257

wont to be made; and we sat down, and
spake unto the women which resorted
14 thither. And a certain woman named

Lydia, a seller of purple, of the city of
c Thyatira, which worshipped God, heard
us : whose d heart the Lord opened, that

« Rev. 2 : 18. * Ps. 110 : 3 ; 119 : 18 ; Luke 24 : 45 ; 2 Cor. 3 : 12-18 ; 4 : 0 ; Eph. 1 : 17, 18.

erected; at other times a grove or a
space under a shady tree was thus em
ployed. Such places were chosen by
the seaside, or on the banks of rivers,
where washing of the hands before
prayer, and other Jewish ablutions
could be performed. Dr. Hackett in
December, 1858, visited the sites of
Neapolis and Philippi, and found the
demands of the narrative geogeaphi-
cally met. He saw the winter-torrent
of the Gangas, a rapid stream varying
in depth from one and a half to five
feet. Its course ran round the south
east to the southwest of Philippi. And
three hundred and fifty feet from the
Elace he crossed the stream he found a
reak in the dilapidated walls, where
the gate had been on that side of the
city. Through this gate Paul and his
company probably first entered the
city, and through it they passed out to
the place of prayer. (See Bibliotheca
Sacra, xvii., p. 866 f.) The Revised
Version, following Westcott and Hort
and many ancient manuscripts, trans
late, Where we supposed was a place of
prayer. That is, they had either heard
the Jews were accustomed to assemble
iu that vicinity, or rather, they saw
some women assembling by the stream,
and supposed it a meeting place for
prayer. We sat down — in the cus
tomary posture of teachers. (13 : 14 ; i.uke
4:20.) And spake unto the women
which resorted thither, who came
together. It would seem that only
women were there. " Probably the
number of Jewish men in the city was
extremely small, and the whole unim
portant Jewish population consisted
chiefly of women, some of them doubt
less married to Gentiles (v r. l) ; hence
there is no mention of men present."
(Meyer.) 14. Doubtless up to this time Philippi
had appeared as an uninviting field for
missionary labor. But now it becomes
evident to Paul why he had been for
bidden by the Spirit to labor further in
Asia Minor, and why he had been
called to Europe. God was mindful of

the prayers of those women who had
been accustomed to meet bythe riverside
for prayer, and had provided, as in the
case of Cornelius, a preacher to make
known to them the way of salvation.
A certain woman named Lydia.
This name was common among the
Greeks and Romans, and would natur
ally indicate her as a Gentile. That
she was in the place of prayer, and
the statement that she was one who
worshipped God, marks her as a
devout Gentile, perhaps what was later
styled a proselyte of the gate. (10 : 2 ;
13 : 43, ro ; 18:1.) She appears as a tempo
rary resident of Philippi, as her home
was nearly three huudred miles dis
tant at Thyatira, a considerable city
of Lydia, in Asia Minor, which formed
a part of the province of Asia. It was
celebrated for its purple dye, and in
scriptions of the craft of dyers have
been found there. The purple color,
obtained from a shell fish, was highly
valued by the ancients, and included
many shades from rose-red to sea-green
Or blue. (Lukel6: 19; Kev. 17:4; 18:16.) This
accords with the statement that Lydia
was a seller of purple— or fabrics
dyed in purple. It is possible that she
had a dyeing shop just outside the city
gate, and may have dealt both in the
dye itself and in purple garments.
Strabo calls Thyatira a Macedonian
colony, implying that Macedonian colo
nists had migrated thither, and thus
Lydia's relationship may have been one
of the reasons of her coming to Mace
donia for the purposes of trade. As
her name and country are the same, it
has been suggested by some that possi
bly she was styled in Philippi " the
Lydian woman " ; the name Lydia was,
however, a common female name in
ancient times. Heard us — rather,
uas listening. Whose heart the
Lord opened — awakened and dis
posed her understanding and affections,
to receive the truth. The heart is
regarded as the seat of the will,
understanding, and affections, (see Matt.
11 : 25-27 ; 1 Cor. 3 : 6, 7 ; Ezek. 36 : 26, 27.) That

258

THE ACTS.

[Ch. XVI.

she attended unto the things which were
15 spoken of Paul. And when she was bap

tized, and her household, she besought vs,
saying, If 3 e have judged me to be laith-

she attended, to apply the mind, give
heed to Paul's instructions, (see 1 Tim.
4 : 15; 2 Peter 1 : 19.) Notice the order. She
listened; the Lord opened her heart;
she attended to the word. Thus she
believed and obeyed, as is evident from
the next verse. The things that
were spoken — in conversational in
struction, for such is the meaning of
the original. Jesus the Christ, repent
ance, faith, and baptism would be the
natural topics of discourse. Alford
well remarks, that " although forbidden
to preach the word in Asia, their first
convert is an Asiatic." Thyatira, her
home, had afterward an important
Christian church. (Eev 1 : 11 ; 2 : is, 24.)
A noticeable feature of the work in
Macedonia here came into view, — the
part taken in it by women. (17:4,12.)
Amid the general decay of religions at
this period, many women everywhere
sought the purer teachings of the
synagogue. These female proselytes
were more numerous in Macedonia than
elsewhere, perhaps because of its less
corrupt society and its sounder mor
ality. 15. And when she was baptized
— implying that she had received in
struction regarding this duty; but
whether she was baptized at this meet
ing or later, the phrase does not deter
mine. Doubtless the ordinance was ad
ministered in the river Gangas. (ver. 13 )
If it was now spring, as we have sup
posed, the river would be full and water
abundant. And her house — her
household, consisting doubtless of per
sons in her employ, very likely of
women who assisted her in her busi
ness. Her family as well as herself re
ceived the truth. " See," says Chrys
ostom, an ancient distinguished Greek
interpreter and preacher, "how she
pursuaded them all," taking for granted
from the circumstances of the case that
Lydia's househould were all of an age
to receive instruction. But, this and
other household baptisms in the New
Testament are often used as an evidence
of infant baptism in the apostolic age.
(Ver. 33 ; 10 : 2, 48 ; 1 Cor. 1:16.) But the argu
ment is founded on the presumption
that there were infants in these house

holds. Of this there is no proof, but
rather to the contrary. For there were
no infants in the company of Cornelius,
for they all spake with tongues and
believed. (io:46.) There were none in
the family of the jailer, for he rejoiced
and believed with all his house. (16:34.)
Nor were there any in the household of
Stephanas, for they "addicted them
selves to the ministry of the saints."
(1 cor. 16: 15.) Since then there were no
infants in those baptized households of
which we know the facts, it is a fair
presumption, no evidence to the con
trary, that there were none in the
household of Lydia. But more than
this : there is no evidence that Lydia
was a married woman, or that she had
children, much less that she had infant
children. She was nearly three hun
dred miles from home, in a foreign
city, and for purposes of trade. As
nothing is said of her husband, she was
more probably a maiden or a widow ;
unless possibly she had left her husband
and younger children at home in
Thyatira. This argument is strength
ened by the fact that she invites Paul
and his company to her house (my
house), and their reluctance to accept
her invitation, so much so that she
finds it necessary to constrain them,
suggests the idea that they felt a deli
cacy in becoming guests of a woman.
Household baptisms do not necessarily
imply infant baptisms. Thousands of
families in our own country have been
baptized, in which there were no infant
children. These conclusions are in
harmony with the best bibilcal scholar
ship of the age. " There is," says
Olshausen, "altogether wanting any
conclusive proof-passage for the bap
tism of children in the age of the apos
tles." " Therefore," says Meyer, " the
baptism of the children of Christians,
of which no trace is found in the New
Testament, is not to be held as an
apostolic ordinance, as, indeed, it en
countered early and long resistance;
but it is an institution of the church,
which gradually arose in post-apostolic
times in connection with the develop
ment of ecclesiastical life and of doc
trinal teaching, not certainly attested

Ch. XVI.]

THE ACTS.

259

ful to the Lord, come into my house, and'
abide there. And °she constrained us.
16 And it came to pass, as we went fto

prayer, a certain damsel e possessed with
a spirit of divination met us, which
brought her masters much gain by sootli-

> Luke 24 : 29 ; Heb. 13 : 2. ' ver. 13. B 1 Sam. 28 ; 7.

before Tertullian, and by him still de
cidedly opposed, and, although already
defended by Cyprian, only becoming
general after the time of Augustine in
virtue of that connection." " To me,"
says Abbott, "it appears very clear
that there is no authority for the prac
tice of infant baptism in such inciden
tal historical references such as this."
To like effect Neander and others.
She besought us — earnestly in
vited us to make her house our home,
while tarrying at Philippi. Yet she
puts it modestly, If ye have judged
me to be faithful to the Lord, in
the profession I have made in baptism,
and regard me as a true believer in the
Lord Jesus Christ. Come into my
house, and abide, or tarry there as
guests. She regards it as a privilege
to entertain them. She constrained
us, by her urgent importunity. (Luko
24:29.) This is the first instance of
Christian hospitality recorded in the
Acts ; and indicates the spirit of liber
ality which characterized the Mace
donian churches. (2«or. 8:1-6.) They
not only sent gifts to meet Paul's
necessities in other cities (2Cor. U:9;
Phil. 4 ; 15, io), but gave from among them
selves persons to share his toils. (20 : i.)
And long after when a prisoner at
Rome they sent Epaphroditus, one of
their teachers, with similar gifts, and
to act as his attendant, (pmi. 2 : 25, 26, 30 ;
4: 18.)
16. The closing sentence of the pre
ceding verse implies that Paul and his
companions accepted Lydia's hospital
ity. A church was doubtless organized
at her house, which received accessions
to its membership from week to week.
Luke now proceeds to relate an incident
which resulted in persecution and the
departure of the missionaries from Phil
ippi. And it came to pass, on a
time, as we went, rather, as we were
going to the place of prayer. The nar
rative implies that it was not on the
same day of Lydia's baptism, but some
time after. A certain damsel— a
young female servant or slave. Pos

sessed with a spirit of divination
— literally, a spirit, a Python. That she
was possessed with an evil spirit, a
demon, is evident from the facts, that
Paul addressed it, that the spirit left
the girl, and that her masters found the
hope of their gain gone. (ver. 18, 19.)
Luke characterizes the possession a
Python, the term popularly applied to
it. Python was in Greek mythology
the name of the serpent or dragon that
guarded the Delphic oracle, and was
slain by Apollo. The oracle was pos
sessed by the latter, and the name
Python sometimes applied to him. He
was the god of prophecy and the patron
of the healing art. This maid-servant
was supposed to be inspired by him,
similar to a priestess of Apollo. Some
interpreters have noticed that the name
Python was sometimes applied to a
ventriloquist; and in this case the
demon may, among pther things, have
practiced the arts of ventriloquism.
Apollo is also regarded as the averter
of evil, and the title of Saviour was
sometimes given him by Greek writers.
This may have added significance to
the maiden's testimony, "These men
show unto us the way of salvation."
Who brought her masters much
gain by soothsaying. This shows
what she did. As a diviner she pro
fessed to tell future events, interpret
signs and tell fortunes. The word
soothsaying, says Trench " has refer
ence to the tumult of the mind, the
fury, the temporary madness under
which those were, who were supposed
to be possessed by the god, during the
time that they delivered the oracles;
this mantic fury displaying itself in
the eyes rolling, the lips foaming, the
hair flying, with all other tokens of a
more than natural agitation." (N. T.
Synonyms, p. 42, f.) In this poor girl,
held in slavery by men who make gain
out of her misfortunes, we get a view
of one side of woman's degradation in
Europe before the gospel reached it.
17.The same followed Paul and
us and cried — not only this time, but

260

THE ACTS.

[Ch. XVI.

17 saying : the same followed Paul and us,
and cried, saying. b These men are the
servants of the most h gh God, which
18 show unto us the way of salvation. And
this did she many days. But Paul,
1 being grieved, turned aud said to the
spirit, 1 command thee kin the name of

Jesus Christ to come out of her. 'And
he came out the same hour.
19 And m when her mastets saw that the
hope of their gains was gone, nthey
caught Paul aud Silas, and °drew them
into the market-place unto tbe rulers,
20 and brought thetu to the magistrates, say-

1 Luke 4 : 34, 41.

I Mark 1 : 25, 34. k ch. 3 : 6. 1 Mark IU : 17.
« 2 Cor. 6:5. ° Matt. 10 : 18.

"> ch. 19 : 24, 27.

often, (ver. is.) If she had thus cried
out " in sarcasm and derision some
what as a crowd of boys might do " it
would have been somehow indicated.
The general form of the narrative
seems against such a supposition.
Some think that she repeated expres
sions which she had heard Paul use
without knowing their meaning. It is
better, however, to regard these utter
ances as those of the demon through
her, similar to those of the demoniacs
who acknowledged the supremacy and
POWer of Christ. (Matt. 8:29 ; Luke 4: 34.)
Who show unto us — or, according to
the oldest manuscripts, unto you — the
way of salvation — of the soul, — the
divine salvation. The understanding
of this language would vary according
to the hearer's knowledge of the Mes
siah and the gospel. To the heathen
the idea would be that of deliverance,
preservation, or safety.
18. This she did tor many days —
a considerable number. Compare "cer
tain dayB," ver. 12. Why Paul did
not relieve this poor girl sooner is not
told us. If she had felt her need and
cried for help, doubtless the miracle
would have been performed at once.
But there is no sign of this sense of
need. So far from this the miracle is
not performed for her sake, but because
of the terrible annoyance the evil
spirit gave to Paul. Being grieved
is too week a translation. Being
indignant, having a holy indignation,
is nearer the idea. Paul was pained,
sore troubled, his feelings were outraged
by these constant and reiterating testi
monies of this vile demon. Some
worldly minded preachers would have
been glad to have the attention of the
people aroused by the proclamation of
this girl. But Paul was like Christ, in
this respect, who charged demons to he
silent. (Jiark :ia.) Christ and Paul
needed no such endorsement. The testi

fying of the demon to the truth might
look like an alliance between him and
the preacher, and might cast an evil re
flection upon Christ and his messengers.
In the name of Jesus Christ.
Paul speaks as the apostle of Jesus
Christ, and by his authority, as did
Peter in 3:6. He came out the
same hour — demonstrating the power
of Christ and the authority of Paul as
his representative, (see .Mark i : 25-27.) The
promise of Jesus is thus fulfilled. (Mark
16 : 17. See Luke 9 : 1 with 10 : 17.)
19. When her masters, who were
joint owners, saw that the hope of
their gain was gone — for the pres
ent and future. This is the first purely
heathen persecution recorded in the
Acts. These men care far less for the
girl than for the gains she brought
them. Compare the Gergesenes and
their feelings at their loss (Matt. 8:33.) ;
also the disturbance at Ephesus because
the gains from making the shrines of
Diana were in danger. (19 : 25-28.) Strik
ing exemplifications of 1 Tim. 6 : 9, 10.
They caught— -laid hold «/— Paul
and Silas. The idea, of violence is
implied by this and what follows.
Timothy and Luke are not arrested,
being less prominent, and perhaps
because they were Greeks. Drew or
dragged them into the market
place or forum, the place of public
resort, where business was transacted,
and courts of justice were held. Unto
the rulers, who had general charge
of the city government. Meyer regards
them as city judges, who referred the
matter 10 the magistrates, of the next
verse. 20. And brought them — her mas
ters having brought them to the mag
istrates — the ilunmviri who in colo
nial towns were fond of calling them
selves prators. The two or more pra
ters administered justice and exercised
functions in colonies similar to those

Ch. XVI.]

THE ACTS.

201

ing, These men, being Jews, Pdo exceed-
21 ingly trouble our city, and teach customs
which are not lawful for us to receive,

22 neither to observe, being Romans. And
the multitude rose up together against
them : and the magistrates rent ofl their

p ch. 17 : 6 ; 1 Kings 18 : 17.

of the consuls at Rome in the days of
the republic, (seeon ver. 12.) These
men being Jews. Notice the real
ground of complaint is suppressed.
To have made prominent the fact that
Paul had expelled the demon would
have been favorable to him ; and that
they had thus lost their hope of gain
through the restoration of the damsel
to her right mind would not be specially
in their favor, either with the magis
trates or the multitude. Like the
Sanhedrin with Jesus (Murk U:6i; Luke
23 : 2), they seek a more public pretext.
They appeal to their natural and na
tional prejudices. These men, being
Jews, do exceeding trouble our
city. As Jews they were so much the
more inexcusable. The Jews and their
religion were particularly obnoxious to
Romans. The decree of Claudius,
banishing the Jews from Rome (w-.-i),
about this time, would tend to embit
ter their prejudices, and stimulate
Philippi as a colony to copy after the
mother city. Neither the accusers nor
the magistrates appear to distinguish
between the Christians and the Jews.
21. Expansion and specification of
their accusation, showing how these
Jews disturbed the city. And teach
customs — announcing or promulga
ting prescribed usages or institutions.
The word translated customs is used
of religious observances in 6 : 14 ;
26 : 3 ; 28 : 17. Which are not law
ful for us to receive, in theory,
neither to observe, in practice,
being Romans. "The accusation
was partly true and partly false. It
was quite false that Paul and Silas
were disturbing the colony, for nothing
could have been more calm and orderly
than their worship and teaching at the
house of Lydia, or in the synagogue by
the water side. In the other part of the
indictment there was a certain amount
of truth. The letter of the Roman
Law, even under the republic, was ap
posed to the introduction of foreign
religions ; and though exceptions were
allowed, as in the case of the Jews

themselves, yet the spirit of the law
entirely condemned such changes in
worship as were likely to unsettle the
minds of the citizens, or to produce any
tumultuous uproar; and the advice
given to Augustus, which both he and
his successors had studiously followed,
was, to check religious innovations as
promptly as possible, lest in the end
they should undermine the monarchy."
(Cony, and Howson Life of Paul.
Vol. 1, p. 302.) A severe law was
enacted about this time, or a little later,
against any one not a Jew undergoing
the rite of circumcision. Being
Romans is used in contrast to being
Jews. They prided themselves in their
Roman citizenship, in the Roman col
ony ; and that despised Jews should
impose their religious usages on noble
Romans was not to be endured.
'i'i. The prejudices and resentment
of the multitude, in this proud
Roman town of Philippi, was aroused
by such an accusation, and they rose
up together tumultuously against
Paul and Silas, like the blind rabble
who joined the Jewish leaders against
our Saviour. And like Pilate, the
magistrates, having like prejudices,
are willingly borne on by the excite
ment, and, without trial, without giving
opportunity for defence, or even the
assertion of Roman citizenship, hasten
to inflict disgraceful punishment. They
even appear to act as leaders of the
rabble and with their own hands rent
off the garments of Paul and Silas, ex
posing their naked backs and shoulders
ready for punishment. And com
manded to beat them with rods.
This command was given to the ser
geant (ver. 25), who inflicted the beating.
The rods were usually cut from birch
or elm trees. Under the Roman method
the criminal was stripped, stretched
with cords or thongs on a frame, and
then beaten, Why Paul and Silas did
not declare their citizenship can only
be surmised. Perhaps amid the haste
and noise they had no opportunity to
make themselves heard ; but more

262

THE ACTS.

[Ch. XVI.

clothes, i and commanded to beat them.
23 And when they had laid r many stripes
upon them, they cast them into prison,
charging the jailer to keep them safely:

24 who, having received such a charge,
thrust theut into the inner prison, ana
made their feet fast in the stocks.
25 And at midnight Paul and Silas prayed,

q ch. 5 : 40 ; 2 Cor. 6 : 5 ; 11 : 23, 25 ; 1 Thess. 2:2. ' 2 Our. 11 : 23, 34.

probably, they were inwardly inclined
by the Spirit to suffer shame for Christ,
that both the glory and the cause of
Christ might be further advanced, in
the wonderful occurrences which were
to follow. This beating with rods was
one of the three to which Paul alludes
in 2 Cor. 11 : 25 ; the other two are not
recorded. He also refers to this dis
graceful treatment in 1 Thess. 2 : 2.
23. And when they had laid
many stripes or blows upon them —
without counting them, there being no
merciful limitation as among the Jews.
(2 Cor. 11 : 24 ; Deut. 25 : 3.) Doubtless the
Lord sustained his servants who counted
it their joy that they were worthy to
suffer shame for him. ( ver. is ; 5 : «.) Mr.
Obadiah Holmes, who was publicly
whipped in Boston in 1651, because of
carrying out his religious convictions,
declared that, " as the strokes fell upon
me I had such a spiritual manifestation
of God's presence as the like thereof I
never had nor felt, nor can with fleshly
tongue express ; and the outward pain
was so removed from me that indeed I
am not able to declare it to you."
(Backus i. 194. Newton.) (se«on ver.33.)
They, the magistrates, cast them
into prison, charging the jailer
officially, and probably orally, tolteep
them safely, as if they were no ordi
nary criminals. This great strictness
on their part arose probably from their
desire to satisfy the infuriated feelings
of the populace.
24. The jailer proceeds to obey
strictly the order which he had re
ceived. There is no wantonness or
gratuitous inhumanity implied on his
part. " The slight but obvious sugges
tion of this extenuating circumstance
may possibly be owing to the fact that,
when the history was written, this
Philippian jailer was an eminent dis
ciple." (Alexander.) Thrust, cast
them, not necessarily with violence,
into the inner prison, where there
would be greater security, not only
from chances of escape, but also from

the fury of a mob. The Roman prison
usually was in three parts. The first
had light and fresh air; the second was
shut off by strong iron gates with bars
and lock, which was the inner prison ;
the third was the subterraneous dun
geon, in which those condemned to
death were usually confined. Often the
Roman prison was in three stories, the
lower one or dungeon being under
ground ; the middle on alevel with the
ground, but like the upper one, ap
proached only through the roof. Such
a prison, however, hardly fits the cir
cumstances and description at Philippi.
Their feet last in the stocks — in
heavy blocks of wood. The feet were
stretched apart and fastened into holes.
In this case it was used for safe confine- •
ment ; but often also as an instrument of
torture ; and the feet, hands, and neck
were often confined. Compare Jere
miah's treatment, Jer. 20 : 2 ; 38 : 6.
25. We can hardly conceive the
miserable condition of Paul and Silas
in the inner prison, with its filth, ver
min, and lack of air and light, with
bleeding and lacerated back, chained
and painfully sitting with their feet
in the stocks. But in strong contrast
their souls were full of joy and peace.
But about, midnight they prayed
and sang praises. There were two
acts, prayer and praise, yet mingled to
gether, praying they sang hymns to
God. There was no resentment, no
bitter feeling in their hearts, for these
could not exist with prayer and praise.
They were carrying out our Lord's
command to rejoice in persecution, and
to pray for their persecutors (Mutt. 5: 10-
12, «), not forgetful, however, of the
little church at Lydia's house. And
they sang psalms, perhaps the hymns
which Pliny says the Christians' sang
at their meetings before sunrise. The
Holy Spirit was with them, and gave
them " songs in the night." (.lot 35: i< .)
Some suppose they sang Psalms 113-
118. Stanzas appropriate to their condi
tion are found in Ps. 40 : 1-4 ; 102 : 19,

Ch. XVI.]

THE ACTS.

263

and 'saug praises unto God: and the
26 priaoners hiard them. And suddenly
there was a great earthquake, so that the
foundation* of the prison were shaken:
aud immediately 'all the doors were
opened, and every one's bands were
27 loused. And the keeper of the prison

awaking out of his sleep, arid seeing the
prison doors open, he drew out his sword,
a and would have killed himself, suppos
ing that the prisoners had beeu fled.
28 * But Paul cried with a loud voice, saying,
Do th.\ self uo harm : for we are all here.
29 Then he called for a light, and sprang in,

•ch. 5 : 41: Joh 35 : 10. ' ch. C : 19; 12 : 7, 10. » ch. 12 : 19. * Lev. 19 ; 18.

20; 142 : 5-7. The prisoners heard
them, rather, were listening to them.
So earnestly did they throw their souls
and their voices into their prayers and
praise that the prisoners were awak
ened, or kept awake. Strange sounds,
which they listen to with wonder.
Doubtless the jailer, and perhaps some
of the prisoners, told Luke of this.
26. God came to their relief while
thus engaged in worship by a great
earthquake, shaking the foundations
of the prison. The same power (not
the earthquake) at once opened all the
doors, both of the inner and outer
prison, and loosened the bonds of all
the prisoners. How God did this we
do not know, but the Creator of all
things and the Author of Law knows
how to work miraculously in harmony
with his own natural and spiritual
forces. This great exhibition of mir
aculous power comes so suddenly and
fills all the other prisoners with such
astonishment and awe that none at
tempt to escape. The religious atmo-
shere pervading this place of prayer
and the display of God's power may
have quickened their consciences.
27. The jailer seems not to have
heard the singing, but being roused
out of sleep by the earthquake and
the noise in the prison, and seeing
the prison doors open, naturally
concluded that the prisoners had
escaped. He thought that disgrace
and death awaited him, for under
Roman law he must suffer in their
stead. Therefore, he determines upon
suicide. According to the Roman
code of honor it was preferable for one
to die by his own hand than by that of
an enemy, or an executioner. Philippi
had been famous for its suicides. Here
Brutus and Cassius put an end to their
own lives. Self-murder was common
among the Romans and was approved
by the Stoic philosophy. Drew out his
sword — referring to the sword which

he had with him generally and was
then wearing. In this military Roman
colony, the jailer may have been a
soldier, or perhaps subject to military
dicipline. . 28. Paul cried with a loud
voice. We are not told how Paul
knew the jailer's purpose. Lamps may
have been dimly burning and- the
jailer in a position where Paul could
see him ; he may have heard him utter
exclamations or prayers preparatory to
death, and drawing his sword from the
scabbard ; or it may have been revealed
to him, which would be in keeping
with the other supernatural wonders.
Do thyself no harm. The gospel
and its messengers come, not to destroy,
but to save. We are all here im
plies either that the other prisoners
were with them in the inner prison,
or near at hand where he could see
them. He may, however, have asserted
this as an inspired man. (27 : vi, 34.)
Paul gives just the reason needed.
Other reasons, such as the sinfulness of
suicide, he could defer to a more fit
ting opportunity.
29. Then he called to his attend
ants, and perhaps to the members of
his family who were all aroused (ver.32),
for a light — lamps or torches, in
order to light the whole prison, and
see its condition and all its inmates.
He sprang in — rushed in impetu
ously. He recognizes a divine inter
position in behalf of Paul and Silas ;
he is all excitement and terribly in
earnest. And came trembling —
becoming tremulous from fear. Com
pare Moses trembling in the presence
of God in the bush (7 : 32), where the
same words are used in the original.
As the jailer approaches Paul and Silas
a religious awe pervades his whole
being. Under a sense of the divine
presence and impending judgments, he
fell down, prostrated himself before
Paul aud Silas, in humble reverence at

204

THE ACTS.

[Ch. XVI.

and came trembling, and fell down before
30 Taul and Silas, and brought them out,
and said, 7 Sirs, what must I do to be
31 saved? And they said, * Believe on the

Lord Jesus Christ, and thou shalt be
32 sa*ed, and thy house. And they spake
unto him the word of *he Lord, and to all

J ch. 2 : 37 ; Luke 3 : 10.

' ch. 2 : 38, 30 ; 13 : 38, 39 ; John 3 : 16, 30 ; 6 : 47.

their feet. A strong expression. " It
here expresses, in the strongest and
most vivid form, the terror and despair
of the awakened jailer, and the awe
with which lie looked upon the two
men whom he had so recently com
mitted to the closest and most rigorous
confinement." (Alexander,)
30. And brought or led them
out from the inner into the outer
prison, or perhaps into the courtyard.
This was an act of respect and defer
ence. Sirs, Lords — used as a title of
honor, in addressing persons of distinc
tion, implying respect aud reverence.
(jnim 12 : 21.) What shall I do to be
saved — that I may obtain salvation,
for Paul and Silas so understood it and
so answered it. (ver.ai.) During the
time they had been in Philippi the
jailer must have heard of them and
known something of their preaching.
The possessed damsel had proclaimed
them servants of God, who show the
way of salvation. Their accusers had
laid special stress upon their religious
teachings. Possibly the jailer himself
had not only seen, but also heard them
preach. And now the wonderful dis
plays of divine power convince him
that what they claim and teach is true.
The earthquake, too, makes death,
judgment, human weakness, and sin
fulness realities. The Holy Spirit, who
is with Paul and Silas, deepens the
truth in 'his heart, and convinces him
of his lost condition. Compare how
Peter cried out in viewing one of
Christ's miracles, " I am a sinful man,
O Lord." (Luke 6 : S.)
31. The answer of Paul and Silas
is brief, but comprehensive. It is in
harmony with Peter's answer (see on
2 : as) to the same question on the day
of Pentecost. Faith implies repent
ance ; the two are inseparable. Faith is
productive of obedience and thus would
be followed by baptism. Peter was ad
dressing convicted Jews ; Paul, an igno
rant but penitent heathen. The latter
needed specially to be pointed at once

to the only Saviour ; then he could be
more fully instructed. (Ver. 32.) Be
lieve on the Lord Jesus Christ —
as the ground of hope and salvation.
Trust in him ; let thy heart and thy
affections rest upon him in humble
reliance. (Kom. 10 : 10.) The faith re
quired was more than a belief that
JeSUS existed. (neb. 11 ; 6; James 2: 19.) It
was a living faith ( jame. 2 : 17, is), a hearty
faith, hence "working by love" (Gai.
5:6); an efficacious faith bringing
cleansing through the sacrifice and
blood of Jesus. (15 : »¦) Notice still
further : The jailer had addressed them
as Sirs, or lords ; but they point him
to the only, the divine Lord, the Son
of God ; to Jesus, the Saviour (Matt.
1:21), the Son of man ; to Christ, the
Anointed, the Prophet, the High Priest,
and King. The jailer sees him at once
as an Almighty and the only Saviour.
The meaning of this direction would
grow upon him, as he received fuither
instruction, and had a deeper expei-
ience. This reply brings to view the
great doctrine of justification by faith,
so prominent in Paul's epistles. It
should be noted that this reply is given
before any of his epiistles were written,
showing that the doctrine was not a
mere development, but a fundamental
truth of the gospel as he had received
it from the Lord. (Gai. 1:12.) And
thou shalt be saved, thou and thy
house — a strong concise expression :
Not thou alone, but thy house also be
lieving shall be saved. The expression
" does not mean that they were to be
saved by his faith, but by 'faith in the
same Saviour." (Alexandee. To
the same effect Alford, Meyer, and
Hackett.) 32. They instruct the jailer and his
family more fully in the word of the
Lord, respecting the way of salva
tion, and the requirements of faith in
Christ. They spake or talked. It
was probably a conversational dis
course. To or together with all that
were in his house. This seems to

Cn. XVI.]

THE ACTS.

ICo

33 that were in his bouse. And he took them
the same hour of the night, and washed
their stripes ; and was baptized, he and
34 all his, straightway. Aud when he had

brought them into his house, a he set meat
before them, and rejoiced, believing iu
God with all his house.

> Luke S : 29 ; 19 : 6.

have occurred either in the outer
prison or in the court yard. (Ver. so. )
33. The result of the preaching.
And he took them with him, imply
ing a change of place. "Probably he
led them to a neighboring water, per
haps in the court of the house, in
which his baptism and that of his
household was immediately com
pleted. " (Meyer.) And washed
his stripes. Literally, from his
stripes. Full of meaning. He bathed
and cleansed him from the blood of
his stripes. The word here translated
washed means to wash the entire
body. Another verb means washing
a part of it. See note on John 13 : 10,
where both verbs are used. By this
deed of kindness the jailer shows his
faith and love. How did those stripes
or wounds speak to his heart ! Rev. J.
C. Grimmell, of Brooklyn, N. Y. says
of Rev. G. Burgdorff, who was
scourged in Russia, while in the
Lord's service: "The dear man showed
me the ridges, like the fingers of my
hand, left by the lash on his back, be
fore retiring one night, when I hap
pened to share the room with him. "
From this and the two other beatings
and the five scourgings (2 Cor. it : 21, 25),
ditl Paul " bear about with him as long
.as life the marks of Jesus in his body."
(Gai. 6:17.) And was ba pi ized, he
and all his, immediately. A beau
tiful exchange of temporal and spiritual
service. The proof and fruit of the
faith of the jailer and his house are
found in their immediate obedience.
There were no infants here. They
were all capable of being instructed
(ver. 32) and of believing, (ver. 34.) The
prison may have been on the bank
of the river Gangas, or the baptism
might have been administered in a
tan k or fountain in the court yard. Im
mersions have frequently been per
formed in the prisons of the South.
J. T. Christian, D. D., of Mississippi,
relates (Immersion pp, 98-101) three
instances where the immersion was per

formed in jail, in a bath-tub, or a large
trough. Ancient houses usually had
reservoirs of rain water ; and prisons
their swimming baths within their
walls. " This ease can present no diffi
culty to the minds of any of you, who
may have been within the yard of the
prison of this city, or are acquainted
with the fact that prison-yards in the
East, as well as the yards and gardens
of private houses, are usually fu rnished
with tanks of water." (I)R. A. JUDSON,
Sermon on Baptism in Calcutta.)
34. And when he had brought,
etc., — rather, And having brought them
up into his house. The prison was
lower than his house. (See on 12 : 4,) His
house may have been over the prison
or joined to the prison on higher
ground. He had just come up from his
baptism, which very likely occurred in
one of the reservoirs of the prison.
(Soever. 33.) Set meat before them.
Literally, He set a table, a phrase
which here means, He set food before
them, or gave a repast. Rejoiced,
believing iu God with all his
house. He exulted, rejoiced exceed
ingly. (2:26.) "The voice of rejoic
ing and salvation is in the tabernacles
of the righteous." (Ps. 118 : 15.) It, wa3
the joy of faith and obedience. (8:39.)
Faith is affirmed of his whole house,
Having zvith all his house believed in
God, and consequently in his salvation
through Christ. Before this he was a
heathen ; now he believes in the true
God. " Thus the meaning will be, Re
joiced that he with all his house had
been led to believe (and thus as a neces
sary consequence to believe in) God.
The expression having believed in God,
would only be used of a converted
heathen, not of a Jew." (Alford.)
There is no ground for infant baptism
here. All were old enough to believe.
It may be added that Paul ever re
tained a joyful remembrance of the
Philippian church. From his impris
onment in Rome he calls its members
" his joy and his crown." (pmi. 4 : 1.)

266

THE ACTS.

[Ch. XVI.

35 And when it was day, the magistrates
sent the Serjeants, saying, Let those men
36 go. And the keeper of the prison told
this saying to Paul, The magistrates have

sent to let you go : now therefore depart,
37 and go in peace. But lJaul said unto
them, They have beaten us openly un-
coudeiuned, b being Komaus, and have

b ch. 22 : 25-29.

He urges them again and again to " re
joice in the Lord. " (pirn. 3 . i ; 4 : 4.) The
very remembrance of them filled him
with thanksgiving (rtm. i : 3), and their
gifts and care for his welfare filled him
with great joy. (piiii. 4; ior) His epistle
to them is one of the most cheerful and
loving of all the writings of the New
Testament. In it he reveals more fully
his heart and his distinctively personal
traits than in any other of his writings.
35. Aud when it was day — day
having come, implying that it was
early in the day. The magistrates
— the praetors, (ver. 20.) The ser
geants — the lictors, who bore a bundle
of rods and other insignia of office be
fore the Roman magistrates and exe
cuted their orders. Six lictors attended
the praetors. The names indicate the
colonial government and officers simi
lar to those of Rome. In all these de
tails the accuracy of Luke is manifested.
Let those men go — somewhat curtly
and contemptuously. Release those fel
lows. They had been imprisoned appa
rently that further charges and pro
ceeding might be had against them.
(ver. 24.) "What caused this sudden change
can only be surmised. The earthquake
may, have caused alarm, and aroused
their superstitious fears on account of
their rash and lawless treatment. They
had had time to reflect on their injustice
and may have learned a more accurate
statement of facte. The clamor of the
mob, too, had ceased, and a feeling of
reaction naturally came on. For these
or other reasons they consider it best to
have nothing more to do with them,
but quietly get rid of them.
36. The jailer receives the message
from the magistrates with joy, and
naturally expects a like reception by
the prisoners. The lictors do not go
into the prison, but the jailer reports
their _ words to Paul. Anticipating
their immediate acceptance, but ignor
ant of their citizenship, the jailer ad
dresses them affectionately, and using a
form of Christian salutation, says, Now

therefore, depart, and go in
peace — go unmolested and prosper.
(15:33.) 37. The jailer, however, did not con
sider the manner of their release. To
be sent away as if they had simply suf
fered just punishment, would naturally
cast suspicions on them wherever they
went. Fortunately the means of avoid
ing this was at hand. Paul said to
them — through the jailer. Notice the
brevity, fullness, and energy of this
reply. Almost every word is an alle
gation ; every particular strengthens
the complaint. Beaten, publicly, with
out trial, and they too Roman citizens,
and then ignominiously castinto prison !
And now do they cast us out privately ?
Nay ! Let them eome themselves offici
ally, with due apology, and bring us out
honorably. They have beaten us — a
different verb from that used in ver. 22,
but expressing strongly the severest
kind of scourging. This was a dis
grace. Openly — publicly before the
people, which added to the ignominy.
Uncondemned — without even a form
of trial. Treated like dogs, for even
slaves had a right of defense before
punishment. A trial in due form was
one of the sacred rights of the citizen.
And all this indignity cast upon us men
that are Romans. By being Romans
is meant that honorary citizenship, by
which special privileges were granted
to certain individuals and families, en
titling them to certain immunities and
advantages enjoyed by native Romans.
The Poreian and Valerian laws ex
empted all Roman citizens from stripes
and tortures. " It is a crime," said
Cicero, "to bind a Roman citizen, a
crime to scourge him ; it is almost
parricide that he should be executed."
To break these laws exposed the mag
istrates to indictment for treason, the
penalty being death and confiscation of
property. Paul was a Roman by birth.
(see on 22 : 28.) How Silas obtained his
citizenship is not recorded. And have
cast us into prison — a still further

Ch. XVI.]

THE ACTS.

267

cast us into prison ; and now do they
thrust us out privily? Nay verily; but
let them come themselves and fetch us
! out. And the Serjeants told these words
unto the magistrates. Aud they feared,
when they heard that they were Romans :
I and they came and besought them, and

brought lh°m out, and c desired them to de-
40 part out of the city. And they went out of
the prison, d and entered into tlie house of
Lydia: and when they had seen the
brethren, they comforted them and de
parted.

' Matt.

: 34.

d ver. 14.

indignity under the circumstances.
Such close and cruel confinement did
not become a Roman citizen without
conviction or confession of crime. And
now do they thrust us out privily.
Having cast us into prison publicly and
wrongfully, do they now attempt to
shield their crime and, without apology
or reparation, cast us out thus secretly?
Nay verily — we will not submit to
such a dismissal. The prisoners now
had the magistrates in their power, and
by complaint to the proper authorities
might have procured their punishment.
They were in a position to dictate terms.
Having obeyed the letter of Christ's
command, "Resist not evil," etc. ( Mutt.
6 : 29) , they now claim their legal
rights, as a mode of asserting their in
nocence, and also of protecting their
converts from such mob violence as
they had suffered. As to the reason of
their not claiming their citizenship be
fore, see on ver. 22. Let them come
themselves instead of sending their
servants, and fetch us out — as a proof
of our innocence, and an apology for
their injustice. Thus they propose to
let them off easily. They act upon the
rule Paul afterward enjoined "Avenge
not yourselves, but rather give place
to wrath," etc. (Kom. 12:19.) Such a
course also would reflect favorably upon
the church at Philippi. It would prove
partly a moral and civil defense. The
church had been founded not by mere
Jews, but by Roman citizens. The
wrong done it and its founders would
react in its favor.
38. When the magistrates heard
that Paul and Silas were Romans they
feared — or were frightened, knowing
that they were liable to severe punish
ment. (See on ver. 37.) Public officers
who could be led, and would even fall
in with a thoughtless mob, would most
likely prove cowardly, and not only
fear punishment, but also the national
jealousy of their own citizens, which

had shown itself the day before, (ver.
20-22.) 39. "With due haste the magistrates
came and besought them, strove
to appease them by entreaty. Apolo
gizing with fair words they begged not
to make complaint against them. Dr.
Hackett quotes from Lucian a case of
false imprisonment, in which a gov
ernor of a province not only confessed
his error, but paid a large sum to the
injured parties, to bribe them to be
silent. And when they had brought
them out of the prison in a most re-"
speetful manner, they desired, asked
them as a favor, that they would de
part out of the city, in order to
insure their own safety and the public
peace. Paul and Silas comply with
the request, but take their own time.
(Ver. 40.)
40 . Without showing either timidity
or haste, Paul and Silas go from the
prison to the house of Lydia, where
they had been guests, and where the
church was accustomed to meet. And
seeing the brethren, of the church,
together with Timothy and Luke, who
were probably assembled for this pur
pose. They comforted — rather,
they exhorted them, to be firm in the faith
(11:23), which includes consolation and
encouragement. The divine interposi
tion in their behalf, and the humilia
tion of the magistrates, were reasons of
great encouragement and hope to the
infant church. And departed. From
here to 20 : 6 Luke continues the nar
rative in the third person, from which
it is inferred that he was left behind to
watch over the church. The compara
tive brevity of the account which fol
lows of the work in Thessalonica and
Berea indicates that Luke was not with
them. Timothy also probably tarried
for a time. The next notice of him is
at Berea (n : 14), whither he may have
gone after further labors at Philippi.
But more probably he rejoins Paul at

268

THE ACTS.

[Cir. XVI.

Thessalonica, at one of the times when
supplies were sent him from Philippi.
(pnit.4: 15, 16.) Paul joins the name of
Timothy with his own in his epistle to
that church. (Phil, l : l.) The Philip
pian church appears from its very be
ginning onward a model church, (pmi.
1:3-6:2: 12.) See further in closing note
on ver. 34 ; also the closing note on
ver. 15.
Children and the Church. Paul
and Silas spake the word of the Lord
not only to the jailer, but to all that
were in his house. There could not
have been infants among them, for
all were capable of being addressed,
aud of understanding. Yet children,
at an early age can know that they are
sinners and can understand how Christ
died and mediates for them. They are
capable of sorrow, of trusting and lov
ing ; and so can repent toward God and
believe iu Jesus Christ. It is the duty
of pastors and churches to seek the
conversion of children, and attend to
their training. This accords with the
teaching of Christ and his apostles. (Mart
10 : 14 ; Matt. 21 : 15. 16 ; Ei.Ii. 6 : 4.)
Practical Remarks.
1. Themother makes the man. How many,
like Timothy, are the result of maternal
prayers and instructions. (Ver. 1 ; 2 Tim.
1:5; 3: 15; 1 Sam. 1 : 26-28.)
2. We should seek out young men of
proper qualifications for positions of useful
ness in our churches. (Ver. 2 ; Titus 1 : 5 f.)
3. There are times when it is proper to
accede to the prejudices of others, when no
Christian principle is involved. (Ver. 3 ; 21 :
23-26; 1 Cor. 9: 21.)
4. The words and the examples of the apos
tles, as inspired men, are to he heeded and
observed. (Ver. 4 ; 1 Cor. 11:1; 2 Peter 3 :
15,16) 5. Wise and conciliatory measures gener
ally result in the increase and strengthen
ing of the churches. (Ver. 5 ; 6:7.)
6. How much unwritten history of Paul's
life do the Acts and the Epistles suggest.
(Ver. 6 ; Gal. 1 : 2 ; 4 : 13 ; 2 Cor. 11 : 27.)
7. We should seek' to know the leadings
and hindrances of the Spirit, and at the
same time not confound them with those of
Satan. (Ver. 7, 8 ; 1 Thess. 2 : IS ; 1 John
4:1.)

8. God often keeps us from certain fields
of usefulness, because he has mort import
ant ones for us to occupy. (Ver. 8-10; Row.
15 : 22.)
9. The unconscious needs of the heathen
world are constantly appealing to his people
for sympathy and help. (Ver. 9.)
10. When assured of the divine will we
should obey at once. (Ver. 10 ; 26 : 19 ; Gal.
1 : 16.)
11. In God's providence the wind and the
wea; her often assist his servants to do his
will. (Ver. 11.; Ps. 104 : 3, 4.)
12. '1 he day of Paul's entrance into
Europe and Philippi a as one of the most
important in history. (Ver. 12.)
13. Christianity is a silent Uit permanent
force. It conquers hearts and changes the
lives of men. Compare Alexander passing
from Europe and eo-quering Asia (his
kingdom long since having passed away),
and Paul with his three companions enter
ing Europe, and their work still remaining.
(Ver. 13 ; 2 Cor. 10 : 4.)
14. The place uf prayer should always
have attractions to the people of God. (Ver.
13, 16; Ps. 42: 2; Mai. 3: 16.)
15. Divine and human agency are united
in the salvation of men. (Ver. 14; 2 : 37, f.)
16. How happy those households who
have accepted Christ by faith aud professed
him iu baptism. (Ver. 14, 33.)
17. It is fitting to exercise Christian hos
pitality towards God's servants. (Ver. 15;
Eom. 12 : 13 ; 1 Peter 4 : 9.)
18. In Lydia and the soothsaying damsel
we see the contrast in the condition of
women under the gospel and in heathenism.
(Ver. 14-16.)
19. There can be no league nor truce be
tween the kingdom of Christ and the king
dom of Satan. (Ver. 17,18; 2 Cor. 6 : 15 ; 1
John 3:8)
20. Much of the opposition to the gospel
arises from the fact that it opposes dishon
est gain, and makes men honest and con
scientious. (Ver. 19, 20; Titus 2 : 12.)
21. Wicked men sometimes become hypo
critically conscientious, and supporters of
law and order, if religion encroaches on
their business. (Ver. 21; 1 Kings 18:17;
Amos 7 : 10.) ;
22. They who are faithful in opposing
and condemning sin may expect to suffer
from the prejudices and hatred of the world.
(Ver. 22 24 ; 2 Tim. 3 : 12.)

Ch. XVII.]

THE ACTS.

269

Paul and Silas al Thessalonica and Berea.
17 Now when they had passed through I

Amphipolis and Apollonia, they came
to c Thessalonica, where was a synagogue

• 1 and 2 Thess. 1 : 1.

23. It is an honor to suffer with Christ and
for his sake. (Ver. 22-24 ; 5 : 41 ; 1 Peter 4 :
16.) 24. A prison with its chains and stocks
can be made a house of God and a gate to
heaven to the believing soul. (Ver. 25 ; Ps.
34:1,7,18,20; 1 John 5: 4.)
25. God will sooner or later come to the
deliverance of his sundering people. (Ver.
26 ; Luke 18 : 6-8 )
26. The law strikes terror to the convicted
soul. (Ver. 27 : Eom. 7 : 9-11.)
27. The gospel brings hope and life. (Ver.
28; Gal. 3:22-26)
28. Sinners have reason to tremble on
account of their sins. (Ver. 29 ; Nahum
1:6.) 29. The jailer asked the supreme question
of every soul, " What must I do to be saved."
(Ver. 30 ; 2 : 37 ; 9 : 22 : 10.)
30. The jailer's inquiry implies fear, con
viction of sin, desire, hope, and submission.
(Ver. 30.)
31. Neither sincerity nor works can save ;
but faith in Christ. The latter is a living
faith, hearty, sincere, and obedient. (Ver.
31 ; 26 : 9 ; Phil. 3 : 4-10 ; 1 Tim. 1 : 12-16.)
32. As jailers were generally selected from
the lower classes of society, so here we may
have an example of the conversion of a man
of a course and brutal nature. (Ver. 32, 33 ;
Mark 5 : 15.)
33. Among the evidences of conversion
are changed conduct in attending to the
truth, in ministeriug lovingly to the saints,
and in promptly obeying Christ's commands.
(Ver. 34 ; John 14 : 21 ; 2 Cor. 5 : 17 ; 1 John
3 : 14.)
34. Regeneration, which is the work of the
Holy Spirit, is instantaneous. So con version,
in which the soul turns to God, may often
be immediately recognized. (Ver. 34 ; 2:41.)
35. There is no joy like that which flows
from believing in Jesus. (Ver. 34 ; 1 Peter
1:8; John 4 : 14.)
36. Wicked men often try to palliate their
deeds; but all such attempts will prove
vain. (Ver. 35, 36 ; 1 Kings 18 : 17, 18.)
37. Thiugh Christians are to exercise
meekness under injuries, yet there are times.
especially when the honor of religion is in

volved, when they should insist on their
legal rights. (Ver. 37 ; 23 : 3.)
38, Christianity does not make a man any
less a citizen, and it is sometimes his duty
to appeal to civil authority. (Ver. 37,38;
25 : 10-12.)
39. If citizenship on earth is to be highly
prized, how much more the citizenship in
heaven. (Ver. 37-40 ; Phil. 3 : 2u.)
40. Satan and wicked men may for a time
seem victorious, but they are hastening on
to sure defeat. Christ and his cause will iu
due time come forth from the conflict victori
ous over every foe. (Ver. 38-40 ; 1 Cor. 15 : 2.3.)
Ch. 17 : Paul continues his second
missionary journey. Proceeding with
Silas from Philippi to Thessalonica,
they preach with much success ; hut,
after a time, are forced to flee to Berea.
Here they gain many converts, but
again Paul is compelled to leave, and
going to Athens he preaches in the
synagogue, in the market, and on
Mars' Hill.
1-15. Paul and Silas at Thessa
lonica and Berea. (piiii. *:h.i«,-i
Thess. 1 : 4, 3,9, 10 ; 2 : 9, 14 , 18; .1 : 1, 2, 14 ; 2 Thess.
3 : 7, 8.) If our former estimates of time
are correct, then it was about the first of
May, A. D. 52, when Paul arrived at
Thessalonica. He must have remained
there at least a month, probably longer ;
for during his stay there the Philippian
brethren sent twice to him dona. ions
toward his support. (Phil, t -. 16.)
1. Now when they had passed,
journeyed, through Amphipolis
and Apollonia — without stopping to
labor in either place, because there
were no Jews, or at least no synagogue
in either of these cities. Paul and Silas
go alone, Luke and Timothy being left
behind. (See™ is ; 40.) They travel on
the great Roman military road, the
Egnatian Way, a continuation of the
Appian Way, which led from the
Asiatic provinces to Rome. Amphip
olis was about thirty-two miles south
west of Philippi, three miles from the
sea, on the east bank of the river
Strymon, which bounded it on three
sides, and gave it its name — Round-

270

THE ACTS.

[Ch. XVII.

2 of the Jews. And Paul, as his manner
was, fwent in unto them, and three sab
bath days reasoned wilh them out of the
3 Scriptures, eopeniug and alleging, ' that

'Christ must needs have suffered, and
risen again from the dead ; > aud kai this
Jesus whom I preach unto you, is Christ.
4 kAnd some of them believed, and con-

' ch. 9 : 20 ; 13 : 5, 14 ; 14 : 1 ; 16 : 13 ; 19 : 8 ; Luke 4 : 16. B Luke 24 : 32.
44, 40 ; Gal. 3:1. ' ch. 2 : 36. k ch. 28 : 24.

h Luke 24 : 26,

aboul-lown. It was the capital of the
first division of Macedonia, and an
important military station. Its former
name was The Nine \trays, the number
of roads which met here. It is not men
tioned elsewhere in Scripture. Apol
lonia, only mentioned here in the Bible,
was about thirty-two miles westward,
an unimportant town, the exact site of
which is unknown. A little village
called Pollona, with ruins just south of
Lake Beelick, may mark its site. Paul
and Silas probably passed at least a
night in each of these places. They
came to Thessalonica — about
thirty-six miles further on, making a
hundred miles from Philippi. They
could perform this whole journey in
three days, but may have taken a week,
or even more, if weakness or soreness
from their scourging necessitated it,
and if desirous of exploring the places
through which they passed, as fields of
labor. Thessalonica was an important
commercial city on a declivity at the
northeast corner of the bay of Thermse.
It had been known by the name of
Thermae. It was rebuilt by Cassander,
one of Alexander's generals, and re
named after his wife, Thessalonica,
sister to Alexander the Great. When
the Romans divided Macedonia into
four governments, it was made the capi
tal of the second. Afterward, when the
whole was consolidated into one prov
ince, it became the metropolis, and
such it was at this time. The Roman
government had made it a free city,
having the right of self-government,
but not all the privileges of a colony,
like Philippi. Its great commercial
importance, rivalling Corinth and
Ephesus, made it a centre from which
the gospel was widely disseminated.
(l Thes.. i ; s.) Its modern name is Salon-
iki. It has a population of about sev
enty thousand, of whom about twenty
thousand are Jews. Where there
was a synagogue of the Jews —
some manuscripts read, the synagogue,

implying that it was the only one in all
that large district of country through
which Paul had passed, doubtless the
first he had reached in Macedonia.
The synagogue was of so great advan
tage to Paul in his work, that Luke
seldom fails to speak of it whenever
Paul found one. (ver. io, n.)
'i. Paul as his custom was. (see
on 13 : a. Compare 16 : 13 ; 17:10; 18 : 4.) He imi
tated the custom of his Master. (Luke 4 : 16.)
And three sabbath days — indi
cating that for three weeks he continued
his ministry in the synagogue. Paul
sought first to convert the J ews wherever
he went, and through them to reach de
vout and inquiring Gentiles Rea
soned with them — as in a dialogue,
thus giving opportunity for asking and
answering questions. Thus Jesus taught
in the synagogue. (Johu 6 : 25-69.) Out
of the Scriptures — the source and
standard of appeal in all his teaching
to the Jews.
3. What Paul taught from the Script
ures. First, that the Christ must suffer
and rise again from the dead. (Seo
Luke 24 : 26, 27.) Second, that this Jesus
whom I proclaim unto you is the
Christ. Having proved the first propo
sition from the prophets, it was easy to
demonstrate the second, that Jesus had
suffered, died, and risen, and exactly
answered the demands of prophecy.
(9 : 22.) Paul's discourse at Antioch of
Pisidia illustrates the character of his
preaching, (is : 17-41.) Opening and
alleging — or scltiug forth the true in
terpretation of the Old Testament
Scriptures. During the intervening weeks Paul
and Silas supported themselves " work
ing night and day" (1 Thess. 2:9), and
thus showing that they were not gov
erned by selfish motives. Timothy,
too, may have come with supplies from
Philippi. (Ver. 10.)
4. The result of the three Sabbaths'
labors. And some of them— of the
Jews— believed, or, literally, were

Ch. XVII.]

THE ACTS.

271

Borted with Paul and ' Silas ; and of the
devout Greeks a great multitude, and of
the chief women not a few.
5 Hut the Jews which b lieved not, moved
with envy, took unto them certain lewd

fellows of the baser sort, and gathered a
compauy, and set all the city on an up
roar, and assaulted the house of m Jason,
and sought :o bring them out to the peo-
6 pie. Aud when they found them not,

1 ch. 15 : 22, 27,

¦"> Kom. 16 : 21.

convinced of the trath that Jesus was the
Christ. And consorted, literally,
were allotted, or added to Paul and
Silas as the fruit of their ministry, and
in the formation of a church, (see 2 : 41,)
They were added by the determining
pOWer Of Gqd. (1 Thess. 2 : 13; 2 Thess. 2:
is, 14.) Of* the devout Greeks-
worshiping Gentiles. These were pros
elytes and other religious Greeks who
worshiped in the synagogues, without
conforming to all the Jewish "rites
and customs. Of the chief women
— the first in rank and influence.
These, too, were devout Gentiles. A
great multitude . . . not a few
— thus the majority of the converts
were Gentiles. Paul says of these great
results, " Our gospel came to you not
in word only, but also in power and in
the Holy Spirit, and in much assur
ance (' Thess. l :5), which implies the or
dinary and extraordinary workings of
the Spirit, and perhaps the work
ing of miracles. After these three
Sabbaths Paul probably found it best
to withdraw from the synagogue as a
place of preaching. He now began, if
not previously during the week time,
hi3 work among the heathen with
great success, to which Paul alludes in
1 Thess. 1:9," How ye turned to God
from idols to serve the living and true
God." Luke, not being an eye wit
ness, reports briefly the beginning of
the church from the synagogues, and
then at once passes over to the perse
cution, which started from the syna
gogue, and drove Paul and Silas from
the city.
5. The work goes on among the
heathen for a time. The Jews are
moved with envy — with indignant
jealousy at this success, especially
among Gentiles. (See »n 13 : 45.) Which
believed not — omitted by the best
authorities. These persecuting Jews
were, of course, unbelievers. Took
unto them certain lewd fellows
of the baser sort— better, Took

unto them certain vicious men of
the market-place. These were market
loungers, the rabble without regular
employment, who frequented public
places. The market, or Agora, was a
place in Greek cities for public as
sembly, for traffic and the transaction
of public business, (ve.. 17.) "Had it
been in the East, where such people
loiter about the gates, the term would
have been inappropriate. It is instruct
ive to observe how true the narrative
is to the habits of different nations,
though the scene changes so rapidly
from one land to another." (Hack
ett.) But why did the Jews seek
such helpers ? Because they them
selves were foreigners and had but
little influence among the people. To
effect their purpose the}' must secure
the help of the natives. Gathered a
company, or a crowd — they raised
a mob and set the city in an uproar,
raising a noise and causing confusion.
And assaulting — coming suddenly
upon— the house of Jason, imply
ing an actual attack. Paul and Silas ap
pear to have lodged at his house during
their stay at Thessalonica. (ver. 7.) If
not a disciple, he appears as a friend
and a host. Whether Jason was the
same as the one mentioned in Rom.
16 : 21, a kinsman of Paul, is uncer
tain. Perhaps he was a Grecian Jew,
whose name Jesus, or Joshua, had been
changed into the Greek form Jason.
( 1 Mac. 8 : 17 ; 2 Mac. 4 : 7, with Jose
phus. Antiq. XII, 5, 1.) The word
people does not refer to the mob, but
rather the regular assembly of citizens
in their legal capacity (Thessalonica
being a free city), in whose presence
cases were tried before the magistrates.
6. They sought, but found them
not — Paul and Silas being absent
providentially, or, perhaps, hearing of
the tumult, had withdrawn to some
place of temporary safety. Failing in
their immediate purpose, they spent
their spite upon Jason and certain

272

THE ACTS.

[Ch. XVII.

they drew Jason and certain brethren
unto the rulers of the city, crying, n These
that have turned the world upside down
7 are come hither also ; whom Jason hath
received : ° and these all do contrary to
the decrees of Ciesar, p saying that there

8 is another king, one Jesus. And they
i troubled the people and the rulers of the
9 city, when ihey heard these things. And
when they had taken security of Jason,
and of r the other, they let them go.
10 And fithe brethren immediately sent

' ch. 16 : 20 : see Am. 7 : 10.

« ch. 16 : 21. P Luke 23 : 2; John 19 : 12.
' ver. 6. • ver. 14 ; ch. 9 : 25.

1 Matt. 2 : 3.

brethren as accomplices, and drew,
dragged them violently unto the
rulers, or politarchs of the city. In
a free city like Thessalonica these
politarchs were chosen by the peo
ple, and they held general juris
diction over all criminal matters,
having the power of life and death.
It is a curious fact that while the
name politarch is unknown to class
ical literature, it is found in an in
scription on the ruins of an ancient
arch of Thessalonica, which gives the
name of seven politarchs who governed
the city before the visit of Paul, and
three of them are the same names as
three of Paul's companions : Sopater,
of Berea (20 : 4); Gaius, of Macedonia
(19 : 29), and Seeundus, of Thessalonica.
Thus do we have here a striking con-
fimation of the accuracy of Luke.
Crying — shouting vociferously. Two
charges are specified, each containing
some truth. These that have
turned the world upside down —
who have excited tumults and made
the world rebellious. In their excite
ment they utter words of exaggeration ;
yet unconsciously utter a great truth.
Christianity is revolutionary ; and
wherever Paul preached, selfishness,
idolatry, and immorality had been
overthrown, and opposition and perse
cution aroused. (Matt. 10: 34, 35.) Are
come hither also — implying that
reports of Christianity and of gospel
preachers had preceded the coming of
Paul and Silas.
7. A specific charge is made against
Jason, Whom Jason hath received
into his house, and under his protec
tion. (Luke 10: 38: 19:6.) NOW COmeS
the second general charge. These
all, Paul, Silas, and indeed Chris
tians wherever found, are acting con
trary to the decrees of Caesar,
saying there is another king,
Jesus. The authority of Caesar, the
emperor, extended over all Greece.

According to the Julian Laws, " who
ever violated the majesty of the state "
was guilty of treason. So general a
law was of wide application. The
charge was doubtless a Jewish slander,
like that brought against .Jesus. (mm*.
27 : 11, 12.) The title Lord, so commonly
applied by the disciples to J esus, would
give color to their charge. Besides,
the second coming and reign of Christ
were favorite topics of Paul's preach
ing at Thessalonica, as may be gathered
from his two Epistles to the church
there. Compare such statements as
those in 1 Thess. 2 : 12 ; 3 : 13 ; 2 Thess.
1 : 5-10 ; 2 : 1-12. The accusation was
perverted truth. Another incidental
illustration of Luke's exactness may be
noted in the use of the word king.
The Romans never styled the Emperor
king, but Greek writers constantly
apply the term to Roman Emperors.
8. And these accuserstroubled the
people and rulers, politarchs, of the
city — caused them anxiety and alarm,
lest the presence of disloyal persons,
and revolutionary tumults, should
bring upon them Roman vengeance.
9. When they had taken secur
ity, or guarantee — supposed to be a
Roman law-phrase similar to taking
bail. Jason and the brethren who had
been arrested (ve.-. 6) became responsible
and perhaps deposited a sum of money
as a surety, that the peace of the city
should be kept, and that no attempt
should be made against the majesty
and power of Rome by these strangers
who had come to them, or by their ad
herents. 10. As it was specially in behalf of
Paul and Silas who were not present
that Jason and certain brethren had
given surety or bail, so in sending them
away the end would be best attained.
The missionaries would not be present to
arouse suspicion and opposition. Silas
a little later remained a while at Berea
(ver. H), but from here, and at this time,

Ch. XVII.]'

THE ACTS.

away Paul and Silas by night unto Berea:
who coming thither went into the syna-
11 gogue of the Jews. These were more

noble than (hose iu Thessalonica, in that
1 they received the word »nh all readi
ness of mind, and u searched the Script-

' Matt. 13 : 23. » Isa. 34 : 16 ; John 5 : 39.

it seemed best that both should go.
And that, too, immediately, proba
bly during the ensuing night. (Sec -j -.
26, io. ) Coming forth from their con
cealment, they are now sent away
secretly by night, to avoid danger
from the Jewish persecutors aud tne
mob. But this did not put an end to
persecution, for the converts were after
ward ill-treated. ( i Then. s : u.) Leav
ing them so hastily, Paul intended to
return to them soon again; but he was
hindered twice; whereupon he scut
Timothy to tliem. (i Thess. 2 :17,1s; 3; 2.)
Since Paul received supplies from the
Pnilippian church twice while here
(fuu. 4: 15,16), it is reasonable to suppose
tbat Timothy was the bearer of one of
them ; and that he remained for a time
after Paul left. " I believe Timothy to
have been with them at Thessalonica
the first time, because it does not seem
probable that Paul would have sent to
them one to confirm and exhort them
concerning tlieir faith (1 Thess. 3 : 2) who
had not known them before, especially
as he then had Silas with him."
(Alford.) Notice also that Timothy's
name is joined with Paul and Silas,
in both 1 Thess. 1 : 1 and 2 Thess. 2 : 1.
From these gifts and from working at
tent making, possibly Avith Jason (ver. 5;
18-4), Paul supported himself without
help from the Thessalonians. (1 Thess.
2 : 9: 2 Thes*. 3: 8.)
It is interesting to compare the narra
tive of Philippi with that of Thessalo
nica ; and notice how Luke conforms
his language to the actual conditions of
each. One is a colony ; the other a
free city ; the former a Roman city,
the latter a Greek city. Roman citi
zenship is emphasized in one ; Caesar
and his friends in the other. Praetor
and lictors appear in Philippi ; poli
tarchs and the demus,or free lawful as
sembly of the people , in Thessalonica.
Religious usages unlawful to Romans
are specially dreaded there ; disloyalty
to Caesar here.
From Thessalonica Paul and Silas
leave the Egnatian,Way and take a less
S

traversed road to Berea, now called
Verria, about forty-five miles to the
southwest. It is on the eastern slope
of the Olympian range, and with an
abundant supply of water, being on
the Astraeus river, a tributary of the
Haliacmon. It was a city in the east
ern district of Macedonia ; and its
secluded situation doubtless was an
important reason for Paul and Silas
seeking this retreat. Its modern popu
lation number about six thousand.
Who coming thither went away,
etc. — having arrived at Berea and as
soon as practicable after necessary
arrangements, they go away to the syna
gogue, whicli may have been out of
tie city, or some distance from their
lodging. li. These wore more noble
than those in Thessalonica —
literally, of better birth. But the word
is also used with reference to disposi
tion and character; and this appears
to be the meaning here from what fol
lows. They gave evidence of this dis
position, iii that they received the
word, they listened to tne preaching
of the gospel, with all readiness.
They were less narrow in their Jewish
prejudices than their brethren at
Thessalonica. They were open to con
viction. Hence they searched the
Scriptures daily, as their authority
and standard of appeal, whether
these things were so. This spirit
of honest inquiry showed their nobility
of soul. They were not superstitious
like the Lycaonians (" = "), nor impul
sive like the Galatians (g»i. 4 : u, 15), but
patient, impartial, and conscientious.
I'i. The result of such honest hear
ing and such earnest examination of
the Scriptures by those of the syna
gogue was, that many of them,
therefore believed. The best way
to prove the claims of Jesus and the
truth of the gospel is to thoroughly
and honestly investigate. An impar
tial and patient study of the gospel
usually results in its acceptance. Also
of honorable, etc. — better, And of

274

THE ACTS.

[Ch. XVII.

ures daily, whether those things were so.
12 Therefore mauy of them believed; also of
honourable women v. hich were Greeks,
and of men, not a few.
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 xAnd then immediately the brethien
sent away Paul to go as it were to the sea :

* Matt. 10 : 23.

honorable Grecian women and men not
a few. These were largely proselytes
and devout Gentiles, though very
likely, as at Thessalonica, extending
into the heathen population. The
female converts were probably more
numerous than the men. The term
honorable, the same as in 13 : 50, refers
to their social rank, holding influential
positions in the community. This
again brings to view the great influ
ence of women in the Macedonian
churches, (ver. 4; 16:14,15, 40.) Notice
that the Jews at Antioch in Pisidia,
use the same rank of women (but
superstitious and ignorant) to carry out
t.ieir plans of persecution against Paul
and Barnabas. (13 _ so.) The Christian
women of our day who labor so ear
nestly and successfully, both at home
and abroad, are the true spiritual suc
cessors of these Macedonian sisters.
Rome has unwisely cut off thousands
of women from family relations, affec
tions, and duties, and with solemn vows
colonized them in nunneries. Men and
women, in God's work, should not
ignore their place in the family.
" God made the family ; man made the
convent. God's work ! behold, it is
very good ; man's is in this case a
snare." (Aknot.)
13. Paul and Silas must have spent
some weeks in this quiet and somewhat
secluded city. Paul speaks in 1 Thess.
2 : 18 of twice proposing to visit the
Thessalonian brethren ; but was hin
dered by Satan. Perhaps he was the
first time purposing such a visit when
this persecution began, and frustrated
his plans. But his place of labor could
not be hid. The Jews of Thes
salonica, ever on the alert, hear that
the gospel is preached at Berea, and
show their inveterate hatred by follow
ing Paul and Silas and stirring up hos
tility similar to that in their own city.
So in the first missionary journey Jews
in like manner came to Lystra, from
Antioch and Iconium, and stirred up

persecution. (i4:ia.) Stirred up, etc.
Westcott and Hort, according to many
ancient manuscripts read, Stirring up
and troubling the multitudes. Notice
how carefully Luke uses terms. Here
it is the multitude, or populace ; in
Thessalonica it is the demus, or orderly
assembly (ver. 5); but at Philippi, he
says nothing of either, but mentions
the rulers and prcctors. (16 : 19, 20.)
The narrative implies that the Jews
were quite numerous and influential at
Berea. The church there doubtless
continued to prosper. We have no
epistle of Paul to this church; and so
we have none to the churches of Cilicia
(15:41), and to some others which he
founded. Besides, he wrote many let
ters which have not come down to us.
(1 Cor. 5:9; Coi. 4: 16.) Sopater, who after
ward became a companion of Paul
(20:4), was probably converted at this
time. 14. And then immediately — as
soon as the disturbance began. It was
best for the church and for Paul that
lie should go ; for he was the great
object of Jewish hostility, and preju
dices and violence could easily be
aroused against him, which would also
fall upon his companions and the
whole church. The brethren — in
dicating a congregati on, or church . To
go as it were to the sea — implying
a feint, that Paul started in the direc
tion of the sea, but turned and took
the land route to Athens, two hundred
and fifty miles. That such a journey
might be possible, see 20 : 2-4. But
the reading best attested by manu
scripts is : The brethren sent away
Paul to go as far as to the sea, which
implies that he went by sea. The
probability is, that leaving Berea so
suddenly, Paul's plans were only par
tially formed, subject to such modifica
tions as circumstances might suggest.
He and his conductors start for the
sea, and there they find a vessel bound
for Athens, in which they embark. And

Ch. XVII.]

THE ACTS.

275

but Silas and Timotheus abode there still.
15 Aud they that conducted Paul brought
him unto Atheus: and J receiving a com
mandment unto Silas and limotheus for

to come to him with all speed, they de
parted. Paul al Athens.
16 NOW while Paul waited for them at

J ch. 18 : 5.

Silas and Timothy abode, or remained
still at Berea. Silas appears to have
been with Paul up to this time ; but
Timothy had been left behind at Phil
ippi (16: l, 40), and although not men
tioned with Paul at Thessalonica, yet
he probably joined him there. (See un
ver. 10.)
15. And they that conducted or
escorted Paul. A delegation of the
Berean brethren accompanied Paul
throughout the journey for guidance
and protection, and brought him
unto Athens — the renowned capital
of ancient Greece. Perhaps Paul's
infirmities (16:6) may have been sueh
as to render it needful that his move
ments should now be guided by others.
From what we know of ancient roads
from Berea to the sea, it is probable
that Paul was conducted to Dium, a
Roman colony like Philippi, about
sixteen miles away, where they em
barked for Athens. With favorable
winds, it has been estimated that this
voyage of two hundred and fifty miles
could have been made in about three
days. " The memorials of the country's
greatness rose around him on his jour
ney. As he quitted Berea, he could
see behind him the snowy peaks of
Mount Olympus, where the deities of
Greece had been supposed to dwell.
Soon he was sailing past Thermopylae,
where the immortal Three Hundred
stood against the barbarian myriads;
and as his voyage neared its close, he
saw before him the island of Salamis,
where again the existence of Greece
was saved from extinction by the valor
of her sons." (Stalker, p. 95.) The
conductors of Paul appear to have re
turned from Athens immediately.
They departed, having received a
charge to Silas and Timothy to come to
him as soon as possible — as soon as
they could complete the work for
which they were left behind. If they
came at once to Athens, then they must
have returned to Macedonia, for not
long after this they come from Mace

donia to Corinth, (is : 5.) It is not at
all unlikely that they reached Athens
after Paul had left, and then followed
him to Corinth. But 1 Thess. 3 : 1, 2
is appealed to, as a proof that Timothy
came at this time to Athens, from
whence he was sent to Thessalonica:
" Wherefore when we could no longer
forbear, we thought it good to be left
alone ; and sent Timothy. . . to establish
you," etc. But this appeal seems not
well taken ; for Paul had now left Silas
and Timothy behind, whereas in the
visit mentioned in 1 Thess. 3:1, Timo
thy had left Paul behind. In this
Paul is going away from Thessalonica ;
in that his face is toward that city, but
being hindered by Satan the second
time, he sends Timothy in his place.
(l The.* 2 : 18; 3:1.) The best Solution of
the difficulty is the suggestion that
Paul with Timothy paid a later and
second visit to Athens when he was
proposing to proceed to Macedonia, but
was hindered from carrying out his
plans and therefore sent Timothy in
stead. See on 18 : 5, 11, 12 ; and dis
cussion in Harmonic Arranqcmsnl of
the Acts, pp. 214-218.
16-34. Paul at Athens. His
Speech on Mars' Hill. (p*.9: 8; isa.
42 : 5.) If Paul arrived at Thessalonica
about May 1st, A. D. 52, then he could
not well have reached Athens before
July. His work at Berea was probably
brief, being suddenly cut short, and
hence the necessity of Silas and Timo
thy remaining to complete the work.
Neither did he tarry long at Athens,
for the field was uninviting. Wieseler
suggests two weeks.
16. Athens is said to have been
founded by Cecrops and an Egyptian
colony, about 1550 B. c, and was called
Cecropia, but afterwards was named
Athens in honor of the heathen goddess
Minerva, whose name in Greek wa3
Athense. It was the capital of Attica,
and the chief seat of Grecian learning
and civilization during the golden
period of Greek history. It was situ-

276

THE

ACTS. [Ch. XVII.

, Athens,

*his spirit was stirred in hiru,

when he saw the city wholly given to

¦ Ps. 119 : 136 ; 2 Peter 2 : 8.

ated on the plain of Attica, and the
city proper was about three miles from
the sea. It had two seaports, Piraeus
its principal harbor, and Phalerum,
which being nearest to Macedonia may
have been the one where Paul landed.
It at length fell into the hands of Rome,
when in B. C. 40, with the country of
Achaia, it was made a Roman province,
and received the privileges of "a free
city." (ver. 1.) Its commerce was de
stroyed, but philosophy, literature, and
art continued to flourish. In the centre
of the city was a rocky eminence, about
150 feet high, called the Acropolis, and
surmounted by many temples, chief
among which was the Parthenon, or
temple of the virgin Athene. A little
northwest of the Acropolis was Mars'
Hill. (vet-. 22.) And in the valley, west
of the Acropolis and south of Mars'
Hill, was the Agora or market, (ver. is.)
Other hills and places of interest not
mentioned by Luke need not here be
noticed. The city was a vast museum
of learning, sculpture, and art. In
Paul's dav four hundred years had
elapsed since its golden age ; and
although it had experienced a sad de
cline, it was still the intellectual capital
of the civilized world, whither swarmed
philosophers of different schools, teach
ers and professors of all kinds of knowl
edge, wealthy strangers, and students
for study, from all nations. Philosophy,
however, had degenerated into sophis
try, and while the various schools had
their adherents, they were without
great leaders.
While Paul waited for them at
Athens — for Silas and Timothy. This
implies that Paul expected them soon,
and that he was not proposing to make
Athens at this time a place of special
or prolonged missionary labor. It is
also against the supposition of some
(l Thess. 3:1, 2), that on leaving Berea
he had sent Timothy to Thessalonica ;
for in such a case he would not be ex
pecting him so soon. That Timothy
came to Athens, and Paul sent him
back to Thessalonica, is improbable on
many accounts. So many hundred
miles of travel is scarcely probable at

this time. Besides, Luke relates that
Silas and Timothy not long after came
to Paul at Corinth. The plain infer
ence from the whole narrative is that
their coming was the one thing Paul was
waiting for at Athens; but that for
some reason he did not tarry long
enough, but preceded them to Corinth,
where they joined him. From 1 Thess.
2 : 18 ; 3 : 1, it appears that Paul had
been anxious to visit Thessalonica, and
had been hindered twice from doing so.
A few weeks before he had been com
pelled to flee from that city by night ;
and it seems scarcely possible that
within that brief period he had been
so anxious to return that he made two
attempts and had been twice hindered.
Paul's references in his Epistle demand
more time, and point to a second visit
to Athens which Luke has not recorded.
Such a visit it would be perfectly natu
ral to expect, and agrees with w hat he
says in 1 Thess. 3:1. (see on v.-r. 15.) In
deed, it would rather seem strange if
Paul never revisited Athens, to look
after the little band of believers he left
there. His spirit was stirred in him —
literally, was sharpened. A sharp edge,
as it were, was set cm his spirit. He
was aroused into such ardor and zeal
against the heathen darkness and per
versity which prevailed at Athens, that
he went not only into the Jewish syna
gogue and into private places, but even
into the market places, and discoursed
upon the principles of religion, (ver. n.)
Paul's soul was filled with various
emotions. To say that he was angry,
provoked, or indignant, expresses too
strongly one side of his feelings. There
was also great pity and sorrow, and an
eager zeal to do something for the sal
vation of the people. When he saAV
the city wholly given to idolatry
— rather, When he saw the city full of
idols. Athens was the center of Gre
cian worship, full of temples and
altars. Outward show and ritualistic
worship flourished alongside of philo
sophical and scholastic wisdom and
culture. Pausanias says, " It had more
images than all the rest of Greece ; "

Ch. XVII.]

THE ACTS.

277

17 idolatry. Therefore disputed he in the
synagogue with the Jews, and with the
devout per&ons, and in the market daily

18 with them that met with him. Then cer
tain philosophers of the Epicureans and
of the Stoics, encountered him. And

Petronius, satirically, that " it was eas
ier to find a god than a man there ;" and
Livy, that it "was full of images of
gods and men, adorned with every
variety of material, and with all the
skill of art."
IT. Therefore— acting upon the im
pulses of his spirit and in the exercise
of his earnest zeal, Paul disputed,
rather, reasoned and discussed, in a
conversational way (see ou ver. 2), in the
synagogue with the Jews and with
devout persons, the Gentiles wor
shiping in the synagogue, whether full
proselytes or not. (see on ver. 4.) And
departing from his custom of first ex
clusively addressing Jews and devout
Gentiles, or Jews first, and on being re
jected by them, to turn to the Gentiles,
he went daily into the market
place, or Agora, which, in every
Greek city, was a general place of
meeting and discussion, and reasoned
with the Athenians. The market was
situated in a valley between four hills,
the Acropolis, Mars Hill, the Pnyx,
and the Museum. It was a beautiful
square, set with trees, surrounded with
statues, altars, buildings, porticoes, or
colonades, among which were the
famous " porches," where philosophers,
poets and orators resorted and people
of all ranks and classes met to hear
and discuss the news. Here Socrates,
more than four centuries before, car
ried on his wonderful conversational
discussions. And now Paul adopts a
similar method of reachin" the people ;
conversing on the principles of natural
and revealed religion with any who
Serchance met with him there. In this
and-to-hand conflict with heathenism,
he adapted himself to the habits of the
people, illustrating his saying, " I have
become all things to all, that I may by
all means save some." (1 cor. 9 : 22.)
18. Luke relates the contact of Paul
with two well-known classes of philoso
phers. Why he says nothing of the
more illustrious schools, founded by
Plato and Aristotle, has been variously
explained : As liaving less influence at
this time ; taking less interest in prac
tical discussions and less frequently

met in the market ; and holding doc
trines in smaller contrast with those of
Christianity. Paul doubtless met with
disciples of these schools, but Luke had
no special reason to speak of them ;
while he had reason to speak of the
Epicureans and Stoics in connection
with Paul's memorable address. Then,
etc. — rather, And certain also of the
Epicurean and Stoic philosophers were
discussing with him. During this dis
cussion such remarks as those that
follow were made ; and as a result Paul
is taken to Mars Hill for an exposition
of his views. The Epicureans owed
their name to Epicurus, who estab
lished a school of philosophy at
Athens in a garden, from which his
followers were styled "philosophers of
the garden." He died B. c. 270. He
held the doctrine that serene enjoyment
or pleasure is the chief good. He denied
the creation and providential govern
ment of the world. While acknowl
edging the existence of gods, he de
scribed them as indifferent to human
affairs. The soul he regarded as ma
terial, and with the body dissolvings
after death. Epicurus lived a life of
great temperance and simplicity, but in
Paul's time his philosophy had degen
erated into a gross sensualism, and
might be embodied in the sentence,
" Let us eat and drink, for to-morrow
we die." (1 Cm-. 15 : 32.) The Stoics were
founded by Zeno, who was born in
Cyprus, but established a school at
Athens, and was a contemporary of
Epicurus. He taught in a painted
Stoa, or porch, which gave the name
Stoic to the sect. The Stoics were pan
theists, holding that God is the soul of
the world, and that matter and deity
are inseparable. Their highest good
they held to be in insensibility to both
pleasure and pain. They extolled
virtue, aimed at a proud self-denial, an
austere indifference to joy and sorrow,
and urged men to become masters of
circumstances. They condemned the
use of images and temples, but in
practice justified the polytheism of the
age, considering the various gods as de
velopments of tlie universal world-god.

278

THE ACTS.

[Ch. XVII.

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, saying, May we know
what this new doctrine, whereof thou
20 speakest, is? For thou bringest certain

' ver. 22.

They were fatalists ; and providence
was but an iron destiny, to which even
God was subject. The Epicurean phi
losophy was rather a favorite with the
Greeks ; the Stoic with the Romans.
" In Epicureanism it was man's sensual
nature which arrayed itself against the
gospel ; in Stoicism it was self-right
eousness and pride of intellect ; and it
is difficult to say which of the two sys
tems rendered its votaries the more
indisposed to embrace the truth."
(Hackett.) The difference of these
two schools perhaps manifests itself
somewhat in the two estimates put
upon Paul. The frivolous spirit of the
Epicurean might lead him to ask,
What will this babbler say? liter
ally, this seed-picker ; one who gathers
up and retails scraps of knowledge
without judgment ; nence this empty
talker. But some of the more thought
ful Stoics might think him to be a
setter forth of strange geds —
divinities foreign and unknown to
them. This was the charge upon which
Socrates was tried and condemned.
Paul was misjudged, because he an
nounced the glad tidings of Jesus and
the resurrection. Some suppose
they thought that Paul was announcing
the' Resurrection as a god. But Paul
could hardly have been so obscure in
his language as to give such an impres
sion to "his hearers. He doubtless spoke
of the true God, and of Jesus as the Son
of God. (Ter. 24, si.) In referring to the
resurrection of Jesus some of his hearers
may have rightly inferred his divinity
from tbat event. The true God and his
Son Jesus Christ were new and strange
to them.
19. And they took him — taking
hold of him, not violently, but in a
friendly manner, such as taking him
by the hand. So Barnabas took hold
of Saul of Tarsus and brought him to
the apostles (ees:27), where the same
verb is used. The supposition that he
was arrested (is : is), even in mockery,
is against the general spirit of the nar

rative. For we have the courteous
wish and the polite request in this and
the next verse. Then ver. 21 indicates
that it was curiosity that occasioned
their desire to hear Paul. Moreover,
Paul's address is not a defence, and
finally he departs without molestation,
or the least sign of any judicial pro
cess. And brought hiin unto Are
opagus, or upon the top of the Hill
of Mars. The word is the same as that
translated Mars' Hill in ver. 22. (See
on ver. 16.) This was the name of the
hill as well as of the highest court of
ancient Athens which held its sittings
there. The hill took its name from
Mars, the god of war, who according
to a tradition was brought to trial there
by the gods for murder. It is a ridge
of limestone rock about fifty or sixty
feet above the valley below. The meet
ings were held on the southeastern
summit of the rock. There are still
sixteen stone steps, cut in the rock,
leading up to the hilltop, from the
valley of the Agora or Market below.
Immediately above the steps, on the
level of the hill, are benches of stone,
forming three sides of a quadrangle,
facing the south. Here the Areopagites,
composed of the most distinguished
men of Athens, were accustomed to sit
as judges in the open air. The philos
ophers who conducted Paul to this
famous spot probably took their seats
on the stone benches while the multi
tude stood upon the steps and in the
valley below. May we know — a very
courteous request, characteristic of
Athenian politeness. What this new
doctrine, or teaching is, of which thou
talkest in the market? They wish to
know the principles, sentiments, and
truths taught by him ; and the word
teaching is used here in this general
sense. 20. For thou bringest strange
— surprising or startling things to our
ears. This states their reason for
asking the preceding question, and for
expressing the wish that follows. We

Ch. XVII.]

THE ACTS.

279

*> strange things to our ears: we would
know therefore what these things meau.
21 For all the Athenians and strangers
which were there "spent their time in

nothing else, but either to tell, or to hear
some new thing.
22 Then Paul stood in the midst of Mars'
Hill, and said, Ye men of Athens, I per

il Hosea 8 : 12. '2 Tim. 2 : 16, 17.

would know therefore what these
things mean — what they may be, as
suming that there was something in
Paul's teaching worthy to be heard
and considered by them. (see 2: 12.)
This is not to be taken as ironical iu
the mouths of these self-righteous and
self-conceited philosophers, but rather
as a courteous and complimentary
method of address.
21. Luke explains the readiness and
even eagerness of the Athenians to
hear concerning this new teaching and
these startling things, (ver. 19, 20.) His
statement agrees with the known
character of the Athenians at this
period of their history. Now all
Athenians (omitting the article).
The expression is strong, pointing to a
universal characteristic of the Athen
ians. And strangers which were
there — sojourning there. The nobility
and wealthy of Italy and of most other
countries sent their sons to Athens for
purposes of education, and many others
resorted thither for study. Spent
their time, or leisure, in nothing
else, but either to tell or to hear
some new thing — literally, some
thing newer, the latest news. "New
things were ever losing their interest ;
newer things were sought for." (Ben
gel.) This is in harmony with the
testimony of ancient writers. " Demos
thenes rebukes this insatiable crav
ing of the Athenians after news in the
following terms : ' Tell me whether
going up and down the market place
and asking each other, ' Is there any
news,' is the business of your life.' "
(HOWSON AND SPENCE.)
2'2. The Address. In this speech
Paul shows his wonderful power as an
orator, in skillfully adapting himself
to his audience. To the heathen he
becomes as a heathen. The Scriptures,
the long-expected Messiah, and the
true God are unknown to them. Be
fore he can announce Jesus to them he
must present a true conception of God.
Aud this he does by starting with facts

and truths which they themselves
acknowledge. The nature and attri
butes of God as an all-sufficient Creator
of the world, the Preserver of creatures
and Governor of mankind, are incon
sistent with idolatry. Having thus in
troduced to them the true God, he
preached repentance, the judgment,
Jesus (whom he does not yet name),
and the resurrection. He is inter
rupted. We probably have but the
outlines of his address. His adroitness,
and his conciliatory tone held the ears
of the Athenians until he announced to
them the gospel, which he was about
to unfold more fully. The wonder is
not that he was interrupted so soon but,
as Dr. Hackett remarks, "that he
could command their attention so long
while he bore down with such effect
on their favorite opinions and preju
dices, exposed their error, and arraigned
them as guilty of the grossest incon
sistency, and absurdity of conduct."
The report of this speech and of the
result that followed was probably
written by Paul himself.
And Paul standing in the midst,
of Mars' Hill — in the open air. (See on
ver. 19.) The phrase in the midst, etc.,
could mean either the place, or the
court of the Areopagus. That he was
taken upon the hill seems evident from
ver. 19. That some of the Areopagites
were present may be inferred from ver.
34. Here in the midst of the rocky
platform, with his audience seated on
the stone benches of the judges and
standing on the steps and in the vacant
spaces around him, Paul stands the
representative and proclaimer of the
religion of the future. Here in the
centre of Athens, with its statues,
altars, and temples around him he
could well say, the city was " full of
idols," and sound tlie knell of the
dying religions of the past. Ye men
of Athens, or Athenian men; a com
mon form of honorable address, used
by Demosthenes and other orators in
Athens. Too superstitious — liter-

280

THE ACTS.

L&i. XVII.

ceive that in all things ye are d too super-
23 stitious. For as I passed by, and beheld
your e devotions, 1 found an altar with

this inscription, To the unknown- God.
24 V\ hom Iherefore ye ignorantly worship,
him declarel uuto you. fliod thatmade

a Jer. 50 : 38.

• 2 Thess. 2:4. ' ch. 14 : 15.

ally, more divinity-fearing, or demon-
fearing than the rest of the Greeks.
The word is used in a good sense,
according to Paul's manner of begin
ning with gentle words, when he was
about to blame. He would first secure
the attention and good-will of his
audience. The word may be fully
translated, more reverential to the gods,
or very religious. The Improved Bible
Union version translates, that ye are
very much given to the worship of divin
ities. This accords with the testimony
of ancient writers. Thus Josephus
says that the Athenians were the most
religious of the Greeks (Against
Apion). Xenophon relates that in
comparison with other peoples they
observed twice the number of festivals ;
and Sophocles speaks of their surpass
ing all the world in the honor they
offered to the gods. Paul thus in an
incidental and masterly way notices a
distinction of which they were natur
ally proud.
23. For as I passed by, etc. —
for passing through your city and
closely observing (not your devotions
but) your objects of worship, such as
altars, statues, temples, etc., I found
an altar with this inscription, To
the Unknown God. Paul appeals to
fact. It is certain from this passage
that there was at least one such altar at
Athens. And there may have been
more. Pausanias, who wrote before
A. D. 180, and Philostratus, who wrote
A. D. 244, both speak of "altars of
unknown gods" existing at Athens,
probably meaning that there were sev
eral altars inscribed to an unknown
god, a natural use of the plural when
applied to them collectively. And
Diogenes Laertius speaks of "altars
without name " in Athens. He ac
counts for them in this way : " When
the Athenians, at one time, were suffer
ing from pestilence, Epimenides puri
fied the city, and restrained the plague
thus : he took sheep of black and white
fleeces, led them to the Areopagus, and
allowed them to go from it whitherso

ever they pleased ; instructing those
who followed them to sacrifice each
sheep wherever it lay down, to the
proper god : and thus the plague ceased.
Accordingly, from that time, and
to-day, it is certain that altars without
a name are found throughout the
Athenian districts." Also there were
in Phalerum, one of the harbors of
Athens, " altars of gods called unknown
and of heroes." (Quoted from Bengel.)
The real origin of such altars is most
naturally traced to that feeling of un
certainty, that unsatisfied desire, and
that conscious feeling of ignorance of
divine realities, which were character
istic of heathenism. The Athenians,
that they might neglect no divinity,
erected altars not only to all the
heathen gods known among them, but
also to any one that perhaps might be
unknown to them. Whom there
fore, etc. According to the latest
critical authorities this should read,
What therefore ye worship unknow-
ingly, that I declare unto you. Notice
how Paul uses a word similar to the
inscription on their altar. What ye
worship, some unknown divine power,
thus not referring directly to Jehovah.
It was some abstract and undefined
Being or Power that they thus wor
shiped, and under this indefinite des
ignation he would make known to
them the living and true God. Jeho
vah was unknown to them, although
their unknown was not Jehovah. Yet
their altar was a confession of their
ignorance of him.
24. Paul at once presents God as
the Creator of the universe and differ
ent from the false gods of the heathen.
His audience, especially the Stoics,
would admit the existence of a Supreme
Being, and he endeavors to lead them
into a proper conception of him by way
of contrast. He is unlike their gods,
" not dwelling in temples made with
hands," and this he argues from the
fact that he is Lord of heaven and
earth. He is an active, intelligent
being, presiding over his works, and

Ch. XVII.]

THE ACTS.

281

the world and all things therein, seeing
that be is e Lord of heaven and earth,
h.dwelleth not in temples made with hands ;
25 neither is worshipped with men's hands',
* as though he needed auy thing, seeing

k he giveth to alt life, and breaih, and all
26 things ; 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

s Matt. 11:25. »ch. 7: 48; 1 Kings 8 : 27. ' Job 22 : 2. ' Num. 16 : 22 ; Job 12 : 10 ;
Isa. 42 : 5 . Zech. 12 : 1. ' Gen. 3 : 20 ; Mai. 2 : 10. ¦» Deut. 32 : 7, 8 ; Job 14 : 5.

thus not the idle being of the Epicu
reans in human form, nor the mere
soul of the world, as the Stoics taught.
Notice how he falls into the phrase
ology of the Old Testament. God that
made the world, etc. (see isa. 42:5.)
Stier's remark is pertinent here : " Only
on the firm foundation of the Old Testa
ment doctrine of Creation can we rightly
build the New Testament doctrine of
Redemption." Thus Paul rightly begins
at the foundation and first announces
the one only God as Creator, before he
preaches Christ as the Redeemer. In
the words dwelleth not in temples
made with hands there seems to be
a reminiscence of Stephen's words,
which Paul heard himself. (7 : 47, is, 58.)
God's spirituality is implied, but
brought out more fully in ver. 30.
25. Paul further presents God as
independent of all his creatures, self-
sufficient and the Bestower of life and
all things. Neither is worshipped,
etc. — rather, Neither is ministered to by
men's hands, or, according to many
manuscripts, by human hands. Here
there is another point of contrast. The
heathen brought offerings of food and
drink to their gods, under the super
stitious belief that they consumed
them, and other costly gifts, which
services they regarded as meritorious
and laying the gods under obligation
to them. But Paul argues that the
Lord of all, the Giver of life to all
and of breath and of all things
needed for the support and preserva
tion of his creatures, cannot be depend
ent on them. Instead of our minister
ing to the necessities of God, lie min
isters to our necessities. The fact that
all things come from him makes it evi
dent that we can really give nothing to
him. (l Cbron. 29 : 14.)
26. Paul asserts the unity of the
race, God the Maker of all mankind,
and his providential government over
men. And hath made of one

blood all nations of men — or, And
made of one every nation of men,
blood not being found in many of the
oldest manuscripts, and omitted by the
majority of the latest critics. Meyer,
however, would retain the word, believ
ing that it was inadvertently dropped
by copyists. The clause may also be <,
rendered, And has caused every na
tion (sprung) from one blood to dwell,
etc. The former, however, is the more
general rendering and seems to be much
preferable, as the more natural and
simpler construction. In the omission
of blood some see a reference to the
divine origin of men, being tha off
spring of God (>er. 28), but Paul had not
reached that thought in his discourse.
The idea is that the race descended
from one parent, whether we read,
made of one blood, or simply, made of
one. This ran counter to the views of
heathenism, and the pride of the
Athenians, who held that the nations
had each their own origin, and each
under the protection of some deity.
They were proud of their race, as sprung
from the soil of Attica, and different
from other people. The belief that all
sprang from one common parent would
tend to correct the idea of many gods,
and aid in accepting the truth of one
God. (Sec 1 Kingnffl): 23, 28.) To dwell 
that they should settle on all the face
of the earth. God has given to the
different nations their abode, (d ut. 32 : s ;
ps. no : 16.) And hath determined the
times before appointed, rather, ac
cording to the most approved reading,
And hath determined their appointed
limes, or seasons, and the bounds of
their habitation. The providential
government of God is here asserted.
God has fixed the appointed eras in the
life of nations, both as to their pros
perity and their continuance, and pre
scribed the extent of their territory.
The Athenians are thus reminded that
to God they owe their favored abode

282

THE ACTS.

[Ch. XVII.

27 bounds of their habitation ; n that they
should seek the Lord, if haply they might
feel after him, and find him, ° though he be

28 not far from every one of us. For p in
him we live, and move, and have our
being ; i as certain also ol your own poets

» ch. 15 : 17,

° ch. 14 : 17; Ps. 139 : 1-13 ; Jer. 23 : 23, 24.
Heb. 1:3. 9 Titus 1 : 12.

P Job 12 : 10 ; Ps. 36 : 9; 66 : 9 ;

and the glories of ! their history — a
warning to their pride and an incentive
to their gratitude. (iCor.4:7.) This
doctrine of God's providence was op
posed to Stoic fate and Epicurean
chance. Paul's reference to the unity of the
race coincides with his teachings in
his Epistles. (Rom. 5: 12-lo; 1 Cor. 15 : 21, 45 J
i Tim. 2: 13.) This question transcends
profane history, and aside from the
Scriptures cannot be absolutely settled.
But Comparative Philology and Com
parative Physiology tend to confirm
the history and doctrine in the Sacred
Record. 27. The design of this providential
goodness of God is, That they should
seek the Lord — rather, seek God, ac
cording to the most approved text. (See
Eom. 2: 4.) "The great thought of the
passage is simply: God the Author,
the Governor and the End of the
world's history, from God, through
God, to God." "(Meyer.) If haply —
implying possibility, but not very
likely to happen. If possibly they
might feel alter him , that they might
grope after him as in the dark, seeking
after tokens and indications of God,
and thus actually find him, attaining
a knowledge of him and of their obli
gation to him. We have here a vivid
picture of the heathen world without
ft written revelation, with light enough
to point them up to God, and to render
them without excuse. (See «__ 10:34, 35;
Kom. 1 : 18.21.) Though indeed he is
not far from every one of us — that
is, he is very near to us, and, therefore,
it should not be hard to find him. In
not having found him, the spiritual
blindness, darkness, and ignorance of
heathenism are strongly implied. The
omnipresence of God is also brought to
view. 28. This nearness of God to us Paul
further explains. It is not merely ex
ternal, but it permeates our whole be
ing, and is connected with our whole
existence. For in him we live and

move and have our being, or exist.
Our existence, our activities and all
the powers in continuing to live, are
dependent on God, and are to be
traced to God as the source and the
veiy atmosphere of our being. We are
surrounded and sustained by the Om
nipresent God. (See Eph. 1 : 10: Col. 1: IT;
Heb. 1:3.) It is not far, therefore, to
seek and find him. (ver. 27.) Panthe
ism makes God all, and all God ; but
Paul presents God who is over, above
and outside of all his creatures, and
upon whom all are dependent. This
great truth, Paul reminds his auditors,
is an acknowledged one, and accords
with the utterances of their own writ
ers: As certain also of your cwn
poets have said, For we are also
his offspring. Notice that while to
a Jewish audience Paul would quote
the Old Testament (13 : 16.23), he here
quotes from heathen poets, an authority
which his heathen hearers would likely
accept. The quotation is found in two
poets. Aratus, who lived about B. c.
270, a native of Cilicia, Paul's native
province, and perhaps of Tarsus, says
in one of his two poems that have come
down to us : " For we, too, are his off
spring." Cleanthes, who lived about
B. c. 300, a native of Assos in Troas,
uses substantially the same words in a
hymn to Jupiter. Philosophers, like
Plato and Plutarch, had also recognized
the same truth. Paul elsewhere quotes
from Menander (1 cor. 15 :S8), and from
Epimenides. (Titus 1 : 12.) Too much,
however, must not be inferred from
these regarding Paul's Greek learning
and acquaintance with Greek liter
ature. These quotations may have been
used as proverbial sayings. Yet it
must be remembered that Tarsus ranked
with Athens and Alexandria as centres
of Greek thought and knowledge. It
was the place of illustrious teachers,
among whom the Stoics were promi
nent, and Aratus, whom Paul quotes
represented the Stoic school of philos
ophy In early life Paul was brought

Ch. XVII.]

THE ACTS.

283

have said. For we are also his offspring.
29 Forasmuch then as we are the offspring
of God r we ought not to think that the
Godhead is like unto gold, or silver, or

stone, graven by art and man's device.
30 And Bthe times of this ignorance God
winked at ; but * now commandeth all
31 men every where to repent : because he

' Ps. 115 : 4-8 ; Isa. 46 : 5-7 ; Hab. 2 : 19, 20. ¦ ch. 14 : 16 ; Kom. 3 : 25. ' Luke 24 ; 47.

in contact with these Grecian influ
ences, and doubtless at school read
somewhat from Greek books. After
his conversion, while residing a few
years at Tarsus (»: so; n -.&), looking
forward to more extended Gentile work,
he very likely gave attention to those
things which he would meet among
Gentiles, and may have extended his
reading among Greek authors. Then,
if not before, he may have read Aratus,
who was very popular, especially in
Cilicia. 29. Forasmuch then as we are
the offspring of God — starting then
with this truth which all would ac
knowledge, he turns his argument
against idolatry. And how skillfully
he does it. Tnat he may not repel his
hearers he classes himself among them,
using the first person plural. Thus to
those not under law he became as one
not under law. (l cor. 9 : so.) We ought
not to think that the Godhead,
or the Deity, who is our Author and
Parent, is like unto gold, or silver,
or stone, graven or carved by art
and man's device, the thoughts and
ingenuity of man. Man is not like
gold, etc. ; much less is God. To
suppose this of God is to degrade our
selves, the offspring of God. Com
pare the similar argument against
idolatry in Ps. 115 : 8 and Isa. 46 : 5-7.
Tne same argument applies against the
Romish use of images to bring God
near the soul through the imagination.
God is a spirit, and his relationship to
us is principally spiritual ; and spirit
cannot be pictured fori,h in matter.
(joim 4 : 21-24.) " This is equally true of
art representations of Christ, since
what is adorable in him is not the
fleshly form (2 cor. 5 : i«), but the inward
impalpable spirit." (Abbott.)
30. Paul's address implied that the
heathen were in a state of spiritual
ignorance and degradation. He now
turns to salvation and the claims of the
gospel. And the times of this
ignorance — strange and bold lan

guage to a people who prided them«
selves in wisdom. Yet the Athenians
had confessed it in that inscription on
the altar. The world by wisdom knew
not God. (i cor. i:si.) God winked
at — an incorrect translation ; rather,
God therefore having overlooked. The
idea is similar to that in 14 : 16, " Who
in ages past, suffered all nations to walk
in their own ways." God had fore-
borne with the heathen. While with
holding special revelations and special
messengers, as to the Jewish people, he
had also withheld deserved punish
ment. (Rom. 3:25.) He left them to the
light of nature and the promptings of
their own consciences ; and with what
terrible results are described in Rom.
1 : 24, 25. While it is true, as Alford
says, that in the word overlooked, there
may " lie treasures of mercy for those
who lived in the times of ignorance,"
especially such as Cornelius, who were
devoutly seeking after God (10:34,35),
yet the word does not mean, as Hackett
remarks, "that God would not judge
or punish the heathen for the sins com
mitted in their state of idolatry," which
" would be at variance with Paul's
theology on the subject as he has un
folded it in Rom. 1 : 20; 2 : 11, f."
But now — those times of forbearance
are past, and God by his revelations
and his messengers, of whom Paul him
self was one, commandeth all men
everywhere to repent, to turn to
him from their evil practices, with
change of heart and reformation of life.
Compare the same truth less positively
stated in 11 : 18. It is implied that
punishment will not longer be with
held, and that the violation of the com
mand will not be without its penalty.
31. Inasmuch as he hath ap
pointed a day in the which he
will judge the world in righteous
ness — a reason why all should repent.
Paul's reference to the judgment was
apt and solemn on Mars' Hill, where
the Areopagus held its sessions, and
judicial sentences were announced.

284

THE ACTS.

[Cm. XVII.

hath appointed a day, in the w hich n he will
judge the world in righteousness by that
man whom he halh ordained; whereof he
hath given assurance unto all men, in
that * he halh raised him from the dead.
32 And when they heard of the resurrec
tion of the dead, some mocked : and others

said, We will hear thee again of this
33 matter. So Paul departed from among
34 them. Kowbeit certain men clave umo
him, aud believed : among the wbich uas
Dioitysius J the Areopagite, and a woman
uamed Damaria, and others with them.

« ch. 10 : 42 ; Matt. 25 : 31-46 ; John 5 : 22, 23 ; Eom. 2 : 16 ; 14 : 10 ; 2 Cor. 5 : 10. * ch. 2
24 ; 1 Peter 1 : 3. I ver. 19.

Notice how imbued was Paul's mind
with God's word, in that he uses the
language of Ps. 9:9," He shall judge
the world in righteousness." Right
eousness will be, as it were, the moral
element in which the judgment will
take place. By that man whom he
hath ordained — literally, In a man,
that is, iu the person of tlie man whom
he appointed for that purpose, unknown
to them, but whom he is about to make
known. Man is made emphatic and
definite by the clause that follows. Con
cerning the man Christ Jesus, as judge,
see on 10 : 42 ; John 5 : 23-29. Paul
says nothing of his divine nature, for
that might have been misunderstood by
his Athenian audience, who might con
ceive him to be a deified Jewish hero.
Whereof he hath given assurance
— the evidence and ground of faith to
all by raising him from the dead. The
resurrection is made the proof of his
divine office and of his claims upon all
men. (See Eom. 1:4.) All men therefore
should believe and obey. This was evi
dently not designed as the conclusion
of Paul's address ; but his discourse is
here interrupted, and abruptly brought
to a close. What further he intended
to say can only be a matter of con
jecture. Perhaps he would have
developed the doctrine of a general
resurrection and a general judgment.
Probably he would have introduced
Jesus more fully to his audience, as the
Author of eternal life and the Saviour
of men.
3 1. Paul had not mentioned the
name Jesus, and had pushed off
toward the end of his address the idea
of a resurrection, which he knew would
be offensive to his philosophical hearers.
So in his address to the Jews (at : 21) he
pushes the word Gentile toward the
close. The resurrection. Paul had
spoken of the resurrection of Jesus,
but his hearers naturally infer that he

held to the doctrine of the resurrection
of all men. Some mocked — inter
rupting him with loud, deriding, jest
ing words. The doctrine of a resur
rection from the dead was regarded by
the Greeks as grossly absurd. Others,
more polite, and perhaps of a more
serious turn of mind, said, We will
hear thee concerning this yet again.
Had not Paul been interrupted by the
mockers, they would have listened
further, but under the circumstances
they conclude to defer consideration
until another interview, which prob
ably never occurred. Perhaps some of;
the gay Epicureans were the leaders of
the former, and some of the graver
Stoics of tbe latter. (See 24 : 25.)
33. Sc — thus derided by some and
treated with indifference by others,
Paul went out from among them.
The manner of his going forth indicates
that he was neither under trial, nor
under any personal restraint whatever.
He appears to have aroused neither
special opposition nor special interest.
34. Howbeit — rather, But, con
trasting the apparently fruitless effort
on Mars' Hill with the more favorable
results of his brief labors at Athens.
Certain men clave unto him —
joined themselves lo him; becoming
associated with him, believed in the
doctrine preached and in Jesus Christ.
This involved much sacrifice amid the
mockery, pride,' and worldly wisdom of
the people. One of the converts was
Dionysius, an eminent citizen of
Athens, since he was an Areopagite,
one of the judges of the Areopagus, that
most august tribunal of ancient Greece.
Paul would very naturally select him
to look after the little company of be
lievers, who may also have chosen him
as pastor. There is a tradition to that
effect; also that he suffered martyrdom.
The writinsrs attributed to bim are spu
rious, and of later date. .-I (ij a woman

Ch. XVII.]

THE ACTS.

285

named Damaris — nothing more is
known of her. The fact that she is
named may indicate her as prominent,
influential, or well known. The way
she is mentioned in the original is
against the supposition of some, that
she was the wife of Dionysius.
It is common to speak of Paul's min
istry at Athens as a failure. But was
it a failure ? It is true that he found
fields for longer and more successful
labor in the commercial cities of Thes
salonica and Corinth. But surely the
gathering of a small company of con
verts, some of them eminent, during his
brief tarrying at Athens, was in no
sense a failure. The little church gath-
eered there in this, and perhaps a sub
sequent visit, continued, and afforded
in the second and third centuries mar
tyrs and defenders of Christianity. His
influence continued, and became insep
arably connected with Athens. No one
visits that city without thinking of
Paul ; the influence of his address is
world-wide. The accomplished Longi-
nus, born in the third century at
Athens, not a Christian, but a teacher
of the Platonic philosophy, uses this
remarkable language in a fragment of
one of his critical treatises : " The
crowning flower of Helenic genius and
eloquence is to be found in Demosthenes,
Lysias, .(Eschines, Aristides, Zimarchus,
Isoerates, Xenophon— to these I would
add Paul of Tarsus." This would in
dicate that the discourse of Paul had
become one of the traditions of Athe
nian eloquence, and that Longinus re
garded him as worthy to stand with the
great masters of the Bema.
In the ancient world were two dis
tinct civilizations, one the result of
human philosophy, the other of a divine
revelation ; the former having its chief
centre at Athens, the latter at Jerusa
lem. This one, elevated above idolatry,
presented a purity of morality une-
qualed in the ancient world ; that one,
debased in views of God and practices
of worship, presented amid refinement
of philosophy, poetry and art, a beastly
immorality in social and private life.
The leaders at Jerusalem prided them
selves in their own righteousness ; the
leaders at Athens in their wisdom.
Paul met them both, and with little

success. The preacuing of Christ to the
former was " a stumbling-block ; " to
the latter, "foolishness." But to mul
titudes of others, connected with the
Jewish and Gentile world, who heard
with attention and believed, " Christ
became the power of God and the
wisdom of God." (i Cor. i : 21-24.)
Practical Remarks.
1. Opposition to the truth in one place
should not deter the servant of God from
proclaiming it in other places. (Ver. 1, 10,
15 ; 1 Thess. 2:1,2.)
2. The Scriptures contain in themselves
the proofs of Christianity. (Ver. 2 ; Gen.
49 : 10; Isa. 11 : 1, 10; Dan. 9 : 24-27; Micah
5: 2.)
3. The sufferings and resurrection of Christ
are essential to gospel preaching. (Ver. 3;
Isa. 53 : 1-12; 1 Cor. 15 : 13, 14.)
4. " Grace does not give the preference to
persons in high stations, but neither does it
repel them." (Stakke.) (Ver. 4 ; 1 Cor.
1 : 26-28.)
5. Hatred of the gospel, and envy at its
success, begets prejudice, lawlessness, and
vile opposition. (Ver. 5, 13 ; 14 : 2-6.)
6. The gospel is subversive. It turns the
world right side up, because it is upside
down. (Ver. 6 ; Hag. 2:7; Mai. 4:6; Luke
1-17.) 7. Christ is a King, but his kingdom is not
of this world. There should he no friction
between him and Ceesar. (Ver. 7; Matt.
22 : 21 ; Rom. 13 : 1, f.)
8. The gospel is a troubler of the hearts
and lives of wicked men. (Ver. 8 ; Matt.
2:3; John 16 : 8.)
9 Wicked men often wish to take pledges
of the go-pel, but are unwilling 10 give
pledges to the gospel. (Ver. 9 ; John 6 : 30 ;
5 : 40.)
10. We may change places of Christian
labor, but we shall find conflict with evil
wherever we are. (Ver. 1, l'i ; 20 : 23.)
11. To seek to know the truth, whether it
accords with previous opinions or not, is a
mark of true nobleness of mind. God's word
is the standard for both preachers and
churches. (Ver 11 ; Isa. 8 : 20.)
12. The Scriptures, honestly investigated,
lead to Christ. (Ver. 11, 12 ; John 5 : 39 ;
Rom. 15 : 4.)
13. Women were specially useful in the

286

THE ACTS.

[Ch. XVIII.

Macedonian churches. (Ver. 4, 12 ; 16 : 40 ;
Phil. 4 : 2, 3.)
14. The deep wickedness of the heart is
often manifested, not only in rejecting
Christ, but also in preventing others from re
ceiving him. (Ver. 13 ; Luke 11 : 52 )
15. The perseverance of Paul as a preacher
is worthy of imitation. (Ver. 14, 15 ; 26 : 20 ;
Eom. 15 : 18, 19.)
16. Amid the wealth and splendor of the
city, the large amount of degradation and
spiritual desolation should arouse Christian
zeal and activity. (Ver. 16, 17 ; 1 Thess.
2 : 9-12.)
17. In order to the highest success we
should bear the gospel to the very homes
and marts of men. (Ver. 17; 20 : 20; Luke
14 : 23.)
18. Culture, formalism, and ritualism often
go together. (Ver. 16-18 ; Luke 18 : 11, 12.)
19. Human philosophy without true reli
gion is darkness and folly. (Ver. 18, 32;
Kom. 1 : 22 ; 1 Tim. 6 : 20.)
20. Intellectual pride and self-righteous
ness are ever opposed to Christ and the
gospel. (Ver. 17, 18.)
21. If curiosity seeks only amusement and
novelty, it is most hurtful ; but if it is
turned toward truth, instruction, and a new
heart, it yields most happy results. (Ver.
19-21 ; Luke 23 : 8 ; John 12 : 21.)
22. While holding fast to the truths of the
gospel, the preacher should adapt himself
and his words to his hearers. (Ver. 22 ; Prov.
11 : 30.)
23. Through forty centuries the world by
its wisdom failed to discover the true God.
(Ver. 23 ; 1 Cor. 1 : 21 ; 1 John 5 : 19.)
24. God is a supreme and omnipresent
Sovereign. (Ver 24 ; Isa. 45 : 18 ; 57 : 15.)
25. God is independent and has all suffi
ciency in himself. (Ver. 25; Ps. 50 : 1,
7-15.) 20. " The unity of the human race is a first
truth both of revelation and of the gospel
system. It accounts for their oneness of
character, for their common need of a
Saviour, and their common relations to him.
In it is the foundation of society, and the
source of all equal and reciprocal rights be
tween individuals and nations." (I. P.
Warren.) (Ver. 26 ; Rom. 5 : 12.)
27. The great object and end of life is to
seek and know God. (Ver. 27; John 17 : 3;
Vail. 3 : 8-11.)

28. God alone is seh-existeut. All life is
from him and through him. (Ver. 28.)
29. God is spiritual in his essence and
nature, with which all forms of idolatry
are inconsistent. (Ver. 2D ; John 4 : 24 ; Isa.
40 : 25-28.)
30. The coming of Christ was the turning
point in the history of our race. (Ver. 30;
Gal. 4:4; Heb. 1 : 1,2.)
31. To know that all men everywhere may
and can repent is indeed glad tidings to a
guilty world. (Ver. 30 ; Mark 1 : 14, 15 )
32. The resurrection of Christ makes cer
tain a future judgment. (Ver. 31 ; 2 Cor.
4 : 10 ; Eom. 2 : 6-11.)
33. Rejecters of (he gospel are mostly of
two classes, mockers and postponers. There
is a point when the preacher can well desist
from further effort for the salvation of his
hearers. (Ver. 32, 33 ; John 8 : 21 ; 12 : 36-40.)
34. God's word does not return to him
void. The preacher labors not iu vain. (Ver.
34 ; Isa. 55 : 11 ; 1 Cor. 15 : 58.)
Ch. 18 : Continuing his second mis
sionary tour, Paul leaves Athens and
goes to Corinth, where he 1 bors for
eighteen months or more, and then
returns to Antioch in Syria, by way of
Ephesus and Jerusalem. * After a brief
visit at Antioch, Paul commences his
third missionary tour by revisiting
Galatia and Phrygia.
1-17. Paul at Corinth. His Ar
raignment befoke Gallic (i cor. i :
1,14,16; 2:2,3; 4:11,12; 2 Cor. 1 : 19 ; U : S, 9 ;
1 Thess. 3 ; B, 7 ; Isa. 43:5; Jer. 1:8.) Paul's
stay at Athens appears to have been
brief, and his arrival at Corinth
occurred probably about the first of
August, A. D. 52. His stay there, per-
phaps including a second visit to
Athens (see on ver. is), probably continued
about two years. (Compare note on $ 34
Harmonic Arrangement of the Acts)
1. After these things— related in
the preceding chapter. Paul should
be omitted according to the best author
ities, showing a close connection be
tween this and the last chapter. Liter
ally, He being parted from Athens,
having taken his departure apparently
with some reluctance, there being per
haps no special opportunity for present
labor, possibly no work to do at his
trade (<er.s), and Silas and Timothy

Ch. XVIII.]

THE ACTS.

287

Paul at Corinth ; and his return., bit Ephesus,
Ccesaredf and Jerusalem, to Antioch.
18 AFTKfct these things Paul departed from
2 Atheus, and came to * Corinth. And |he]

found a certain Jew named " Aquila,
born in b Pontus, lately come from Italy
with his wile Priscilla; (because that
0 Claudius had commanded all Jews to

¦ 1 Cor. 1:2. • Rom. 16 : 3, 4 ; 1 Cor. 16 : 19 ; 2 Tim. 4 : 19. » ch. 2:9. ° ch. 11 : 28.

not having come. (ver. 6.) To Cor
inth — a distance of about forty-five
miles. The voyage by sea can be made
by fair winds in four or five hours.
Corinth was situated on the Isthmus,
from three and a half to ten miles
wide, which united the peninsula of
Peloponnesus to the mainland of
Greece. It was built on the north of a
rocky mount, which rose abruptly about
two thousand feet above the level of
the sea, and served as a citadel, called
Acrocorinthus. From its top the
hills about Athens and the Acropolis
could be seen. The city had two har
bors: the eastern at Cenchrcea (ver. is)
on the Saronic Gulf, now called the
Gulf of Egina, where Paul landed ;
the western at Lechaium, on the
Corinthian Gulf, now the Gulf of
Patras and Lepanto. The city was
destroyed by the Romans under Lucius
Mummius, B. c. 146, and the place re
mained desolate for a century ; but in
B. C. 46 it was rebuilt and made a col
ony ( is: ia) by Julius Cassar. It was
also made the capital of the Roman
province of Achaia, and the residence
of the Proconsul. It again became
prosperous, wealthy, and extremely
licentious. It was the commercial
metropolis of Greece, where also the
arts and literature were cultivated.
Vice, too, was displayed without shame.
So lax were the morals at Corinth, that
to Corinthianize was synonymous with
profligate indulgence. The site is now
only marked with a few ruins, and a
small malarious town, called Gortho.
Its advantages for trade had attracted
a large population of Jews. It thus
afforded a most favorable place for the
planting and the spreading of the gos
pel. 2. Paul entered Corinth a stranger,
and perhaps penniless. He knew what
it was to suffer " hunger and thirst."
(2 Cor. n : 27.) But God provided for him
lodging and the means of livelihood.
He found a certain Jew named
Aquila. Some infer that he was not

now a Christian, from the way he is
here mentioned, as a Jew and not
styled a disciple. Others suppose that
he had embraced the gospel before
leaving Rome, because nothing is here
said of his conversion. If he was not
a Christian, he soon became one ; for
considerable Christian growth is im
plied in ver. 26. He went with Paul
to Ephesus (ver. is, 19,26), and was there
when Paul wrote the First Epistle to
the Corinthians (l Cor. K: 19), and at
Rome, when Paul wrote his Epistle to
the Romans (Kom. 16:3), and again at
Ephesus during Paul's second impris
onment. (2. Tim. 4:19.) Horn in Pon
tus — the northeastern province in
Asia Minor. (See on 2: 9.) A coincidence
has been noted in that Aquila who
translated the Old Testament into
Greek more literally than the Septua
gint, living more than a half century
later, was a Jew also born in Pontus.
Italy — its ordinary application to the
peninsula between the Alps and the
Straits of Messina. (27: 1,6 ; Hei.. 13 : 21.)
Claudius — the fourth Roman em
peror, from A. D. 41-54, a weak-minded
and irresolute man, who could be easily
used by designing and wicked men.
His weak and foolish reign was ended
through poisoning by his fourth wife
Agrippina, the mother of Nero. (11 : 28.)
Had commanded all Jews to
depart from Rome — Suetonius con
firms this statement, when he says
(Claudius c. 25), " He expelled the
Jews from Rome who were constantly
making disturbance, being instigated
by Chrestus." This may refer to some
leader of that name at that time. But
as Christus was frequently pronounced
Chrestus by the pagans, it may refer to
some tumult connected with the expec
tation of a Messiah ; or some dispute
about Christianity, or to some riot of
the Jews against their Christian breth
ren, as at Thessalonica and other places.
(17-5,18.) Neander does not believe
that this banishment of Jews from
Rome had any " real connection with

288

THE ACTS.

[Ch. XVIII.

depart from Rome:) and came unto them.
3 And because he was of the same craft, he
abode with them, dand wrought: for by
toeir occupation they were tentmakers
4 ° And he reasoned in the synagogue every

sabbath, and persuaded the Jews and the
Greeks.
5 And f when Silas and Timotheus were
come from Macedonia, Paul was s pressed
in the spirit, and testified to the Jews

a ch. 20 : 34; 1 Cor. 4 : 12 ; 9 : 6-12; 1 Thess. 2 : 9 ; 2 Thess. 3 : 8, 9. » ch. 17 : 2, 3.
17 :14, 15. sch. 4 :20; 17 : 16 ; Job 32 :18; Jer. 20 : 9.

'ch.

Christianity." (Planting and Train
ing, p. 193.) Suetonius does not state
the date of this expulsion. But Luke
implies that it was lately or recently ;
and, with what we know of the reign
of Claudius, it suits well with A. D. 52.
Tacitus (Annot. xii. 52) records the
expulsion of the astrologers, which
occurred in A. D. 52, who were sus
pected of aiding conspirators against
the life of Claudius by their astrology.
But whether there was any connection
between the two events is uncertain.
The dread of political commotions may
have been at the foundation of both,
and the two may have been near to
gether. The decree, however, did not
remain long in force (28:15; Kom. io :3) •
not longer than the reign of Claudius,
who died A. D. 54. Priscilla — a di
minutive Of Prisca. (Rom. 16 : 3; 1 Cor.
16 : 19.) In the six times in which she
and her husband are mentioned in the
New Testament, her name stands first
four times ; from whieh we may infer
that she was the stronger character of
the two.
3. And because he was of the
same craft, or trade, he abode
with them and wrought. Every
Jewish parent had his son learn some
trade. The Jewish Rabbins were no
exception to this rule. The great
Hillel was a carpenter. So was Jesus.
(Mark 6: 3.) Paul labored for his own
support not only here, but at Thessa
lonica (l Ihes*. 2:9; 2 Thess.3 : 8), and at
Ephesus. (20:34.) They were tent-
makers. There was a great demand
for portable tents both for travelers
and soldiers. They were made out of
leather, linen, and goat-hair cloth.
Paul probably used the latter, from the
hair of the Cilician goat, which was
common in that country. As he was a
native of Cilicia, this may account for
his having learned this trade. Hu
manly speaking, there was small en
couragement to a humble tent-maker

to evangelize a proud, wealthy, and
vicious city. (i Cor. 4 : 12.) Paul deeply
realized this, though exercising strong
faith in God. " I was with you," he
says, " in weakness, and in fear, and in
much trembling." (1 Cor. 2:3.)
" Tent-making constitutes an import
ant occupation in Western Asia at the
present day. In all the larger cities,
and particularly at Constantinople,
there is a portion of the bazar, or
business part of the town, entirely
devoted to this branch of industry.
Here may be seen men engaged in cut
ting and sewing canvas, in construct
ing or finishing off tents of various
forms and sizes, in mending and repair
ing those long used, or packing them
up for their customers." (Yan-
Lennep, Bible Lands, p. 415.)
4. Paul, as was his custom, avails
himself of the synagogue forpreach-
ing. (See on 13 : 5.) Reasoned — or
argued with them. ('7:2.) Per
suaded — sought to persuade them to
believe. Greeks — proselytes and
other Gentiles who attended the syna
gogue. 5. It was while Paul was thus labor
ing in the synagogue that Silas and
Timothy came from Macedonia,
the northern province of Greece. (16 : 9.)
This was probablv not long after Paul's
arrival at Corinth. He had left Silas
and Timothy at Berea, had sent for
them from Athens to come to him as
soon as possible, and was waiting for
them at Athens. (n:ii.u_.) The
natural impression from the whole
narrative is, that this was the coming
which Paul had commanded and was
waiting for ; and that Silas and Timo
thy came together, though it is possible
to understand the language to mean
that they came one after the other
about the same time. (Seeou n:i6.)
But when Silas and Timotheus were
come, etc. There seems to be some
connection between their coming and

Ch. XVIII.]

THE ACTS.

289

</W Jesus u-as Christ [or, is the Christ].
And when they opposed themselves, aud
blasphemed, hhe shook his raiment, and
said unto them, * Your blood be upoa
your own heads; kI am clean: from

1 henceforth I will go unto the Gentiles.
7 And he departed thence, and entered into
a certain man's house, named ,DJusius,
one that worshipped God, whose house
8 joined hard to the synagogue. nAud

°ch. 13 :61; Neh. 5 : 13.
3 : 18, 19 ; 33 : 8, 9.

' 2 Sam. 1 : 16; Ezek. 18 : 13; 33 : 4.
> ch. 13 : 46, 47 ; 28 : 28. n Col. 4 : 11.

k ch. 20 : 26, 27 ; Ezek.
» 1 Cor. 1 : 14.

the statement regarding Paul that fol
lows. It gave him a new impulse.
Instead of the spirit, the most ap
proved reading is the word. He was
engrossed, closely, or completely occu
pied with the word. Not that Silas
and Timothy found Paul thus, but their
coming was followed by this increased
activity, and was in some way produc
tive of it. (SeelOor. 2: 13; 7:6.) Per
haps they brought gifts from the Mace
donian churches which relieved Paul
and allowed him to give himself more
Wholly to the WOrk. (2 Cor. 11 : 9; 1 Thess.
s : 6.) Besides, he had their co-opera
tion and aid in preaching the gospel.
(2 Cor. 1:19.) Testified to the Jews-
making them the first offer of salvation
as usual. (Rom. i:i6.) That Jesus
was — or is, the Christ. Up to this
time his discussions in the synagogue
had been in a measure preliminary,
pointing toward Jesus as the Christ,
such as the office, nature, and work
of the Messiah. Now he proves from
the Scriptures and positively affirms
that the Old Testament predictions are
fulfilled in Jesus as the Christ, giving
evidences of his resurrection and as
cension ; and he presses home upon
their consciences their duty to accept
him. (Seel Cor. 2: 2; 2 Cor. I : 19.)
6. Paul's earnestness aroused oppo
sition. His experience was like that
at Antioch in Pisidia. (13 j*s, «.) They
opposed —they themselves resisting, ar
raying themselves in concerted opposi
tion. Blasphemed — ridiculed and
maliciously reviled Paul's message.
(lTheas. 2:15, 10.) Ho shook his rai
ment — the very dust from his gar
ments, as a witness and a protest
against their conduct. (See on 13 : 51 ; M»tt.
10:14.) Your blood be upon your
own heads — the blame and conse
quences of your guilt rest upon you
personally. You alone will be respon
sible for the destruction that awaits
you. The expression was familiar to
T

the JeWS. (See Ezek. 34: 4; Matt. 27:25.) I
am clean— guiltless, having dis
charged my duty, and you refuse to re
ceive God's message of salvation. Some
punctuate so as to read, / shall hence
forth go pure, that is, blameless, with a
pure conscience, to tlie Gentiles. (See on
is : 46.) Paul felt under obligation to
offer the gospel first to the Jew. (see
Rom. 9:1-3; io:i.) But further offers to
these blaspheming Jews at Corinth
would be like casting pearls before
Swine. (Matt. 7:6.)
7. Being opposed and interrupted
by the Jews, so that he could not work
to advantage, Paul departed thence,
from the synagogue, and entered
into a certain man's house, not
merely for this once, but rather as a
permanent meeting-place. God had
work for him to do, and provided a
place for him to do it. It is not im
plied that he changed his lodging.
Named Justus. Some of the oldest
manuscripts and versions read, Titius
Justus. This was not the Titus of the
Epistle and the companion of Paul,
who already was a disciple, and two
years before this had accompanied
Paul from Antioch to Jerusalem to the
Apostolic Conference. (Gai. 2 : 1 ; ao»
10:2.) One who worshipped God
¦ — not a Jew, nor yet a Christian, but
a devout Gentile who had embraced
the Jewish faith. He doubtless be
came a disciple. His house seems to
have been of sufficient size for Paul's
congregation. The court-yard could
have been used for this purpose.
Whose house joined hard — or
was adjoining the synagogue — here,
the building ; in 13 : 42, the assembly.
The house was convenient, being close
to his former meeting-place. It thus
served as a protest, a reminder, and an
invitation, to all his former hearers.
8. This sudden departure of Paul
from the synagogue brought matters to
a crisis. Crispus, the Roman name

290

THE ACTS.

[Ch. XVIII.

Crispus, the chief ruler of the synagogue,
believed ou the Lord with all his house.
And many of the Corinthians hearing be
lieved, aud were baptized.
9 Then ° spake the Lord to Paul in the
night by a vision, PBe not afraid, but
10 speak, aud hold not thy peace: ifor I am

with thee, and * no man shall set on
thee to hurt thee; B for I have much pto-
ple in this city.
11 And lhe continued there a year and six
mouths, teaching the word of Cod among
them.

o ch. 16 :

23 : 11. p Jer. 1 : 17 ; see 1 Cor. 2:3. 1 Josh. 1 : 5, 9 ; Jer. 1 : 18, 19 ; John

14 : 18-23. ' Jer. 15 : 20 ; Luke 21 : 18. • ch. 15 : 14 ; John 10 : 16. « see 2 Cor. 12 : 12.

of the ruler of the synagogue (see on
13:15), believed on the .Lord Jesus.
Omit chief. From his office it may
be inferred that he was a man of in
fluence and learning. He was one of
the few whom Paul baptized with his
own hands. He also baptized there
Gaius and the household of Stephanas.
(i Cor. i : 14-16.) Others were baptized
probably by Silas and Timothy.
With all his house. Another ¦ex
ample of the conversion of an entire
household. (16:15,34.) Paley notices
how the differences between Luke here
and Paul in 1 Cor. 1 : 14-17 confirm
the truthfulness of each other. If the
Epistle had been written to suit the
history, the names of Stephanas and
Gaius would have been omitted, and
if the history had been framed to suit
the Epistle their names would have
been added. Many of the Corinth
ians — Gentiles, native Greeks of
Corinth, principally from the middle
and lower classes. (1 Cor. 1 : 26.)
9. At this point there appears to
have been some respite in the work.
Jewish opposition was violent, and
Paul probably begins to feel it best to
seek another field of labor, perhaps to
return toward Athens and thence into
Macedonia. But the Lord speaks to
him in the night by a vision — in
some supernatural appearance, or pos
sibly in a dream. (See on 9 : 10.) Be
not afraid, but speak, and
hold not thy peace. It is a fair
inference that Paul, at this time,
needed special direction and encour
agement. (Sec 1 Co.-. 2:3.) He may have
been troubled with bodily weakness,
"the thorn in the flesh" (2 Cor. 12: 7),
and the consequent depression of feel
ings. It must have been a comfort to
Paul that the Lord addresed him, in
this and the next verse, in the words
spoken long before to Jeremiah (1 : s),
and to ancient Israel. (isa. 43 : 5.)

10. No man shall set on thee
to hurt thee — which proved true in
his experience for eighteen months.
(ver. 11.) Some would translate, So as
to hurt thee. The attempt of the Jews
later proved an ignominious failure.
(ver. 12 : 17.) Immediately after the eight
een months Paul may have been ab
sent from Corinth for a time, (see on
ver. 11.) For I have much people
in this city — prospectively. They
were the true Israel who wouid yet be
lieve ; and already his chosen ones,
and known to him as such. (13:48; Rom.
8 : 29.) Paul was being prepared to
write his great Epistle to the Eomans,
a few years later.
11. He continued tfrere — liter
ally, he sat down there, that is, he so
journed, or dwelt there. The same
verb is used in Luke 24 : 49 : " Tarry
ye in the city of Jerusalem." It here
suggests the restful state of Paul's mind
after he had received the revelation
from the Lord. He tarried in peace
and quiet a year and six months, after
which the disturbance occurred related
in the next verses. A year and six
months. Either the whole time of
his residence at Corinth, or the time
during which he was free from assault,
previous to the event mentioned in the
next verse. The former is the more
common view ; the latter is held by
Meyer and some others. The latter is
preferable, because: 1. It more ex
actly fulfills the promise of the Lord in
ver. 10. 2. His teaching the word of
God among them, that is, in the city
of Corinth (vr. io), rather implies that
during this period he gave attention
to this city work, and hence that after
this he labored in other parts of
Achaia. (I Cnr. 1 : 1 ; Rom. 16:1.) 3. It
seems also more natural to regard the
"yet many days" of ver. 18 as addi
tional to " the year and six months "
of ver. 11. 4. The year and six months

Cn. XVIII.]

THE ACTS.

291

12 And when Gallio was the deputy of
Achaia, the Jews made insurrection with
one accord against Paul, and brought

13 him to the judgment seat, saying, This
fellow peisuadeth men to worship God

may be the entire time of Paul's
first visit to Corinth, after whieh he
goes to Achaia and revisits Athens, in
tending to go to Thessalonica, but is
hindered, and sends Timothy in his
place. (i The... 2:18; 8: l.) Paul then
returns to Corinth, making his second
visit to that city. Tnis would make
his coming into Greece, recorded in
20 : 2, 3, his third visit, which accords
with 2 Cor. 13:1: " This is the third
time I am coming to you." This affords
a beautiful way of harmonizing several
passages regarding Paul's intended
visit to Thessalonica, and his third
visit to Corinth. There is much to
commend this view. (See Harmonic
Arrangement of Acts, j! 34.)
li. And — -better, But, contrasting
with the preceding quiet (ver. n), and
introducing something new and later.
It is entirely consistent with Luke's
brief and concise history to suppose
several weeks, or even two or three
months to have elapsed between this
verse and the last. This would give
abundant time for Paul's unfinished
journey to Thessalonica by the way of
Athens, and his return to Corinth, per
forming missionary labors in various
places in Achaia. See preceding verse.
Luke says nothing of this ; and so he
says nothing of Paul's visit to Arabia
soon after his conversion (9:20-25; Gai.
1 : n), and of many other things men
tioned in the Epistles. Such a visit to
Athens seems probable. It would be
natural for Paul to desire to see the
brethren there, and to carry forward
the work which he had commenced,
but SO SOOn had left. (See on 17: 84.)
When Gallio was deputy, or pro
consul of the province of Achaia.
Under the two preceding emperors,
Tiberius and Caligula, Achaia was an
imperial province, and its governor was
a Propraetor, but under the Emperor
Claudius (Jan., A. D. 41TOct., 54) it
became a senatorial province, and its
governor was a Proconsul, (see on 13 : 7.)
This is another illustration of Luke's
accuracy. Gallio was a brother of the
celebrated Stoic moralist, Seneca, who

speaks of him as having resided in
Achaia, but says nothing of his official
position there. But Pliny refers to
his consulship, and does not say where
it was. He is represented as a culti
vated and polished scholar, popular
and beloved as a man. Seneca writes
of him in terms of highest praise and
affection : " My brother Gallio, whom
every one loves too little, even he who
loves him most." He probably had
not been Proconsul long; and some
what later he appears to have resigned
on account of his health. He died A. D.
65. The Roman province of Achaia
included all of Greece except Mace
donia. The Jews made insurrec
tion, etc. — rather, rose up wilh one ac
cord against Paul. According to the
view suggested above, Paul had re
turned after several weeks' absence,
and the fresh impetus he gives to the
work aroused the hostility of the Jews.
With preconcerted and united action,
Sosthenes being their leader, they
brought Paul as a prisoner before the
judgment seat. This was a chair,
or raised platform, movable, but some
times stationary, used as the official
seat of a judge.
13. The charge against Paul is simi
lar to that at Philippi and Thessalonica.
(16 : 21 ; 17 : 7.) In those instances it was
made by Gentiles in reference to Roman
law ; in the present by Jews in equivo
cal terms, the real reference being to
the Mosaic law. This fellow — this
one, uttered doubtless with contempt.
To worship God — a phrase used in
reference to the worship of Jehovah
by Gentiles. (v r. 7; 16 : 14.) Per-
suadeth — solicits and incites, and
really accomplishes it. Men — in gen
eral Jews and Gentiles. Contrary
to law — purposely indefinite. To pro
mulgate a religion not sanctioned by
the government was contrary to Roman
law. (See on 16 : 21.) The Jews also held
that Paul was a perverter of their own
law (21 : 21), which the Romans allowed
them to observe, but would not enforce.
Luke evidently gives only a summary
of the charge. Gallio learns from

292

THE ACTS.

[Ch. XV III.

14 contrary to the law. And « when Paul
was now about to open his mouth, Gallio
said unto the Jews, x 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 Ja question of words aud
names, and o/your la*, look je lo il; for

16 I will be no judge of such matters. And
he drave them from the judgment sent.
17 Then all the Creeks took *boslhtnes, the
chief ruler of ihe synagogue, and lit at
him before the judgment seat. And Gallio
cared for none of those things.

» 1 Peter 3 : 14, 15. * ch. 23 : 29 ; 25 : 11 ; Eom. 13 : 3. J ch. 25 : 19 ; 26 : 3.

' 1 Cor. 1 : 1.

what they further state, or by question
ing, that the real trouble is in regard
to the Jewish law. (ver. 15.) The Jews
may have thought Gallio inexperienced,
and this may have been their first case
before him. His kind disposition, and
his gentle manner toward them, may
have given them hope of success. They
also may have heard how Paul had
been driven away from the cities of
Macedonia, and perhaps thought to
accomplish the same in Greece.
14. But the Jews had to deal with a
different man from the magistrates and
rulers of Philippi and Thessalonica.
Gallio yields neither to popular clamor
nor prejudice, but disposes of the case
summarily and justly. Paul was about
to speak in his own defense ; but Gallio
decides that this is unnecessary, and
proceeds to dismiss the case. If it
were a matter of wrong — of injus
tice, violating your civil rights, or of
wicked lewdness, rascality, not di
rectly opposed to any specific statute ;
if indeed it belonged to any class of
offences which should come before a
Roman magistrate, reason would
that I should bear with you, and
give you a patient hearing. But such,
it is implied, was not the case. Gallio
perceives that it was not an infraction
of Roman law, nor of personal im
morality and misconduct.
15. But if, as appears to be the
case, it be a question — the most ap
proved reading has the plural, But if
they are questions or controversies about
a word or doctrine, and names and your
own law Gallio doubtless knew some
thing of Christianity which was spread
ing throughout the empire, though
looking upon it as a sect of Judaism.
The discussions regarding Jesus as the
Messiah he regarded as a matter of
doctrine and names. Look ye to it —
it is not a matter for me to decide ; it
pertains to your own law, and you
must see to it. Omit For. I will be

no judge, etc. I do not wish lo be a
judge of these things. It was not in
the province of his court. The Roman
law allowed the Jews to regulate their
own religious matters. Compare the
action of Lysias (2:1:29) and Festus
(25:20); also' Of Pilate. (John 18.31.)
There is also a kind of contemptuous
indifference implied toward these Jew
ish and Christian matters, chaiacteris-
tic of such a Roman as Gallio, and in
dicative of the simple truthfulness of
the narrative.
16. And he drave, or drove, them
from the judgment seat. He dis
missed them in a peremptory manner,
but not necessarily with violence.
17. So utter a failure was this at
tempt of the Jews against Paul that
the leader was beaten by the rabble,
and the matter treated with indifference
by Gallio. Then all the Greeks.
Greeks should be omitted, according to
the best critical authorities. There is
even less authority for inserting Jews
in place of Greeks, as in some later
manuscripts. Simply, And they all,
the crowd of pagans who were about
the court, seeing the discomfiture of the
Jews, took Sosthenes. A very little
matter will sometimes arouse a mob,
especially if they are prejudiced, as
were these pagans against the Jews.
Sosthenes was the ruler of the synagogue
(see on ve . 8), who perhaps had taken the
place of Crispus. As the representa
tive of the Jewish prosecutors he is
beaten publicly belore the judg
ment srat, with the full knowledge
of Gallio, if not in his presence. Paul
in his First Epistle to the Corinthians
joins with his own name Sosthenes
the brother, as one well known to them,
and then at Ephesus. If he is the same
as the one mentioned here then he must
have been converted later, possibly
through the kindness of Paul and the
disciples. (Eom. 12: 20.21.) But little
stress can be laid on the mere name, as

Cir. XVIII.]

THE ACTS.

293

18 And Paul after this tarried tliere yet a

good while, and then took his leave of ihe

it was a common one. And Gallio
cared, etc., or, None of these things
concerned Gallio. In harmony with
his Stoic philosophy, he treated the
disorderly affair with silent and placid
indifference. In his breast he very
likely favored the apostle ; and he may
not have been indifferent to religious
truth. He was right in not listening
to the complaint of the Jews against
Paul ; but he was wrong in not keep
ing the peace. He doubtless shared in
the general prejudice and contempt of
the Romans toward the Jews ; and may
have viewed with secret delight the
tables turned against them ; and was
also disposed to treat easily anything
that did not really weaken the Roman
authority, or seriously threaten the
peace of the city. The account of the
whole transaction is in full accord with
what historians report of him as a man
of integrity and suavity, of gentle and
easy manners.
W3 have now entered upon the pe
riod of letter-writing in the life of Paul.
His First Epistle to the Thessalonians
was written from Corinth just after
Timothy's return from them, (i Tuess.
3:6.) mhe Second Epistle appears to
¦ have been written soon after from the
Same place. (l Thess. 4 : 16 ; 5:1; 2 Thess.
2 : i r.) This is confirmed by tbe fact
that Paul joins the names of Timothy
and Silas with his own in the beginning
of both Epistles. Since Paul had been
lately at Athens (1 Thess. 3 : 1), and Silas
is not mentioned at any time with Paul
after this visit at Corinth, these Epistles
must have been written about this time
from that city. If Paul revisited Athens
and made his second visit to Corinth
(2 Cor. 13 : i), just before this affair before
Gallio, then we may arrange dates
somewhat as follows: Paul first arrived
at Corinth about August 1, A. D. 52, and
allowing for Jewish modes of reckon
ing eighteen months, he closes his
labors and goes to Athens about De
cember 1, A. D. 53, intending to go
into Macedonia, but is hindered the
second time (i Thess. 2 : 18) by Satan, per
haps by a return of his bodily infirmity.
(2 cor. 12 : 7.) He therefore sends Timo
thy in his place (1 Taesa. 3 : 1, 2), and after

remaining a time at Athens, establish
ing the church, he returned to Corinth
after an absence of a month or so.
Both to and from Athens he may have
gone by land, performing missionary
labor in places on his way. This second
visit to Corinth was so closely connected
with his first, being separated only by
an interval of a few weeks, and the first
being the longer one and tlie more im
portant, that Paul himself writes at
times as if he had been there only once.
(1 Cor. 2:i; 3:1, 2, 6, io.) In the early
spring of A. D. 54, Timothy returns
from Thessalonica, when Paul writes to
them his First Epistle; and two or
three months later he sends tbe Second
Epistle. It may be objected to so late
a date for these Epistles, that Paul
speaks of being separated from the
Thessalonians for " a short time."
(1 These. 2 : n.) But Paul says this, not in
reference to the time when he was
writing the Epistle, but to the time
when he was earnestly endeavoring to
" see their face." Being driven from
Thessalonica (n : 5-io) he felt "bereaved "
(1 Thess. 2:17, Rev. v.r.), and longed to see
them, and endeavored to do so. Perhaps
his first attempt to go to them was at
Berea (it : «), or perhaps at Corinth,
before the Lord appeared to him
in vision, (is : 7.) Either of these,
within a period of one to three months,
would have been " a short time." But
the words, " When we could no longer
forbear " (1 The»s. 3 : 1) indicate a consid
erably longer period, and may embrace
a period of eighteen months or more,
between his leaving them and his send
ing Timothy in his place. (1 Tt>es». 3 : 2.)
(See on ver. 11 ; also on 17 : 15, 16.
Harmonic Arrangement of Acts, p. 218.)
18-22. Paul Leaves Corinth and
Returns to Antioch by Way of
Ephesus, Cesarea, and Jerusa
lem. Paul probably arrived at Jeru
salem in September, A. D. 54, in time
for the Feast of the Tabernacles.
(Ver. 18.)
18. And Paul after this, etc.
Rather, And Paul having tarried yet
many days — that is, after this assault
of the Jews. (See on ver. n.) During this
period he may have extended his labors

234 ' THE ACTS. [Ch. XVIII.

brethren, and sailed thence into Syria,
and with him Pri&cilla and Aquila;

having * shorn his head in * Cenchrea:

* ch. 21 : 24; Num. 6 : 5, 18 ; 1 Cor. 9 : 20. * Kom. 16 : 1.

outside of Corinth, and gathered the
church at Cenchrea (Kom. 16 : 1) ; and also
have written his Epistles to the Thessa
lonians. (See last paragraph on ver. 17. )
A good while — or many days ; a note
of time, varying according to circum
stances, having, however, an idea of
largeness rather than smallness. It can
well be applied here to a period of sev
eral months. (See on 9 : 23. )
Then took his leave — or, having
bid them farewell. See an example of
his leave-taking in Acts 20 : 36.
Sailed, or departed thence into
Syria — the whole journey is briefly
conceived without its interruptions.
Having shorn his head. Some,
among them Meyer, suppose that this
was said of Aquila. But the majority
of scholars apply it to Paul. For (1)
Paul is the subject of the whole sen
tence, and Priscilla and Aquila are
only incidentally mentioned as going
with him to Ephesus. " There are
from ver. 18 to 23 inclusive, no less
than nine aorist participles, eight of
which indisputably apply to Paul, as
the subject of the section, leaving it
hardly open to question that tbe par
ticiple, having shorn, must be referred
to him also." (Alford.) (2) The facts
that Paul was going to Jerusalem, and
his haste at Ephesus to leave for that
city (»er. 21), indicate that he had taken
the vow which would be completed
according to the Law with sacrifices in
the temple. (3) The supposition that
Aquila is here meant seems to have been
an after-thought, a vow being regarded
as inconsistent in Paul, who repudiated
the obligations of the ceremonial law.
But Paul thought it sometimes expedi
ent to regard ceremonial observances.
(21 : 21-2*.) (4) There seems no reason
for the mention of such a fact regarding
a person of minor importance like
Aquila, but much reason regarding the
leading personage of the narrative.
For he had a vow. The nature of
this vow has been much discussed.
Neander, who regards this as a Nazarite
vow, says : " There was at that time
among the Jews a religious custom,

arising most probably from a modifica
tion of the Nazarite vow, for those who
had been visited with sickness or any
other great calamity to vow, that if they
were restored, they would bring a
thank -offering to Jehovah in the tem
ple, would abstain from wine for thirty
days, and would shave their heads."
(Josephus, Jew. War, ii. 15, 1.) Paul
had probably resolved, on the occasion
of his deliverance from some danger
during his last residence at Corinth, or
on his journey from that city, publicly
to express his grateful acknowledgment
in the temple at Jerusalem. The form
of his doing this was in itself a matter
of indifference ; and in the spirit of
Christian wisdom he felt no scruple to
become in respect of form, to the Jews
a Jew, or to the Gentiles a Gentile."
(Planting and Training of the Chris
tian Church, p. 202.) The law con
cerning the Nazarite is found in Num
bers, ch. 6, according to which the
cutting off of the hair took place at the
expiration of the vow. (21:24.) Abbott
suggests tbat Paul trimmed his hair at
Cenchrea, preparatory to the vow, pur
posing to cut his hair again at Jerusa
lem. But why record such an unim
portant matter as trimming the hair?
Besides, Luke says he had a vow, one
already assumed. Farrar suggests,
that " it seems to have been permitted
to tlie Nazarite to cut his hair, provided
he kept the shorn locks until he offered
the burnt-offering, the sin-offering, and
the peace-offering in the temple, at
which time his head was shaved and all
the hair burnt in the fire under the sac
rifice of the peace-offerings." (Life of
St. Paul, p. 352.) Such suggestions as
the above are possible. The original
institution may have been modified so
as to meet tlie circumstances of the
dispersed Jews. In view of such diffi
culties it is perhaps better with Alex
ander to regard this as " a personal or
private vow, such as we read of else
where, the outward formalities of which
would naturally be conformed to those
of which the law took cognizance."
(Gen. 28 : 20 ; Ley. 27 : 2 ; Num. 30 : 2 ; Deut. 23 : 21 ;

Ch. XVIII.]

THE ACTS.

295

19 for he bad a vow. And he came to Ephe
sus, and left them there: hut lie himself
entered iutotue synagogue, and reasoned
20 with the Jews. When they desired him
to tarry louger time with them, he con-

21 sented not : but bade them farewell, say
ing, " I must by all means keep this feast
that cometh in Jerusalem : but I will re
turn again unto you, d if God will. Aud
he sailed from Ephe-us.

° ch. 19 : 21 ; 20 : 10 ; Deut. 16 : 1. a Rom. 15 : 32 ; 1 Cor. 4 : 19 ; James 4 : 1D-13.

Judg. 11 : 30: I Sam. 1 : 11 ; 2 Sam. 15:7.) Cen
chrea was the eastern and most im
portant harbor of Corinth, about nine
miles from that city, the emporium of
its trade with the Asiatic shores of the
Mediterranean. (See on ver. i.) Its idola
try was of the same licentious character
as that at Corinth. Its modern name
is Kikries, where ruins mark its site.
19. And he came — rather, accord
ing to the oldest and most approved
text, they came; that is, Priscilla and
Aquila with him. (ver. is.) He left
them (Priscilla and Aquila, ver. 2b')
there, at Ephesus. It seems that Paul
left Silas and Timothy, to continue the
work at Corinth and in Achaia. Silas
is last mentioned in the Acts in ver. 5.
That he continued with Paul at Corinth
is evident from 1 Thess. 1 : 1 ; 2 Thess.
1:1. He probably returned to Jeru
salem somewhat later. Timothy is
again mentioned as one of those who
administered to Paul at Ephesus, three
years later. (19:22.) Ephesus was
the capital of the province of Asia. (See
on 19 : 1.) It was about two hundred and
fifty miles from Corinth on the opposite
and eastern side of the _<Egean Sea,
and was a stopping place in voyages
between Greece and Syria. Cicero re
lates that he made this voyage in
fifteen days, and returned in thirteen
days, both long voyages. With favor
ing winds it could be accomplished in
four or five days. But he himself
entered into the synagogue. Paul
appears to have passed a Sabbath at
Ephesus and, according to his custom,
entered the synagogue and argued with
the Jews and proselytes regarding the
Christ. " Luke cannot well mean that
the apostle separated himself from
Priscilla and Aquila and went into the
synagogue without them. (Meyer.)
So unimportant a circumstance would
not be made so important. Nor is it
at all probable that there was op
posed in the writer's mind to the syna
gogue as being out of the city (Alford) ;

for in that case some intimation like
without the city (see 16 : 13), or at least
going out, would hardly be withheld
from the reader." (Hackett.)
20. They desired him to tarry
longer time. A similar request
was made to Paul in Antioch of Pi
sidia. (i3:42.) Thus Paul made a
favorable impression upon the Jews at
Ephesus. His shorn head aud his vow
doubtless commended him to them, and
helped to disabuse their minds from
any prejudices which they might have
received from reports concerning him.
He consented noi — his haste is
best explained by his desire to reach
Jerusalem soon and fulfill his vow. I
must by all means keep this
feast that cometh in Jerusalem.
Tischendorf, Westcott and Hort, and
some others omit these words as an in
terpolation. But they are retained
and defended by Olshausen, Meyer,
Alford, and others. The omission can
be more easily accounted for than an
interpolation. If a transcriber had
been minded to add a note, it would
have been rather about the vow and
the offering than about the feast. The
omission can be explained with great
probability by supposing that some
old copyists " fell into the natural
mistake, still made by many readers,
of believing that no visit to Jerusalem
is mentioned in the context, and there
fore thought it necessary to omit a
promise which was not fulfilled."
(Alexander.) What feast is there
meant, is uncertain. It could hardly
have been the Passover, for navigation
would not ordinarily be open a month
before. It was therefore probably the
Pentecost, or the Feast of Tabernacles.
According to our arrangement of dates
in this and the two preceding chapters,
we prefer the latter. And this accords
with Paul's brief visit at Jerusalem
and his hasty return to Antioch, in
order that he might, before the winter,
commence his third missionary tour

296

THE ACTS.

[Ch. XVIII.

22 And when he had landed at Caesarea,
cand gone up, aud saluted the church, he
wend down to Antioch.

Paul visits Galatia and Phrygia; ApoUos at
fphesus.
23 AND after he had spent some time there,

« ch. 25 : 1, 9.

through Asia Minor toward Ephesus.
I will return again unto you. He
probably now determined to make
Ephesus his next field of labor ; and
he made haste to fulfill his promise.
(Ver. 23; 19:1.) If God will. The
Christian proviso. (James i -. is.)
'ii. Landed at Cresaiea. (See on
8:«,) And gone np — descriptive of
the journey from tbe lowlands about
Caesarea to the highlands about
Jerusalem. The church — that at
Jerusalem, which was the first and
mother church, and is thus mentioned
as a well understood designation, in
this very concise and rapid narrative.
This was Paul's fourth visit to Jeru
salem after his conversion. Tbat it
was very brief, probably only two or
three days, is suggested by the words,
He saluted the church, etc. After
meeting the brethren of the church,
and others wbo had come to the feast,
and presenting necessary offerings con
nected with his vow, he leaves for
Antioch. He went down to Anti
och — geographically much lower than
Jerusalem. Thus at Antioch in Syria
Paul ended his second missionary
journey. He had been absent about
three years and a half. According to
the above chronology (ver. 21) it was
October, A. D. 54, probably early in the
month. The Third Missionary Tour op
Paul is related from this point to 21 :
16, embracing labors in Galatia and
Phrygia, Ephesus, Troas, Macedonia,
and Greece, and his journey back to
Jerusalem, the whole occupying about
three and a half years. From about
the last of November of A. D. 54 to
May A. D. 58.
23-28. Paul Leaves Antioch,
and Visits Galatia and Phrygia.
Apollos at Ephesus. (i c™. 16:1.2; o»i.
2 : 11-21.) The winter of A. D. 54, 55.
23. And after he had spent
some, or a certain, time there, at
Antioch — an indefinite and apparently
short period. A month or two would
meet the circumstances of the case.

Paul would not probably delay his de
parture longer than the last of Novem
ber, on account of the approaching
winter. It is probable tbat Paul's en
counter with Peter occurred during
this visit at Antioch. (g»i. 2 : 11 f.) In
favor of this it may be said : (1) That
Paul's Epistle to the Galatians shows
that a reaction in favor of Judaizing
was manifesting itself at Antioch.
But his former visit immediately after
the Apostolic Conference at Jerusalem
(15 : 31, 35) was too early for such a re
action. The decrees were received with
joy, and followed with peace and pros
perity generally among the churches.
(16:4,5.) (2) Paul writes of it as of
late occurrence and fresh in his mind,
and it fits well this visit, when after
the terms of peace between Jewish and
Gentile Christians had been some time
observed, the repressed Jewish oppo
sition began to show itself. Such is the
view of Neander, Hackett, Olshausen,
and many others. Barnabas appears
to have returned from his mission to Cy
prus. (Oai. 2:13.) These circumstances,
as well as Paul's promise to return to
Ephesus (ver. 21), may have hastened his
departure from Antioch.
He departed — pierbaps never to
return to Antioch. The route Paul
took is uncertain. He probably passed
hastily through Cilicia (i5:4i), thence
northward to Derbe and Lystra (16: i),
where Timothy, who may have visited
his home, rejoined him. (See on ver. 19.)
Galatia and Phrygia — The large
interior regions of Asia Minor. See on
16 : 6, where they are named in re
versed order. Paul now probably goes
northward into Galatia, and then
passes southwestward through Phry
gia toward Ephesus. In order— vis
iting the churches which lay on
his way through these countries.
Strengthening~all the disciples —
By encouragement and instruction.
(14:22: 1 cor. 16:1.) It should be noted
that Paul passed the winter in this
region, as he probably did also in his
second missionary tour. During these

Ch. XVIII.]

THE ACTS.

297

he departed, and went over all the country
of r(ialatia and Phrygia in order,
b strengthening all the disciples.
24 h And a certain Jew named Apollos,
born at Alexandria, an eloquent man,

and > mighty in the Scriptures, carae to
25 Ephesus. This man was instructed in
the way of the Lord : and being fervent
in the spirit, he spake and taught, dili
gently the things of the Lord, * kuowiug

'Gal. 1: 2; 4 : 14. i! ch. 14 : 22 ; 15 : 32,41. » 1 Cor. 1 : 12 ; 3 : 5, 6 ; 4 : 6; Titus 3 ¦ 13.
1 Ezra 7:6; Matt. 13 : 52. ' ch. 19 : 3, 4 ; Matt. ch. 3.

seasons he may have suffered some of
the privations mentioned in 2 Cor. 11 :
27, in hunger and thirst, in fastings
often, in cold and nakedness." Xeno
phon relates the sufferings of the Ten
Thousand from wind and cold and
snow, a few hundred miles east of this.
(Anabasis IV, 1, 5.) The winter of
1857 is said to have been one of great
severity. In Macedonia, to the west
ward, the road from Philippi to Thes
salonica was covered with deep snow,
and became for a time impassible.
Shepherds and travelers were frozen to
death, and many flocks perished. In
December, 1858, the thermometer fell
repeatedly below zero. (Smith's Dic
tionary, Neapolis.)
'ii. Luke leaves Paul among the
disciples of Galatia and Phrygia, while
he narrates some events at Ephesus
preparatory to his labors in that city.
A certain Jew named Apollos —
He was born and educated a Jew, be
came a disciple of John the Baptist,
and was more fully instructed by
Aquila and Priscilla. Going to Cor
inth he gained great influence by his
learning and eloquence. (i Cor. s : 6.)
Later he appears to have been at or
near Ephesus, when Paul was there
(i cor. 16: 12), who years after testifies his
regardfor him in Titus 3 : 13. Luther
suggested that Apollos wrote the Epis
tle to the Hebrews, which view has
been favored by many others. He was
a native of Alexandria, a city in
Egypt, named after Alexander the
Great, its founder, who had planted
there great numbers of Jews. It was
the chief seat of Hellenistic learning
and philosophy. Here the celebrated
Greek revision of the Old Testament,
known as the Septuagint, was made ;
and Philo represented the school of the
Platonizing Jews. In the Apostolic
age it had one of the largest libraries
in the world, which helped to make it
an educational center, and a rival of

Athens and Tarsus. The birth and
residence of Apollos at Alexandria are
an assurance that he had come in con
tact with the culture and learning for
which that city was noted. But it is
affirmed that he was eloquent, or
learned. The word in the original
may include both, that he was skilled
in history and in utterance a rhetori
cian. He was especially learned in
the Old Testament Scriptures, and
mighty, or powerful, in the use of
them. (2 T:m. 3 : 16, 17.) Literally, came
to Ephesus, being mighty, etc.
This power in the use of Scripture is
placed last, because it was the chief
and important thing regarding him at
Ephesus and Corinth. 25. This man
was instructed, etc. ; rather, This
man had been orally instructed. The
reference is to information, or elemen
tary instruction by word of mouth.
The word is translated informed, in
21 : 21, 24. He had not seen any
written documents about Jesus, such
as the Gospel of Matthew which had
probably been written ; nor any of
those narratives to which Luke refers
in his Gospel. (Luke l : i.) In the way
of the Lord — that is, Jesus. He had
heard of Jesus, of his life, death, and
resurrection, in a somewhat imperfect
way. Being fervent in the spirit.
Omit the. (See the same phrase in Eom.
12 : 11.) This refers to his zeal and ear
nestness, and not to the gifts of the
Spirit which he had not yet re
ceived. He spoke and taught dili
gently, or accurately, so far as he
knew. Compare the use of the adverb
in Matt. 2:8; Luke 1 : 3 ; 1 Thess. 5 :
2 ; Eph. 5 : 15. The things of the
Lord — rather, according to the oldest
manuscripts, Things concerning Jesus,
as the Christ. So far as he knew of .
Christ's life, death, and resurrection, he
taught correctly, showing from the Old
Testament Scriptures that Jesus had
fulfilled prophecy, and that he was the

298

THE ACTS.

[Ch. XVIII.

26 only the baptism of John. And he began
to speak holdly iu the synagogue : whom
wheu Aquila and Priscilla had heard,
they took him unto them, aud expounded
unlo him the way of tiod more perfectly.

27 And when he was disposed to pass into
Achaia, 'the brethren wrote, exhorting
the disciples to receive him : who, when
he was come, m helped them much which

1 1 Cor. 10 : 3 ; 2 Cor. 3:1. ¦>¦ 1 Cor. 3 : 6.

Messiah who was to come. Know
ing only the baptism of John,
which demanded repentance, faith in a
coming Messiah, and a godly life.
(Mutt. 3 : 2, 8, 12 ; Mark 1:4; John 1 : 15, 18.) He
knew nothing of the last commission,
which enjoins baptism " in the name
of the Father, and of the Son, and of
the Holy Spirit." (See on Matt. 28:20.)
Apollos had probably been baptized by
John himself, in his youth, when at
tending one of the feasts of Jerusalem
during John's ministry. He appears
to have known that John pointed to
Jesus as the Christ, and the Lamb of
God that taketh away the sin of the
world. He probably knew that many
of Christ's disciples had been John's
disciples, and that the disciples of
Jesus baptized as John had done.
(John 4: 2.) In his Alexandrian home
he doubtless heard also concerning
Jesus from disciples of John who had
come from Palestine.
26. He began, soon after coming
to Ephesus, to speak boldly, freely
and plainly, as it was his privilege to
do, in the synagogue, referring to
the ministry of John as preparatory to
the coming of the Messiah, and ex
pressing the opinion that Jesus was
the Messiah. He doubtless enforced
repentance, a change of heart, and
reformation of life. But he only began
thus to teach, for Aquila and Priscilla
took him to themselves and privately
expounded, or set forth, the way of
God, the plan of salvation, including
the distinctive facts and doctrines of
Christ, more perfectly, or more ex
actly. This is the corresponding word
to that translated diligently, or cor
rectly, in the preceding verse. It is
found in 23 : 15, 20 ; 24 : 22 ; 26 : 5.
Among other things they doubtless set
forth the doctrine of Christ as the Son
of God, his ascension to the right hand
of God, the descent and gifts of the
Holy Spirit, the institution of the
Lord's Supper, and the last commission
(Matt. 28 : 20), and the gospel equally to

Jew and Gentile. (ii:i7.) There is no
evidence that Apollos was rebaptized.
If he had been baptized by John, there
was no need of its repetition. (See on
19:5.) 27. And when he was minded
— or And he desiring, soon after being
more accurately instructed, to pass
over the sea into Achaia (ver. 12) to
Corinth, the capital of the province.
(19:1.) Hearing that Paul was soon
coming, he would not wish to remain
and anticipate his labors. Aquila and
Priscilla doubtless told him concerning
the disciples, and the opportunities fox
labor in Achaia, especially at Corinth.
The brethren at Ephesus, probably
gathered during the brief visit of Paul
(ver. 19), and the subsequent labors of
Aquila and Priscilla. This seems to
have been the beginning of the church
at Ephesus. It is hardly probable that
there was a church there before Paul's
first visit (ier. 19), although he nowhere
claims to have been its founder. Ex
horting. The order of words in the
original is: Exhorting, the brethren
wrote the disciples. Hence some supply
him : Exhorting or encouraging him
the brethren wrote, etc. So the Revised
Version. This is the first reference to
letters of commendation among Chris
tians, which afterward became so com
mon and important among the churches.
Paul, in 2 Cor. 3 : 1, refers to this prac
tice of granting such letters. And
when he was come — to Corinth,
(i9:i.) The above incidents appear to
have occurred while Paul was visiting
the churches of Galatia and Phrygia
(ver. 23), and a little time before bis
arrival at Ephesus. Apollos probably
therefore went to Corinth in the early
spring of A. D. 55, with the opening
of navigation, lie helped them
much who had believed — Paul had
planted; Apollos watered, (icor. s:6-io.)
Through grace— the divine favor,
through which they had believed, is
recognized. Some, however, would join
grace with helped, and refer it to the '

Ch. XVIII.]

THE ACTS.

299

28 had n believed through grace: for he
mightily convinced the Jews, and that

Sublicly, ° showing by the Scriptures that
esus was Christ

a John 1 : 12, 13; Eph. 2 : 8-10.

» ch. 9 : 22 ; 17 : 3 ; John 5 : 46.

divine grace whieh sustained and
blessed the efforts of Apollos, and
translate, He helped much through
grace them that believed. Both views
present truths, but the first and more
common view is the more natural one.
28. How he helped them is now
stated. For he mightily con
vinced — rather, For he powerfully
confuted the Jews publicly. Here we
catch a view of the nervous eloquence,
the powerful reasoning, and the com
plete triumph of Apollos over the Jew
ish opposition in controversy. This he
did in public places, such as the syna
gogue, and the house of Justus, (ver.
4.7.) He was peculiarly fitted to meet
the unbelieving Jews by his great
knowledge of the Scriptures, as well
as by his persuasive and reasoning
powers. That Jesus was, rather is,
the Christ— proving this from Moses
and the Prophets, (ver. 5.) His labors
were attended with such marked suc
cess, that his name afterward became a
watchword of a party, (i Cor. 1.12.) This
may be the reason why he declined to
return to Corinth, even when urged by
Paul himself. (1 Cor. 16:12.) There is
no hint anywhere that any jealousy
ever existed between him and Paul.
Believers and the Church.
Apollos was working outside and inde
pendently of any church. He probably
had never heard a Christian preacher,
nor mingled among Christians. But as
soon as he is instructed, he identifies
himself with them and labors in con
nection with churches. It was the cus
tom in the apostolic age for believers
to be baptized at once, become members
of a church, and immediately engage
in Christian work. (2: 41.46; 18: 8.) Such
cases as that of Apollos and the twelve
disciples at Ephesus (19 : 1-7) only prove
the rule. They wrought outside igno
rantly ; but there is no such excuse now
for ignoring the church. It is not
enough that a believer is working in a
Christian Association or in a Young
People's Society. His place is in the
church of Christ, and in connection
with it he should use the various in

strumentalities for doing good. Alle
giance to Christ carries along with it
allegiance to his church and his cause.
Practical Remarks.
1. However wicked a city, the gospel
should be preached in it and success ex
pected. " The church of God in Corinth !
Joyful and wonderful paradox." (Bengel)
(Ver. 1-4; 1 Cor. 6 : 10,11.)
2. It is wise to gather churches iu strategic
points and at great centres. (Ver. 1-4; 13 :
14 ; 16 : 12 ; 17 : 1, 19 ; 19 : 8.)
3. The gospel laborer is worthy of his
hire; yet there are times when a. preacher
should support himself in whole or iu part.
(Ver. 3; Luke 10 : 7 ; 1 Cor. 9 : 9-15 ; Phil. 4 :
14-16.) 4. Paul's daily labor did not prevent him
from faithfully using opportunities for
preaching Christ. (Ver. 3, 4 ; 1 Cor. 2:1-5;
1 Tbess. 2 : 9.)
5. We should combine correct reasoning
and tender persuasion in preaching. (Ver.
4; 1 Cor. 10: 15; 2 Cor. 5 : 11.)
6. The ministry of those who are pressed
and engrossed with the word is generally
successful. (Ver. 5 : 20 : 20 ; Phil. 2 : 22.)
7. It is a fearful thing to reject Christ in
the preached word. (Ver. 6 ; Matt. 25 : 41-
44.) 8. Houses and places of preaching should
be located where the people are. (Ver. 7 ;
19 : 9.)
9. The divine order : Hearing, believing,
being baptized. (Ver. 8; Mark 16 : 15, 16;
Eom. 10 : 8-10.)
10. We should seek to >>ring whole families
to Christ. (Ver. 9 ; 10 : 2 ; 2 John 4.)
11. The lives of his servants are in Christ's
hands. (Ver. 9-11 ; Matt. 10 : 2S-30.)
12. God's purpose to save men is an en
couragement to work for their conversion.
(Ver 10, 11 ; John 10 : 16.)
13. Gospel success very often arouses oppo
sition among the wicked. False accusation
is a very natural ally of persecution. (Ver.
12, 13 ; 17 : 5-8.)
14 Civil officers do well to confine their
official acts to civil affairs. (Ver. 14, 15 ;
Kom. 13 : 1-7.)

300

THE ACTS.

[Ch. XIX.

Paul come.- to Ephesus. Certain disciples of
John rebaptized. Wonderful miracles ; great
success.
19 AND it came to pass, that, while p Apol

los was at Corinth, Paul having passed
through the uppe. coasts, came lo Ephe-
2 sus. And finding certain disciples, he
said unto them, Have ye received i the

P 1 Cor. 1 ; 12 ; 3 : 5, 6. 1 ch. 11 : 15-17.

15. Worldly men have too often but small
conception of the nature and magnitude of
religious truth; audit is well when they
recognize the fact. (Ver. 15, 16 ; 25 : 20, 26.)
16. The civil ruler should not be a perse
cutor, but he should keep the peace and thus
prevent persecution. (Ver. 17; Kom. 13 : 3.)
17. Let our vows be of grateful love and
obedience. (Ver. 18 ; Eom. 12 : 1.)
18. Every class of Christian laborers can
find work suitable to do. (Ver. 19.}
19. We must keep our engagements with
the Lord. (Ver. 2u, 21 ; Ps. 50 : 4.)
20. All our plans aud movements sh. uld
be made dependent, on the good pleasure of
God. (Ver. 21 ; Matt. 6 : 10.)
21. We should keep in view the mission to
which God has called us, and hasten to our
work. (Ver. 22, 23 ; John 9 : 4 ; 1 Cor. 7 :
29-31.) 22. The Christian can always find work to
do among Christians. (Ver. 23; Gal. 6 : 10.)
23. Much piety cannot make up for de
ficiency of knowledge and practice. (Ver.
24. 25; Heb. 5 : 11-14.)
24. A right heart, a fervent spirit, and a
teachable disposition are a good preparation
for discerning and receiving the truth. (Ver.
25, 26.)
25. Men of culture and ability may often
learn much from Christians in humble life
(Ver. 26 ; 4 : 13 ; 1 Cor. 1 : 26 f.)
26. Salvation is all of grace. (Ver. 27 ;
Eom. 4 : 16 ; Eph. 2 : 8.)
27. Christian ministers should help one
another to fields of labor and places of use
fulness. (Ver. 27.)
. 28. Christian fervor without culture is
good, but with it, is better. (Ver. 28.)
Ch. 19: Paul continues his third
missionary tour and reaches Ephesus,
where he baptizes twelve professed dis
ciples of John, preaches three months
in the synagosrue, and two years in the
school house of Tyrannus. Great mir
acles are performed, magical practices
are renounced, and a great tumult
aroused regarding the worship of the
goddess Diana.

1-20. Paul Arrives at Ephesus.
His Work There for Two Years
and Three Months. During this
period he probably wrote his Epistle to
the Galatians, and also his lost Epistle
to the Corinthians, 1 Cor. 5 : 9. Prom
the spring of A. D. 55 to the spring of
A. D. 57.
1. While Apollos was at Cor
inth — the capital of Achaia, whither
he had gone, (is : 27.) Thus Paul did
not arrive at Ephesus until after the
departure of Apollos. Having passed
through the upper coasts— the up
per districts, the interior mountainous
region of Asia Minor, such as Galatia
and Phrygia (18:23) and parts of the
province of Asia, to the lowlands
around Ephesus. It was during this
visit that Paul probably directed the
Galatian churches regarding systematic
collections for the saints on the first
day of the week. (1 Cor. 16 : 1, 2 ; g»i. 2 : 10.)
Came to Ephesus— in fulfillment
of his promise made on his way from
Corinth to Jerusalem. (18:20.21.) Eph
esus was the principal of the twelve
Ionian cities of Asia Minor, and the
emporium of the trade of the East.
Under Eoman rule the province of
Asia was formed, B. c. 129, with Ephe
sus as its capital. It was situated on
the western coast of Asia Minor, near
the mouth of the river Cayster, partly
on the plain in the valley of this river,
and partly on the ridges of Mount Co-
ressus and Mount Pion. To the north
of the city lay a considerable lake,
communicating with the river, and
forming the inner harbor. The outer
harbor of the city was formed by the
river Cayster, and the bay into which
it emptied. East of the lake and out
side the city walls was the great temple
of Artemis, or Diana, which was
called one of the wonders of the ancient
world. Further concerning this, the
stadium and the theatre, see notes
below. Asia, like Achaia, was a
Roman senatorial province, and its
governors were styled Proconsuls, (ver.

Ch. XIX.]

THE ACTS.

301

Holy Spirit since ye believed ? And they
said uuto him, ' We have not so much as

heard whether there be any Holy Spirit.
3 And he said unto them, Unto what then

' 1 Sam. 3 : 7.

38) who resided at Ephesus. (see on is :
12 ) Ephesus was also a free city, and
governed by its own senate, and held
its courts and public assemblies. It
had a considerable Jewish population
and its social life was colored by
Asiatic and Greek influences. It was
sacked and laid waste by the Goths in
A. D. 262 ; and, although rebuilt, it
never regained its former- glory. The
site is now an utter desolation. Piles
of rubbish and interesting ruins cover
the ground, partly overgrown with veg
etation. And finding, on his first arrival,
or very soon after, certain disciples,
of Christ, as the word disciples always
means in the New Testament when
used alone. Paul also recognized them
as believers (ver. 2) in Jesus as the
Christ, but very imperfectly instructed.
How crude their knowledge will ap
pear in the next two verses. They had
very likely lately come to Ephesus ;
or possibly in that large city they had
been isolated and unacquainted with
Apollos, Aquila and Priscilla, and
other brethren who attended the syna
gogue. i. Having found these disciples,
Paul asks, Ilave ye, or, rather, Did
ye receive the Holy Spirit when ye be
lieved f that is, on the Lord Jesus.
How Paul come to ask this question is
a matter of conjecture. It doubtless
came in the course of conversation, in
which he discovered the crudeness of
their knowledge and lack of spiritual
power, and want of peace, joy, and the
gifts of the Spirit. That Paul referred
to the Holy Spirit, as the author of
miraculous gifts, is to be inferred from
ver. 6. Besides, he would have taken
for granted that they had received the
Spirit as commonly enjoyed by all dis
ciples. (SeeS: 17; 10: 41. 45.') The ^UeS-
tion seemed surprising to thorn, and
their answer surprising to him. We
have not so much as heard, etc.
Rather. We did not even liear, at the
time we believed, whether there is a
Holy Spirit, or whether the Holy Spirit
was given. Either translation is allow

able. It is hardly conceivable that
these disciples were entirely ignorant
of the Holy Spirit. John had foretold
the baptism in the Holy Spirit by the
Messiah who was already among them.
(John i : 32-34.) Jews and proselytes were
also familiar with the Holy Spirit from
the Old Testament Scriptures, Ps. 51 :
11 ; Isa. 63 : 10 ; Joel 2 : 28. But these
disciples may not have even heard the
supernatural power of the Spirit men
tioned when they believed, and hence
were ignorant of Pentecost and its
wonders. Or, with almost the same
meaning, they may not have heard that
the Spirit was present or given, that he
had come in the power foretold. Com
pare John 7 : 39, where it is said The
Spirit was not yet given, he had not
yet come, because Jesus was not yet
glorified. With either interj>retation
they were ignorant of the great Pente
costal outpouring, and of the gifts of
the Spirit, anil of the privilege of be
lievers in partaking of his power.
3. The answer of these disciples re
veals to Paul something wrong in their
religious history. He therefore asks,
Unto what then were ye bap
tized? — unto what name and confes
sion were ye baptized, that ye did not
hear of the Holy Spirit and of his pres
ence and gifts among believers ? They
answer, Unto John's baptism.
When or where is unknown. Some
suppose Apollos had baptized them.
But they probably had come to Ephe
sus after he had' left. Besides, if he
had baptized them, he would doubtless
have instructed them into more correct
views of Christianity.
The disciples of John were numerous
and widely scattered. They consisted
first of those who became disciples of
Christ ; second, a small sect who held
that John was the Messiah ; and third,
those who, removed from Palestine,
held substantially what John taught.
These twelve did not belong to the
second class, for they professed to be
lieve in Jesus, (ver. 1,2.) Neither could.
they be fully included in the first, for
they had not really entered into the

302

THE ACTS.

[Cn. XIX.

were ye baptized ? And they said, s Unto
4 John's baptism. Then said r'aul, 'John
verily baptized with the baptism of re
pentance, saying unto the people, that

they should believe on him which should
come after him, that is, on Christ Jesus.
5 When they heard this, Ihey were baptized

' ch. 18 : 25. ' ch. 13 : 24, 25 ; Matt. 3 : 11, 12.

completed discipleship of Christ. They
were rather those of the third class,
who, accepting John's teachings so far
as they had learned them, held some
what imperfectly that Jesus was the
Messiah. Their views were very dim
and uncertain, quite different in this
respect from those of Apollos (18:25) ;
from which we infer that they had
not been baptized by John himself,
but by some one of his disciples outside
of Palestine. For they confess their
ignorance of that which John had
taught concerning Jesus and the Holy
Spirit. 4. Paul explains the nature of John's
baptism. This implies that they had
not been properly taught. It was a
baptism of repentance, one that
enjoined and symbolized repentance.
(see on Luke 3: 3.) His baptism and the
ministry which it implied were pre
paratory and transient. He did not
intend that they should form any per
manent organization of their own ; but
on the contrary he exhorted the people
that they should believe cn him
who should come after him. This
was a feature and design of his minis
try. It was introductory to Christ.
Paul enlarges upon this coming one,
showing that it is on Jesus they were
to believe and with him to be perma
nently united. He doubtless dwelt upon
his sufferings, death, resurrection, and
ascension, and the consequent outpour
ing of the Spirit in fulfillment of the
prediction of John. Some and perhaps
most of these things were new to them.
"Whether they had saving faith before,
they have it now. At the most they had
before enjoyed but the dawn of faith,
now its full sunlight.
5. Beza and some other older com
mentators, on opposing wha.t they
deemed the repetition of baptism by
the Anabaptists on the one hand, and
the disparaging of John's baptism by
the Roman Catholics on the other,
" oddly enough suppose this verse to
belong still to Paul's discourse, and to

mean And the people when they heard
him (John) were baptized into the name
of the Lord Jesus. This obviously is
contrary to fact historically." (Al
ford.) John never baptized in the
name of Jesus ; he baptized at least
six months before he knew Jesus as the
Messiah. " This view of the passage
may be said to be obsolete at present."
(Hackett.) And when they heard
this — and to hear in their case was to
accept and obey — they were bap
tized. Faith and baptism were closely
united in apostolic days. That they
were baptized into the name of the
.Lord Jesus implied their faith on
him as their Lord and only Saviour,
and their former baptism in some way
as irregular or defective. Luke says
nothing of the formula of baptism, for
tbat would be taken for granted, but
briefly states their public confession of
Christ in baptism. Perhaps Timothy
baptized them. (i8:»3; icor. 1:17.) The
oft-repeated question arises, Why were
these disciples rebaptized? It was
not merely because they had received
John's baptism. For the twelve apos
tles, and many others of John's disci
ples were not rebaptized. It is evident
that those who received John's bap
tism, while it had a lawful existence,
were admitted into the church without
re-baptism. John also was sent to bap
tize ; he was the baptizer, but only
temporarily to introduce Christ. (J«im
i : 31.) With him his office ceased. He
had no authority to commission his
followers to continue his baptism.
Baptism by them could not therefore
be accepted by Christians as valid
baptism. Moreover, after the last com
mission, baptism must be performed
"in the name of the Father, and of
the Son and of the Holy Spirit." These
disciples had not been baptized accord-
to this formula (ver. 2), but probably by
some disciple of John long after John's
death, and the giving of the last com
mission. Apollos was not rebaptized,
because, like the apostles, he was bap-

Cn. XIX.]

THE ACTS.

303

6 uin the name of the Lord Jesus. And
when, Paul had * laid /»* bands upon tht-m,
j the Holy Spirit came on them ; and they
7 spake with tongues, and prophesied. And
all the men were about twelve.
8 * And he went into the synagogue, and
Bpake boldly for the space of three months,

disputing and 'persuading the things
9 b concerning the kingdom of God. But
0 when divers were hardened, and believed
not, but spaki* evil dof that way before
the multitude, ° he departed from them,
and separated the disciples, disputing
daily in the school of one Tyrannus.

"ch.

8: 10.

1 ch.O

: (',

; S

17.

Jch.

10

46,46

1 Cor.

14

22

'cl

.17

: 2

18

:4.

2 Cor.

6

11.

b ch. 1 :

U;

28

: 23.

° Jer. 7

: 26; Jude 10.

d

ch.

U

-;

24 :

14.

"

ch.

ia

46.

tized during the ministry of John and
probably by John himself. No argu
ment can be drawn from this passage
for repeating valid baptism.
C. And when Paul had laid his
hands upon thein, there was the
gift of the Holy Spirit. They spake
with tongues and prophesied —
they spake in other tongues, and uttered
inspired words in their own. (see on
2:4.) The gift of the Spirit is only
spoken of in the Acts, at Pentecost, in
Samaria, when Peter and John were
sent from Jerusalem; at Ciesarea, in
connection with Cornelius and his
company ; and here at Ephesus. It was
not given to enable the apostles to
preach in other languages, but as "a
sign to the unbelieving." (i cor. u : 22.)
Iii regard to speaking with tongues
and prophesying, see Paul's famous ex
position, two years later, in 1 Cor. 14 :
1-40. Tlie superiority of Christianity
over all communities holding to John,
ami formally and crudely to Jesus,
was demonstrated by the gift of the
Spirit. Christianity was also emphati
cally a religion of the Spirit; so that
without the Spirit it is not truly and
really Christianity.
7. All the men were about
twelve — which means that there were
not more than that number. Women
are not mentioned (*¦¦ <), but the bless
ings of the gospel would not likely be
limited to the male portion of this
Johanic community. This was a good
beginning of Paul's work at Ephesus;
and may have contributed largely to
successful efforts among similar classes
of persons there and in the province of
Asia. (Ver. 10.)
8. Having related this incident
which occurred on Paul's arrival at
Ephesus, Luke proceeds to narrate his
residence and labors there. According
to his usual custom, Paul enters the

synagogue and preaches, having also
been previously invited. (18:20.) He
spake boldly — plainly and freely.
(ia: 26.) For the space of three
months, without opposition from the
Jewish community. This definite note
of time does not, according to Jewish
reckoning, necessarily denote three full
months, yet approximately nearer three
than two. Disputing — or reasoning
and persuading, striving to produce
conviction, acceptance and belief.
(18:4.) Concerning the kingdom
of God — the New Dispensation, its
nature, its doctrines, and claims. (See
00 8 : 12.)
9. The results weresimilarto that in
other places, but more gradual. Some
were hardened and were unbeliev
ing. They became less and less disposed
to hear and accept the teachings of Paul,
until they positively oppose, speaking
evil of the way of salvation, the doc
trines and practices of the religion
of Christ (i6:n;i8:25.) Before the
multitude — the congregation in the
synagogue. This became so annoying
that further efforts in the synagogue
seemed impracticable. (18:6.) So Paul
departed from them — formally
withdrew, and separated the dis
ciples, into a congregation by them
selves. They certainlv became a per
manent church now, if they were not
before, (seeon 18:27.) While they had
publicly worshiped in the synagogue,
they must have had their private gath
erings for "the breaking of bread
and prayers." (2 : 4\) Disputing or
reasoning («r. 8) daily in the school,
or lecture room, of one Tyrannus.
Some have thought that Tyrannus was
a Jew, but without sufficient evidence.
Both his name — not a common one —
and the school indicate him as a Gentile.
He was probably a Greek teacher, a
lecturer on philosophy, or on medicine,

304

THE ACTS.

[Ch. XIX.

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,
hoih Jews and Greeks.

'see ch. 20 : 31.

as Plumptre suggests. The name is found
in the inscriptions in the burial place of
the deceased members of the emperoi's
household, perhaps of a son a genera
tion later, who is styled a physician.
Tlie preaching of Paul would come less
in conflict with the instructions of a
medical teacher than of a philosopher.
Plumptre also suggests that through
Luke, " the beloved physician," who
was still at Philippi, Paul may have
been introduced favorably to Tyrannus.
He seems not to have been a convert to
Christianity, as he is not styled a be
liever. It is a probable supposition
that he became one. While he taught
publicly in the schoolhouse of Tyran
nus, the disciples had their private
gatherings " from house to house."
(20 : 20.)
10. For the space of two years
— in addition to the three months of
ver. 8. This, according to Jewish reck
oning represents two years approxi
mately ; that is, nearer two years than
one. It probably terminated before the
events related in ver. 21 and onward.
In 20 : 31, Paul says he labored three
years among them, which would require
an addition of several months. His
ceaseless labors " night and day,"
" with tears," " keeping nothing back,"
but declaring "the whole counsel of
God " are brought to view in 20 : 18-35.
Some time during these two years
Paul probably wrote his Epistle to the
Galatians. Upon this scholars are not
entirely agreed. But it is now gener
ally admitted to have been after his
second visit to Galatia (is : 23), for he
speaks of a first visit (Gai. 4 : is) which
implies a second ; and his language
seems to contain an allusion to two
Visits. (n.il. 4:13.16; 5 : .1.) It was also
after Paul's rebuke to Peter. (Gai. 2:14:
see on is : 2:i.) It is also generally believed
to have been written some time during
this third missionary tour, between
A. D. 55 and 58. Dr. Lightfoot (1865)
and some others suppose that it was
written about the same time as the
Epistle to the Romans, in the winter of
A. D. 57-8, from its resemblance to that

Epistle. But the verbal resemblances
consist largely in quotations from the
Old Testament. The similarities in
doctrines and trains of thought are
such as would be expected in one taught
by revelation. (Gai. 1:12.) There are
indeed resemblances to his early ad
dresses. Thus, in regard to justification
by faith (a-.M.si), and the accounta
bility of the heathen (u ¦ 15-17; Rom. 1 : 19;
2 : 15, «c.) I believe that no certain con
clusion can be derived from these re
semblances. But Dr. Hackett (1858),
and Dr. Weiss of Berlin (1886), and
others, believe that it must have been
written at Ephesus before the First
Epistle to the Corinthians. This is a
very natural inference from Paul's own
language: "I marvel that ye are so
soon removed from him that called
you." (Qui. 1 : 6.) His second visit was ¦
in the winter of A. D. 54-5 ; and this
change had largely come about since
tbat time. The so soon more naturally
applies to a few months than to a period
of three years. The communication be-"
tween Ephesus and Galatia was easy.
It is therefore preferable to fix the date
early in the year A. d: 56.
So that all who dwelt in Asia
heard the word, etc. The province
of Asia is meant, but the term would in
a general way be applied to all the
western part of Asia Minor. Ephesus
was a great commercial center. Thus
Paul had constant opportunity to
preach to those who came thither. His
great success and his wonderful miracles
(ver. 11) would also attract crowds from
all parts to hear him. His helpers
also, such as Timothy, Epaphras, Titus,
and others, doubtless traveled and
founded churches in other cities.
(16:19.) Thus the seven churches of
Asia may have originated. (Eev. 1:4,
See coi. 4: 13.16.) Epaphras gathered the
church at Colosse. (Coi. 1 : 6, 7.) Apollos
too, seems to have returned, and was
laboring in someportion of that district.
( i Cor. ir, : 12.) In Ephesus also believers
were multiplied, so tbat several congre
gations were gathered at different
houses, as that at the house of Aquila

Cn. XIX.]

THE ACTS.

305

11 And s God wrought special miracles
12 by the hands of Paul : n so that from his
body were brought unto the sick hand
kerchiefs or aprous, and the diseases de

parted from them, and the evil spirits
went out of them.
13 Then certain of the vagabond Jews,
i exorcists, .' took upon them to call over

B ch. 14 : 3. ' ch. 5 : 15 ; 2 Kings 4 : 29, etc. 1 Matt. 12 : 27. i Mark 9 :

and Priscilla. (i Oor. i6 : 19.) Hence the
necessity of a number of elders or pas
tors to look after them. (20 : 17.) About
forty years after this Pliny, governor of
Bithynia, adjoining the province of
Asia, in a letter to the Emperor Trajan,
speaks of the great number of Christians
of all ranks and ages, of both sexes,
not only in the cities, but in the vil
lages and remoter districts. During
the latter part of these two years Paul
probably wrote his lost Epistle to the
Corinthians (1 Cor. 5 : 9), in which he en
joined the exclusion of all profligates
from the church.
11. God wrought special, extra
ordinary, miracles by the hands
of Paul. What distinguished these
miracles was that they were wrought
without his personal presence and
agency, as related in the next verse.
Luke makes but little account of the
general miracles of Paul, since the last
e relates was the healing of the pos
sessed slave at Philippi five years before
(16:18), and makes no record of his
miracles at Corinth. (2 Cor. 12 : 12.)
12. So that handkerchiefs or
aprons, which Paul used in his daily
toil (20 : 34), were carried away from
his body, literally, from his skin,
unto the sick. This showed great
faith, and the great power of God in
attesting his truth and Paul as his
apostle. Compare how God wrought
similarly through Peter. (5: 15, 16; Gai.
2:8.) Compare also the healing of the
woman with the issue of blood, and
other miracles by our Saviour. (vatt.
9 : 31 ; 14 : so, 36.) Ephesus was famous for
its pre-eminence in magic; for its
charms or amulets, known as Ephesian
letters, which were superstitiously be
lieved to insure a person's success in all
his undertakings, to be a preservative
against evils, and a reliever of demoni
acal influences. God through Paul
showed his superiority to all such hea
thenish pretensions. By exhibitions
of his divine power he meets supersti
tion on its own ground, and gives just
U

such evidences as would overwhelm
ingly convince the Ephesians that Paul
was his servant, and his teachings true.
God can work, and does work, in any
way he pleases.
13. In contrast to the miracles of
Paul, Luke relates the futile attempts
of certain Jews to imitate him. Vaga
bond Jews — descriptive of their
mode of life, going about, like jug
glers. Exorcists — those who em
ployed a formula of conjuration for
expelling demons. The Jews had a
wide reputation throughout the Roman
world as exorcists. Many were living
on the credulity of others, professing
to be magicians. Such was Simon
Magus in Samaria (8 : 9), and Elymas in
Cyprus. (13 : 8.) There seemed to be a
national tendency toward these dark
arts, and the Old Testament contains
severe laws against them. (Exod. 22 ; is:
Lev. 2 i:27; Deut. 18:10, 11 ; 1 Sam. 28: 3, 9.) Ephe-
sus, the centre of Oriental philosophy
and witchcraft, was a common resort of
magicians. It is thought that the famous
arch-magician and teacher, Apollo
nius of Tyana, had visited Ephesus just
previous to Paul's arrival, and had
given a fresh impulse to the mysterious
arts. The Jewish exorcists professed
to have derived their art from King
Solomon ; and members of the Sanhe
drin were expected to have a certain
knowledge of the art, in order to be
able to try those accused of employing
it. It indicates the spiritual blindness
and depravity of these Jews that they
classed Paul with themselves, and his
miracles with their magic, (see on 8: 9;
13 : 6, Matt. 12:27.) We adjure — rather,
according to the best critical authori
ties, I adjure, I solemnly require you,
etc. Their use of the name of Jesus
was an acknowledgment of his superi
ority. " Strange to say, exorcism became a
church practice. Tertullian and Origen
speak of it. At a later period exorcists
formed one of the lower orders of the
clergy, and the clergy of the Roman

306

THE ACTS.

[Cn. XIX-

them which had evil spirits the name of
the Lord Jesus, saying, We adjure you by
14 Jesus whom Paul preacheth. And there
were seven sons of one Sceva, a Jew, ami
15 chief of the priests, which did so. And
the evil spirit answered and said, k Jesus
I know, and Paul I know : but who are
16 ye? And 'the man in whom the evil

18

spirit was leaped on. them, and overcame
them, and prevailed against theut, so that
they fled out of that house naked aud
wounded. And this was known to all the Jews
and Greeks also dwelling at Ephesus:
and m fear fell on them all ; and the name
of ihe Lord Jesus was magnified. And

k Mark 1 : 24, 25. 1 Lev. 10 : 3. m ch. 5 : 5, 11 ; Ps. 64 : 9 ; Luke 1 : 65 ; 7:16.

Catholic Church are still ordained ex
orcists before being ordained as priests.
At baptism both the Greek and Roman
Catholic Churches use formulas of ex
orcism. The Reformed Churches at
the Reformation renounced exorcism,
but Luther and Melancthon were in
favor of its retention. The Prayer
Book of Edward VI. retained a formula
of exorcism, " I command thee, unclean
spirit . . . that thou come out of this
infant," etc. (HOWSON AND Spence.)
14. Such were seven sons of
Sceva. Nothing more is known of
them except what is related here. Sceva
was a Jew and a chief priest, probably
connected in some way with the Aaronic
priesthood. (See on 4: 23.) Possibly he
may have been an apostate Jew, and
one of the priests of Diana. The Greek
word rendered chief priest was in gen
eral use among the heathen; and occurs
repeatedly on coins and inscriptions
relating to the worship of Diana of
Ephesus. Who did so — were in the
habit of doing this.
15. In one of these attempts the evil
spirit answered two of them. See
next verse. Jesus I know, and Paul
I know. Two Greek verbs are here
rendered know. They may be dis
tinguished thus : Jesus I recognize, ac
knowledging his authority and power,
and Paul I am well acquainted wilh,
as the servant of God. (Seei6:n.) But
who are ye? Expressions of contempt
and indignation at them as powerless
opponents. 16. The expression of contempt by
the evil spirit is followed by correspond
ing acts by the man himself, through
whom the demon exerted his power.
Evil spirits are distinguished from the
possessed, as well as from diseases in ver.
12. Regarding demoniacal possession,
see on Matt. 4 : 24. -Leaped on them.
Thus the man under the power of the
demon attacked them furiously. Over

came, or mastered, them — according
to the oldest manuscripts, mustered both
of them, which implies that only two
of the sons of Sceva were attempting
to expel the demons at this time. Pre
vailed — literally, was strong, against
them, reminding us of the great strength
of the demoniac of the Gerasenes. (Mark
5 : 2-4.) Naked — partially stripped of
their clothing, probably of their outer
garment. (John 21:7.) As Jesus over
came Satan and the powers of darkness
when upon earth, so it was becoming
that his power should be manifested in
like manner through the apostles, and
especially that the superiority of the
gospel over magic should be demon
strated at Ephesus, the very seat of its
power. 17. This became known to all the
Jews and Greeks also dwelling
at Ephesus. " Nothing is more mor
tifying or better calculated to provoke
the contempt of the community than
the unexpected exposure of mysterious
pretensions, such as were assumed by
these exorcists. The [evil] spirit was
enraged at their insulting pretensions,
and doubtless enjoyed the joke of ex
posing them. . . . They were stripped
and wounded, presenting a very ludi
crous aspect as they passed along the
streets. While all Ephesus was laugh
ing at them, it was remembered that
the spirit acknowledged the authority
of Jesus, and of Paul, and that a licen
tious use of the name of Jesus was the
cause of all their trouble." (McGar-
vey.) And fear, a religious awe,
fell on them all — on the people gen
erally. (0:5,11.) The name of the
Lord Jesus was magnified —
praised and extolled. (10H6.) Thus
the ignominious defeat of the exorcists
brought honor upon the name of Jesus,
as a name above every name. (Phil. 2 :9.)
18. And now followed a scene, one
of the wonders in early missionary

Cii. XIX.}

THE ACTS.

307

many that believed came, aud n confessed,
19 and shewed their deeds. Many of them
also which used curious arts tprottght their
books together, aud ° burned them before
all men: and they counted the price of

them, and found it fifty thousaud pieces of
20 silver, p o mightly grew the word of God
aud prevailed.
21 After these things were ended, Paul
i purposed in the spirit, when he had

"Prov. 28: 13; Matt. 3 : 6. ° Gen. 35 : 4. P ch. 61 7 ; 12 : 24; 1 Cor. 16 : 9. q ch. 20: 22;
Kom. 15 : Z3-2S ; 1 Cor. 16 : 5-11 ; 2 Cor. 1 : 15-18.

work : Confession, exposure, and re
nunciation. Many that believed —
that is, many believers. They may
have been recent believers, yet con
verted before the failure of the sons of
Sceva. Confessed, and shewed —
or made known their deeds. They
made a full and frank confession of
their participation in magic arts. Their
heathen education and superstition had
taught them to reverence such prac
tices, but now they realize the impro
priety and wickedness of so doing. The
truthfulness of Luke is illustrated by
tills humiliating record of many of
Paul's converts, who had committed
deeds so utterly inconsistent with the
pure and holy religion they professed.
They were the dupes of the jugglers
mentioned in the next verse. So
Hackett. 19. Many of them, or Not a few
of those also who used, or practiced
curious, or magic, arts — the jugglers.
The word curious, is used in the sense
of inquisitive, impertinent, prying into
the secret things of God. (bcut. 29 : 29.
s»o on ver. 12.) Brought their books
together, which treated on astrology,
necromancy, and doubtless filled with
incantations, recipes for charms, formu
las for casting out evil spirits, and the
like. Perhaps some of the' books of
Apollonius were among them. (ver. 13.)
Among them also may have been books
of the Essenes, a Jewish sect of which
we know but little, who had certain
secret works on the occult sciences.
(Dr. Lightfoot, Com. on Colossians,
pp. 77-79.) The books were written
rolls or scrolls. Burned, or were burn
ing them before all; one after an
other flinging their books into the
burning pile. Fifty thousand pieces
of silver. As Luke was writing espe
cially for Greek readers, the current
Gieek coin, called the drachma, is prob
ably meant, worth about fifteen cents
of our money. The total amount may

be roughly put at about eight thousand
dollars, represerlting, however, a ranch
larger sum, considering the higher
value of money then than now. Books,
however, were much more expensive
than now, especially of that class.
'id. Luke briefly sums up the pro
gress of Christ's cause at Ephesus, as
illustrated by the preceding incidents.
So mightily, etc. Thus with power
the word of the Lord Jesus, the gospel,
grew in its influence and in the num
ber of its adherents (6: i; u-. 21) and ex
tended its power in producing such
great resuhs. Paul, in his First Epistle
to the Corinthians, written from Eph
esus, alludes to these very events when
he writes : " For a great door and ef
fectual is opened unto me, and there
are many adversaries." (icor. 16:9.)
Paul had sent Timothy to Corinth (1 cor.
4:n) by way of Macedonia (mt. 20, 21),
who had not yet arrived there when he
wrote the Epistle. (1 Cor. 16 : 10.) See on
ver. 22, where is noted the exact time
of this Epistle.
21-41. Paul Proposes to Leave
Ephesus ; but Tarries for a Time.
Demetrius Excites a Tumult, (i •>.
1:1.1-15: 1 Cor. 4:17-19; 16 : 19; Eph. 2:19-22.)
This extended into the spring and
probably the summer of A. D. 57 ; to
Pentecost in May, or, more probably,
to about the first of July, or August.
(SeeoDver.lO;tilsoon20:I.) 21. After these things were
ended — after the events just related,
which completed the two years and
three months of ver. 8 and 10. Some
suppose that Paul made his second
visit to Corinth, a brief one, which is
implied in 1 Cor. 13 : 1, just previous
to this period. But it could hardly
have been at this time since Paul, in
his First Epistle depends not at all on
his own observation, but on oral ac
counts and written statements and
questions. (l Cor. 1:11: 7:1; 8:1; 11.18;
ie : 17, is.) Dr. Howson takes the affirm-

308

THE ACTS.

[Cn. XIX.

p issed through Macedonia and Achaia,
to go to Jerusalem, saying, After I have
22 been there, r I must also see Rome. So he
sent into Mace Jonia two of "them that
ministered uuto him, Timotheus aud
1 Erastus ; but he himself stayed iu Asia
for a seas in.

The uproar excited by Demetrius, and its
suppression.
23 AND u the same time there arose no
24 small stir about that way For a certain
man named Demetrius a silversmith,
which made silver shrines for Diana,

'ch. 23-11. "ch. 13:5. ' Rom. 16 : 23 ; 2 Tim. 4 : 20. » 2 Cor. 1 : 8.

ative of this question in Life and
Epistles, Vol. II, p. 21 f ; and Dr. Paley
the negative in Horse Paulinae, on 2 Cor.
13 : 1. It seems better, however, to
place this second visit earlier. See on
19 : 11 ; also a discussion of this sub
ject in Harmonic Arrangement, p.
216 ff.
Paul purposed in the spirit —
in his mind under divine direction.
When he passed through Mace
donia and Achaia — the two Eoman
provinces of Greece. His object was
to stir up and confirm the churches,
and correct certain abuses at Corinth.
The account of this visit is found in
20 : 1-3. To go to Jerusalem — to
carry the collection for the poor saints
tbere. (24 : 17 ; Rum. 15 : 25; 1 Cor. 16 : 1-3.)
This visit he accomplished a year later.
(2i:io.) I must also see Rome.
This had been a long cherished plan,
perhaps from the time he first met
Aquila and Priscilla, who came from
Eome to Corinth (is : 2), and told him
of matters there. (Rom. 1 : 13 ; 15 : 23-28.)
This purpose was carried out three
years later, not, however, as he had
planned, but as a prisoner and in
chains. (28:16,20,21.) His purpose also
embraced a visit to Spain. (Rom. 15 : 28.)
Perhaps about this time he began to
write his Epistles to the Romans.
22. So he sent, rather, And hav
ing sent into Macedonia, to Thessa
lonica, Philippi, and perhaps Berea.
Timothy was to continue his journey
to Corinth, making but a short delay
in Macedonia. (iCor.4:n.) This is
one of the many confirmations of the
Acts by incidental allusions in Paul's
Epistles. Erastus has been quite
commonly identified with the city
treasurer of Corinth, mentioned in
Rom. 16. : 23. But the one named here
and in 2 Tim. 4 : 20 seems to have been
an attendant of Paul, and eould hardly
have been long away from his official
duties. It is possible that he may have

held the office a little later than this
for a brief period. Many of the best
critics suppose tbat there were two dis
ciples of this name, as the name was
not unusual. But he himself
stayed in the province of Asia for
a season. This probably embraced
several months' labor at Ephesus and
vicinity. Just at this time after sending away
Timothy and Erastus, Paul sent his
First Epistle to the Corinthians. It
could not have been at bis first visit to
Ephesus, for he did not tarry there at
all. (18:19,20) See note on ver. 20. In
this epistle Paul makes evident allu
sions to the games and dramatic ex
hibitions to which he had become
familiar at Ephesus. Thus he refers to
fighting with wild beasts (1 Cor. 15 : 32.),
as being made a spectacle and doomed
to death (1 cor. 4 : 9), as running not as
uncertainly, and fighting, not "as
one that beateth the air" (1 Cor. 9 ; 26), as
buffeting his body and bringing it into
bondage like an athlete. He writes
with vividness, as if the scenes were
passing around him. Possibly the
Artemision month of A. D. 57, corre
sponding to portions of our April and
May, was just beginning, — a month
Consecrated by special decree to the
goddess Diana, and devoted to festivals
and processions, gladiatorial games in
the theatre, and races of runners and
of chariots in the stadium. This cer
tainly harmonizes with his purpose to
remain at Ephesus till Pentecost,
which probably occurred soon after the
close of this sacred month.
23. Luke proceeds to record one of
the greatest popular excitements pro
duced by Paul's ministry. It is styled
no small stir or tumult. About
that way— the way of the Lord, a
very common designation. (seeon0:s.)
" There is a striking resemblance be
tween the tumult at Ephesus and that
at Philippi. They were both distin- '

Ch. XIX.]

THE ACTS.

309

25 brought *nr small gain unto the crafts
men: whom he called together with the
workmen of like occupation, and said,
Sirs, ye know that by this craft we have
26 our wealth. Moreover ye see and hear,
that not alone at Ephesus, but almost

throughout all Asia, this Paul hath per
suaded and turned away much peop e,
saying that i they be no gods, which are
27 made with hands : so that not only this
our craft is in danger to he set at nuught ;
but also that the temple of the great god-

» ch. 16 : 16, 19. 1 ch. 14 : 15; 17 : 29 ; Ps. 115 : 4; Isa. 44 : 10-20 ; Jer. 10 : 3, 5.

guished from all other persecutions
mentioned in the Acts, in that they
were not caused by the Jews, but by
Gentiles ; both also originated in inter
ested motives, the loss of gain ; both
were characterized by senseless rioting
and cruel violence, and in both the
actors were restrained from proceeding
to extreme measures." (Dk. Ormis-
TON, in Meyer.)
24. Demetrius, a silversmith —
a silver-beater, or worker in silver, who
made silver shrines or temples of
Diana, or Artemis. Demetrius was
doubtless a large manufacturer of small
silver models of the temple and statue
of Diana, which people carried around
with them in their journeys, as a pre
ventive of diseases and dangers, and
used in their homes as objects of wor
ship. Diana was the Roman name,
and Artemis the Greek name of the
guardian goddess of the great temple
at Ephesus. She seems to have been
of an Oriental rather than of a Greek
type, and was similar to Astarte and
other female divinities of the East.
She was the goddess of the productive
and nutritive powers of nature. (See on
ver. 35.) Brought no small gain —
work or business to the craftsmen
or artisans. The models were bought
by pilgrims as memorials of their visit,
and were sent as articles of traffic into
distant countries.
25. With the workmen of like
occupation. The craftsmen of the
preceding verse probably represented
the finer artisans, and the workmen of
this verse the general laborers in
rougher work. Demetrius probably
hail hundreds of men in his employ ;
and there were doubtless manufactories
beside his own. And said. The ad
dress is selfish, but candid. He appeals
first of all to their fear of losing their
business and their wealth. Ye know
that by this craft we have our
wealth or prosperity, (ver. 24.)

26. This charge against Paul is
truthful. While he had not made any
direct and public assaults upon the
temple and goddess Diana, he had
taught that they be no gods,
which are made with hands, (see
14: 15; 17 ; 24-29.) The great success and
influence ascribed to Paul accords with
Luke's statement in ver. 10.
27. So that, etc. And not only is
there danger that our craft, rather,
our branch of business, come into con
tempt, and thus prove worthless. The
word translated craft is different from
that in ver. 25, and refers to that
lucrative part of their business con
nected with the making of shrines,
which was now in special danger.
Demetrius appeals next to their vener
ation of their temple, and their rever
ence for their goddess. But also
that the temple ... should be
despised, or be accounted nothing,
aud thus be brought into contempt.
And her magnificence should be
destroyed, she whom all Asia and
the world worshippeth. This is a
strong expression with much truth.
The idol was widely venerated and the
temple, with that of Delphi, was the
most famous in the world, and was the
resort of people from all countries.
" The sun, it was said, saw nothing in
his course more magnificent than
Diana's temple." It was built of white
marble. On the night in which Alex
ander was born (356 B. C.) it was
burned by a fanatic named Herostra-
tus ; but it was rebuilt and adorned
more magnificently than before. Ita
general appearance is shown on an
ancient Ephesian coin, which also ex
hibits the head of the Emperor Nero.
In A. D. 262 it was robbed of its treas
ures and defaced by the Goths, after
which it gradually fell into ruins, and
was so completely covered with the sand
and mud of the river that its site was
a matter of conjecture, till the remark-

310

THE ACTS.

[Ch. XIX.

dess Diana should be despised, and her
magnificence should be detitroyed, whom
all Asia and the world worshtppeth.
28 And when they heard these sayings,
they weie full of wrath, and cried out,
saying, Great is Diana of the Ephesians.

29 And the whole city was filled with con
fusion : and having caught ! Gaius and
a Aristarchus, men oi Macedonia, Paul's
companions iu travel, ihey rushed with
30 one accord into the thtatre. Aud when
Paul would have eutered in unto the peo-

• Rom. 16: 23; 1 Cor. 1 : 14; 3 John 1. "ch. 20 : 4; 27 : 2 ; Col. 4 : 10 ; Phiiem. 24.

able discoveries of Mr. T. A. Wood
(1863-74) brought it to light. The
platform on which the temple stood
was four hundred and eighteen feet
long, two hundred and thirty-nine feet
wide ; and the temple itself was three
hundred and forty-two by one hundred
and sixty-three feet. Eight columns
stood in front, as seen on coins and
medals, and the whole number is esti
mated at one hundred, about fifty-five
feet eight inches in height, and each
the gift of a king or of some devout
worshiper. Its treasury in its palmy
days became a great bank of deposit,
and vast wealth was accumulated.
Connected with its services was a large
establishment of celibate priests and
virgin priestesses ; and also teachers
and ministering boys. Besides those
represented by Demetrius, there were
the butchers who sold victims for sacri
fice, the surveyors and masons who
looked after the repairs, and others,
all of whom depended on the temple
for their livelihood. Paul frequently
uses the imagery of a temple in his
epistles, and especially in that to the
Ephesians, in allusion perhaps to this
temple. (See 1 Cor. 3: 9-17; Eph. 2: 19- -2; 1 Tim.
3 : 15 ; 6 : 19 ; 2 Tim. 2 : 19, 20.) See further OU
Ephesus, ver. 1.
28. When they heard this. De
metrius probably made this speech in
some large open space near the manu
factories of the shrines ; and perhaps
not far from the temple, which was out
side of the city wall. They were
full of wrath — against " this Paul "
(ver. 26) and the Christians. And cried
out — were crying out, denoting con
tinuous action. Probably marching
and rushing through the streets, gather
ing crowds after them, with the cry,
Great is Diana of the Ephesians.
(See on ver. 24.)
29. And the whole city — some of
the better manuscripts omit whole —
was filled with confusion, or with

the disturbances of this frenzied, riotous
crowd. Having caught — or seized
Gaius and Aristarchus. It was a
kind providence that they did not find
Paul. This Gaius is not mentioned
elsewhere. He is not the one from
Derbe (20 : 4), nor the one from Corinth
(Rom. 16 : 23 ; 1 cor. 1 : 14), and probably not
the one to whom John writes (3 Johni).
Aristarchus was of Thessoloniea (20 : 4),
and went with Paul to Eome (27 : 2), and
became a voluntary sharer of his exile
and captivity (coi. 4 :io), and his fellow-
worker, (pbiicm. 24.) They rushed
with one accord into the theatre
— where dramatic exhibitions were
held, gladiators fought, and criminals
were sometimes exposed to wild beasts.
It was a favorite meeting place of the
citizens for business, and on public
occasions. The remains of the theatre
are still extant, exhibiting the usual
semicircular, or horse-shoe shape, open
to the air, with seats ranged around in
tiers one above another. Its seating
capacity is estimated to have been from
thirty to fifty-seven thousand. Accord
ing to the last estimate it was the
largest in the world. The temple of
Diana was in full view, just across the
market-place. It would seem that while
they were rushing toward the theatre
they seized Gaius and Aristarchus,
either from the house where they were,
or from the street. Had it not been for
the timely interference of the town-
clerk, their lives may have been taken.
(ver.ss.) Paul, no doubt, had in mind
the gladiatorial contests in the theatre,
when he so vividly describes the armor
of the Christian warrior. (Eph. 6 : 10-18.)
30. When Paul would have
entered. In this we see the bold and
sympathetic character of Paul. He
seems to have been out of the reach of
the mob, when they seized his com
panions. But he was anxious for their
safety, and zealous for the truth. The
disciples suffered him not, among

Cn. XIX.]

THE ACTS.

311

31 pie, the disciples b suff red him not. And
certain of the chief of Asia, which were
his friends, sent unto him, desiring him
that he would not adventure hiinseif into
32 the theatre Some therefore cried one
thing, and some another: for the assem
bly was confused ; and the more part
knew not wherefore they were come to-

33 gether. And they drew Alexander out
of the multitude, the Jews putting him
forward. And c Alexander beckoned with
the hand, and would have made his de-
34 fence unto the people. 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.

» 2 Sam. 18 ; 3. ' 1 Tim. 1 : 20 ; 2 Tim. 4 : 14.

whom doubtless were Aquila and Pris
cilla, who, at this or some other time
at Ephesus, " laid down their own
necks " for his life ; also, brethren, of
the Ephesians, who knew the reverence
of their countrymen for their goddess,
and the deadly peril to which Paul
would expose himself. The people —
who were a tumultuous assembly, (ver.
82-40.) 31. And certain of the chief of
Asia — the Asiarchs, who were officers
having charge of festivals in the Roman
province of Asia. They were ten in
number, chosen annually by the cities
of Asia, and were required to bear them
selves the expenses of the costly games,
which were held in the month of May,
in honor of Diana. They were, conse-
quently, men of wealth ; and having
been once chosen they retained the
title during life. Who were his
friends, or friendly to him, without
implying that they were Christians.
Their duties at the heathenish games
were inconsistent with a Christian pro
fession. Possibly some of them may
have been secret believers. Paul had
great power in attracting honorable
friends, such as Sergius Paulus, Gallio,
Felix, and Festus, and the centurion
on the voyage to Rome. It was cer
tainly remarkable that such leading
and prominent men in heathenish
sports should have shown such a
friendly and solicitous care for Paul ;
and as Akerman remarks, it is " an
assertion which no fabricator of a
forgery would have ventured upon."
32. The confusion of the assembly is
vividly portrayed. This verse is a
continuance of the description of ver.
29. A vast multitude had assembled,
with a vague idea of something wrong
committed with reference to the god
dess Diana ; but the greater part were
ignorant of its exact nature.

33. And they drew Alexander,
etc. Literally, Out of the crowd they
brought forward Alexander, the Jews
urging him along. Calvin, Meyer, and
some others suppose him to have been
a Christian, whom the Jews wished to
expose to the fury of the mob, and so
turn away their anger from the other
Jews. But it is more natural with
Neander, Hackett, and others to regard
him as a Jew, perhaps an orator, who
would disclaim any participation of
the Jews in Paul's proceedings. The
Jews knew that they were liable to • be
confounded with Christians, and they
would naturally wish to explain that
Paul and his companions were apos
tates from the Jewish faith. Some sup
pose this to have been " Alexander the
coppersmith," who much later did Paul
much evil (lTim. 1:20; 2 Tim. 4; 14), and
that his trade led him into certain re
lations with Demetrius and his crafts
men. But this is doubtful, as the name
was common. And would have
made his defence — rather, a defence
for himself and his people.
34. When they knew — or per
ceived — that he was a Jew, from his
looks, and perhaps from words he was
beginning to utter, Gentile hatred and
prejudice at once influenced the whole
multitude. They recognized a Jew at
once as opposed to idol-worship, and
probably did not closely discriminate
between Jews and Christians. A con
tinuous cry for about the space of
two hours went up, Great is Diana
of the Ephesians. This was not
only an expression of loyalty, but an
act of worship, which accorded with
Oriental and heathenish customs. (Matt.
6:7.) Compare the repetitions of the
Srophets of Baal in 1 Kings IS : 26.
[ohammedans and the worshipers of
Brahma in India often spend the entire
day in uttering such repetitions.

312

THE ACTS.

[Cn. XIX.

35 And when the townclerk had appeased
the people, he said, Ye men of Ephesus,
what man is there that knoweth not how
that the city of the Ephesians is a wor
shipper of the gr. at goddess Diana, and of
the image which fell down from Jupiter '!
36 Seeing then that these things cannot be

spoken against, ye ought io he quiet, and
37 dto do nothing rashly. For ye have
brought hither these men, which are
neiiher rubbers of churches, nor jet
33 blasphemers of your goddess. Wherefore
if Demetrius, and the craftsmen whieh
are withhim, have a matter against any

o Prov. 25 : 8.

35. And when, etc. But the town
clerk having quieted the multitude. The
town clerk, or secretary of the city, kept
the records of tlie public assemblages,
attended to letters addressed to the city,
and was the guardian of its public docu
ments and archives. Tlie inscriptions
iu Mr. Wood's Ephesus make mention
of two town clerks, one of the senate,
and one of the popular assembly.
(Theatre, pp. 16, 44.) The office of
town clerk appears to have been one of
great importance and influence. Some
times he was invested with the dignity
of high priest of the goddess. He was
ex-officio president of the assembly.
He said — his speech is candid and
shows great tact. He appeals to them,
that such excitement is unbecoming
the Ephesians, who were above all sus
picion in their devotion to the goddess
Diana (this verse and the next). He
affirms that nothing can be proved
against these men (ver. 37), that this con
course and excitement was unnecessary,
for the courts were open to Demetrius
and his craftsmen (ver. ss, 39), and that
they were liable to be called to an ac
count by the Roman authorities. (Ver. 40.)
The city of the Ephesians is a
worshipper, or temple-keeper. Liter
ally a temple-sweeper , one who sweeps
and cleanses the temple, and hence one
who keeps and adorns it. It became
an honorary title, a temple-keeper,
which Ephesus was proud to receive
and claim, as the guardian of the
temple and worship of Diana. Among
the inscriptions of Mr. Wood at Ephe
sus is one which speaks of an assembly
of the temple-keepers. ( Theatre, p. 3.)
The title first appeared on the coins of
Ephesus under the Emperor Nero, who
entered upon his reign in the autumn
of A. D. 54. If these coins had been
recently issued, the reference to this
title would be the more significant and
emphatic. And of the image which

fell down from Jupiter — that is,
from heaven. Like many other vener
ated idols of the pagan world, it was
believed to have fallen down from the
sky. Possibly the origin of such
legends may have arisen from the fall
of meteoric stones. The reference here
is to the wooden image of Diana, which
was a rude, many-breasted female
figure, ending below the breasts in a
mummy-like pillar, curiously carved
with symbols of bees, grain, and
flowers. 3G. Such being the case, ye ought,
it is your moral duty, to be quiet,
exercising self-control, and to do
nothing rashly or precijiitately.
37. For, implying that they had
acted rashly, and introducing the rea
son for such an implication. Neither
robbers of churches, rather, of tem
ples. They were notspoilers of temples,
and thus guilty of sacrilege. Nor yet
blasphemers of your goddess —
or, according to some old manuscripts,
our goddess. From this we may learn
how wisely and quietly Paul had done
his work at Ephesus. He did not deal
in ridicule or in violent denunciations,
but taught the truth positively, and
thus undermined idolatry. He doubt
less exercised a winning and graceful
courtesy, and a care for the feelings of
others. 38. Wherefore, etc. Accordingly,
since these men are neither blasphemers
nor guilty of sacrilege, if Demetrius
and the others have a matter against
any man, the law is open, literally,
the court-days are kept. Perhaps, as
some suppose, the courts were in session.
Ephesus was one of those towns where
Roman officials held court. Being also
a free city, it had its local courts and
magistrates. The courts were held in
the agora, or forum, whieh was near
the great theatre. And there are
deputies — rather, proconsuls, Ephe-

Ch. XIX.]

THE ACTS.

313

man, the law is open, and there are depu-
39 ties: let them implead one another. But
if ye inquire anything concerning other
matters, it shall be determined in a law-
40 ful assembly. For we are in danger to

be called in question for this day's up
roar, there being no cause whereby we
may give an account of this concourse.
41 And when he had thus spoken, he dis
missed the assembly.

sus being a senatorial province. (See on
is : 7.) There was usually but one pro
consul at a time. Hence, some suppose
the plural here includes the judges or
assistants appointed by him for the
trial of cases. The term, however,
may be used in a general sense, referring
to the whole class. But in the first year
of Nero, the proconsul Silarius was
poisoned by Celes and Helius, who
held the office together till a successor
should be appointed. As Celes did not
return to Rome till A. D. 57, it has been
conjectured that they were now exer
cising proconsular authority. Let them
implead one another — let them ac
cuse, bring a charge one against the
other, or plead against one another.
Notice how prudently the town clerk
refrains from naming Paul or any of
his companions.
39. Butif ye inquire, etc. If your
inquiry has reference to other matters
than those under the jurisdiction of the
court, it shall be determined or
settled in the lawful or regular
assembly. This implies that the
present gathering was irregular and
unlawful. The word used for assembly
here and in ver. 41 is the one usually
translated church, (see on 5: n.) Among
the Greeks the word was applied to an
assembly of the people convened for the
purpose of deliberating on public mat
ters. This assembly held an important
place at Ephesus. It had three stated
meetings every month. It could also be
convoked by the magistrate of the city.
An inscription, found in this very the
atre, speaks of the lawful or regular
assembly. Private grievances could be
laid before the courts; matters which
concern the public should be brought
before the lawful or regular assembly.
Thus there was no justification for this
tumultuous concourse.
40. Finally, the town clerk reminds
them that they had criminally exposed
themselves to punishment from the
Roman government, which did not tol
erate riotous assemblages in the prov
inces, and punished the rioters with

death. For we are in danger to
be called in question, or accused,
for this day's uproar, or riot before
the Roman Senate and Roman officials.
The liberties of their free city might
in consequence be forfeited. There
being no cause ; and they could
give no justifiable account of this
concourse. Their danger was not
merely in being accused, but in being
unable to defend themselves.
41. When he had thus spoken —
adroitly, firmly, and authoritatively —
he dismissed the assembly — im
plying that the tumult was quelled, and
the people having been brought to
proper calmness and consideration,
were quietly dispersed.
Many infer from the presence of the
Asiarchs vv..r. 31) at Epnesus that the
riot took place in the Artemesion
month (parts of April and May), in
whieh the Ephesian games were cele
brated in honor of Diana. This, how
ever, is not a necessary inference ; for
Asiarchs would be present at the au
tumnal election ; and doubtless some
of them who had received the honor
and bore the title resided at Ephesus,
and thus had the better opportunity of
knowing Paul. (v.r. si.) See on ver.
22, last paragraph.
Soon after this riot Paul leaves Ephe
sus, having completed three years labor
there. (20:1,31.) In some respects this
had been his most successful mission.
He had gathered a strong church, made
up of a membership of well-developed
Christians. At Corinth the church was
composed largely of those who needed
milk suited for babes, rather than solid
food fitted for men of full age. (icor.
3:1.2.) But at Ephesus he could de
clare the whole counsel of God (ver. 27),
and speak wisdom among them, as
growing up into the fullness of the
stature of Christian manhood, (icor.
2:6; Epb. 3 : 10; 4 : 13.) His Epistle tO the
Ephesians, written nearly six years
later, bears testimony to the same truth.
It is one of the profoundest books ever
written; yet the Ephesians were ex-

314

THE ACTS.

[Ch. XIX.

pected to understand it. This shows
the proficiency which his converts had
attained under his preaching.
Practical Remarks.
1. He who would save souls must seek
after souls. (Ver. 1; John 1 : 41; Luke
5 : 10.)
2 True religion may be connected with a
very imperfect experience. There will,
however, be a reauiue-s to embrace the
truth when presented. (Ver. 2 ; 10:34,35.)
3. The baptism of John demanded i epent-
ance and faith in the Messiah, aud thus it
was substantially the same as that practiced
by tbe apostles. (Ver. 3, 4; Mark 1 : 4;
John 1 : 15, 21-24.)
4. 'there are instances where baptism
should be repeated; for example, when it
has been administered to an infant, or to
an unconverted person, or when the di
vinely appointed formula has been omitted.
(Ver. 4; Matt. 28 : 19.)
5. The supernatural gifts of the Spirit had
thMr p ace and uses in the beginning of tbe
Gospel Dispensation. (Ver. 5; 1 Cor. 14:22.)
6. The presence of tbe Holy Spirit, the
Comforter, is the privilege of all believ
ers. (Ver. 6; Luke 11 : 13 ; John 14: 16.)
7, We should strive to produce conviction
in the minds of men regarding the things of
the kingdom. (Ver 8 ; Col. 1 : 28.)
8. Religious disputation is generally vain
and unprofitable. (Ver. 8, 9; lTiin. 6: 4; 2
Tim 2 : 23.)
9. Churches should be organized both for
holding forth tbe truth, and as a protest
against error. (Ver. 9; 1 Tim. 3:15; Rev.
2 : 13.)
10. Continued and persevering labor in
one place repays tbe Christian worker. (Ver.
10; 18:10.)
11. Good men have ever been ready to
refer all miraculous power which may have
attended them to God. (Ver. 11 ; Ps. 62 : 11.)
12. The great miracles which God wrought
through the handkerchiefs and aprons of
Paul do not justify the worship of the relics
of the saints. (Ver. 12 )
13. It is one of the evidences of Christian
ity that it has its counterfeits. (Ver. 13; 2
Cor. 11 : 13-15.
14. They who would do effective work for
Christ must have »¦ personal and experi

mental knowledge of him. (Ver. 14; 2 Peter
1 : 8, 9.)
15. Hypocrites and pretenders in Christ's
kingdom will suoner or later manifest their
real characters. (Ver. 15 ; 2 Peter 2 : 1-3.)
16. Evil spirits are stronger than wicked
men; but. Christ is stronger than the Devil
and his hosts. (Ver. 16; Luke 11 : 20-22.)
17. Results show that there is a difference
between Christ's true servants aud impos
tors. (Ver. 17 ; Mai. 3 : 18.)
18. One of the evidences of a renewed
heart is the confessing and the forsaking of
sin. (Ver. 18 ; Prov. 28 : 13 ; Rom. 10 : 10.)
19. When oneis converttd, if he has been
engaged in a wicked business, he should re
nounce and forsake it, whatever pecuniary
sacrifice it may cost. (Ver. 19 ; Eph. 5 :
11.) 20. The advance of Christ's cause is seen,
not only in tbe number of adherents, but in
the changes in tbe heart and life of his fol
lowers. (Ver. 20 ; Eph. 2 : 1-7.)
21. We should ever be purposing new
achievements for Christ. (Ver. 21 ; Rom.
1 : 13-15.)
22. We should plan to do good through
others as well as by our own personal efforts.
(Ver. 22 ; Luke 10 : 1, 16.)
23. Pure Christianity will cause a stir in
a wicked world. (Ver. 23; Matt. 10 : 31-57.)
24. Demetrius is a type of those religion
ists whose zeal arises from their love of
gain. (Ver. 24 ; 1G : 20, 21 : 1 Tim. 6 : 9.)
25. A selfish religion is false and will ruin
the soul. (Ver. 25-27 ; Matt. 16 : 24-29.)
26. Blinded zeal and prejudice rather pre
fer clamor to argument. (Ver. 27-29; Luke
28:20-23.) 27. A persecuting spirit is an element of
false religion. (Ver. 29 ; 1 John 3 : 10-12.)
28. Our zeal may sometimes go beyond
prudence. At such times thoughtful friends
are a great aid and blessing. (Ver. 30, 31.)
29. God is the author of order; but sin
and sinners bring confusion. (Ver. 32-34 ; 1
Cor. 14 : 33 ; James 3 : 16.)
30. Prudent and courteous speech is more
effective than violence aud force. (Ver.
35-41.) 31. The preacher should be moderate in
controversy. Hard names and offensive
personalities do evil rather than good. (Ver.
37 ; Titus 3 : 1, 2.)
32. Governments have their proper func-

Cir. XX.]

THE ACTS.

315

Again visits Macedonia and Greece; returns
through Macedon,a lo Troas and Miletus an
the way to Syria.
20 AND after the uproar was ceased, Paul

called unto him the disciples, aud cm-
braced ih.m, and e departed for to go iuto
Macedonia.

> ch. 19 : 21 ; 2 Cor. 2 : 12, 13 ; 1 Tim. 1 : 3.

tions and should be used accordingly. (Ver.
38, 39 ; Rom. 13 : 4.)
33. Roman law aided the progress of the
gospel. (Ver. 38, 39 ; 16 : 38, 39 ; 18 : IJ, 15.)
34. They who raise tumults should be
held strictly accountable to law. (Ver. 40.)
33 There was the regular assembly -at
Ephesus according to law, aud au irregular
one contrary to law . . . Su tliere is the reg
ular assembly (church) of Christ, of which
he is the l-Iead, organized according to the
gospel, made up of those who believe on
him, are baptized iu his name, and are
united and covenanted together to do his
will. (Ver. 39, 41.)
Ch. 20 : In this chapter Luke con
tinues the account of Paul's third mis
sionary tour. Leaving Ephesus, Paul
revisits northern and southern Greece,
and returns through Macedonia to
Troas on his way to Jerusalem. From
Troas he sails down the Mge&n Sea by
Ephesus, to Miletus, where he meets the
pastors of the Ephesian church, and
takes leave of them in an impressive
address and with prayer.
1-12. Paul Revisits Macedonia
and Greece. Spends a Week in
TEOAS. (2 Cor. 1 : 15, 16 ; 2 : 12, 13 | 7 : 5, 6; 12 :
H; 13:1; Rom. 15 : 18, 19, 25, 26; 16:1, 21-23.) Paul
leaves Ephesus in the summer or au
tumn of A. D. 57, spends the autumn
and winter in Macedonia, and Greece,
leaving Corinth and reaching Philippi
just before the Passover week, A. D.
58. 1. After the uproar was ceased.
This note of the time is indefinite.
There is no evidence that the tumult
hastened his departure. Several days
may have intervened. The narrative
is brief and passes over time rapidly.
Called unto him the disciples, some
af the oldest and best manuscripts add,
exhorted them. Embraced them —
gave them a parting salutation. And
departed. It has been very com
monly supposed that this was soon after
Pentecost (i cor. 16 : s), and in the month

of May, which was the Artemesiou
month. (See on 19 : 22.) But among tlie
great number of craftsmen and work
men, and in the large city of Ephesus, a
tumult could be raised at any time.
Asiarchs (19 : 3i) would be present at the
autumnal election, as well as in May,
and some doubtless resided at Ephesus.
(s.e on 19: «.) There are several reasons
for believing that Paul continued at
Ephesus longer than Pentecost. 1.
After writing his First Epistle to the
Corinthians a great " affliction befell "
him (2 Cor. i: 8), which appears to have
been a severe illness, possibly his
chronic malady or bodily infirmity,
which threatened his life. (2 Cor. 1 : 9, 10
ii:23;iz:7,9.) Such a severe attack
would detain him at Ephesus longer
than he expected. 2. Such detentions
were not uncommon in Paul's ministry.
(Gal. 4 : 13, 14; 1 Thess. 2:17; 18; 3: 1; Itom. 1: 13;
15 : 22, 23 ; ! Cor, 1 : 15-17, 23.) 3. About the
time of writing his First Epistle to the
Corinthians, Paul sends Timothy to
them by way of Macedonia. ( 1 Cor. 4 : 17 ;
16 : in.) After doing this he returned to
Philippi. (2 Cor. 1 : 1.) This would rather
indicate that it was some time after
Pentecost when Paul found him there.
4. Titus is sent later to Corinth (2 Cor. 2:
12,13; 7:5,r,), very likely after Paul had
received from Timothy news direct from
Corinth, regarding the church. This
would probably be as late as Pentecost.
He is sent and Paul delays, so that he
may not come to them " in sorrow."
(2 cor. 2:1.) 5. The statement that Paul
"spent three months in Greece " seems
to imply that this was the longest time
that he spent in anyone country during
the somewhat rapid journej' after leav
ing Ephesus. (vor. 2-6.) If so, then
Paul must have been in Macedonia
less than three months. Now Paul left
Corinth about March 1, A. D. 58, in
order to reach Philippi at the Passover
of that year, March 27. (v»r. 3.5,6.)
Allowing then a month in going from
Ephesus to Philippi, two months in
Macedonia, three months in Greece, a

316

THE ACTS.

[Ch. XX.

And when he had gone over those parts,
and had given them much exhortation,

3 he came into 'Greece, and there abode
three months.

» ch. 19 : 21.

month or at most two months for trav
eling to and from Greece, we have seven
or eight months from Paul's departure
from Ephesus to his departure from
Philippi for Jerusalem. Reckoning
backward from March 27, A. D. 58, we
reach about August 1, or September
1, A. D. 57. (See on ver. 31.) (See a fuller
discussion in Harmonic Arrangement,
pp. 226-230.)
To go into Macedonia. Luke
merely states tbe fact. Paul in his
Second Epistle to the Corinthians gives
some particulars. From Ephesus Paul
went direct to Troas, whether by land
or sea, we are not told. (2 cor. 2 : 12.) Here
he found " a door opened to him in the
Lord ; " but so great was his disap
pointment in not finding Titus with
news from Corinth, that he could not
remain long to preach, but hastened
into Macedonia to meet him. (2 cor.
2 : 13.) Having come into Macedonia,
he was still in great anxiety and afflic
tion (2 cor. 7 : 5), but he is soon after re
lieved and filled with joy, by the long
expected arrival of Titus with good
news from Corinth. (2 Cor. 7 : 7.) This
coming probably occurred at Philippi,
and there Paul wrote his Second Epistle
to the Corinthians, in the autumn of
A. D. 57. On Macedonia, see on 16 : 9.
While in Macedonia he probably visited
the churches at Philippi, Thessalonica,
and Berea, and extended his labors
into the western part of Macedonia
unto the boundaries of Illyricum. (Rom.
15 : is, 19.) He was probably accompa
nied by two Ephesians, Tychicus and
Trophimus. (ver. 4,)
2. When he had gone over
those parts or regions — as just noted
in the preceding verse. This preaching
excursion extending " round about
even unto Illyricum " (Rom. is : is) affords
a striking contact of the Acts and
Paul's epistle, and is another of the
many confirmations of the accuracy of
Luke. Had given them — that is,
the diciples in all that region — much
exhortation. He came into
Greece — meaning the province of
Achaia, to distinguish it from Mace

donia, (see on 18:12.) He probably
preached the gospel on his way to
Corinth (2 cor. 10 : te), and made preach
ing excursions into the surrounding
parts of Achaia, with his headquarters
at Corinth. The sentence should end
with this verse.
3. And there abode, etc. Rather,
And when he had stayed three months.
The winter was thus spent in Achaia,
probably most of the time at Corinth.
It was during this time that the Epistle
to the Romans was written, or com
pleted in its present form. This epistle,
the most systematic, and doctrinally
the most complete, of all the epistles,
was probably the result of long thought.
As he had long proposed to visit Rome,
so he may have had this in long pre
paration. The Epistle to the Galatians
and the Second to the Corinthians in
dicate impulsive and quick writing ;
but the Epistle to the Romans bears
marks of deliberation both in structure
and composition. Tertius acted as
amanuensis. (Eom. 16:22.) It was sent
by Phebe, a deaconess of the church at
Cenchrea, in the spring of A. D. 58,
about this time when Paul was return
ing to Macedonia. (Bom. 16 : 1.) On this
journey to Jerusalem Paul takes with
him the contributions from the Chris
tians of Macedonia and Achaia to the
poor brethren of Judea. (Rom. 15: 23-28;
1 Cor. 16 : 2-4; 2 Cor. 8:6-11; Act.. 24 :17.) It has
been noted by Wordsworth that no
mention is made of this collection in
the Epistle to the Galatians, which is
an indication that the latter was written
before the two Epistles to the Corinth
ians. The request that he should re
member the poor which he was forward
to do (Gai 2 : io), looked backward to 11 :
29, 30, and doubtless forward to the
collections which he took upon this
journey. (24 : 17.)
The Jews laid wait for him, or
a plot (9 : 24) was laid for him by ihe
Jews, at the end of three months.
What this plot was is unknown. Per
haps it was to waylay him on his
way to the ship, (see 23: 12; 2 cor. 11 : 32-)
This led Paul to change from the direct

Ch. XX.]

THE ACTS.

317

And k when the Jews laid wait for him,
as he was about to sail into Syria, he pur-
4 posed to return through Macedonia. And
tliere accompanied him into Asia hSopa-
ter of Berea, And of the Thessalonians,
1 Aristarchus and Secuudus; andkGaius
of Derbe, and l Timotheus; and of Asia,

5 m Tychicus and n Trophimus : these going
6 before t arried for us at Troas. And we
sailed away from Philippi after ° the days
of unleavened bread, and came unto them
p to Troas in live days; where we abode
seven days.
7 And upon ithe first day of the week,

sch

9 :23

; 25:^

; 2

Cor. 11

: 26.

h Bom.

16

21

1

ch.

19 :

29 ; 27 :

2 ; Col.

4

10.

' ch. ID

29.

'ch.

111

1.

Eph,

6 : 21 ; Ool

4

7;

2 Tim

. 4

: 12

, Titus 3

:12.

n

ch.

21 : 29 ;

2 Tim.

4: 20.

o Exod.

.2 :14

15; 23 : 15

ch. 16

8

2 Cor. i! : 12

2 Tim

4

13.

i Rev. 1

: 10.

route to Syria to a circuitous one
through Macedonia. This also accounts
for the haste in his journey, (ver. 16,
etc.) 4. And there accompanied him
— as his associates and attendants,
forming perhaps a kind of body-guard.
Into Asia is omitted by many ancient
authorities. Some may have gone no
farther ; others went with him to Jeru
salem. See below. Sopater of Be
rea. The oldest and best manuscripts
add, the son of Pyrrhus, perhaps to
distinguish him from Sosipater of Rom.
16 : 21, a different form of the same
name. (On Berea, see 17 : 10.)
Aristarchus — mentioned in 19:29,
which see. Secundus — not men
tioned elsewhere in the New Testa
ment. Gaius of Derbe. (see on u:
20.) He is to be distinguished from
Gaius of Macedonia mentioned in 19 :
29. But was perhaps the one to whom
John wrote his Third Epistle. Tim
otheus. (See on 16: 1,2.) TjTChiCUS is
mentioned in Eph. 6 : 21; Col. 4:7;
Titus. 3 : 12 ; and 2 Tim. 4 : 12, from
which it appears that he was one of
Paul's most faithful companions and
fellow-laborers, and the bearer of at
least two of his epistles. He probably
accompanied Paul to Jerusalem.
Trophimus became the innocent oc
casion of Paul's arrest at Jerusalem
(21 :29), and much later is mentioned in
2 Tim. 4 : 20, as having been left sick
at Miletus. It has been thought that
Tychicus and Trophimus were the two
brethren who, with Titus, managed tlie
collection for the poor saints at Jeru
salem. (2 Cor. 8 : ifi-24.) It is very prob
able that the seven brethren here
named were representatives of Gentile
churches, recently formed in Asia and
Europe, and the bearers of contribu
tions, (l Cor. 16 : 3, 4.)
5. These going before, or having
gone forward, tarried or were wait
ing for us at Troas. From the use
of the first person it is evident that
Luke rejoins Paul at Philippi (ver. 6),
where he had been left six years before.
(See ou 16 : io, 4 1.) During this period Luke
probably labored at Philippi and its
vicinity. The seven brethren men
tioned in the preceding verse appear to
have gone forward to Troas from Phil
ippi. For at the latter city Paul tar
ried with Luke. (ver. 6.) This verse
implies that at some point they pre
ceded him to Troas ; and the mention
of sailing away from Philippi in the
next verse, naturally suggests that city
as the place of Paul's stopping, and
their going forward.
After the days of unleavened
bread— the Passover festival lasting a
week. This is used as a chronological
note of time. It seems probable that
Paul tarried at Philippi not merely for
the observance of the Passover; but
that Luke might arrange and prepare
for going with him. From this point
to the end of the Acts Luke appears as
a companion of Paul. The minuteness
in the narrative indicates his presence
as an eye-witness. To Troas in five
days — six years before this Paul had
made the voyage in the opposite direc
tion in two days. (16:11.) Less favor
able winds doubtless account for the
difference of time. The Passover of
A. D. 58 began on March 27. We
may suppose that on April 4, the day
following the eighth day of the feast,
Paul sails from Philippi, and in live
days, on April 8, perhaps late in the
day, he arrives at Troas. Here he re
mains a week.
7. Upon the first day of the
week, etc. We have here a recogni
tion of a practice whicli began imme-
31S

THE ACTS.

[Ch. XX.

when the disciples came together *to
break bread, Paul preached unto them,
ready to depart on the morrow : and con-

8 tinued his speech until midnight. And
there were many lights Biu ihe upper
chamber, where they were gathered 10-

' ch. 2 : 42, 46 ; 1 Cor. 10 : 16 ; 11 : 20, etc. » ch. 1 : 13.

diately after the resurrection, of meet
ing for celebrating the Lord's Supper
and other religious services. (Joim 20: 19,
26; Luke 24: 35.) On the day our Lord
rose from the dead he appeared on five
different occasions. After eight days,
that is, on the next first day of the
week, he again appeared to the eleven.
It thus became a day of holy joy and
thanksgiving, and memorable to the
disciples. What associations clustered
around that day, and how natural and
fitting that each returning first day
should be hallowed with worship and
the breaking of bread. And now,
twenty-eight years later, Paul meets the
worshiping disciples at Troas on the
first day of the week. The religious
services and the breaking of bread at
that time could not have been acci
dental. They indicate a custom among
the disciples. About a year before this
Paul enjoined a practice of special re
ligious duties on the first day of the
week. (1 Cor. 16:1,2,) Many years later
John speaks of the Lord's Day (Rev.
1 : 10), which refers not to the seventh
day, for the word Sabbath was applied
to that day, but most naturalJy to the
first day of the week, as the one on
which the Lord rose from the dead.
Pliny, in his letter to Trajan, says that
Christians were wont to meet on a cer
tain day before daylight for divine
worship. On this occasion it seems
that they met before sunset ; and a
religious service preceded the breaking
of bread, (ver. 11.) Some suppose that
Paul held this service on Saturday
evening, that being the beginning of
the first day of the week, according to
the Jewish reckoning of the day, and
that he resumed his journey on Sun
day morning. It is a matter of small
importance whether the first day of the
week commenced at sunset Saturday,
or a few hours later at midnight. It is
far more important to note here a trace
of the observance of Lord's Day among
disciples at that early day. " Since
the suffering of Christ appeared as the
central point of all religious experience

and life, since his resurrection was con
sidered as the foundation of all Chris
tian joy and hope, it was natural that
the communion of the church should
have specially distinguished the day
with which the memory of that event
had connected itself." (Neandek.)
" As Luke had mingled so much with
foreign nations and was writing for
Gentile readers, he would be verv apt
to designate the time in accordance
with their practice ; so that his even
ing or night of the first day of the week
would be the end of the Christian Sab
bath, and the morning of his departure
that of Monday." (Dr. Hackett.)
The Epistle of Barnabas, a teacher of
Alexandria, who wrote in the first
half of the second century; Justin
Martyr, about A. D. 140; Dionysius,
A. D. 170; Irenaeus, A. D. 180; Clement
of Alexandria, A. D. 196 ; Tertullian,
A. D. 200 ; Origen, A. D. 230, and Cyp
rian, A. D. 250, all give their testimony
to Lord's Day observances, (see on Mark
16 ; 2.) The Lord's Day gradually sup
planted the Jewish Sabbath, though,
for a time, both were observed. The
zealots for the law appear to have
demanded that Gentile Christians
should observe the Jewish Sabbath as
well as other Jewish festivals, against
which Paul gave his advice, (coi. 2 : 16.
see Kom. 14:5.) Ready to depart cn
the morrow. As the incidents here
related were occurring on the first day of
the week it is most natural to refer the
morrow to Monday, the second day of the
week, April 17. Instead of disciples,
the best manuscripts have we.
8. There were many lights, or
lamps. The minute description of this
verse indicates the language of an eye
witness. These lights enabled the
audience to see Eutychus distinctly.
(ver. 9.) In the upper chamber- in
Greek houses commonly used for com
pany and feasts, which, in this case,
was "the third loft," or story, (ver. 9.)
Instead of they, the best manuscripts
read, where we were gathered to
gether.

Ch. XX.]

THE ACTS.

319

9 gether. And there sat in a window a cer
tain young mau named Eutychus, being
falleu into a deep sleep : and as Paul was
long preaching, tie suuk down with sleep,
and fell down from the third loft, aud
10 was taken up dead. And Paul went down,
aud fell on him, aud embracing him said
u Trouble not yourselves ; for his life is in
11 him. When he iherefore was come up

again, and had broken bread, and eaten,
and talked a long while, even till break
12 of day, so he departed. And they brought
the young man alive, and were uot a little
comforted.
13 Aud we went before to ship, and sailed
unto Assos, there intending to take iu
Paul: for so had he appointed, minding

» Matt. 9 : 24.

9. There sat in a window — on
the window sill, perhaps with seats
extending over the street or court. The
window was not of glass, but with a
wooden shutter which would be open
on account of heat, and to obtain fresh
air. The night was dark; for at the
1'assover the moon was full (ver. 6), and
now rose after midnight as a faint cres
cent. A certain young man — called
a boy in ver. 12. He was a youth, but
these terms do not determine his age.
Being fallen, or borne down with a
deep sleep, produced in part, doubt
less, by the warmth of the room. And
as Paul was long preaching, or
discoursed yet longer than midnight.
(Ver. 7.) He sunk down, or was borne
down with sleep— he became relaxed,
lost his balance, and, as a consequence,
fell from the third loft, or story.
And was taken up dead. Notice
that Eutychus is not merely taken up
for dead, but really dead, and this is
recorded by Luke, the physician, who
was present, and knew all the partic
ulars. (See on ver. 12.)
10. Paul went down — by the
staircase, which was usually outside of
an Eastern house. Fell on him, em
bracing him. Similar to what
Elijah (l King! u : 21) and Elisha (2 Kings
4 : 34) did, and doubtless like them, ac
companying his action with prayer.
Trouble not yourselves. Be not
distressed. Compare our Lord's words
in the house of Jairus. (Luke s -. 52, 53.) For
his life is in him. He saw the signs
of life, and felt returning motions as
he clasped and held him in his arms.
11. When he therefore was
come up again — better, And hav
ing gone up. Paul's calmness had
its proper effect on the congregation.
And had broken bread — rather,
the bread. Paul proceeded to admin
ister the Lord's Supper, which had

been delayed by tbe fall of Eutychus.
" It is worthy of notice that whatever
kind of bread is eaten, whether the
large soft loaf, or the thin cake, it is
never cut with a knife, but broken with
the hand. Hence the expression so com
mon in the Scripture, as well as in other
Eastern writings, to ' break bread,'
that is, to eat." (Dr. H. Van Len-
NEP, Bible Lands, p. 90.) And eaten
— another act, after the Lord's Supper.
They partook of a more substantial re
past, perhaps of the love feast. And
talked a long while with tbem.
This was not formal preaching, but
social intercourse, connected with the
meal and afterward. And departed
on foot to Assos, a distance of twenty
miles, (Ver. 13, 14.)
li. And t!iey brought the young
man alive, the lad living, which im
plies that he had been dead. (Ver. 9.) It
would seem that he was brought up
into the congregation before it finally
broke up, and probably before Paul's
departure.
13-18. Paul Goes on Foot to
Assos, then by Sea to Miletus,
Where he Gave a Parting Ad
dress to the Elders op the Ephe
sian Church. (Eom. 15:30-32; icor. *.n.
12 ; p<. 74 : 2.) This embraces a period of
about one week.
13. And — rather, But we went
before to the ship — describing what
Luke and the rest did without Paul.
They probably left very early in the
morning, immediately after the re
storing of Eutychus. And sailed
unto Assos — rather, embarked for
Assos, a town on the coast of Mysia,
twenty miles by land south of Troas,
but about forty miles by sea. It was
doubtless necessary for the ship to start
thus early, but Paul would take leave
of his brethren at Troas in a less hur
ried manner, and perhaps wished to be

320

THE ACTS.

[Ch. XX.

14 himself to go afoot. And when he met
with us at Assos, we took him iu, and
15 came to Mitylene. Aud we sailed thence,
and came the next day over against Chios.
And ihe next, day we arrived at Sainos
aud tarried at Trogyl ium; and the next

16 day we came to* Miletus. For Paul had
determined lo sail by Ephesus, because
he would not spend the time in Asia: for
J he hasted, if it were possible for him, to
be al Jerusalem B the day of Pentecost.

> 2 Tim. 4 : 20. J ch. 18 : 21 ; 19 : 21.

' 1 Cor. 10 : 8.

alone in meditation and prayer. There
was a good Roman road from Troas
passing through Assos. The journey
could be performed in five hours ; and
if Paul left Troas at seven o'clock, he
could reach Assos about noon.
14. They sailed around Cape Lectum,
and when they reached Assos, Paul met
them and was taken into the ship, and
they sail to Mitylene, the capital city
of the island Lesbos, about thirty miles
southward. It was famed for its beau
tiful situation and its magnificent build
ings. Its modern name is Castro. A
narrow strait separates the island
Lesbos from Asia Minor. Here they
pass the night. Being a coasting voj-age,
each night was spent in some harbor.
The winds must have been very favor
able to have accomplished so long a
voyage in a single day.
i5. We came the next or follow
ing day, on Tuesday, April 18, accord
ing to our reckoning. (See on ver. 6, 7.)
Over against Chios, the modern
island Scio, about five miles distant
from the mainland. It was famous for
its beauty, and about forty miles south
of Mitylene. The language implies that
they did not put into the harbor,
but lay off at some distance, in the
shelter of the roadstead, and thus
passed the night. The ship may have
been becalmed in the afternoon. The
next day they arrived at or touched,
Samos, an island bearing still the
same name, about fifty miles south
east of Chios. It was separated by a
narrow strait from the mainland. The
island had been famous in Greek his
tory. And tarried at Trogyllium,
about a mile across the channel on the
mainland. They had passed the bay
below Ephesus, and were now nearer
Ephesus than at Miletus. For some
unknown reason Paul chooses the latter
place for meeting the Ephesian elders.
Perhaps on account of the better harbor,
and the delay of the ship for business.

But the words, And tarried at Trogyl
lium, are not found in the oldest manu
scripts, and are omitted in the Revised
Version. And the next day we
came to Miletus, a few miles south
of Trogyllium, a city more ancient than
Ephesus, but in Paul's day outstripped
in wealth and grandeur by the latter
city. It was on the coast of Caria, and
about twenty-eight miles south of
Ephesus. It is now a swamp with a
few ruins, some distance from the sea.
It was some distance in Paul's time.
(ver. se.) Here they arrive, according
to our reckoning, on Thursday, April
20, perhaps early in the afternoon, and
remained a few days.
16. This verse gives the reason why
Paul sailed past Ephesus, and delayed
at Miletus. It seems evident that he
had some control of the ship. Be
cause he would not, etc. — that he
might not spend time in the province of
Asia. In the large church at Ephesus
there would naturally arise many
causes of delay. Besides, he might
meet hostility from certain quarters, to
allay which would consume time. ( i Cor.
16:8.) He had, determined, and was
hastening, if possible, to be at Jerusalem
on Pentecost. About twenty-three of
the fifty days, between the Passover aud
Pentecost, had already gone when he
arrived at Miletus. Many reasons may
have made him anxious to be at Pen
tecost. (See oi: 2:1.) His presence would
be pleasing to Jewish Christians. (21 ¦¦*<>¦)
He would also meet with many foreign
Jews who had come to the great feast;
and also the presentation at this time
of the gifts from the Gentile churches
would give great publicity to the inter
est of Gentile Christians in their Jewish
brethren. While there is not the least
evidence of the Christian observance of
Pentecost, at that early day believers
would naturally feel an interest in it as
the day when the Holy Spirit first
descended upon Christians. (2 : 4.)

Ch. XX.] THE ACTS. 321

PauVs farewell address to the elders of the
Ephesian church.
17 AND from Miletus he sent to Ephesus,

and called »the eliers of the church.
18 And wheu they were come to him, he
said unto them,

M Tim. 5 :17; 1 Peter 5 : 1.

17. And from Miletus he sent
to Ephesus. He arrived probably
about Thursday, April 20. On the
same day or the day following he could
send a messenger to Ephesus, twenty-
eight miles distant, for the elders of
the church. These could arrive by or
before Saturday night, so that Sunday,
April 23, and perhaps a part of Satur
day could be spent in social and relig
ious services, closing with his farewell
charge. The elders of the church. These
elders are called overseers, or bishops, in
ver. 28. They were the pastors at
Ephesus. The church was large, and
having no house of worship, it had a
number of meeting places for different
portions of its members, and thus needed
a plurality of elders to exercise over
sight at their religious services and at
other times. It is acknowledged by
all that during the life time of Paul,
and in the early churches, elders
and bishops were the same. The title
elder being essentially Jewish was
the common designation in Jewish
churches ; and that of bishop or over
seer, from an official title among the
Greeks, was common among Gentile
Churches. (1 Tim. 3 : 1 ; Titus 1 : J; 1 Peter 2 :
25 j 5 : 2.) Jerome, who died A. D. 420,
says : " Among the ancients bishops
and presbyters are the same ; for one is
a term of dignity, the other of age." —
Epist. LXIX.
There is no trace of a third order of
the ministry, or of church officers, in
the New Testament. In Phil. 1:1,
written A. D. 62, " bishops and deacons "
are mentioned in such a manner as to
indicate only two classes of church
officers, and exclusive of a third class.
So also 1 Tim. 8 : 1-7, 8-15 ; 5 : 17-19,
and Titus 1 : 5-7, unmistakably point
to two classes exclusive of a third class,
in A. D. 66. " The angels of the seven
churches" (rct. i:2o) probably meant
the pastors, and in any event did not
indicate a third class of a higher order
of bishops. " It is the conception of a
late age which represents Timothy as
V

bishop of Ephesus, and Titus as bishop
of Crete." (Dr. J. B. Lightfoot,
Phil. p. 199.) Clement, of Rome, who
wrote A. D. 90-100, makes no mention
of a higher order of bishops in his
epistle. But he speaks of appointing
bishops and deacons, and indicates that
bishops were the same as presbyters, or
elders. Polycarp, of Smyrna, who was
martyred at a very advanced age, about
A. D. 156, uses the word elder as equiva
lent to bishop, in his epistle to the
Philippians, chap, v and vi. " The
Teaching of the Twelve Apostles,"
written, perhaps, about A. D. 120,
speaks of the " bishops and deacons "
(ch. xv), as if they were the only
church officers, and gives no counte
nance to a third class, or to the least
modified form of a church hierarchy.
But intermediate between these two
latter and Clement, lived Ignatius of
Antioch, who, on his journey to Rome,
where he suffered martyrdom, A. D.
116, is said to have written seven epis
tles, in which he speaks of bishops,
elders, and deacons, and indicates the su
periority of bishops over the other two
orders. The value of these epistles is
greatly lessened by their gross inter
polations and possible forgeries. Dr.
Lightfoot, however, lays great stress on
them, and thinks that bishops of a higher
order were recognized in Ephesus
and Asia Minor early in the second
century. But he admits that at that
time bishops in this higher sense did
not exist iu Macedonia and Greece. It
appears that early the churches, in
both doctrine and practice, began to
depart from the simplicity of the gospel.
We can rest safely, therefore, only upon
the teachings of the New Testament
and upon apostolic authority and ex
ample. Paul foretold that many should
fall away from the faith ( i Tim. 4 : i ) , and
that in the last days perilous times
should come. (2 ti™. 3 : 1 r ) And John
affirmed, " It is the last time ; and aa
ye have heard that antichrist shall
come, even now are there many anti
christs." (1 JoHn 2 ; 18.)

322

THE ACTS.

[Ch. XX.

Ye know, t>from the first day that I
came into Asia, after what manner 1 have
19 teen wilh you at all seasons, serving the |

Lord ° with all humility of mind, and
dwith many t< ars, and "temptations,
which befell me by the lying in wait of

o 2 Cor. 1 : 12

; 1 Thess.

1 : 5, 6.

• 1 Cor. 15 :
• 2 Cor. 11

), 10 ; 2 Cor. 12
23-30.

: 7-10.

d See Luke 19 : 41.

It is very probable that in some of
the early churches one of the elders
was selected to act as the leading pastor,
like James at Jerusalem, (is : 13.)
If one became distinguished for wis
dom, or discourse, or age, he might be
chosen as a temporary head of the elder
ship, and subsequently regarded as the
chief of the elders, and in a succeeding
generation be accorded an official su
periority, and styled the bishop, while
the others would continue to be known
as elders. Such a change doubtless
occurred very soon after the apostolic
age. Neander remarks ( Planting and
Training, p. 148) regarding apostolic
churches : We find among them no
individual distinguished above the
rest who presided as a chief among
equals, though probably in the age im
mediately succeeding the apostolic, of
which we have unfortunately so few
authentic memorials, the practice was
introduced of applying to such an one
the name of bishop by way of distinc
tion." Such a primitive bishop was
strictly speaking the principal pastor
of a church, and entirely different from
the diocesan bishop that in due time
followed. (See rurther on 11 : 30.)
The New Testament no where recog
nizes sacerdotal or nriestly functions
in the Christian ministry. All be
lievers are a " holy priesthood, to offer
up spiritual sacrifices, acceptable to
God through Jesus Christ." (1 Peter 2 : 5.)
Christ is our great High Priest, and all
have equal access by faith through
hire. (Hen. 10 : 19-23.) Dr. Lightfoot traces
sacerdotalism to heathen rather than
Jewish sources; and states that Ter
tullian, who died between A. D. 220 and
240, was the first to assert direct sacer
dotal claims on behalf of the Christian
ministry ; and that Cyprian, who died
A. D. 258, became the champion of un
disguised sacerdotalism. He also says :
" The only priests designated as such
in the New Testament, are the saints,
the members of the Christian brother
hood." (Phil. p. 184, f.)

18. He said unto them. This
speech is remarkable for expressions
and sentiments peculiar to Paul, which
indicates the fact that Luke heard it
and reported it. Paul first of all re
minds them of the spirit and character
of his ministry among them (ror. 18-21) ;
refers to expected sufferings, and ex
presses the conviction that he will see
their face no more. (ver. 22.25.) He tes
tifies to his own ministerial fidelity,
and exhorts them to a like faithfulness
and watchfulness, (ver. 26-31.) Finally he
commends them to God, and enforces
generous and disinterested labor by
reference to his own example, and a
memorable saying of the Lord Jesus.
(Ver. 32-35.)
Ye — emphatic, Ye yourselves know.
Compare Samuel's appeal to Israel after
the selection of Saul as king, (l Sum.
12 : 2-5.) Also Joshua's farewell addresses.
(Josh. 23: 2, 3; 24:15, 22.) From the first
day that I came into Asia. Not
only at Ephesus, which was the great
centre of his Christian activity and
missionary work, but elsewhere in the
province, whither he had made preach
ing excursions. After what manner
I have been with you the wholetime.
Paul appeals to his conduct from first
to last. Compare Paul's appeal to the
Thessalonians, 1 Thess. 1:5; 2 : 10.
19. Serving the Lord — with the
devotedness of a servant or slave, claim
ing not to be his own, but wholly the
Lord's. The expression is almost pecu
liar to Paul. (Rom. 12: 11; 14:18: 16: 18; Col.
3 : 24; 1 Tticss. 1 : 9.) With all humility,
or lowliness of mind. The same ex
pression is found in Phil. 2 : 3 and Col.
3 : 12. As a servant, neither refusing
to do any kind of work for the Lord's
sake, however menial or insignificant,
nor attempting to lord it over God's
heritage. (ipeterS:».) And with many
tears. Omit many, according to the
oldest authorities. Tears is used twice
in this address (here and in ver. 31),
and illustrated by example in ver 37.
(See 2 Cor. 2:4; FMI.liU.) The tears in

Ch. XX.]

THE ACTS.

323

20 the Jews: and how fI kept back nothing
that was profitable unto you, but have
showed you, and have taught you pub-
21 licly, and from house to house, s testify
ing both to the Jews, aud also to the

Greeks, h repentance toward God, and
faith toward our Lord Jesus Christ.
22 And now, behold, » I go bound in the
spirit unto Jerusalem, uot knowing the
23 thiDgs that shall befall me there: save

' ver, 27 ; 1 Cor. 15 : 3. s ch. 18 : 5. " ch. 2 :

, Luke 24 : 47.

'ch. 18:5: 19: 21.

this verse are those of pain and suffer
ing connected with temptations, or
trials which befell him by the lying
in wait, or plotting of the Jews.
Luke makes no mention of a plot i
against Paul's life at Ephesus. The
hostility of the Jews is alluded to in
19 : 9 ; and their anxiety, at the tumult
at Ephesus, to show that they had no
sympathy with Paul. (19:33.) Paul,
however, mentions these plottings at
Ephesus, doubtless similar to those at
Damascus, Thessalonica, Corinth (ver. 3),
and other cities ; but it did not fall in
with Luke's purpose to tell us concern
ing them. (Seel Cor. 15:31,32; 16:9.)
'id. Paul still appeals to their recol
lection, how, negatively, he had exer
cised the utmost fidelity : How I kept
back nothing that was profitable,
that I should not announce it to you.
Neither from fear, nor from any other
cause had he shrunkfrom making known
what was profitable or helpful, to their
salvation. (1 Cor. 10 ; 33.) This sometimes
necessitated rebuke and great plainness
of speech, as well as encouragement, a
work not always pleasant. And teaching
you publicly — as in the synagogue
three months, and two years in the
schoolhouse of Tyrannus. (19 : 8-10.)
And from house to house — in pri
vate houses, in distinction from public
gatherings. He thus not only taught
those who came to hear him, but put
forth personal efforts among the people,
at their homes, talking to them individ
ually, and holding private meetings for
instruction. "Observe the qualifica
tion, profitable to you. What, as yet,
they were unprepared for, he may have
kept back till the time for presenting it
should arrive. All Scripture is profit
able, but not to all men at all times.
(See John 16: 12; 1 Cor. 3 : 1, 2.)" (ABBOTT.)
21. Testifying the necessity of re
pentance and faith to both Jews and
Greeks. This was the sum and sub
stance of what he taught as necessary
and profitable. Repentance toward.

God — by which we turn to God. (p>.
51: 4; Luke 15: 18.) And faith toward
our Lord Jesus Christ — by which
we look to Christ, trust and accept him
asaSaviour. (John.i4:i; _iowi6:3t.) Some
ancient manuscripts omit Christ. It is
a fanciful interpretationwhich supposes
that Paul enforced repentance as espe
cially needed by Gentiles, and faith by
Jews. Both were needful. True re
pentance and faith are inseparable.
Compare Peter's address to the Jews on
the Day of Pentecost. " Repent," etc.
(2 : 38.)
22. Paul now turns from the past to
the future, and anticipates approaching
trial. I go bound in the spirit to
Jerusalem — he refers to his own spirit
which impelled and constrained him.
Bound, as a matter of obligation or
duty. He could not free himself from
the impulse and the conviction to go.
(See 17 : 16.) In his own mind he was, as
it were, a prisoner, impelled on to Jeru
salem, where he was to be seized and
imprisoned. The Holy Spirit is not re
ferred to here ; for he is mentioned in
tlie next verse, and distinguished, as it
seems, from Paul's spirit here. Not
knowing the things that shall be
fall me there. Aside from the Holy
Spirit he knew nothing of the future ;
neither had the Spirit revealed any
thing in particular as to what would
happen to him at Jerusalem, but only
in general intimations.
23. Save that the Holy Spirit
witnesseth. The oldest manuscripts
add to me. Either by direct revelation
to himself, or by his personal experi
ences and afflictions (9 : 23, 29 ; 13 : 50 ; 14 : 5,
19; 16: 23 ; 17 : 5, 10, 13; 18:12; 20:3), or by
prophets who were moved to warn him,
such as the disciples at Tyre (21 : 4) and
Agabus at Cassarea. (21 : 11.) Probably
the Spirit had testified to him regard
ing persecution in all these ways. In
every city— /ram city to city, as he
pursued his labors. That bonds
and afflictions await me — at Jeru-

324

THE ACTS.

[Ch. XX.

that kthe Holy Spirit witnesseth in every
city, saying that bouds and afflictions
24 abide me. But 'none of tbesi_ tilings
move me, m neither count I my life dear
unto myself, "so that I might finish m>
course with joy, ° and the miuistry,

p wbich I have received of the Lord Jesus,
to testify <ithe gospel of the grace of God.
25 And now, behold, I know that ye __.ll v
among whom 1 have gone preaching the
kiugduiu of God, shall see my lace no
26 mote. Wherefore 1 take you to record

kch. 9: 16; 21 : 4, 11. ' ch. 21 : 13; 2 Cor. 4 : 8, 9, 16-18; 2 Tim. 1: 12. "Phil. 1 : 20-23-
2:17. "2 Tim. 4;7. ° 2 Cor. 4 : 1. P ch. 9 : 15; Gal. 1 : 1. q Eom. 3 : 24-26.

salem, whither I am going. A little
before this Paul had written from
Corinth to the Roman believers, ask
ing their prayers "that he might
be delivered from tbem who believed
not in Judea," thus indicating his
forebodings of persecution at Jerusa
lem. (R"m. 15 : 20.) Paley rightly regards
these two passages as incidentally and
undesignedly confirming the truth
fulness of each other. Bonds refers to
the bodily restraints and imprison
ments ; and afflictions, to other addi
tional sufferings, especially mental.
(sm Fba. 1:17.) "Supposing to add af
fliction to my bonds," that is, mental
suffering especially to bodily con
straint. 24. There is some difference in the
reading of this passage in the original.
The oldest manuscripts leave out
neither connt I, and read, But I
hold my life of no account, as dear unto
myself. He was forgetful of himself in
his devotion to Christ. " I take pleas
ure in infirmities, in reproaches, in
necessities, in persecutions, in dis
tresses, for Christ's sake." (2 Cor. 12 : 10.)
This devotedness of heart and life,
Paul beautifully and strikingly ex
presses in Phil. 3 : 7-15. So that I
may finish my course. Paul views
the Christian life as a race. The foot
race was a common Grecian game,
which Paul loved to use as a figure.
(13:25; Phil. 2 : 16,17; 2 Tim. 4 : 7.) Withjoy
is wanting in many ancient authorities.
Joy would surely come, but the ac
complishment of his work was that
which was uppermost in the apostle's
thoughts. (Phti. 3:13, ».) And the min
istry which I have received —
rather, which I received, at my conver
sion, from the Lord. (1 Tim. 1 : 12.) This
ministry was his apostleship. (Rom. 1 : 1 ;
Gai. 1 : 1.) His work and sufferings
were both told to Ananias (9 : 15, 16), and
made known to Paul at the first (22 : 15, 21 ;
26:16-18.) To testify the gospel , or

good news of the grace of God — that
God can and will be gracious, even to
the chief of sinners who believe on
Christ. Compare 1 Tim. 1 : 12-16, in
which Paul speaks of his call, experi
ence, and work in the ministry, and of
the gospel as " worthy of all accepta
tion." 25. Ye all, among whom, etc., —
the elders whom he was addressing,
both as individuals and as representa
tives of those, among whom he had
gone preaching the kingdom of
God. The oldest manuscripts omit
of God. The kingdom was a brief way
of designating the kingdom of Christ,
or of God. (see on 1 : 3, 8.) Shall see
my face no more. He now expresses
his deep conviction as in ver. 22. (See
26:27.) It is probable that he visited
Ephesus again after his first imprison
ment at Rome. In his Epistle to Phi
lemon (ver. 22), toward the end of that
imprisonment, he expresses the hope
and the intention of visiting Philemon,
who was at Colosse ; and later still,
just before his martyrdom, he writes of
leaving Trophimus sick at Miletus.
We can hardly suppose that Paul
would visit these places and not have
gone to Ephesus. Some, therefore, em
phasize the word all as though the
apostle only meant that he should
never see them all again. But such
an interpretation is very improbable
in the light of verses 37, 38. As Paul
was thinking of visiting Rome, and
from thence going far westward (Rom.
io: 24), with a heart burdened with fore
bodings of evil, his deep conviction at
that moment was, that he would never
see them again. Pehaps this presenti
ment would have become a reality at
Jerusalem, or elsewhere, had it not
been for the prayers of the Lord's
people in his behalf. (Rom. 15 : 20.) See
how Paul feels four years later, (pbh.
1 :20, 25; 2 : 24.)
26. Wherefore — in view of this

Ch. XX.]

THE ACTS.

325

this day, that I am rpure from the blood
27 of all men. For 1 have not shunned to
declare unto you alt B the counsel of God.
28 t'fake heed "therefore unto yourselves,

and to a all the flock, * over the which the
Holy Spirit hath made you y overseers, 8 io
feed the church of God, a which he hath
29 purchased with his own blood. For 1

'ch. 18 : 6; Ezek. 33: 5, 9. » Luke 7 : 30. ' 1 Cor. 9 : 27 ; 1 Tim. 4 : 16. » 1 Peter 5 :
2,3. » 1 Cor. 12 : 8-11, 2S-30. J 1 Peter 2 : 25, Gr. • Matt. 2 : 6, Gr. *1 Peter 1:18:
19; Kev. 5:9.

final parting, and close of his ministry
among them. I take you to record
— I testify to you, declare solemnly as
a witness before . God. (seeEpti. i-. n.)
This day — a strong expression, This
very day, the last we meet on earth.
I am pure — with a clear conscience
(23: i), guiltless of the destruction of
all, among whom I have labored
among you. (Ezek. 3 : 18. See on 18: 6.)
27. For I have not shunned to
declare — however disagreeable the
message, he concealed, he dissembled
nothing. All the counsel, or will,
of God, respecting the salvation of
men, his offers of grace and mercy, and
especially regarding the nature, neces
sity and duty of repentance and faith.
(ver. 21.) God's purpose of mercy to the
Gentiles would also be included. (See
Eph. 3 : 2-n.) This verse implies much
in regard to the ability of his Ephesian
brethren to understand and receive the
gospel in its fullness.
28. Take heed therefore unto
yourselves — that ye be faithful. He
gives them prophetic exhortation and
warning. And to all the flock— the
discipleship ( Luke 12 : 32 ; 1 Peter 5:2), that
they be kept and preserved from error.
Paul had faithfully discharged his
duty, and now he enforces the respon
sibility on them. Over which—
rather, in which, as being themselves a
part of the flock and members of the
church, among whom they were to
labor. The Holy Spirit hath made
or set you as overseers ; including doubt
less the inward call, and perhaps di
recting in the choice of them as over
seers. (6:5; 13:2.) It is implied that
they had been appointed and set apart
to their office. Notice that these men
are here styled overseers or bishops,
who are called elders in ver. 17 ; on
which see. They were pastors or su
perintendents. The church at Ephesus
had a plurality of pastors. We have
no account in apostolic days of a
bishop of a province, or a bishop hav

ing a plurality of churches with their
pastors under him. To feed — to
shepherd — like a shepherd who not
only feeds, but tends, directs, aud pro
tects his flock. (John 21 : 15, 17 | 1 Peter 5 :
2-4.) The church of God, or of the
Lord—aX Ephesus, in which they were
set as overseers. Of course, these elders
could not feed the so-called church
universal, nor the. collective disciple
ship throughout the world. In regard
to the reading in the original, the evi
dences are divided between God and
Lord. The internal evidence favors
the reading, God. Paul is the only
writer in the New Testament who uses
the expression, The church of God.
He uses it eight times outside of this
passage. (1 Cor. 1:2; 10:32; 11:22; 15:9;
2 Cor. 2:1; Gal. 1:13; 1 Tim. 3 : 5, 15.) Three
times he use^ the expression churches
Of God. (l Cor. 11:16; 1 Thes". 2 : 14 ; 2 Thes..
i : 4.) The expression churches of Christ
occurs only once in his epistles (Rom.
16 : 16) ; and church of the Lord, or church
of Christ, does not occur once. So that
church of God is the usual expression
with Paul, and the one which he would
naturally use in extemporaneous ad
dress. Among the critics, Tischendorf,
Meyer, Tregelles, Ezra Abbott, and
others decide for Lord ; and Scrivener,
Alford, Westcott and Hort, and others
decide for God. Which he hath
purchased — rather, which he pur
chased, as paid once for all. The verb
found here and in 1 Tim . 3 : 13, is not the
one commonly used for buying, and
means to gain or acquire for one's self,
and thus that which is thus gotten is
peculiarly one's own. With his own
blood — the price of redemption, the
sacrifice of suffering and death, (see
Rom. 3 : 25 ; 1 Cor. 6 : 20 ; Eph. 1 : 7, 14 ; I Peter 1 : 18_
19; 2: 24.)
29. For I know this. The oldest
manuscripts have simply, 7" know.
After my departing. Paul does not
refer specially to his death, but to his

S26

THE ACTS.

[Ch. XX.

know this, that after my departing b shall
grievous wolves enter in amoDg you, not
30 sparing the flock. Also "of your own
selves suall men arise, speaking perverse
things, to draw away disciples after

31 them. Therefore watch, and remember,
that dby the space of thiee years I ceased
not eto warn every one night and day
with tears.

b Matt. 7 : 15 ; 2 Peter 2 : 1-3.

« 2 Tim. 2 : 17, 18; 4 : 3, 4 ; 1 John 2 : 18, 19.
° Ezek. 3 : 17-20; Col. 1 : 28.

» ch. 19 : 10.

leaving them, with the conviction that
they would see his face no more.
(Ver.25.) Shall grievous, cruel
wolves — these represent, not persecu
tors, but false teachers. Jesus calls
false prophets " ravening wolves." (Matt.
7:15.) These enter in among them
from without, not sparing the flock,
the congregation of baptized believers
at Ephesus. They were exposed to
Judaizers and Gnostics. In the second
and third chapters of Revelation we
learn the terrible work of such false
teachers at Ephesus, and in other
churches m the province of Asia.
There were the " Nicolaitans " "who
say they are Jews and are not, but are
a synagogue of Satan " (Rev. j : 6, 9 ; 3 : 9) ;
"some who hold the teaching of
Balaam " (Rev. 2 : 14) ; " the woman J eze-
bel who calleth herself a prophetess,"
teaching and seducing by pernicious
and destructive doctrines. (Rev. 2 : 20.)
30. Ealse teachers should also arise
from among themselves, that is, not
from the elders especially, but from the
flock including the elders. They would
speak perverse things, corrupt, and
distorted doctrines. To draw away,
or so as to draw away the disciples
after them. Having departed from
the truth and embraced false doctrines,
they would use their utmost efforts to
drag others after them. Thus they
would divide believers into parties and
factions, and lead into apostasy from
the truth. About eight years after this
Paul speaks of his own experience,
" that all those in Asia turned away
from me, of whom are Phygellus and
Hermogenes." (2 Tim. 1 : 10.) He also
refers to Hymenaeus and Philetus,"
" who erred concerning the truth. (2 Tim.
j : 17.) In his First Epistle to Timothy
(l : 20) he speaks of having delivered
unto Satan, Hymenasus and Alexander.
(8ee2Tim. 4 : 14.) Much later John, who
lived at Ephesus, speaks of " Diotre-
phes, who loves to have the pre-emi

nence." (3 John 9.) And from Rev. 2 :
2—4, we learn that there were some at
Ephesus who laid claim to apostolic
authority, and that the church there,
as a church, had left their first love.
Ephesus became noted afterward as the
seat of the Gnostic heresy. Eusebius
relates that the apostle John met with
Cerinthus, the early teacher of Chris
tian Guosticism (H. E. iv. 14.) " Ephe
sus was above all others the place where
Oriental views were in various ways
combined with the mythology and
philosophy of Greece; in truth, this
city was a complete storehouse of
magical arts and deceptions." (Cketj-
zee.) Such influences produced dis
astrous results on Christians of that
city and the churches of Asia. See
Col. 2 : 8, 20-23, where we learn of
teachers of a false philosophy who
combined Oriental mysticism with
Jewish ritualism. See on ver. 38, last
paragraph. 31. Therefore watch — even as I
have done, with unsleeping alertness.
And remember — and imitate my ex
ample. By the space of three
years. This precise and definite note
of time must explain the various notes
of time given and implied in chapter
19. Thus he preached three months in
the synagogue (19 : 8), and two years in
the school of Tyrannus (19 : 10), and
some months afterward. (19 : 21, 22.) The
" three years " may be taken as a prox
imate expression of nearly three years.
How faithfully these Ephesian pastors
obeyed this admonition may be learned
from Rev. 2 : 2, 3: " I know tby works,
and thy labor and patience, and how
thou canst not bear them which are
evil," etc. Notice how strongly Paul
puts it: I ceased not to warn or ad
monish. His vigilance was unremit
ting. Every one — his work was per
sonal, overlooking no one, of the elders,
or of the Ephesian church. Night
and day — his industry was unceasing.

Cir. XX.]

THE ACTS.

327

32 And now, brethren, 1 commend you to
God, and to the word of his grace, which
is able f to build you >.p, and to give you
sail inherit oue among all them ° which
33 are sauctitied. '1 have coveted no man's
34 silver, or gold, or apparel. Yea, ye your
selves know, k that these bands have

ministered unto my necessities, and to
35 them that were with me. 1 have showed
you all things, 'how that so labouring ye
ought to support the weak, and to remem
ber the words of the Lord Jesus, how he
said, m It is more blessed to give than to
receive.

' Eph. 2 : 20-22. e Col. 1 : 12 ; Heb. 9 : 15 ; 1 Peter 1 : 4, 5. U Cor. 1:2; Heb. 10 :
14. 'Num. 16 : 15; 1 Sam. 12:3; 1 Peter 5 : 2. * ch. 18 : 3 ; 2 Thess. 3 : 8. ' Kom. 15 :
1 ; Eph. 4 : 23. » Deut. 14 : 29 ; Matt. 10 : 8 ; Luke 14 : 13, 14.

With tears — of solicitude. (s?e2Cor.
n ; 29.) His ministry had been warm,
tender, and affectionate.
32. This tender and loving com
mendation to God is in keeping with
Paul's reference to " tears," in the pre
ceding verse. I commend, etc. — I
leave you in God's hands, who will
never leave you. Brethren is not
found in the oldest authorities. And
to the word of his grace — the
gracious words of the gospel, its truths,
doctrines, and promises, such as are
contained in John, chapters 14-17.
(See 14: 3.) Which — properly, who, re
ferring to God. Can build you up —
a favorite expression of Paul. (Eph.
2 : 20, 21 ; 4 : 12, 16, 29. Compare 1 Cor. 3 : 10.) Sig
nificant to one familiar with the stately
architecture of Ephesus. God through
the Holy Spirit uses the truths of the
gospel as au instrument in building up,
or edification. (Joim 17 : 17.) And to
give you an inheritance, rather,
the inheritance of eternal life and glory
among all them that are sancti
fied, and thus prepared for it. (See 26: 18.)
This beautiful thought of the saint's
inheritance is a favorite one in Paul's
Epistle to tlie Ephesians. (Eph. 1 : 14, 18;
5:5.) The figure is taken from the in
heritance of God's separated people in
the earthly Canaan. (Deut. 33 : 3, 4.)
33. Paul enforces generous and dis
interested labor by his own example.
I have coveted no man's silver,
or gold, or apparel. " I seek not
yours, but you." (2 cor. 12 : 14.) Wealth
in Oriental countries consisted largely
of raiment as well as of precious metals.
Compare Matt. 6 : 19 and James 5 : 2,
where the destruction of earthly treas
ures by the moth is alluded to. (See also
2 King. 5:5: O n. 24 : 53; 45 : 22.) The Ephe-
sians are said to have been no(.ed for
their luxurious clothing. Paul's spirit

formed a striking contrast to that of
Demetrius. (19:25,26.)
34. Yea is omitted by the oldest
manuscripts. These hands have
ministered. Doubtless holding them
up to view. Thus, not only at Corinth
(is . 3), but also at Ephesus tent-making
had been Paul's dependence for sup
port. He probably worked with Aquila
and Priscilla in both places. (1 cor. 16 : 19.)
Luke does not speak of Paul's working
at Ephesus in his narrative, but only
brings it out incidentally in this ad
dress. Paul alludes to it in 1 Cor. 11, 12.
" Unto this present hour, ... we toil,
working with our own hands." Such
undesigned agreement is an incidental
proof of the truthfulness of the writings
of Luke and Paul. And to them
that were with me — such as Timo
thy, who had " often infirmities " (1 Tim.
5 : 23), and less able to work than Paul.
35. I have shewed you all
things — or, In all things I gave you
an example (Revised Version). So
laboring ye ought to support,
rather, assist the weak — that is, the
weak, in body, who need such help.
This is the most natural meaning of the
phrase, and is in harmony with the
following words of Jesus, which have
reference to giving and receiving, (see
Eph. 4 : 28.) Paul had not spared himself
"labor and travail." (2 cor. 11 : 27.) And
to remember — a well-known saying
of Jesus from that vast treasury which is
not found in the Gospels. (John 21: 25.)
Yet this is the only one in the New
Testament not recorded by the Evan
gelists. How he s^id— Emphatic,
He himself said, marking the quotation
as authentic beyond aU doubt. It is
more blessed to give than to re
ceive. Jesus used thesame word, blessed
or happy, as in Matt. 5 : 3-11. They
who give are more happy, in their

328

THE ACTS.

[Ch. XX.

36 And when he had thus spoken, he
kneeled down, and prayed with them all.
37 And they all wept sore, and "fell on
38 Paul's neck, "and kissed him, sorrowing

most of all for the words p which he spake,
that they should see his face no more.
And they accompanied him unto the
ship.

» Gen. 45 : 14 ; 46 : 29. o Eom. 16 : 16. P ver. 25.

present enjoyments and in their pros
pects of future blessedness, than they
who receive. This precept breathes the
spirit of our Lord's life . nd doctrine ;
and he himself is its grandest illustra
tion. (2 c.r. 8:9; i hii. 2:9.) It is an in
spiration to those, who need not labor
from necessity, to labor from benevo
lence. 36. The touching scene of parting is
related with great simplicity ; evidently
the description of an eye-witness. He
kneeled down — a posture of special
solemnity ; and seems to have been
customary with Paul. (21 : 5 ; Eph. 3:14.
See Luke 22 : 41 ; Acts 7 : 60 : 9:40.) On the
custom of standing in prayer, see Luke
18: 11-13; Mark 11 : 25. Prayed
with them all — his great heart would
not leave any of them out. Luke rev
erently shrinks from repeating his
prayer. But see Eph. 3 : 14-19, where
we may catch a glimpse of his themes
of prayer.
37. They all wept sore — with
sobs and cries. Fell on Paul's
neck — embracing him. And kissed
him tenderly again and again, for such
is the idea of the verb. Such demon
strative expressions of sorrow and affec
tion are customary in the East. (See
Gen. 45 : 14 ; 16 : 20.) The brotherly kiss was
practiced among early Christians. Paul
frequently refers to the " holy kiss "
(Rom. 16 : 16 ; 1 Cor. 16 : 20, etc.), and Peter to
the kiss Of love. (1 Peter 5: 14.)
38. Sorrowing most of all, or
distressed chiefly for the word he had
spoken. (Ver. 25.) Paul's deep convic
tion made it a most solemn reality to
them. They should see, rather, be
hold his face no more. The verb is
different from that in ver. 25. This
denotes the earnest, reverent and lov
ing gaze, with which they would look
upon and contemplate Paul, the apostle,
and their spiritual parent. (See on ver. 25.)
And they accompanied him — or,
they brought him op, his way («» 15 ; 3,
and 21 : 5) to the ship. This indicates
that the harbor was some distance from

the town. The site of Miletus has con
tinued gradually to recede till now it
is ten miles from the coast.
We now take leave of the church of
Ephesus in the Acts. For some things
in its early ecclesiastical history, see on
ver. 29, 30. It became a metropolitan
church, and exerted a moulding influ
ence on the churches of the province
of Asia. In the second century it seems
to have become a source of ecclesias
tical and hierarchical influences. Hav
ing lost its first love it yielded to
formality and worldliness, and after
a few centuries passes from history.
" It is sad to contemplate the decline
of primitive piety here, and the extinc
tion of churches formed. So com
pletely has 'the candlestick been re
moved out of its place ' (Rev. 2 : 5) that
not a living soul resides in Ephesus.
Its streets are ploughed by the Otto
man serf, or browsed by the sheep of
the peasant, and its mouldering arches
and dilapidated walls, but whisper the
tale of its departed glory." (FISH'S
Bible Lands Illustrated, p. 745.)
Pastoks and Churches. In this
chapter pastors are clearly recognized
as overseers or superintendents of local
churches, as well as teachers and preach
ers of the word. They are shepherds
of the flock, and as such they are to
feed the church of God, and guard
against false doctrine and false teach
ers, (ver. 28-31.) With this agree the
Epistles. (l Thens. 5 : 12 ; Heb. 13 : 17 ; IP. ter
5 : 1-4.) The pastor is the leader and
presiding officer of the church, the di
rector and supervisor of its public re
ligious instruction, the administrator
of its ordinances, and the watcher for
souls. His duties are necessarily both
public and private. ( ver. 20 ; coi. 1 : 28)
The number of pastors to any church
is nowhere fixed in the New Testa
ment. This must depend most naturally
upon the size and circumstances of the
church. A church embracing as its
field the whole city of Ephesus, or
Philippi, would need more pastors than

Ch. XX.]

THE ACTS.

329

the church in the house of Philemon.
(phiiem.2.) Each of the seven churches
of Asia had its angel, or messenger,
which some regard as its pastor. (Rev.
2:l,8) There seems to be not the same
demand for a plurality of pastors now
as in apostolic days; nor that there
shoald be but one church to a town, or
city. PRACTICAL REMARKS.
1. In Christ's service we should show
neither a cowardly nor a defiant spirit, but
act calmly, meekly, and judiciously. (Ver.
1 ; John 10 : 12-14.)
2. We should exhibit di'igence in all our
affairs, especially in religion. (Ver. 2;
Rom 12:11.)
3. Faithfulness to Christ always arouses
opposition from a wicked world. (Ver. 3;
Johul5:20.) 4. Blessings return to those who give.
Asia sends forth Paul into Europe, and
Europe sends back brethren with Paul into
Asia. (Ver. 4, 35.)
5. Haste is consistent with faithfulness.
Paul wished to be in Jerusalem at Pente
cost, but he did not slight Philippi or Troas.
(Ver. 5, 6, 17.)
6. The first day of the week is pre-emi
nently the Lord's Day, and we can point
back to the apostles for its observance.
(Ver. 7 ; John 20 : 19, 25.)
7. Long services and long sermons are for
special, not ordinary occasions. (Ver. 7-9 1
8- It is best to keep awake in the public
services of God. (Ver. 9.)
9. Preachers should minister to the bod
ies aa well as souls of men. (Ver. 10-12 ;
10 : 38.)
10. We should have our times of medita
tion. In our walks we can be alone with
God. (Ver. 13 ; Luke 24 : 32.)
11. We should keep our appointments,
and haslen in the path of duty though it be
one of suffering. (Ver. 14-16.)
12. It was quite common in early churches
lo have a plurality of pastors. (Ver. 17 ;
11 : 30 ; 15 : 4 ; Titus 1:5; James 5 : 14.)
13. The preacher should be able to appeal
to his hearers in proof of his fidelity. (Ver.
18 ; 1 Thess. 2 : 10 ; 2 Cor. 6 : 3, 4.)
14. A humble and tender spirit is indis
pensable to ministerial usefulness. (Ver. 19 ;
Luke 22 : 25, 26.)

15. Public preaching and private religious
conversation from house to house form two
important parts of ministerial labor, and
oue cannot well take the place of the other.
(Ver. 20 ; 1 Thess. 2 : 11 ; 2 Tim. 4: 2.)
16. He who fails to enforce repentance and
faith upon his hearers fails in preaching the
gospel. (Ver. 21 ; Mark 1 : 15.)
17. Inspired men were imperfect like
other men, and sptcial knowledge was given
them only as needed for special objects of
revelation. (Ver. 22 ; 2 Cor. 4 : 7.)
18. The Holy Spirit is a foreteller of trials,
as well as a comforter in afflictions. (Ver.
23 ; Rom. 8 : 20.)
19. Christ's cause and work is dearer to
the faithful minister than life itself. (Ver.
24 ; Heb. 12 : 1-3.)
20. The great design of the Christian min
istry is to bear witness to the glad tidings of
God's favor to men. (Ver. 24 ; 26 : 16-18.)
21. The Christian life is a race, and it
should be run with unswerving purpose.
(Ver. 21.)
22. The minister should preach with
eternity in view, and each time as faithfully
as if it were his last. (Ver. 25 ; 2 Cor. 5 : 10,
20) 23. The minister should so labor to save
his hearers, that, if any are lost, it shall
be through no fault of his. (Ver. 26 ; 1 Cor.
9 : 22.)
24. Courage is essential to a successful
ministry, aud is needed for preaching all
the doctrines and practices of the gospel.
(Ver. 20, 27 ; 4 : 19, 20 ; 2 Cor. 4 : 2; 1 Thess.
2:4.) 25. The apostolic bishop was a pastor, or
overseer, connected with a single church.
(Ver. 28 ; 1 Tim. 3 : 5.)
26. It is the duty of the pastor to look
after the spiritual interests of the church,
and seek to promote the spiritual welfareof
every member. (Ver. 23 ; Titus 1 : 7-9.)
27. " It must never be forgotten that the
Holy Spirit makes men ministers, and the
churches are only io recognize what the
Spirit has done." (Dr. J. M. Pendleton.)
(Ver. 28.)
2%. A Scriptural church consists of be
lievers, God's redeemed people; and as bap
tism always followed believing in apostolic
times, a church consists of baptized believers.
(Ver. 28; Matt. 28 : 19, 20; 1 Peter 1 : 18-20.)
29. It is not strange that hierarchical and

330

THE ACTS.

[Cn. XXI.

Paul's voyage to Syria ; visit to Caesarea ; and
journey to Jerusalem.
31 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 uuto Khodes: and
2 from thence unto Patara. And finding a
ship sailiDg over unto Phenicia, we went

other errors may be traced in their begin
nings to Ephesus and Asia Minor, since it
was foretold that false teachers should both
come in and arise among them. (Ver. 29, 30.)
30. Pride, greed, and selfishness are char
acteristic of false teachers. (Ver. 29, 30;
JoEnlO : 8, 12 ; Matt. 23 : 4 f.)
31. A spirit of ceaseless industry should
characterize the niimster. (Ver. 31 ; 2 Tim.
4:5.) 32. God builds up his people through his
word, aud prepares them for his gift of a
heavenly inheritance. (Ver. 32 ; John 17 : 6-
9, 17.)
33. A Christian minister should especially
be noted for his unselfishness. (Ver. 33-35;
1 Thess. 2:5-11; 2 Thess. 3 : 7-9.)
34. If a Chistian minister is notsupportcd
by others, it is highly commendable if he
supports himself. (Ver. 34 ; 1 Cor. 9 : 4-G.)
35. The giver has a privilege, a. joy and a
reward, of which the receiver cannot par
take. (Ver. 35 ; Matt. 25 : 34-36, 40.)
36. Paul has given a model farewell ad
dress, and a pastor's manual for effective
labor. (Ver. 18-35.)
37. What more fitting when we part than
to unite our souls by prayer to God ? (Ver
36-38.) 38. Ministers and people should exercise
such fidelity with one another that when
they separate their parting may be like that
of Paul and the Ephesian elders. (Ver
36-38.) Ch. 21 : In this chapter Luke
narrates Paul's voyage from Miletus,
his stopping a week at Tyre, one day
at Ptolemais, and a longer time at
Caesarea, and his journey thence to
Jerusalem. Here Paul is welcomed
by the brethren, and at the suggestion
of James and the elders, he endeavored
to conciliate the Hebrew Christians by
performing certain Jewish ceremonials
in the temple. He is there seized by
an infuriated populace, but is rescued
from death by the Roman officer, who
permits him to speak to the people
Parts of April and May, A. D. 58.
1-16. Paul's Voyage from Mile

tus to Cesarea. His Journey
Thence to Jerusalem.
1. That after we had gotten
from them— better, after we had torn
ourselves from them, a forcible descrip
tion of the painful and reluctant part
ing of Paul and the elders of Ephesus
at Miletus. The most probable time,
according to our computation was Mon
day morning, April 24, A. D. 58.
Coos, or Cos, a small island now called
Stanchio, forty miles south of Miletus.
It was noted for its school of medicine.
It was the birthplace of Hippocrates,
the physician, and celebrated for its
temple of ^Eseulapius. It must have
been of interest to Luke, the physician.
Here the ship probably lay at anchor
over night. Going with a straight
course — implying a quick passage.
(Sc.i6:ii.) The day following—
probably Tuesday. Rhodes —the
name of a famous island and its capital
city, about fifty miles to the southeast
of Cos, at the southwest corner of Asia
Minor. It was celebrated for the great
temple of the sun, and the Colossus, one
of the seven wonders of the world, a
brazen statue over one hundred feet
high at the head of the harbor, but then
in ruins, having been thrown down by
an earthquake. Here they probably lay
at anchor Tuesday night. Patara —
about sixty miles east of Rhodes, the
port of the city Xanthus, the capital of
Lycia. It bad a good harbor, and was
the resort of coasting vessels. He
reached here probably on Wednesday.
2. Providence favored Paul. Patara
seems to have been the harbor whither
his ship was bound from Troas. And
now another ship of larger capacity is
ready, in which he and his companions
enter as passengers. The language im
plies that they embark at once, we
went aboard and put to sea, proba
bly early Thursday morning. They
crossed over a distance of about three
hundred and forty miles to Phoenicia,
the country on the coast, north of
Palestine, containing the cities cf
Tyre and Sidon. (see ou u : is.) It is
said that the voyage, with favorable

Ch. XXI.]

THE ACTS.

331

3 aboard, and set forth. Now when we
had discovered Cyprus, we left it on the
left hand, and sailed iuto Syria, and
landed at Tyre : for there the ship was to
4 unlade her burden. And finding dis
ciples, we tarried there seven days : i who
said to Paul through the Spirit, that he
5 should not go up to Jerusalem. And when
we had accomplished those days, we de

parted and went our way ; and they all
brought us on our way, with wives and
children, till we were out of the city : and
r we kneeled down on the shore, and
6 prayed. And when we had taken our
leave oue of another, we took ship, and
they returned home again.
7 And when we had finished our course
from Tyre, we came to Ptolemais, and

1 ch. 20 : 23. ' ch. 20 : 36.

winds takes about forty-eight hours.
They probably arrive at Tyre (ter. 3)
some time on Saturday.
3. Now when we had discov
ered Cyprus — rather, having sighted
Cyprus, the graphic language of an
eye-witness, using the phraseology of
seamen. On Cyprus, see 4 : 36 ; 13 :
4-12. Left it on the left — this they
would do in going in a direct course
from Patara to Tyre. The coast of
Cyprus served them as a guide, as the
mariner's compass was then unknown.
Syria — the Roman province consisting
of Phoenicia and Palestine. Tyre was
one of the chief ports of Phoenicia and
a city of great antiquity. (See on 12 :20.)
In Paul's day the glory of Tyre had
long since waned. Antioch and Csesarea
had proved successful commercial
rivals. Now its ruins by the sea fulfill
the prophecy of Ezekiel (24:11) as liter
ally " a place for the spreading of nets."
For there the ship was to unload
— possibly this ship went no further.
(Seu ver. 6.)
4. And. finding disciples — rather,
according to the most approved read
ing, the disciples, the members of the
church there. The gospel had been
preached there soon after the martyr
dom of Stephen (u : w), and a congrega
tion gathered. (i*'-S) The verb im
plies that they found out the disciples
by searching or inquiry. We re
mained there seven days. Ac
cording to our reckoning, Paul arrived
at Tyre by or before Saturday night,
and was thus with the disciples on the
first day of the week, April 30, A. D.
58. Who said to Paul through the
Spirit. As in ver. 11, they knew that
ganger awaited Paul at Jerusalem, and
therefore they exhorted him not to go
there. The exhortation seems to have
been prompted by their feelings, not by
the Spirit. Paul also knew the same, but

he had the deep conviction that he must
go. (20:22,23.) The prophetic warning
of his brethren, however, prepared him
through grace to encounter these perils
and conurmed his conviction that it
was God's will that he should suffer in
his cause. That he should not go
up to Jerusalem — or not set foot in
Jerusalem. He might go through
Judea, and then return to Antioch, but
be must not enter Jerusalem.
5. When he had accomplished,
or completed the days, the seven. (Ver. t.)
The idea is that of filling out the seven
days. They all brought us, or
escorted us (15 : 3), with wives and chil
dren, showing what a hold Paul and
his companions had taken upon the
whole Christian community. Out of,
outside the city, in a somewhat retired
place. Kneeled down on the
shore — literally, the beach, and
prayed. The accuracy of Luke is
here seen, in speaking of the smooth
shore or beach, which extends for a
considerable distance on both sides of
ancient Tyre. This parting service
probably took place on Sunday morn
ing, May 7th. (Seoon ver. 4.)
6. When Ave had taken leave — ¦
or bade one another farewell. We
took ship — probably the one which
brought them from Patara to Tyre,
though the Greek does not make it
certain whether it was the same ship or
not. 7. When we had finished our
course — completed the voyage — from
Tyre, we came down to Ptolemais,
about thirty miles to the south, where
they doubtless arrived the same day,
perhaps in a few hours. This com
pleted the sea portion of Paul's journey.
The minuteness of the narrative and
the use of nautical terms, indicate the
writer as an eye witness, and his great
carefulness as a narrator. Ptolemais

332

THE ACTS.

[Ch. XXL

saluted the brethren, aud abode with
8 them one day. And the next day we
that were of Paul's company departed,
and came unto Cresarea. And we entered

into the house of Philip the evangelist,
B which was one of the seven: and abode
9 with him. And the same man had four
daughters, virgins, » which did prophesy.

» ch. 6 : 5 ; 8 : 26, 40. « ch. 2 : 17 ; 13 : 1 ; Joel 2 : 28, 29.

was an important city on that portion
of the coast, and was called Accho in
the Old Testament (judg.i:si), and is
known in modern times as Acre. It is
situated on the bay north of Mount
Carmel, and has a population' of about
ten thousand. Saluted the brethren
— from this it is evident that there was
a church there. Paul doubtless had
visited them before, as he would natu
rally pass through the city, in his pre
vious journeys, on the great coast-road
which connected Antioch with Csesarea.
(11:30: 12:25: 15:2,30; 18:22. See on 15 : 3.)
Abode one day — having arrived
early, this may have been that day and
the night following.
8. We that were of Paul's com
pany — not found in the best manu
scripts. It may have been at first a
marginal comment, and afterward in
troduced by some copyist into the text.
Csesarea, about thirty miles south of
Ptolemais, to which they appear to
have journeyed by land in a single day,
arriving there on Monday or Tuesday,
May 8th or 9th. (See on ver. 6.) Further
on Csesarea, see on 8 : 40. This was the
third time Paul had been there (o:so;
is : 22), but the first mention of his stop
ping there. Philip the evangelist
. . . one of the seven, a historical
statement distinguishing him from
Philip the apostle. His appointment
as one of the deacons preceded his work
as an evangelist. He appears not to
have continued long in the former posi
tion, as he left Jerusalem for Samaria,
laboring as an evangelist there, and
from place to place to Cajsarea (s: 5, 40),
where over twenty years later he is now
found. (See on 8:5.)
The word Evangelist means an an
nouncer of good tidings, and is found
three times in the New Testament.
Here it is applied officially to Philip,
who had gone from place to place
preaching the gospel. In 2 Tim. 4 : 5
Paul exhorts Timothy to "do the work of
an evangelist," preachingand exercising
his ministry at Ephesus and in various

places. In Eph. 4 : 11 evangelists are
distinguished from apostles and from
prophets, whose offices were from their
nature temporary, and from pastors and
teachers, who were connected with local
churches. The apostles were inspired
missionaries and organizers of the
Christian church, and the witnesses of
our Lord's resurrection. (1:21,22.) The
seventy were announcers of the glad
tidings, and thus evangelists, the pre
parers of the way of the Lord. (Luke 10 ;
1,9-11.) So also Philip, Timothy, and
others sought especially the conversion
of sinners and the gathering of disciples
into churches, thus preparing the way
for the more permanent work of pas
tors. The word evangelist is never ap
plied in the New Testament to the
writers of the four Gospels. From this
it appears that the office and work of
evangelists were recognized in the apos
tolic churches, and that they were
preachers of the gospel, without charge
of any particular church. They answer
to missionaries, traveling preachers, and
others in the active ministry of our
day, outside of the pastorate. There
were evangelists before there were pas
tors. The one prepared the way for the
other. Eusebius, referring to the state
of the church in the time of Trajan
(died A. D. 117), speaks of "many dis
ciples, . . . traveling abroad, per
formed the work of evangelists, being
ambitious to preach Christ. Having
laid the foundation of the faith in for
eign nations . . . they proceeded to
other countries and nations." (Eccles.
Hist. iii. 37.) In the early churches
there were many evangelists, such as
Timothy, Titus, Silas, and others. It
is to be regretted tbat the office and
work of the evangelist is too limited in
its application and too much over
looked at the present day.
9. As a remarkable fact, Luke men
tions that Philip had four daughters,
virgins, who did prophesy, having
the gift of prophecy (l Cor. 11 : 4 : 12 : 10 ; 14 :
1. see on ii: 27.) Within their sphere they

Ch. XXL]

THE ACTS;

333

10 And as we tarried there many days,
there came down from Judsea a certain
11 prophet, named u Agabus. And whi-u he
was come untous,vhe took Paul's girdle,
and bound his own hands and feet, and
said. Thus saith the Holy {Spirit, *So
shall the Jews at Jerusalem bind the
man that owneth this girdle, y and shall
deliver him iuto the hauds of the Gen
tiles.
12 And when we heard these things,

both we, and they of that place, * besought
13 him not tQ go up to Jerusalem. Then
Paul answered, a What mean ye to weep
and to brean: mine heart ? b or I am ready
not to be bouud only, but also to die at
Jerusalem for the Dame of the Lord Jesus.
14 And when he would not be persuaded,
we ceased, saying, bThe will of the Lord
be done. ¦
15 And after those days we took up our
0 carriages, and went up to Jerusalem.

» ch. 11 : 28. » 1 Sam. 15 : 27, 28; Isa. 20 : 3, 4; Jer. 13 : 1-11; John 13 : 12-14 ; 20 : 22.
* ch. 20 : 23 ; 24 : 27; J ch. 28 : 17. ' see ver. 4. « ch. 20 : 24. » 1 Sam. 3 : IS ; Matt.
26 : 42 ; Luke 22 : 42. « 1 Sam. 17 : 22.

were inspired publishers of the gospel
and foretellers of future events. (2 : 17.)
They may have also intimated the per
secution awaiting Paul at, Jerusalem.
(See on ver. 12.) " We find no trace of any
order of virgins in the early church."
(Howson and Spence.) According
to tradition two of them were afterward
married. It is not necessarily implied
that they were public teachers. (See 1
Cor. 13:31.)
10. As we tarried there many
days. The number is quite indefinite.
As Pentecost occurred in A. D. 58, on
Tnursday, May the 18th, Paul probably
remained at Csesarea five or six days.
(See on ver. 8.) A certain prophet
named Agabus — probably the same
one as mentioned in 11 : 28, on which
see. Further on prophets, see on 13 : 1.
11. Paul's girdle — which was
used to bind the loose flowing rdbes
about the waist. It was made some
times of leather (Matt. 3:4), sometimes
of linen or other material, and tied in
a knot or fastened by a clasp. Like
an ancient prophet, Agabus speaks
both by symbolism and explanatory
words. Zedekiah made horns of iron
(1 Kings 22 : 11) ; Isaiah walked naked and
barefoot (iss.30.-2, 3) ; Jeremiah used
the marred linen girdle ( Jer. 13 : 4.9) : and
Ezekiel the tile and the iron pan. (Ez-k.
4:1-3.) Thus saith the Holy Spirit
— corresponding to the Old Testament
formula, " Thus saith the Lord." It
would seem that Paul had laid aside
his girdle, and Agabus performs the
symbolic act upon himself. The
prophets before this had warned Paul
in general terms ; Agabus now predicts
the exact danger. The fulfillment is
related in ver. 33. So shall the
Jews, etc. It was through the Jews,

and at their instigation, that the Ro
mans bound him and made him a
prisoner. 12. We, and they of that place,
Paul's companions, Luke, Aristarchus,
Trophimus, and the Christians at
Caesarea, among whom doubtless were
the four daughters of Philip. Be
sought him not to expose himself to
impending danger, not knowing that
it was the divine will. (Ver.u.) Com
pare Peter's vain endeavor to dissuade
his Lord from his path of suifering. (Matt.
16:22.) 13. What mean ye to weep and
to break my heart? You only inten
sify my suffering, without lessening my
danger or changing my purpose. It
was hard for Paul to break away from
friends (20 : 36-38), and the tender en
treaties of affection. Stop all this, for
I am ready. The pronoun / is em
phatic in the original, showing that
Paul had well considered the matter
and had counted the cost. He was
thoroughly convinced of the Lord's
will, and nothing could cause him to
swerve therefrom. (20:24.) He held
himself in readiness to suffer, and even
to die at Jerusalem for Christ's sake.
These various predictions of Agabus
and others only confirmed his belief,
that it was God's will that he should
suffer persecution at Jerusalem.
14. The brethren infer from the
words and the acts of Paul that he is
guided by the Spirit ; and they ceased,
saying,' The will of the Lord be
done. So the Lord had taught them,
to pray, " Thy will be done." There
is no evidence, however, that this is
either a quotation or an allusion to the
Lord's Prayer.
15. After those days— the several

334

THE ACTS.

[Ch. XXI.

16 There went with us also certain of the
disciples of Caesarea, and brought with
Ihem one Mnason of Cyprus, an old dis
ciple, with whom we should lodge.
Paul al Jerusalem ; his endeavour to conciliate
the Hebrew Christians.
17 dAnd when we werecometo Jerusalem,
the brethren received us gladly.

18 And the day following Paul went in
with us unto James; eand all the elders
19 were present. Aud when he had saluted
them, fhe declared particularly what
things God had wrought among the <jen-
tiles hj his ministry.
20 And when they heard it, they glorified
the Lord: and [they] said unto him,
Thou seest, brother, how many thousands

» ch. 15 : 4. • ch. 15 : 2,

< ch. 15 : 4, 12 ; Eom. 15 : 18, 19.

mentioned in ver. 10. We took up
our carriages — or, We packed up our
baggage. Possibly the alms from the
Gentile churches constituted a part of
this. (24:u.) In old English, "car-
¦ riages " were things which they car
ried. Such is its use in 1 Sam. 17 : 22
and Isa. 10 : 28. Carriages in the
modern sense were unknown to the
ancients. Travel was mostly performed
on horses or camels. Chariots and
rude carts were sometimes used. Went
up to Jerusalem — about sixty-three
miles. They doubtless took portions of
two days, arriving at Jerusalem, May
17, the day before Pentecost, (se. on
23:31.) 1G. There went with us, etc.
The disciples of Csesarea were evidently
solicitous about the dangers threaten
ing Paul at Jerusalem, (ver. n-ii.) And
brought with them one Mnason —
with them, is not in the original. It is
quite improbable that they brought
Mnason with them from Cajsarea. It
is better rendered, Bringing us to
Mnason, etc. So Bible Union Ver.,
Hackett, Alford, and others. We
know nothing of Mnason beyond this
verse. He was a native of Cyprus,
but now had his home at Jerusalem.
So it had been with Barnabas, and his
sister Mary, ^seei-.se, 37, 12:12.) An
old, ancient or early disciple ; prob
ably converted about the time of Pen
tecost ; possibly a personal follower of
Jesus, and one of those from whom
Luke may have derived information in
writing his Gospel and the Acts.
Mnason is a Greek name, and he was
most likely a foreign Jew, or a Gentile
who had first become a proselyte, and
then a Christian. It was fitting for the
apostle to the Gentiles to enjoy the
hospitality of such an one. With
whom we should lodge— indicat
ing Mnason as one of the wealthier

members of the church. Jerusalem
was full of people at Pentecost, and it
was a wise precaution to arrange be
forehand for lodging Paul and his
company. 17-26. Paul Assumes a Vow to
Conciliate the Hebrew Chris
tians. (1 Cor. 9 : 19-22 ; Num. 6:5.) Mayt
A. D. 58.
17. When we were come to
Jerusalem. This was Paul's fifth,
and his last recorded visit to Jerusa
lem after his conversion. With this
Luke begins his account of Paul's
captivity. The brethren received
us gladly — privately and informally,
at Mnason's house. The public and
more formal reception by the elders
occurred the next day at the house of
James. 18. And the day following —
probably the Day of Pentecost. James
— our Lord's brother, and pastor of
the church, (see on 12: 17; 15: 13.) That
no apostle was present may be inferred
from the fact that none are mentioned
All the elders were present.
These were the overseers or co-pastors
of the church. The largeness of the
church and the several places of hold
ing religious meetings necessitated a
plurality of pastors, (sec on 20:17.) They
would naturally all be in the city at
Pentecost, and could be easily assem
bled at the house of James. It would
seem that this interview had been spe
cially arranged. This mention of
James and the elders does not, how
ever, necessarily exclude other leading
brethren. (See on 15 : 6, 22.) It is probable
that at this meeting Paul presented the
gifts of the foreign churches. (24:17.
See 11 : SO.)
' 19. When he had saluted them
— or embraced them, such being the
formal, Oriental act, both at parting
and meeting. So Paul had done on the

Ch. XXI.]

THE ACTS.

335

of Jews, there are which believe ; and they
21 are alls zealous of the law : and they are
iuformed of thee, h that thou teachest all
the Jews which are among the Gentiles
to forsake Moses, sa> i n g, ' that they ought

not to circumcise iheir children, neither
22 to walk after the customs. What is it
therefore? The multitude must needs
come together: for they will hear that
23 thou art come. Do therefore this that we

t Kom. 10 : 2 ; Gal. 1 : 14. h ch. 16 : 1-3 ; 1 Cor. 9 : 19-21. ' Gal. 3 : 24, 25 ; 5 : 3.

preceding visit. (18:22.) He declared
particularly, etc. He recounted one
by one the things that God had wrought,
etc. His speech must have been long
and of thrilling interest, suited to a
Pentecostal occasion. James and the
elders must have sympathized with him
in his work. (15:3,4,25,26.) By his
ministry. (See on 20 : 34.)
20. Glorified the Lord — or, ac
cording to the oldest manuscripts, glo
rified God, even as Paul had ascribed
the Work to God. (Ver. 19. See on 11 : 18.)
They said to him — they show at
once their anxiety regarding the burn
ing question : The relation of Jewish
Christians to the law, and the preach
ing of the gospel to the Gentiles.
Thou seest or beholdest — Paul had
an opportunity at the feast to see the
thousands of the Jews, not only at
Jerusalem, but from Palestine and
other countries, that believe. They
had supplemented their Jewish belief
and observances by faith in Jesus as the
Messiah. And they were all zealous
of the law, or zealots for the law. The
word in the original is the same as that
of the sect of Zealots, who rigorously
adhered to all the ceremonies of the
Mosaic law. It was natural before the
destruction of Jerusalem for Christian
Jews to hold on to the observances in
which they had been trained from
childhood. A large body subsequently
withdrew and formed the sects known
as Nazarenes and Ebionites. They re
jected the authority and writings of
Paul, and accounted him as an apostate ;
they also held false views regarding the
person of Christ.
21. And they are informed of
thee — their information was preju
diced, and perverted, and hence false.
Paul had taught, as he had already
written to the Galatians, that justifica
tion was by faith and not by the
works of the law; that circumcision
avails nothing, as a condition or a
means of salvation. (Gai. a : is ; a : 11 ; s

6:15.) But he had not taught Jewish
Christians to forsake Mo^es, etc.
So far from that, he had«ircumcised
Timothy (16 : 9), in order ifiat he might
not be offensive to the Jews, and do them
the more good. He had taught: "Was
any man called, being circumcised?
Let him not become uncircjMiicised.
Hath any been called in/uncircum-
cision? Let him not be/circumcised.
Circumcision is nothing^and uncircum
cision is nothing, but the keeping of the
commandments of God." (1 cor. 7 : is-20.)
But such teaching could easily be per
verted by his prejudiced opposers, and
being repeated from one to another,
come to express exactly the opposite of
what he intended. He was thus ac
cused of teaching that the Jews should
forsake or apostatize from the law of
Moses, that they should not circum
cise their children nor walk after
the customs of the ceremonial law,
and this not as a matter of liberty, but
of obligation imposed by the gospel.
How obnoxious such teachings must
have seemed to the average Jew, may
be inferred from the contempt and
abomination in which the very name
" uncircumcised" was held. (1 s.m. 17:26;
Ezek: 28 1 10; 32: 29, 30.)
22. What is it, therefore — what
is best to be done under these circum
stances? The, rather, A multitude—
a promiscuous assemblage of Jewish
Christians. Must needs come to
gether. The Revised and the Im
proved Bible Union Versions omit
this, and render, " What is it therefore f
They -will certainly hear that thou art
come." They will be watching you
and discussing your conduct and
opinions with prejudice aud hostility.
23. Do therefore this. The ad
vice of James and the" elders, (ver. is.)
We have four men. The language
implies that they were Jewish believers.
A vow on them. This appears to
have been a Nazarite vow. (Num. 6 : 1-21.
compare ib : 18.) This vow involved the

33G

THE ACTS.

[Ch. XXI.

say to thee : k We have four men which
24 have a vow ou them ; them take * and
purify thyself with them, and be at
charges with 'hem, that they may shave
their heads : and all may know that those
things whereof they were informed con
cerning thee, are uothiug; but that thou

thyself also walkest orderly, and keepest
25 the law. As touching the Gentil. s which
believe, we have written and concluded
that they observe no such thiDg, save
only that they keep themselves from
Ihmgs offered to idols, aud ironi blood,
and from strangled, and from fornication.

* ch. 18 : 18. ' Num. S : 1-21.

strictest abstinence and purification,
and Paul's participation in it would be
a complete refutation of the false charges
of the Jews against him. This vow re
quired an ascetic life for a time, usually
thirty days. Paul could not go through
the whole observance ; but it was per
mitted any one who wished, to share in
the concluding ceremonies, which con
sisted of certain offerings in the temple,
and which continued through seven
days. James aud his official brethren
very likely knew of Paul's previous
vow on his preceding visit f ib : is), and
this fact may have made them the more
ready to suggest a similar observance
again. 24. Them take and purify thy
self with them. Make thyself one
of them ; observing the ordinances which
they observe. This is the most natural
meaning of the language. Some sup
pose that Paul did not asssume the
Nazarite vow with them, but simply
performed such preliminary rites of
purification as would enable him to
take part with them in their conclud
ing services. But in such a case the
words with them would more natu
rally have been omitted. Be at
charges with, rather, for them —
involving considerable expense, such
as purchasing for each one of them a
he-lamb for a burnt offering, a ewe-
lamb for a sin offering, a ram for a
peace offering, together with un
leavened bread, cakes of fine flour
mingled with oil, and a drink offering.
There would also be a fee to the priest
or Levite for shaving the head. (Num.
6:13-18.) Devout Jews would some
times bear the expenses for others.
Josephus tells us (Antiq. xix. 6, 1)
that Agrippa I., on arriving at Jerusa
lem from Rome, to take possession of
his kingdom, as a means of purchasing
popularity, paid the expenses of many
Nazarites. That they may shave
their heads. As one of the require

ments of the Nazarite vow was long
hair (Num. 6:5) , so the shaving of the
head was a sign of its completion. (Num.
6 ; is.) Nothing is said of Paul's own
hair, which may have been short
already. Besides, the phrase That they
may shave their heads is here used to
mean that they may complete their
vow, and be released from it ; and there
was no necessity of speaking of Paul's
head. When the victims were offered
at the conclusion of the vow, the
shaven hair was burned under the
sacrifice of the peace-offering. (Num.
6:i8.) Are nothing— that these ac
cusations are without foundation in
fact. All may know — rather, All
will know. That thou thyself
walkest orderly, according to rule,
keeping the law, and avoiding all oc
casion of giving offence. Although
he was the apostle to the Gentiles, Tie
would show to conservative Jewish
Christians that he did not ignore Jew
ish customs, and was not disloyal to
the Mosaic law. As there is no conflict
between the law and the gospel, the
one preparatory to the other, the latter
the fulfiller and the perfecter of the
former; so there was nothing incon
sistent in Paul's acceding to their
request, so long as he did not make
these observances a condition or means
of justification.
'ib. In suggesting this course of
action to Paul, James and the elders
distinctly intimate, that they would
not abridge the liberty of Gentile con
verts. That had been settled at the
Conference at Jerusalem. (seeoui5:
19.20.) As touching, etc. Better,
But concerning the Gentiles, etc. This
was to meet any objection in Paul's
mind, arising from the bearing of such
action on Gentile believers. We have
written — rather, we wrote. (15:23.)
And concluded— better, and decided.
That they observe no such'thing,
save only. These words are not

Oh. XXI.]

THE ACTS.

337

26 Then Paul took the men, and the next
day purifying himself 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.

found in the three oldest manuscripts,
and are omitted by the Revised Version.
Alford and Meyer retain them. They
may have been dropped by copyists,
beca use they do not occur in the par
allel passage. (15:28.)
id. Then Paul took the men.
In consenting to the advice of James
and the elders, Paul was carrying out
his own principles of action, which he
had long before adopted : " To the Jew
I became as a Jew, that I might gain
the Jews." (icor.9: 20.21 ) It was also in
accord with his previous performance
of a vow (is: is), and with his attend
ance at the national religious festivals.
( is : 20, 21 ; 20 : 16.) It was not the Mosaic
law that Paul opposed, but the Phari
saic and Judaizing abuses of the law.
(Rom. 3: 31.) See on ver. 24, closing
note. "According to Paul's views the
ceremonies of the law were matters of
indifference. Christian love, which
was the grand moving principle of his
conduct, caused him to accommodate
himself to the views of the Jews, when
he could do so without any sacrifice of
principle in order to remove their
prejudices." (Gloag.) Both James
and Paul were in positions of extreme
difficulty, in their relations to the de
mands and prejudices of Jewish and
Gentile converts. They understood
each other (Ga\.2:i-9), and neither in
this case appears to have regarded the
part here taken inconsistent with the
teachings of Paul. Doubtless the lat
ter felt that it was both lawful and
expedient to do as he did. Yet from
after results it may be doubted whether
expediency in this case, though it in
volved no sacrifice of principle, was
the best and wisest. If the outcome
had been foreseen it is probable that
neither James would have advised nor
Paul assented. See last paragraph on
this verse, below.
The next day— the third after his
arrival at Jerusalem. Purifying
himself with them — he himself
undergoing the necessary ablutions.
(vor. 24.) To signify the accom
plishment — announcing to the priests
W

in the temple the completion of the
days of purification, that at the
end of seven days the vow would be
completed and the offerings made.
The priests would thus understand that
Paul was only a sharer with the four
men, and would not be expected to
continue thirty days. (seeon ver. 23.)
Paul needed also to notify the priests so
that the offerings might be in readiness
at the proper time. Until that an
offering, etc. — better, until the offer
ing, well-known and required on such
an occasion, was brought for every one
of them. Some suppose that Paul and
the four men continued in the temple
precincts, so as to avoid all persons
an 1 every cause of ceremonial defile
ment, until the offerings were made.
But there is nothing in the language
that really implies this. Besides, it is
very improbable that Paul remained
there three or four days until his arrest.
The question arises, How could Paul
accept these offerings, especially the
sin-offerings, when Christ had suffered
once for all, and sacrifices were done
away through him ? To this it may be
replied, that as these sacrifices from
the beginning had pointed toward
Christ, so now believing Jews regarded
them as pointing back to Christ, and
typical of what he had done. They may
have come gradually to the full knowl
edge that sacrifices and ceremonial
observances were done away through
Christ. The Epistle to the Hebrews
may have been necessary to teach them
this lesson thoroughly. Paul doubtless
regarded them as legal observances, in
nocent in themselves, but not obliga
tory. He may not himself have un
derstood the matter so thoroughly as
he did later, when he wrote his Epistles
to the Ephesians and the Colossians,
and when the Epistle to the Hebrews was
written. Perhaps he would have done
differently at this later period with his
fuller knowledge. Historically the
destruction of Jerusalem and the tem
ple may have been necessary, in order
to put an end to those ceremonies and
sacrifices which had been superseded.

338

THE ACTS.

[Ch. XXI.

Paul's seizure by thepopulace, and rescue by
the Roman officer.
27 Aud when the seven days were almost
ended, ^the Jews which weie of Asia,
when they saw him in the temple, stirred
up all ihe people, and Maid hands on
him crying out, Men of Israel, help.
28 This is the man, °lhat teacheth all men
every wheie against the people, and the
law, and this place ; and further brought

Greeks also into ihe temple, and halh
29 pulhued this holy place, tl'or th.ytiad
seen before with him in the city Trophi
mus an Ephesian, whom they supposed
that l'aul had brought into the temple.)
30 Anil all the city was moved, and the
people ran together. And they took
Paul, and drew him out of the temple:
and forthwith the doors were shut.

' ch. 24 : 18.

27-40. Paul's Seizure by the
Jews, and his First Rescue by
the Roman Commander. (23:26, 27;
24:n,i8.) About May 23, A. D. 58.
27. While Paul is trying to concili
ate the believing Jews, he arouses anew
the hostility of the unbelieving Jews.
When the seven days were
almost ended — about to be com
pleted. The seven days are spoken of
as well known, and doubtless refer to
the days during which Paul was sharing
with the four the Nazarite vow. (See on
v. r. 23.) It was about six days since he
arrived at Jerusalem, and the fifth or
sixth of the seven days, either of which
sufficiently satisfies the language. (See on
2i:ii.) The Jews from Asia — the
province of Asia. (Sce<mi6:6.) When
they saw — or observed him in the
temple. Paul was widely known, not
only in Ephesus, but throughout the
province of Asia. (19 : 10.)
28. Men of Israel, help — to ap
prehend Paul and bring him to pun
ishment. By their cry they would
intimate that a great outrage had been
committed. That teacheth . . .
against the people, and the law,
and this place — compare the similar
charge against Stephen. (0 : 13.) We
see the feeling of unbelieving Jews
against Paul. They charge him with
turning against his own nation and
religion. They arouse race prejudice
and religious fanaticism. Brought
Greeks also into the temple, etc.
If these Gentiles had come only into
the court of the Gentiles, there could
be no objection, but the charge is that
Paul had brought them into the sacred
precincts which they were forbidden to
enter on pain of death. A stone in
scription, a tablet from the temple was
found in 1871, and is now in the Im
perial Museum of Constantinople,

which reads : " No foreigner may enter
within the balustrade and fence that
surrounds the temple; whoever is
taken in the act will be responsible to
himself for his death which will ensue."
( Twenty-one Years' Work in the Holy
Land, pp. 1C7-9.) Trophimus (next
verse) they supposed had committed
this act, and had thus made himself
liable to death. But they regard Paul
as even the guiltier party in having
brought him into the temple ; and
therefore himself deserving of death.
(See further description of temple, on
Matt. 21 : 12.)
29. This verse should not be put
into a parenthesis. It gives the reason
of the charge against Paul, on which
it was founded, — a very slender founda
tion indeed. Before this occasion
they had seen Trophimus with Paul
in the city, and they supposed, a
mere inference which their imagina
tion and prejudice made a reality to
them, that Paul had brought him
into the temple. Trophimus an,
rather, the Ephesian, the one men
tioned before (-0:4), who had accom
panied Paul to Jerusalem, and was
well-known by sight to many of the
Jews of Asia. (ver. 27.) He was doult-
less a Gentile convert, who had em
braced the gospel without first becom
ing a proselyte.
30. Anil all the city was
moved. A tumult arose, similar to
that at Ephesus. (19:29.) "The fre
quent insults which the Herods had
put upon the religious prejudices of
the Jews had developed a spirit of ex
citability which was quickly roused on
the slightest pretext." (HowsON AND
Spence.) Drew him, implying
violence — dragged him out of the
temple, as one defiling it and unwor
thy to be iu it. And forthwith the

Cn. XXI.]

THE ACTS.

339

31 p And as they, went about to kill him,
tidings came unio the chief captain of
Ihe bind, that all Jerusalem was in an
32 uproar. 1 Who immediately took soldiers
and centurious, and ran down uuto them.
Aud when they saw the chief captain and
the soldiers, they left beating of Paul.
33 Then the chief captain came near, aud
took him, and r commanded him to be

bound with two chains; and demanded
34 who he was, and what he had done. Aud
some cried one thing, and some another,
among the multitude. And when he
could not know the certainty for the
tumult, he commanded hitn to be carried
35 into the castle. And when he came upon
the stairs, so it was, that he was borne of
the soldiers for the violence of the people,

P John 16: 2. 1 ch. 23 : 27 ; 24 : 7. ' ver. 11 ; ch. 20 : 23.

doors— which separated the court of
Israel from the court of the Gentiles,
were shut — by the Levites in charge.
Paul was probably in the court of
Israel near the chambers where the
Nazarites performed their vows. Had
they not laid hands on him he might
have fled to the altar for safety. (Exoa.
21 : 13, 11; 1 Kings 2: 28.) Now that he is
dragged forth, the doors are shut, to
prevent any profanation of the temple
by the riot.
31. And as they went about,
rather, were seeking, to kiil him.
This was their object, and that it could
be unlawfully accomplished, the kill
ing of Stephen is a proof. By beating
him promiscously in the crowd, his
murder would be laid to mob-violence,
rather than to any one individual.
Tidings came unto — better, up to —
the chief captain. The Roman gar
rison was stationed in the Tower of An-
tonia (named after Marc Antony),
which was situated at the northwest
corner of the temple area, with which
it communicated by two flights of stairs.
It was about one hundred feet high and
overlooked the temple and commanded
a view of what was going on in the
courts within. Notice how exactly
Luke conforms his language to its
higher local position. The chief
captain, or military tribune, was a
commander of a thousand soldiers, here
called the band or cohort, answering
to our regiment. (io:i.) The Roman
legion consisted of about six thousand
men under six tribunes who commanded
in turn. The chief captain or tribune
answered generally to our colonel, and
often to our brigade commander. The
name of this one was Claudius Lysias.
(23:26.) That all Jerusalem was
in an uproar — stirred up into a
tumult. 32. Soldiers and centurions.

(in : i.) During the festivals, soldiers
were constantly under arms ready to
suppress any popular disturbance. The
chief captain took a considerable troop
as he had more than one centurion,
each one of whom commanded a hun
dred men. Ran down unto — literally,
upon them. Again Luke's language
corresponds with the position of the
castle above the temple. Such little
correspondences illustrate his accuracy.
As soon as they saw the soldiers com
ing they left off beating Paul. They
had not been long at this, for it was but
a moment's work to report the tumult
to the chief captain, who at once could
descend to the spot where the disturb
ance was. The mob was afraid to do
unlawful violence in presence of the
soldiers ; they might Be called to an
account for wrong-doing.
33. Then the chief captain took or
laid hold of him, formally arrested him,
so that he might not be killed without
a trial. Supposing him to be a desper
ate criminal, perhaps a popular politi
cal agitator (ver. 37), he commands him
to be bound with two chains, each
hand to a soldier for security. And
demanded — of the people around
him. Who he was — his name, rank,
and character ; what he had done —
taking it for granted he had committed
some crime.
34. The whole narrative is vivid, as
related by an eye-witness. Thus the
confusion and the clamor of the people
are especially lifelike. Into the
castle — or barracks, that portion of
the Tower of Antonia which was used
by the soldiers. To be carried — the
idea is not that of being borne as in the
next verse, but of being led or brought
into the castle. Josephus speaks of the
tower of Antonia in Jewish War, v. 5, 8.
35. The stairs — leading from the
temple area to the barracks in the tower

340

THE ACTS.

[Cu. XXI.

36 For the multitude of the people followed
after, crying, 3 Away with him.
Paul's address lo the people ; pleads his citizen
ship.
37 AND as Paul was to be led into the
castle, he said unto the chief captain,
May I speak uuto thee? Who said, Canst
38 thou speak Greek? 'Art not thou that

Egyptian, which before these days madest
an uproar, and leddest out into the
wilderness four thousand meu that were
39 murderers ? But Paul said, u I am _i id au
which am a Jew of Tarsus, a city in Cili
cia, * a citizen of no mean city : and, I
beseech thee, suffer me to speak unto the
40 people. And when he had given him

• ch. 22 : 22 ; Luke 23 : 18 ; John 19 : 15. ' see ch. 5 : 36. » ch. 9 : 11 ; 22 : 3 ; Eom. 11 : 1 ;
2 Cor. 11 : 22 ; Phil. 3:5. * ch. 22 : 23-29.

of Antonia. (See on ver. 31.) He was |
borne by the soldiers — lifted up!
and carried bodily for, or on account
of, the violence of the people, who !
were pressing upon them, eager that he
should be put to death. (Ver. 36.) "A
vivid reminiscence of the scene by
Luke, who well remembered seeing his
beloved teacher, as the soldiers led him
up the stairs, completely lifted from his
feet by the resistless pressure of the
crowd behind." (Alexander.)
36. The pressure and violence of the
crowd is explained. For the multi
tude of the people, the Jews, fol
lowed, or was following. They were
pushing forward continuously, crying,
shouting again and again, here, there,
and all over, Away with him, from
the living ! Away with him, to death.
The same cry that was uttered twenty-
eight years before, near the same spot,
against our Lord. (Luke 23 : t«.)
37. When the soldiers had brought
Paul to a place where he could stand,
he desires to speak to the people, before
he passes into the tower. He addreses
the chief captain. May I speak,
or more exactly, say something to
thee ? The chief captain appears to
have been surprised that Paul addresses
him in Greek, and exclaims, Canst
thou speak Greek? He begins to
suspect that Paul is not the political
agitator he supposed.
38. Art thou not that Egyptian?
rather, Art thou not then the Egyptian,
as I supposed ? Almost as if he had
said, Thou art not the Egyptian then.
He seems to have known that the
Egyptian could not speak Greek.
Josephus speaks of an Egyptian as one
of the many impostors of the time, and
gives two accounts of him which differ
somewhat from each other. (Jew. War,
ii. 13, 5 ; Antiq., 7, 6.) From the three

accounts it appears that this impostor
claimed that he was a prophet and led
out four thousand desperate characters
into the desert, between Judea and
Egypt and returned with a much larger
force. These he increased to about
thirty thousand men, whom he deluded
into the belief that he was the Messiah,
encamping on the Mount of Olives and
promising that the walls of Jerusalem
should fall down at his command.
Felix, the governor, attacked and de
feated them, slaying four hundred and
taking two hundred prisoners, the
Egyptian, and others escaping. This
may have occurred a year before this,
or perhaps at the preceding Passover.
That were murderers — better, as
sassins, a kind of robbers, described by
Josephus (Jewish War, ii. 13, 3), who
concealed §hort swords or daggers be
neath their garments, and mingling
with the people killed secretly and
treacherously any one they might wish.
One of their earliest victims was Jona
than the high priest.
39. I am a man, a Jew of Tar
sus in Cilicia, a citizen of no
mean, no insignificant city. Tarsus,
the capital of Cilicia, was distinguished
for its culture and its schools, and on
its coins bore the proud title, " The In
dependent Capital City." It was a
" free city," having its own constitu
tion, its senate, or court of alderman,
its common council and its popular as
sembly. (Seeo..6:9; 9: 11.) Sutler me
to speak to the people. Paul com
posed, and they violent with excite
ment; he to announce a Saviour and
the words of life, and they crying out
for his death. Compare a similar de
sire of Paul at Ephesus. (19 : so.)
40. When he had given him
license, or leave, to speak. That the
chief captain gave this permission to a

Ch. XXI.]

THE ACTS.

341

licence, Paul stood on the slairs, and
3 beckoned with the hand unto the people.

And when there was made a great
silence, he spake unto them in the Hebrew

7 ch. 12 : 17 ; 1 Peter 3 : 15.

man whom he had just taken prisoner
has seemed strange. But his surprise
at finding out his mistake regarding
Paul ; the citizenship of the latter in
such a city as Tarsus; the Greek he
spoke, and his evident education and
refinement ; and last, but not least, the
Holy Spirit with him exerting any
needed divine influence, are all suffi
cient to explain his action. Paul stands
on the stairs leading into the tower
(ver. :s5) and beckoned with his
hand as a signal that he wished to
speak (ii: 16), the chief captain having
very likely released one of his hands
from its chain. Paul's unexpected ap-
parance upon the stairs, his gesture,
the presence of the chief Roman officer
and the soldiers, curiosity to know
what he would say, and the prospect
of a speedy trial all tended to produce
a great silence. The HebreAV
tongue — the Aramaean dialect of Pal
estine, which was then spoken by the
JeWS. (johD 5:2; 19 : 13, 17, 20.)
Practical Remarks.
1. It is fitting for Christians at parting tp
commend one another iu prayer to God.
(Ver. 1,5; 20:36.)
2. Life is like a voyage with its changes,
perils and sufferings. (Ver. 1-7 ; 20 : 24.)
3. God uses the commerce of the nations
in opening a way to the gospel. (Ver. 1-7 ;
28 : 11-14.)
4. Our duty is not to he measured by
the dangers which threaten us, hut by God's
will, word, and providence. (Ver. 4, 10-14;
Luke 9: 51.)
5. Parents should take their children with
them to places of prayer. (Ver. 5 ; Ps. 8 : 2.)
6. We have here incidental evidence that
the early Christians prayed extempora
neously. (Ver. 5 ; 20 : 36 ; John 4 : 21, 24.)
7. "We should seek our first and nearest
companions from among Christians. (Ver.
7 ; 2 Cor. 6 : 14.)
8. The office of an evangelist should be
recognized by all our churches. (Ver. 8; 1
Tim. 1 : 3.)
9. Christian women have a most import

ant work aud sphere in the church. (Ver.
9; Rom. 16:1; Phil. 4 : 3.)
10. It is often well to know the dangers
thai await us, but to evade them may not be
the will of God. (Ver. 10-13 ; 20 : 22-24.)
11. The Christian is not to make his feel
ings and preferences, or the emotions of his
friends his criterion of duty. (Ver. 11-13 ;
John 20 : 17.)
12. If we know God's will, nothing should
make us swerve from it. (Ver. 12, 13 ; Phil.
3 : 11.)
13. We should welcome the cross, not for
its own sake, hut for the Lord's sake. (Ver.
13 ; 2 Cor. 12 : 10 ; Phil. 1 : 29.)
14. Whatever the sacrifice, we should yield
cheerfully to God's will. (Ver. 14 ; Matt.
6: 10; 26: 42.)
15. Our affection for friends should not
retard or unfit us for duty. (Ver. 15;
Luke 9 : 60-62.)
16. The exercise of hospitality among
Christians is beautiful and useful. (Ver. 16 ;
Heb. 13 : 2 ; 3 John 5-8.)
17. Joy is becoming Christians when they
meet. (Ver. 17; Phil 2 : 17, 18.)
18. Like Paul, we should commend our
selves by our humility and evangelical
labors. (Ver. 18, 19 ; 20 : 18-21.)
19. True piety will rejoice in the spread
of the gospel anywhere and everywhere.
(Ver. 19,20; 1 Cor. 13 : 6.)
20. Though Christianity is as broad as
God's holiness and love, yet some of its
possessors may be very narrow through ed
ucation and prejudice. (Ver. 20; Gal. 3 :
J. 28)
21. Baptism did not take the place of cir
cumcision. It is evident that neither Paid
nor James taught or believed it. (Ver. 21;
15 : 1, 8-10.)
22. Detraction and opposition often come
to the most earnest workers in Christ's
cause. (Ver. 20, 21 ; 2 Tim. 3 : 12.)
23. Good works and outward observances
have their place, but as a condition of justi
fication are out of their place. (Ver. 22-25 ;
Rom. 3 : 20 ; James 2 : 18.)
24. There are times when we may accom
modate ourselves to the prejudices of others,
provided that we can thereby promote peace

342

THE ACTS.

[Ch. XXII.

22 tongue, saying, Men, » brethren, and
fathers .hear ye my defence which Intake
2 now unto you. (Aud when they heard
that he spake in tlie Hebrew tongue to

them, they kept the more silence. And
3 he sailh,) a I am verily a man which am a
Jew, born in Tarsus, a city in Cilicia, yet
brought up in this city bat the feet of

' ch. 7 : 2.

> ch. 21 : 39. » Deut. 33 : 3 ; 2 Kings 4 : ;

without the sacrifice of principle. (Ver.
22-26 ; 2 Cor. 13 : 8 )
25. Expediency is at times allowable, hut
not always lawful, or productive of the best
results. (Ver. 215, 27 ; 1 Cor. 10 : 23 ; 2 Tim.
2: 24.)
26. In matters not enjoined by Christ and
the apostles there may he liberty, but in
clearly revealed doctrines and practices there
should be no compromise. (Ver. 26, 27 ;
Gal. 1 : 8, 10.)
27. The best of intentions may be mis
understood and lead to bad results. (Ver.
27, 28.)
28. The servant may not expect better
treatment than his master. (Ver. 28, 36 ;
John 15 : 20.)
29. The world notices the company we
keep, and draws conclusions concerning us.
(Ver. 29 ; Luke 7 : 34.)
30. The wickedness of the h^art is seen in
the ease with which men engage in a bad
cause. (Ver. 30.)
31. Ritualism is one-sided and wrong-
sided. The Jews must not pollute the
temple, but they could shed innocent blood
(Ver. 31 ; John 18 : 28 ; Matt. 23 : 24.)
32. God watches over his children and
suffers nothing to defeat his purpose regard
ing them (Ver 32 ; Luke 12 : 7, 8.)
33. God often makes the governments of
this world the protectors of his servants.
(Ver. 32, 33 ; 22 : 29.)
34. The wicked are not agreed, and are in
consistent, as to their opposition to Christ.
(Ver. 34.)
35 Many teachers owe their notoriety to
the hatred of the world. (Ver. 35, 36 ; 6 :
8-15.) 36. We should be eager to embrace every
opportunity for presenting Jesus as a
Saviour to the world. (Ver. 37-40; 1 Tim.
1 : 15.)
37 The world often entertains unjust and
absurd views concerning the people of God.
(Ver. 37, 38 ; 14 : 11 ; 17 : 18.)
38. "No man has so good a right to he
calm in the storms at sea, or in the midst of
popular tumults as the Christian." (Dr. P.
ScHAFF.) (Ver. 39, 40 ; 27 : 22-26, 34, 35.)

Ch. 23 : This chapter gives Paul's
address before the Jewish mob, in
which he relates his birth, training,
zeal as a Jew, and his conversion to the
faith of Jesus. But the mention of his
mission to the Gentiles causes a fresh
outburst of fanatical excitement. The
chief captain, supposing him guilty of
some great crime, proposes to extort a
confession by scourging, but Paul
escapes the torture by avowing his
Roman citizenship. The next day he
is brought before the Sanhedrin for ex
amination, May, A. D. 58.
1-21. Paul's Address to the Peo
ple from the Stairs of the Tower
of Antonia. The second account of
Paul's conversion, this one by himself,
and naturally the most conciliatory
before an excited and prejudiced Jewish
audience. The other two accounts are
found in 9 : 1-22 ; 26 : 4-20. (sre Gat.
l : 13-16.) Compare preliminary remarks
on ch. 9 : 1-22 and the Table comparing
the diiferent account's of Paul's conver
sion. 1. Men, brethren, fathers — the
words used by Stephen in beginning his
speech. (See on 7 : 2.) The word fathers
indicates some members of the Sanhe
drin, or at least prominent men, pres
ent. Such a respectful beginning was
conciliatory. 2. In the Hebrew tongue. (See
on 21 : io.) It is implied that the people
would have understood Greek, but were
pleased to hear their native tongue.
Paul's use of the Hebrew would suggest
his loyalty as a Jew, and to the law.
By the gesture of his hand he had ob
tained sufficient silence to be heard
(21 : io) ; but now they kept the more
silent, a strong expression, implying
a subdued quiet, a breathless stillness.
3. Paul first glances at his early life,
and zeal in persecuting Christians.
(ver. 3.5.) He shows also his early zeal
for the law, which would naturally sug
gest that their recent outburst against
himself was similar to his own former
feelings and conduct. Verily — omitted

Ch. XXII.]

THE ACTS.

343

0 Gamaliel, and taught according to the
perfect manner of the law of the fathers,
and d was zealous toward God, as ye all
4 are this day. °Aud 1 persecuted this
way unto the death, biuding aud deliver
ing into prisons both meo aud women.
5 As also the high pde=t doth bear me wit
ness, and alt the estate of the elders :
'from whom also I received letters unto
the brethren, and went to Damascus, to
bring them which were there bound unto
Jerusalem, for to be punished.
6 And e it caine to pass, that, as I made my
journey, and was come nigu unto Damas
cus about noon, suddenly there shone

from heaven a great light round about
7 me. And I fell unto the grouud, and
heard a voice saying unto me, baul,
8 Saul, why persecutest thou me? And I
auswered, Who art thou, Lord? And he
said uuto me, I am Jesus of Nazareth,
9 whom thou persecutest. And h they that
were with me saw indeed the light, and
were afraid ; but they heard not the voice
10 of him that spake to me. And I said.
What shall I do, Lord ? And the Lord
said unto me, Arise, and go int> Damas
cus ; and there it shall be told thee of all
thiugs which are appointed for thee to do.

« ch. 5 : 34. d ch. 21 : 20. • ch. 7 : 58 ; 8 : 3 ; 26 : 9-11 ; 1 Tim. 1 ; 13. ' ch. 9 : 2 ; 20 :
10, 12. b ch. 9 : 3-22 ; 20 : 12, 13. i> ch. 9:7; Dan. 10 : 7.

in the oldest manuscripts. I am . . .
a Jew. This would correct the im
pression of any, who, like the chief
captain, might think he was one of
those foreign desperadoes at that time
infesting the country. Born in
Tarsus, in Cilicia. (Sceon2i :39.)
B rou ght up in this city — not indeed
from infancy, but from boyhood. At
about the age of thirteen, when Jewish
boys became children of the Law — per
haps a little earlier — Paul was sent to
Jerusalem to be educated. At the
feet. Pupils were accustomed to sit
around their teacher on low benches, or
On the lloor. (See Luke 10:39, and note.)
Gamaliel. (seeouasM.) Taught ac
cording to the perfect or strict
manner of the law. See the paral
lel and equivalent passage, 26 : 5,
" according to the strictest sect of our
religion, I lived a Pharisee." See his ac
count of his birth, education, and char
acter in Phil. 3 : 4-6. See also Gal.
1 : 14, where he speaks of his pre-emi
nence among his fellow-students, and
his fervent zeal, a zealot even, for the
traditions of the fathers. As ye all
are this day. Thus he puts himself
in as acceptable a light as possible be
fore his audience. See 2 Cor. 11 : 22,
where Paul compares himself with cer
tain Judaizing Christians.
4. This way—this well-known be
lief and manner of life, the Christian
religion. (See on 9. 2.) I persecuted
unto death, (see 26: 10.) Binding
and delivering into prisons, etc.
(See on 9 : 2.)
5. The high priest, Caiaphas, who
held that office when Saul of Tarsus re

ceived his commission, and who appears
still to have been living. (Sec on 9 : t.)
All the estate of the elders — all
the eldership, one form of designating
the Sanhedrin. (see on 9 :i.) Unto the
brethren — his Jewish brethren. He
speaks as himself a Jew. In 9 : 2
the language is, " to the synagogues."
Damascus. (See on 9 : 2.) Bound
unto Jerusalem — to be tried and
punished. (See on 9 : 2.)
6. Paul proceeds to relate his vision
near Damascus, which changed the
whole course of his life. (ver. 6-16.)
About noon, etc. " At midday."
(26 : u.) See for this verse note on 9 : 3.
7. Heard a voice, etc. — Paul
heard the words ; those that were with
him heard a sound, but it was not in
telligible to them. (ver. 9.) On this
verse, see 9 : 4.
8. Of Nazareth — or the Nazarene.
This title of Jesus is not found in the
other two accounts of his conversion.
This was fitting before the Jewish au
dience, as it would specify Jesus, and if
his followers were called Nazarenes, as
also identifying himself with them.
See on 9 : 5 for this verse.
9. And were afraid — not found in
the oldest manuscripts, and omitted in
the Revised Version. Some old manu
scripts have them. They are retained
by Alford and Meyer. Heard not
the voice. (See on ver. 7 ; also fuller
note of 9 : 7.) The Improved Bible
Union Version translates, They did not
understand.
10. What shall I do, .Lord?
recognizing Jesus as a Divine Master.
See on 9 : 6, where the three accounts

344

THE ACTS.

[Ch. XXn.

11 And when I could not see for the glory
of that light, being led by the haud ot
them thaiwere with me, 1 came in to
12 Damascus. And ioue Auanias, a devout
mau according to the law, k having a good
report of all the Jews which dwelt tliere,
13 came unto me, and stood, aud said unto
me, Brother Saul, receive thy sight. And

the same hour I looked up upon him.
14 And he said, ¦ The God of our fathers,
mhath chosen thee, that thou shouldest
know his will, and nsee °that Just One,
aud pshouldest hear the voice of his
15 mouth, i For thou shalt be his witness
unto all men of r what thou hast 6een and
16 heard. And now why tarriest thou?

¦ ch. 9:17. tch.l0:22. ¦ ch. 3 : 13; 5 : 30. » ch. 9 : 15; 26 : 16. ¦ 1 Cor. 0 : 1 ; 15 : f
¦ch. 3 :14; 7 : 52. p 1 Cor. 11 : 2.i ; Gal. 1 : 12. q ch. 23 : 11. » ch. 4 : 20; 26 : 16.

are harmonized. At this point he sub
mits his will to Christ.
11. Could not see for the glory
of that light. His blindness is re
corded in 9 : 8 ; but the reason of his
blindness is only given here. How
great and glorious the light that out
shone the midday sun (ver. 6), and
blinded his eyes. Paul evidently caught
a view of Christ; and his glory over
whelmed him. (See on 9: 17. Compare 1 Tim,
6 : 15, IC ; Heb. 1:3; John 1 : 14.) JeSUS ap
peared to him not so much as the Son
of man (i •¦ 56), but more as the Son of
God. (2 These. 1 : 7-10.)
12. One Ananias. See 9 : 10-17,
where Luke gives a fuller account of
him. Notice, however, that he is there
spoken of as a disciple, but here as a
devout man according to the law,
having a good report of all the
Jews living at Damascus. Paul thus
describes him in a way that would be
conciliatory and acceptable to his
Jewish audience. What such a man
said and did, should be favorably re
ceived and candidly considered.
13. And stood — rather, standing
by, or over one, as I lay, or sat blind
before him. Brother Saul, etc. (See
on 9 : n, is.) Receive thy sight, etc —
more exactly, Look up, and the same
hour I looked up upon him. The verb
is the same in both clauses.
14. The God of our fathers —
Ananias speaks as a Jew. Stephen
used almost the same expression about
twenty -four years before. (7:2,32.)
There was no need of a rupture with
true Judaism, nor did Christians at
first expect it. Hath chosen, or ap
pointed thee beforehand, committed
this work and mission to thy hands.
To see the Just or Righteous One.
(7:52; 1 John 2:1.) As Paul actually
heard the voice of Jesus, so he act
ually saw him. (See on 9: 17.) This put

Paul on a level with the twelve apos
tles. (1 :21, 22; Gal. I : 1. See on 9: 17.)
15.. For thou shalt be his wit
ness, etc. A like commission Jesus
had given the eleven apostles. (1 : a.)
Unto all men. All classes and races,
but Paul does not yet utter the name,
" Gentiles." See on 9 : 15, where Jesus
reveals these facts regarding Paul to
Ananias. Jesus appears also to have
made known his commission to Paul.
(26:16-19. Sec on 0:0.)
10. Why tarriest thou?— Why
art thou just on the point of doing,
instead of actually doing 1 Since Jesus
has appeared to thee and chosen thee,
etc. The language is not of reproof,
but of encouragement. For this was
what Paul needed, as he felt himself
the very chief of sinners. (1 Tim. i :
12-iG.) Notice that Ananias had also
proclaimed the gift of the Holy Spirit
to him. (9:n.) This Paul appears to
have received without the laying oil of
hands. Arise, without delay. The
change of position is in harmony with
the immersion that he received. Be
baptized and wash away thy
sins. The verbs in the original are
in the middle voice, and it is difficult
to express their meaning euphoniously.
More exactly, Have thyself baptized,
and have thyself bathed away from thy
sins. It is implied, First, that Paul as
an intelligent agent had something to
purpose and do ; and, Second, that as
his baptism was to be administered to
him by another, doubtless by Ananias,
so his sins were to be washed away by
God. As the word bathe away has in
its literal sense a reference to the bath,
a bathing of the whole body, so in its
figurative sense it refers to the forgive
ness, or cleansing of the sins, of one's
whole being. Baptism is the outward
sign of repentance and faith (is : 24),
and represeuts deadness to the world

Ca. XXII.]

THE ACTS.

345

Arise, and be baptized, B aud wash away
thy sins, 'calling ou the name of the
Lord.
17 And it came to pass, that, u when I was
come again to Jerusalem, even while 1
prayed in the temple, I was iu a trance ;
18 and *saw him saying unto me, Make
haste, and get thee quickly out of Jeru

salem : for they will not receive thy testi-
19 mony concerning me. And I said, Lord,
? they know that 1 imprisoned and *beat
in every synagogue them that believed
20 ou thee: °aud when the blood of thy
mar yr Stephen was shed, I also was
standing by, and b consenting unto his
death, and kept the raiment ol ihemthat

» Rom. 6:4; Heb. 10 : 22.
9:1.

« Eom. 10 : 13.
' Matt. 10 : 17.

» Gal. 1 : 18, 19. ' ch. 9 : 16.
» ch. 7 : 58. » ch. 8 : 1.

J ch. 8 : 3 ;

and newness of life, which implies the
forgiveness and cleansing away of sins.
The subject is intelligent and active in
baptism ; but forgiveness is the act and
gift of God, which the believer
acknowledges and publicly accepts in
his baptism. (See on 2: 38. Compare 1 Peter
3:21.) Calling on the name of the
Lord — rather, according to the oldest
authorities, calling on his name, refer
ring back to " the Just One " (ver. 14),
recognizing Christ in his baptism.
Paul was to profess his allegiance, and
vow his devotion to the Lord Jesus
Christ in his baptism. Christians were
known also as those who called on the
name of the Lord. (9: 14 : seeal<ol :24.)
From 9 : 18 we learn that this command
was immediately obeyed. Observe how
Paul, in his conciliatory manner,
avoids using the name of Jesus in this
place. 17. Paul proceeds to narrate his
mission among the Gentiles, which was
entirely unsought by himself, and put
upon him by divine command. When
I was come, rather, returned to
Jerusalem — three years after his
conversion, a part of which time he
spent in Arabia (Qai. 1 : 17, is), a period
doubtless of preparation for his great
work. See also 9 : 18-29 for other inci
dents passed over by Paul in his ad
dress. While I prayed in the
temple — another conciliatory remark.
A Jewish coloring pervades his whole
address. Though a Christian, he was
not forgetful of Jerusalem and the
temple. One visiting the temple for
prayer would not likely be a traitor
to his own people, nor a despiser of
Jewish ordinances and religious ob
servances. I was in a trance, (see
on 10 : 10.) This was one of the " visions
and revelations of the Lord," men
tioned by Paul in 2 Cor. 12 : 1.
18. And saw him — that is, Christ.

Make haste and get thee quickly
out of Jerusalem. The duration
of this visit was fifteen days. (Gai.
1 : is.) Paul here gives the supernatural
cause of his leaving Jerusalem. In 9 :
29, 30, Luke gives the natural cause.
The two statements are consistent with
each other, (see on 9: 30.) Compare a
similar twofold reason, 15 : 2 and Gal.
2 : 2. They will not receive thy
testimony concerning me. In this
Paul implies that he had come to Jeru
salem to preach the gospel to his own
countrymen ; and he gives the reason
why he did not continue in this work.
19. When the Lord commanded him
to leave Jerusalem, assuring him that
the people would not hear him, Paul
remonstrated, urging that he was
peculiarly fitted for this work among
tbe Jews, because he was known to
them as one who had been a leading
persecutor of Christians. The testi
mony of such an one, he thought,
would have special weight. I im
prisoned and beat in every syna
gogue, where such punishments
were often inflicted. (Jirft. 10 : 17 ; Lute 12 :
11:21:12. sees: 3; 9: 1, 2.) Such cases were
heard on Mondays and Thursdays, and
corporal punishment inflicted on the
spot. 20. Thy martyr, or witness,
Stephen. It was not till after the age of
the Apostles that the word martyr came
to be applied to those Christians who
sealed their testimony to the truth by
their death. The word here and
especially in Rev. 17 : 6 appears to be
in its transition to that meaning. Near
the close of the second century the
martyrs of Lyons refused the title of
martyr, regarding it as only appro
priate to Christ ; or at least only to
those who remained constant to the
end. (Etjsebitjs, Hist. Eccles. v. -2.)
Consenting— approving and really

346

THE ACTS.

[Cn. XXII.

21 slew him. And he said unto me,-Depart :
°for I will send thee far hence unto the
Gentiles.
22 And they gave him audience unto this
word, and then lifted up their voices, and
said, d Away with such a fellow from the

earth: for it is not fit that °he should
23 live. And as they cried out, fand cast
otf their c othes, % and threw dust into the
24 air, the chief captain comniaodtd him to
be brought into the castle, and bade that
he should be examined by scourging;

• ch. 9 : 15 ; 13 : 2, 46, 47 ; 18 :
2:7. d ch. 21

G; 26
30.

17 ; Kom. 11 :
- ch. 25 : 24.

13; 15 : 16:
'ch. 7:

Gal. 2 : 7. 8; Eph. 3 : 7, 8; 1 Tim.
58. 8 2 Sam. 10 : 13.

taking pleasure in it. The oldest
manuscripts omit, unto his death
... kept the raiment. (Seeon7:53.)
21. But his remonstrance proved of
no avail. The Lord's command is
positive and peremptory, Depart —
giving no direct answer to his plea.
For I will send thee — implying
that was his mission, and that the Gen
tiles would hear him. Thus Paul
deferred the utterance of the word
Gentiles as long as possible. And
now its utterance arouses a storm of
wrath. Had he not been interrupted,
doubtless he would have referred, as
before King Agrippa (26: 19.23), to sub
sequent labors, especially among Jews
and proselytes ; to his return to Jeru
salem, bringing alms and offerings;
and to the circumstances of his purifi
cation in the temple (24 : 17, 18) ; not
omitting to present Jesus as the
Messiah and the hope of Israel (26:6,
22, 23) ; and perhaps to the blessing of
God upon his labors among the Gentile
nations. Note. Paul did not come to a full
knowledge of his Gentile work at
once. At his conversion he was com
missioned, as a minister and witness, to
Jews as well as Gentiles. (26 : ig, 17 ; Gai.
1:15.) During the three years in
Damascus and Arabia his conceptions
of the truth were much like those of
the martyr Stephen. He probably
labored largely among foreign Jews
and proselytes, as he afterwards did at
Jerusalem (7: 20), where they attempted
to kill him, and he received a renewed
commission, " I will send thee far
hence to the Gentiles." (22:21.) He
now doubtless obtained enlarged views
of his work and his mission among the
Gentiles. In Tarsus, in Cilicia, and at
Antioch, we believe he extended his
work among not only proselytes, but
also among uncircumcised, though
devout, Gentiles. Another advance
was made in his work and in his con

ception of his Gentile mission, when
the Spirit called for the separation of
Paul and Barnabas for missionary
labors among the heathen. (i»:».) His
new experiences must have added
largely to his practical knowledge.
(13: 12,46; 14: 27.)
22-30. Paul Pleads his Roman
Citizenship, and Escapes Scourg
ing. May, A. D. 58.
22. Unto this word — or declara
tion, that he was sent by divine com
mand to the heathen. Away Avith
SUCh a fellOW. (Seeon21 :36.) It IS
not fit, rather, according to the oldest
manuscripts, It was not fit that lie
should live, when he was rescued from
us by the chief captain (21 : 33, 34) ; im
plying that he ought to have been put
to death long ago. The doctrine that
the Messiah was not exclusively for
the Jews, and any suggestion that the
latter might be rejected and preference
given to the Gentiles, were peculiarly
distasteful to the Jewish people, espe
cially at Jerusalem. (See Lute 4 : 20-28 ; 20 :
15-19 ; Acts 7 : 48-54.)
23. And cast off their clothes —
or throwing up their outer garments
and casting dust into the air, indicating
vehement rage and intense excitement.
Such demonstrations would tend to
inflame the minds of the populace, who
were still gathering, and crowding into
the temple area. Such expressions of
anger and scorn are not uncommon
among Orientals. Compare the act
of Shimei in casting stones and dust at
David (2 Sam. 16:13), and of the friends
of Job as an expression xif grief. (J°n
2 : 12.)
24. .As Paul had spoken in Hebrew,
the chief captain was probably ignor
ant of the substance of his address,
and inferred that there was some serious
charge against him, and that he was
a peculiarly dangerous and turbulent
fellow. He therefore determines that
Paul shall be examined, judicially

Ch. XXII.]

THE ACTS.

347

that he might know wherefore they cried
25 so against him. And as they bound him
with thongs, Paul said unto the ceuturion
that stood by, hIs it lawful for you to
scourge a man tbat is a Koman, and uu-
26 condemned? When the cent jriou heard
th t, he went and told the chief captain,
saying, Take' heed what thou doest : for
27 this man is a Roman. Then the clief
captain came, aud said unto him, Tell

me, art thou a Roman? He said Yea.
28 And ihe chief captain answered, With a
29 great sum obtained 1 this freedom. Aud
Paul said, But I was free born, lhen
straightway they departed from, him
which should have examined him. And
the chief captain also was afi aid, J after
he knew that he was a Roman, and be
cause he had bound him.

h ch. 25 : 16.

' ch. 23 : 27.

by scourging — a cruel method for
supplying the want of proof or infor
mation, by compelling a person to
make a confession, or to accuse him
self. Cried so against him. Thus
the people " shouted " in the praise of
Herod (12 : 22) ; and uttered an infuri
ated cry against Jesus. (Luke 23 : 21.)
" Their shouting and crying was a hos
tile reply to him." (Meyer.)
25. As they bound him — as they
stretched him forward, bent him over
to the post, preparatory to receiving
the scourge on his bare back. Some
translate, Stretched him out for the
whips, the thongs being the leather
straps of the scourge, which is not a
very common use of the word. Be
sides, it appears from ver. 29, that they
were now binding Paul preparatory to
the scourging. Paul said unto the
centurion who stood by — super
intending the binding. A centurion
had charge of our Saviour's cruci
fixion. (Luke 23: 47.) Is it lawful to
scourge, etc. See on 16 : 37, Paul
pleading his Boman citizenship at
Philippi. 26. The centurion at once warns
the chief captain. Take heed.
Omitted by the highest critical authori
ties. Translate, What art thou about
to do f for this man is a Roman.
27. Art thou a Roman? The pro
noun is emphatic, showing the surprise
of the chief captain at hearing that the
accused Jew before him was a Koman
citizen. He said, Yea. This simple
affirmation was sufficient, and it was at
once allowed. The claim, if false, was
punishable with death. Besides, in
this case, Paul may have had papers,
and probably could give references in
the city in proof of his citizenship.
28. Still surprised, the chief captain
continues, With a great sum ob

tained I this freedom, this right of
citizenship. " The tribune, to whom it
was known that a native of Tarsus had
not, as such, the right of citizenship,
thinks that Paul must probably have
come to it by purchase, and yet for
this the arrested Cilician appears to
him too poor." The power of grant
ing citizenship rested solely with the
emperor. Under the first Csesars it
was obtained with great difficulty, and
at great cost. But under Claudius,
about ten years before this time, it was
sold freely and cheaply by his infam
ous wife, Messalina, who was put to
death, A. D. 48. With calm dignity
Paul replies, But I was free born,
a Boman by birth. It was not a local.
but a family distinction, which Paul
enjoyed. Tarsus was a free city, but
that did not constitute its inhabitants
Boman citizens. It is probable that
Paul's father or grandfather had ob
tained this distinction for meritorious
service, or through purchase, and hence
Paul was born a citizen.
29. The soldiers who were about lo
examine Paul (a mild way of express
ing a judicial investigation by scourg
ing) withdrew, without further orders,
as soon as they heard that he was a
Roman. The chief captain was also
afraid, showing the power of that
simple declaration, " I am a Roman."
Because he had bound him— for
the purpose of torture. The binding
here does not refer to his having been
bound with chains as a prisoner, for
this was permitted in the case of
Romans. The next verse shows that
after Paul was unloosed from the whip
ping post, he was still kept bound as a
prisoner. So do also 26 : 29 ; 28 : 20 ;
Phil. 1 : 7, 13-16 ; Col. 4 : 18 ; Phiiem.
10, 13.
30, The chief captain was disposed

343

THE ACTS.

[Ch. XXIII

Paul's defence before Vie Sanhedrin; and
second rescue by the Roman soldiers.
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.

to do his duty, but was greatly per
plexed. He could not learn the charges
against Paul, either from the mob, or
from his address. It was unlawful to
extort a confession from a Roman. He
determines to make another eifort by
bringing him before the Sanhedrin for
examination, not only that justice may
be done, but also that he may be able
to state the case to Felix. (23:26-30.)
From his bands is not found in
the oldest manuscripts. Simply, he
loosed, or released him. He com
manded •• . . all their council, or
Sanhedrin, to appear, rather, to come
together. (See on 4: a.) He may have
learned that the charges against Paul
had reference to the religion of the
Jews, and so he summons their highest
ecclesiastical court. Brought Paul
down — from the tower of Antonia
(21 : 23) to the chamber, where the San
hedrin held its meeting, which had
formerly been held in the temple, but
now appers to have been held in a hall
on Mount Zion, near the foot of the
bridge leading over the ravine from the
western cloister of the temple. (See on
23 : is.) It appears also that the chief
captain left Paul in charge of the San
hedrin (23: io), but was near enough to
watch proceedings and protect Paul
from violence. (See Lewin 2, 149.)
The authority of Roman power ap
pears in the command of the chief cap
tain, and in the whole narrative.
Practical Remarks.
1. Christian experience is the best argu
ment against unbelief. (Ver. 1-16 ; 11 : 4 f.)
2. The Christian should -meet opposition
¦with tact and a conciliatory spirit. (Ver. 2,
3, 12, 13; 2 Cor. 12: 14-18.)
3. The true penitent is anxious to know
and do the will of the Lord. (Ver. 10 ; Matt.
3 : 6-9.)
4. We are not prepared in our natural
state to behold the glory of Christ. (Ver.
11 ; 7 : 55, 56.)
5. As soon as we accept of Jesus we enter
the Chri&tian brotherhood, and become joint-

heirs with Christ. (Ver. 13 ; Rom. 5:1,2-
8 : 14, 15.)
6. Ministers of the gospel may not always
choose their fields of labor. God may over
rule their preference, and send them where
he knows it is best for them to go. (Ver.
18-21 ; 16 : 6-10 ; John 3 : 2.)
7. For further practical thoughts on ver.
1-21, see chapter 9, Practical Remarks, 2, 3,
4, 6, 10, 12, 14, 15, 18, 19, 20 )
8. Sin and prejudice will shut the heart
against the most powerful presentations of
truth. (Ver. 22 ; John 2 : 11 ; Luke 16 : 31.)
9. Spiritual delusions and religious fanati
cism make men like fierce brutes. (Ver. 23
Jude 10 )
10. How often does the world condemn tbe
godly and spiritual matters, blindly and
without investigation. (Ver. 24; 3 : 15, 17.)
11. A person in becoming a Christian does
not forfeit his rights as a citizen. (Ver. 25 ;
Matt. 22 : 21 ; Rom. 13 : 1-4.)
12. Yet the Christian has a higher citizen
ship in heaven. (Ver. 25-28; Eph. 2:19;
Phil 3 : 20.)
13. If it was an offence against the dignity
of Rome to inflict ignominy upon one of its
citizens, how much greater the offense
against Christ to injure one of the citizens
of his heavenly kingdom ? (Ver. 28 ; Matt.
2) : 45.)
14. A good man will investigate, and wel
come honest investigation. (Ver. 30 ; 25 : 11.)
Ch. 23. This chapter contains the
account of Paul before the Sanhedrin,
the plot to assassinate him, and his
hasty but safe conduct as a prisoner to
Felix the governor, at Caesarea. Thus
in the providence of God it would ap
pear that Paul, as the apostle to the
Gentiles, was to make his last appeal
to Israel before he was transferred to
the metropolis of the heathen world.
He is rejected by the people (last chap
ter), and by the Sanhedrin, and the
Jewish leaders ; and is delivered over
to the Roman authorities, both for safe
keeping and for trial.
1-10. Paul's Defense before the
Sanhedrin. His Second Rescue

Ch. XXIII.]

THE ACTS.

349

23 And Paul, earnestly beholding the
council, said, Men and brethren, k I have
lived in all good conscience before God

2 until this day. And the high priest
Ananias commanded them that stood by
3 him ' to smite him on the mouth. '1 lieu

* ch. 24 : 16 ; 2 Cor. 1 : 12 ; 4 : 2 , Heb. 13 : 18 ; 1 John 3 : 21.
Jer. 20 : 2; John 18 : 22.

1 1 Kings 22 : 24 ; Eccles. 3 : 16 ;

from the Jews by Roman Sol
diers. (Rom. 13 : 1, 6, 7 ; Exod. 22 :
28.) May, A. D. 58. This section begins
properly with the last verse of the pre
ceding chapter.
1. Paul earnestly beholding
the council. The same verb is used to
describe the steadfast gaze of the dis
ciples at Jesus ascending (i : io) ; the
intent look of Stephen into heaven
(7 : 57) ; and the fixed look of Peter upon
the lame man. (3 ; 4.) It is one of the
peculiarities of Luke to record the look
or gesture of the persons who speak.
(2i:«>.) Paul scrutinizes the council
or Sanhedrin, reminding him of former
days, when he was a member (26 : io), or
at least a confidential and trusted agent.
Probably he saw some whom he had
known over twenty years before. Notice
he does not address them as fathers
(22 : i), but simply, Men, brethren, as an
equal, and with the consciousness that
he had in no wise forfeited his religious
character, and position in the theocracy.
Paul's defense is concentrated into a
single sentence. Knowing that the
Jewish leaders regarded him as an
apostate from the Mosaic law, and a
subverter of Jewish customs, he says,
I have lived, conducted myself unto
God, in his service and for his glory,
in all good conscience, with a full
consciousness of rectitude, faithfulness,
and sincerity, until this day. The
Jews had so re*ardel him up to the
time of his conversion to Christianity ;
but he affirms that his conduct had been
such up to that very day. The verb
translated lived means to behave as a
citizen, here, of Israel, or more freely,
to live according to the laws of God.
Before his conversion he acted sincerely
(26: 9), though ignorantly through un
belief, and, as he thought, for the glory
Of God. (1 Tim. 1: 5, 18; 2 Tim. 1:3.) After
his conversion he had " a conscience
void of offence" (2*: is), whose testi
mony he enjoyed "in simplicity and
godly sincerity." (2 Cor. 1 : 12. Compare
Heb. 13 : 12 j 1 Peter 3 : 15, 16.)

2 Ananias — the son of Nebedaeus,
appointed high-priest, in A. D. 48. In
A. D. 52 he was sent to Rome on a charge
of oppression brought against him by
the Samaritans, but was acquitted. He
appears to have resumed his office, but
was deposed in A. D. 59, shortly before
Felix quitted his government, and was
assassinated by the Sicarii, or robbers,
at the beginning of the last Jewish war.
(Josephus Ant., xx. 2, 1; 6, 2; 9, 2.)
He was a very bad specimen of a
worldly Sadducee. "The Talmud adds
to our picture of him that he was a
rapacious tyrant, who in his gluttony
aud greed, reduced the inferior priests
almost to starvation by defrauding them
of their tithes." (Farrar, Life of St.
Paul, p. 539.) His lawless conduct
toward Paul was in harmony with his
character. To smite him on the
mouth — an Oriental mode of silencing
a speaker, implying that what he had
said was false and presumptuous. The
same mode is practiced at the present
day in Eastern courts. Compare a simi
lar insult offered to Jesus, while stand
ing before the Sanhedrin. (joim ib : 22;
niso 1 Kings 22 : 24.) Paul's calling the Jew
ish rulers " brethren," and especially
his assertion of having lived according
to the laws of God, appears to have en
raged the high priest.
3. Paul showed much spirit, which
has been contrasted with the mild and
patient conduct of Jesus under similar
circumstances. God shall smite
t*iee,thou whited wall, thou hyp
ocrite, pretending to act as an officer of
justice with a spirit of lawless injus
tice ; fair outside, but filthy within,
like the whitened walls of a sepulchre.
(see on Mutt. 23:27.) These were words of
righteous indignation. So Jesus on
several occasions uttered scathing woes
upon hypocrites, and also drove the
money changers from the temple. (Matt.
23 : 13-33 ; John 2 : 14-16.) Paul's Words also
were prophetic. God is about lo smite
thee. In less than two years Ananias
was deposed, and at length came to a

350

THE ACTS.

[Ch. XXIII.

said Paul unto him, God shall smite thee,
4 thou whited wall ! For sittest ihou to
judge me after the law, aud m coinmaudest
me to be smitten contrary to tbe law?
5 And they that stood by said, Revilest
thou tiod's high priest? Then said Paul,

I wist not, brethren, that he was the high
priest: for it is written, n' Tbou shalt not
speak e\ il of the ruler of thy people.'
6 But when Paul perceived that the one
part were Sadducees, and tbe other Phari
sees, he cried out in the council, Men and

" Deut. 25 : 1, 2: Johu 7 : 51. » Exod. 22 : 28 ; Eccles. 10 : 20.

violent death. (See on ver. 2.) (Josephus,
Wars 11, 17, 9.) For sittest thou,
etc. Better, And dost thou sit, being
such an one, accountable to God and
whose judgment upon thee is assured,
judging me according to the law, etc.
Contrary to the law, or lawlessly.
The high priest was not the only judge ;
all the members of the Sanhedrin were
judges. He had taken the case in his
own hands, and illegally decided the
case before Paul had been heard. (John
i •¦ 5i.) The Mosaic law required careful
investigation before punishment, and
permitted the accused the right to be
heard in his own defence. (Lev. 19 : 35:
Deut. 19:15, 17,18; 25: 1.)
4. God's high priest— as God's
representative in administering justice.
(D™t. 17 : 13.) His office was also sacred,
appointed by God. (lev. 8 : 1, r.)
5. I wist not — i" knew not, etc.
Several explanations of this language
have been given. Some suppose that
from defective sight he could not
distinguish persons at a little distance.
Great stress is laid upon such passages
as 9: 8; Gal. 4:15; 6:11; 2 Cor.
12:7. Others, that he spoke ironically,
which is not in keeping with the quo
tation of Scripture that follows. Others
still suppose that Paul, on acconnt of
the troublous times, did not know who
was high priest ; or, that at that mo
ment, he did not regard him so much
as the high priest as the civil judge,
the idea of the high priest being ab
sorbed in that of the judge. It is best
to take the language in its natural
meaning. For some reason Paul did
not know that the person commanding
him to be smitten on the mouth was
high priest. There had been several
changes since the time when Paul was
familiar with the Sanhedrin. The
high priest may not have been in his
official robes, or not in his usual seat.
At his age, about fifty-six, his sight
might have begun to ftiil from natural

causes. Besides, such a lawless com
mand surprised him, and would not
suggest that the high priest was the
author of it. His apology is calm,
frank, and Christlike, even if his pre
vious conduct had been too impulsive.
But notice, he apologizes, not to the man,
but to the office ; not to the judge even,
but to the high priest. He retracts
nothing, except impliedly, that he
would not have addressed knowingly
the high priest as a " whited wall," or
hypocrite. Thus the prophetic utter
ance, " God shall smite thee," remains.
And to show his sincere desire to act,
according to the law he quotes from
Exod. 22: 28, Ihou shalt not speak
evil of the ruler of thy people.
The quotation is from the Septuagint
and gives the substantial meaning of the
Hebrew. 6. But when Paul perceived,
rather, knew that one part were
Sadducees and the ether Phari
sees. These were the two great relig
ious parties, or sects of the Jews : the
former sceptical, the latter orthodox. (See
on 4 : 1 ; 5 : 17, 34.) They were bitterly op
posed to each other. The two paitics
may have been in separate groups, the
majority being Pharisees. Seeing that
there was no prospect of a calm and
fair hearing, Paul resorts to a legit
imate means of dividing their forces,
and turning their attention to a funda
mental truth in which he and the
Pharisees agreed. 1 am a Pharisee,
the son of a Pharisee, or, accord
ing to the best authorities, a son of
Pharisees; not only by birth, but his
family had, for generations, belonged
to that party. So far as he believed
in the doctrine of the resurrection, in
the coming and kingdom of the Mes
siah, in angels and spirits, and in the
whole Old Testament Scriptures, he
was a Pharisee. "As touching the law
a Pharisee." (pm_. 3:6.) He indeed
went beyond the Pharisees in under-

Cn. XXIII.]

THE ACTS.

351

brethren, °I am a Pharisee, the son of a
Pharisee: of Pthe hot e aud resurrection
of tbe dead 1 am called in question.
7 And when he had so said, there arose a
dissension between the Pharisees and the
Sadducees: and tbe multitude was di-
8 vided. i For the Sadducees say thatthere
is no resurrection, neither angel, nor
9 spirit : but the Pharisees confess both. And
there arose a great cry; and the scribis
that were of the Pharist-es' part arose, and

strove, saying, r We find no evil in this
man : but if a spirit or an angel hath
10 spoken to him, "let us not fight against
t-rod. And when there arose a great
dissension, the chief captain, fearing
lest Paul should have been pulled in
pieces of them, commanded tbe soldiers
to go down, and lake him by force from
among th to bring him, iuto the
castle.

•ch. 26 : 5; Phil. 3: 5.

p ch. 24 : 15, 21 ; 26 : 0-
* ch. 25 : 25 ; 26 : 31.

28 : 20.
• ch. 5 : 39.

1 ch. 4 : 1, 2 ; Mark 12 : IS.

standing the Scriptures, and applying
them to Jesus, as the Christ. Of the
hope and resurrection of the
dead — of the hope of a Messiah,
whose salvation culminates in a resur
rection from the dead. (24 : 15.) Or,
perhaps preferable, by a figure of
speech, Of the hope, namely, of the
resurrection. So the Improved Bible
Union Version, concerning the hope
and the resurrection of the dead I am
now judged,, or called in question. (See
1 Cor. 15 : 12-19.) Paul showed great skill
in this utterance. It was also an ap-
Eeal to the Pharisees who agreed with
im so far, to listen further ; and to
call forth their sympathy and defence.
He had no hopes of leniency from the
Sadducees, his most violent and con
temptuous opposers : but he could hope
for some sympathy from the Pharisees,
who were sincere in unbelief, but
who held many doctrines in common
with himself. His professions as a
Pharisee implied that he was not a sub-
verter of the Mosaic law and customs.
7. There arose a dissension —
an actual strife, in regard to Paul.
The Pharisees saw that Paul was with
them in their leading doctrinal views,
and they hesitate to join the Sadducees
to put him to death. And the mul
titude, of those assembled, were
divided, taking opposite sides.
8. Luke explains the effect of Paul's
appeal by stating the fundamental dif
ference between these parties. His
description agrees with that of Jos
ephus, who says, " The Sadducees re
ject the existence of the soul after
death, and the rewards and punish
ments of the invisible world." And
again, " The Sadducees hold that the
souls of men perish with their bodies."

Also, that the Pharisees hold that " The
souls of men have an immortal strength,
and are destined to be rewarded or
punished in another state according to
the life here, as it has been one of vir
tue or vice." (Jewish War, II, 8, 14;
Antiq. XVIII, 1 , 3, 4.) The Sadducees
accepted the Pentateuch whieh often
speaks of angels, but they appear to have
explained such appearances as some
manifestation of the divine glory. Po
litically, they rather sided with Rome,
and sometimes were found uniting
with the Herodians. The Pharisees
confess both — the resurrection and
the existence of spiritual beings, angel
and spirit, being included in one idea.
9. There arose a great cry, or
clamor, as of an excited mob. And
the scribes, or according to some of
the best manuscripts, Some of the
scribes of the Pharisees' part, or
parly, espoused the side of Paul. It
was fitting that their learned men and
guardians of the law (4 : 5) should take
a leading part. _Lct us not fight
against God. These words are
wanting in the oldest manuscripts and
versions, leaving the sentence as an
unfinished exclamation. Luke has other
instances of incomplete sentences, (i.uke
13:9:19:42:22:42.) But if a Spirit,
etc., or But what if a spirit spoke to
him, or an angel ! Referring to Paul's
statement in 22 : 17, 18. As the Sad
ducees did not believe in spirits or
angels, the Pharisees pause m their
argument, and with gestures imply,
that believing as they did, the matter
in that case was significant, and re
quired caution.
10. A scene of wild excitement, a
great dissension ensues. The pre
vious excited feelings regarding Paul

352

THE ACTS.

[Cn. XXIU.

11 And 'the night following the Lord
stood by him, and said, u Be of good cheer,
Paul: *for as thou hast testified of me
in Jerusalem, so tuust thou bear witness
also at Rome.
Conspiracy to s ay Paul; he is sent to Felix at
Cwsarea.
12 AND when it was day, J certain of the
Jews banded together, and bound them
selves under a curse, saying, * that they

would neither eat or drink tijl they had
13 killed Paul. And they were more than
forty which bad made this conspiracy.
14 And they came to the chief priests and
elders, and said, We have bound our
selves 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 captain * that he bring him
down unto you to-morrow, as though he
would inquire something more perfectly

< ch. 27 : 23, 24.

ulsa. 41 :10; Jer. 15 : 21.
• 2 Oor. 11 : 26.

* ch. 22 : 18.
« ch. 23 : 3.

J ver. 21 :30; ch. 25:3.

prepared the way ; and party feelings
and prejudices combined to make the
tumult more intense, especially on the
part of the Sadducees, who were jealous
of the Pharisees, as well as violent in
their hatred of Christians. (4: 1-3.) Lest
Paul should have been pulled or
torn in pieces. Both parties seize
him, some to protect, others to vent
their wrath. But the chief captain
quickly comes with his soldiers to his
rescue. Doubtless they were in readi
ness, while he himself with an officer
was present to learn the result of the
investigation. We can not suppose
that he presided at the meeting of the
Sanhedrin. 11-22. A Conspiracy to Slay
Paul. Its Disclosure to the
Chief Captain. May A. D. 58.
1 1 . After the terrible ordeal of the
past two days, Paul needed the divine
encouragement, Be of good cheer.
The Lord Jesus stood by him —
descriptive of an actual appearance,
but whether in a dream or a waking
vision is not told us ; probably the
latter. Compare his visions at Troas
(16:9, io), andat Corinth. (i8:9, io.) Thou
hast testified of me in Jerusalem
— as he had wished, but had been rejected
according to the word of the Lord.
(22:19.21.) So must thou bear wit
ness at Rome — so he should escape
from the Jews at Jerusalem. How
must this promise have cheered him
through all the changes that befell
him, during his imprisonment at
Caesarea, and his voyage to Rome ! So.
May there not be a suggestion that he
should testify in bonds at Rome as he
had at Jerusalem. It had been his
long desire and purpose to labor at
Rome. (i9:2i.) A few months before

this he had written to the Roman
Christians of his " longing to see them "
and of his intentions to visit them. (Rom,
1: 11-13; 15:28.)
12. While Paul is thus comforted
some of the Jews are plotting his de
struction. The highest critical author
ities omit Certain of. The men who
thus banded themselves together,
were doubtless Sadducees, with some
bitter opponents from Asia Minor, and
zealots whose fanaticism is recorded
by Josephus. Bound themselves
under a curse — under an anathema
(eeeG»i. l :8, 9), which they invoked on
themselves in the event of violating,
or not carrying out, their vow.
13. More than forty — indicating
a great and widespread popular excite
ment against Paul.
14. They came to the chief
priests and elders — naturally to
the Sadducean portion of the Sanhe
drin — Ananias and his friends. (Ver. 2.)
We have bound, etc. Literally, We
have cursed ourselves with a curse — a
strong expression, showing how sol
emnly and deliberately they engaged
in the task, as a service offered to God.
(John is : 2.) Will eat nothing — even
will taste nothing. (See 1 Sam. 14 : 24.)
Josephus tells of a similar plot to kill
Herod. (Antiq. xv. 8 : 3, 4.)
15. Now, therefore, ye with the
council. The chief priests and elders
(Ter. u) are still to be regarded as the
prime movers in this nefarious plot.
They were to influence the Sanhedrin
to ask for Paul ; but not necessarily to
divulge all their plans. This would
hardly be safe, especially in the hear
ing of some of the Pharisees who had
lately espoused the side of Paul. ( ver. 8.)
Such proceedings against apostates ac-

Crr. XXIII.]

THE ACTS.

35a

concerning him : and we, or ever he come
near, are ready t > kill him.
16 b Aud when Paul's sister's son heard of
their lying in wait^he went and entered
17 into the casile, and told Paul. Then Paul
called one of the centurions unto him,
and said Bring this young man unto the
chief captain : for he hath a certain thing
18 to tell him. So he took him, and brought
him to the chief captain, and said, Paul
the prisoner called me unto him, and
prayed tne to bring this young man unto
thee, who hath something to say unto
19 thee. Theu the chief captain took hiui

by the hand, and went with him aside
privately, and asked him, What is that
20 thou hast to tell me? And he said, °The
Jews have agreed to desire thee that thou
wouldest bring down Paul to-monow
into the council, as though they would
inquire somewhat of him more perfectly.
21 But do not thou yield unto them: for
there lie in wait for him of them mote
than forty meu, which have bound them
selves with an oath, that they will neither
eat or drink till th^y have killed him:
and now are they ready, looking for a

>> Job 5 : 13 ; Prov. 21 : 30 ; Lam. 3 : 37.

» ver. 12 ; Ps. 12 : 2.

corded with Jewish opinions and pro
ceedings. Dr. Hackett quotes from
Philo, the noted Alexandian Jew, who
wrote in this age : " It is highly proper
that all who have a zeal for virtue
should have a right to punish with
their own hands, without delay those
who are guilty of this crime (that is,
forsaking what they regarded the true
worship of God) ; not carrying them
before . . . any magistrate, but they
should indulge the abhorrence of evil,
the love of God they entertain, by in
flicting immediate punishment on such
impious apostates, regarding them
selves for the time as everything —
senators, judges, prators, sergeants,
accusers, witnesses, the laws of the
people ; so that hindered by nothing,
they may without fear and with all
promptitude espouse the cause of
piety." And we, or ever he come
near — better, And we before he comes
near — showing that the usual meeting-
place of the Sanhedrin, was farther
than the area of the temple, (see ou
S2:30.) 1G. It is not strange that a conspir
acy involving so mauy persons, against
one about whom the whole community
was intensely excited, should have be
come known to some outside of those
immediately concerned. Nothing more
is known of Paul's sister's son.
He may have been studying at Jeru
salem, like Paul years before, and thus
in a position to hear the secrets of the
Jewish leaders. This incident shows
that all of Paul's family were not
alienated from him. Some of Paul's
kinsmen were Christians. (Rom.i6: 7.)
Had this one been, doubtless Luke
would have mentioned it. We may

hope that he learned ftom his uncle
the truth as it is in Christ. In this
case God used natural affection for
Paul's safety.
17. Then Paul called, etc. As
he was under military guard he would
have no trouble in sending a message
by a soldier. A certain thing — better,
something to tell him. The divine
promise (ver. n) led him to use every
means of safety with hopefulness. He
shows considerable wisdom and execu
tive ability.
18. Paul the prisoner — the one
bound, indicating that he may have
been bound to a soldier, and could thus
easily send the message to the centurion.
Paul often applied this term to himself.
( liplt. 3 : 1 ; i : 1 ; 2 Tim. 1:8; Phiiem. 1, 9, IS.)
19. Everything in connection with
this incident moves on with soldier-like
order, promptness, and obedience. As
well as being a Roman citizen, Paul
was gaining a certain influence by per
sonal power and character. Took him
by the hand— kindly to lead him
aside. "To encourage the youth."
(Bengel.) 20. The Jews have agreed, etc.
(See ver. 12-15.) Paul's nephew speaks in
a popular way as he understood it.
As though they would inquire —
as if the Sanhedrin would more
thoroughly investigate the matter. The
Revised Version translates, As though
thou wouldst inquire; as in the former
meeting. (22 : 30.)
21. For there lie in wait . . .
looking for a promise from thee
— an assent to their proposal. The con
spiracy was so completely arranged and
assured, that Paul's nephew speaks of
its details as a matter of fact. What

354

THE ACTS.

[Cn. XXIII.

22 promise from thee. So the chief captain
then let the young man depart, and
charged him, See thou tell no man that
thou hast showed these things to me
23 Aud he called unto him two centurions,
saying, Make ready two hundred soldiers
to go to Csesarea, and horsemen three

score and ten, and spearmen two)hnndred,
24 at the third hour of the night ; and pro
vide them, beasts, that they may set Paul
on, and bring kiln safe unio Felix the
governor.
25 And ne wrote a letter after this man-
26 ner : Claudius Lysias unto the most ex-

was about to take place the next morn
ing is present to his mind.
'i'i. See thou tell no man. The
chief captain enjoins secrecy, because
he would at once send Paul away ; and
he would not have the Jews know the
real cause of the step taken, nor excite
their prejudices against himself, or
against the young man.
23-35. Paul is sent to Felix at
Cesarea. The Letter of Lysias,
the Roman Commander. May, a. d.
58. The prompt action of Lysias shows
his honesty of purpose. Had he been
disposed to please the Jews, he could
have allowed Paul to become a victim
to their malice ; or he would have sent
Paul to the Sanhedrin under a strong
guard and thus displayed his own
power. 23. The chief captain felt that an
exigency had come. He must act vig
orously and at once. He called unto
him two centurions — more exactly,
some two centurions, meaning about
two, but not less than two, equivalent
to two or three. Two hundred sol
diers — the common foot soldiers. The
seventy horsemen were the ordinary
Roman cavalry. The two hundred
spearmen are not so easily identified.
The word is rare in the Greek, and
means literally those who grasp the
weapon with the right hand, such as
spearmen or lancers or casters of the
javelin. They were probably light
armed troops, distinguished fi-om heavy
infantry and cavalry. The number of
the troops, four hundred and seventy,
indicates the danger arising from the
popular excitement aud the fanaticism
of the Jews, as well as from the assassins
or robbers who infested the country.
The chief captain's order is urgent:
Make ready, etc., Forthwith make
ready to march, etc. The third hour of
the night; nine o'clock. The days,
about May 26, were near the longest.
Paul's nephew probably brought his
message in the afternoon, perhaps

late in the day. There was no time to
lose, in order to avoid violence and
complication with the Jews.
24. And provide them beasts —
several being needed to relieve one
another in a hurried march, and per
haps in carrying baggage. Felix, the
governor, or procurator of Judea, ap
pointed in the autumn of A. D. 52, and
recalled to Rome in the summer of A. D.
60. (24 : 27.) He and his brother Pallas
were originally slaves, and afterward
freemen in the house of the mother of
the Emperor Claudius. Pallas became
a favorite of the emperor, and through
his influence Felix was appointed pro
curator of Judea, and retained his po
sition several years under Nero after
the death of Claudius. Felix was con
nected with the Herodian family by his
marriage to Drusilla, the daughter of
Herod Agrippa I. (21 : 24.) He was a
man of great • energy, but avaricious,
cruel, and licentious. Tacitus says
of him [Hist. V. 9): "He used the
power of a king with the temper of a
slave, with every kind of cruelty and
licentiousness." With this agrees the
narrative of Josephus, who represents
his administration as attended with
troubles and seditions on the one hand,
and cruelty, corrujition, and profligacy
on the other.
25. He wrote a letter after
this manner, or liaving this form.
Whether the letter was written in Latin
or Greek cannot be positively known ;
but it is implied that its meaning is
faithfully given. It was a judicial
document which Felix would naturally
preserve for reference. Luke was with
Paul more or less during his two years'
imprisonment at Caesarea, and as he
was searching diligently into the be
ginnings of Christianity (Luke 1 : 1.4), we
may well believe that he in some way
saw and copied it, or obtained its pur
port. Paul himself very likelv learned
its contents from Felix in his" frequent
conversations with him. (24 : 26.) The

Ch. XXIII.]

THE ACTS.

355

cellent governor Felix sen,hth greet-
27 ing. d'lhis man was taken of the Jews,
and should have been killed of them :
then came 1 with an army, aud rescued
him, having understood that he was a
28 Roman. "And when 1 would havekuown
the cause wherefore they accused hiiu, 1
brought him forth into their council :
29 whom I perceived to ne accused fof ques

tions of their law. e but to have nothing
laid to his charge worthy of death or of
30 bonds. And u when it was told me how
that the Jews laid wait fur tbe man, I
bent siraightway to tbee, and 'gave com
mandment to his accusers also to say
before thee what thry had against him.
Farewell.
31 1 hen the soldiers, as it was commanded

4 ch. 21 : 33 ; 24 : 7. « ch. 22 : 30.

» ch. IS : 15 ;
I ch. 2 : S.

25 :19.

« ch. 26 : 31.

h ver. 20.

letter was in accordance with the Roman [
law, which required a subordinate offi
cer, in sending a prisoner to the higher
authority for trial, to send a written
statement of the case. On this case it
is rather in favor of Paul, than against
him. 26. Claudius was probably the
Latin name which the chief captain
assumed in purchasing his right to
citizenship (22:2s); and Lysias may
have been his original Greek name.
We know nothing of him beyond what
is recorded in the Acts. Most excel
lent — an appellation addressed to men
of conspicuous rank or office, and a title
usually given to a governor. (24 : 3 ;
26 : 25. See Luke 1 : 4.)
27. This man, the more respectful
word for man is used in the original,
doubtless because he was about to
speak of Paul as a Roman citizen.
The same distinction exists in the Latin
words for man. Having under
stood that he was a Roman.
This Lysias gives as the reason for
rescuing him, whereas he knew noth
ing of the fact till he had seized Paul
and was prepared to scourge him.
Military officers commonly love to
make as favorable reports of their
achievements as possible to their
superiors, and so Lysias claims credit
for rescuing a Roman citizen. The claim
was false in the first instance (21 • 31, 32 :
22:23), but true in the second, when
Paul was amid the exciting fury of the
Sanhedrin. (ver. 10.) But as Paul wow
taken or seized by the Jews in the first
instance, the most favorable construc
tion that can be put upon Lysias'
language is, that he speaks loosely and
witn equivocation. He evidently
wished to throw a veil over his first
grave mistake and its subsequent cor
rection. In this deviation from the

truth we see an evidence of the
genuineness of the letter.
28. When I would have known,
etc — better, And wishing to know
the crime, which the Jews claimed
to be worthy of death. (22 : 22.) Lysias
had proposed to learn this by scourging
(22:21), but he passes this in silence,
and refers to his attempt through the
Sanhedrin. (22 : 30.)
29. Whom I perceived — rather,
Whom I found accused of crimes,
relating to questions, or discussions, of
their law. These seemed of small im
portance to the Roman commander, as
they had previously to Gallio at Cor
inth (is: 15); and he affirms that they
were worthy neither of death, tbe
highest penalty of the law, nor of
bonds, the lowest.
30. That the Jews — omitted by
the highest critical authorities. Trans
late, And it being shown me that there
was about to be a plot against the man,
though regarding him innocent, I sent
him to thee forthwith, as a means of
safety, and because thou art a fitter
person than myself to deal with such
a case. To say before thee, etc.
Or, according to many ancient authori
ties, to speak against him before thee.
Farewell — the usual ending of a
Greek epistle, (see on 15:29.) The word
is omitted in some ancient manuscripts,
but found in others.
31. The soldiers would promptly
obey the order, and brought Paul by
night to Antipatris, having made a
rapid march of about thirty-eight
miles, northwest from Jerusalem, ar
riving probably about 6 A. M. Jose
phus says that the old name was
Caphar Saba (town of Saba), and that
when Herod the Great rebuilt the city,
he changed the name to Antipatris in
honor of his father Antipater. (Antiq.

S56

THE ACTS.

[Cu. XXIII.

them, took Paul, and brought him by
32 uight lo Antipatris. On the morrow they
left the horsemen to go with him, and re-
33 turned io the castle: who, when they
came to Caesarea, aud delivered the epis
tle to the governor, presented Paul also
34 before him. Aud when the governor had

read the letter, he asked of what province
he was. And when he understood that
35 he was of k Cilicia ; t 1 will hear thee, sa d
he, when thine accusers are also come.
And he commanded him to be kept in
m Herod's judgment hall.

k ch. 21 : 39. ' ch. 24 : 1, 10; 25 : 16.

' Matt. 27 : 27.

xvi. 5 : 2.) The soldiers would proba
bly take the shortest and most direct
route by Gophna, over the paved
Roman road. The modern Kefr Saba
has been regarded as the site of Anti
patris, upon a slight eminence on the last
line of hills which overlook the plain
of Sharon. Captain Condor puts it a
few miles further south, at the ruined
site of Ras el Ain in the plain of
Sharon, where the river Avian gushes
forth a full-sized stream. (Twenty-one
Years' Work in the Holy Land, pp.
86, 87.)
3i. On the morrow — after resting
a few hours the footmen and lancers
return doubtless more leisurely to the
castle, where they might be needed
if any tumult arose. The seventy
horsemen were a sufficient guard for
the rest of the journey, as Paul was
now out of reach of pursuit.
33. Who — the.horsemen. Came,
or entered into Caisarea, having proba
bly passed over the twenty-six miles
from Antipatris in four or five hours.
Caisarea was the headquarters of the
Roman Governor. (Sccon8:«.)
34. And when the governor
had read the letter. According to
the oldest manuscripts, simply, And
having read it he asked. His first
question would naturally be, Of what
province he was, so as to decide
whether to send him to some other
procurator, or to a proconsul. So
Pilate learned that Jesus was a Gali
lean, and sent him to Herod. (Luke 23 :
6, 7.) And when he understood —
having learned from the centurions, or
from Paul himself, that he was of
Cilicia. (See on 6: 9.) At one time
Cilicia was attached to the province of
Syria, and possibly may have been at
this time, and this perhaps may explain
why Felix without further question
decided to hear the case.
35. I will hear thee fully.
According to Roman law a case thus

sent up from a lower to a higher court
must be fully heard anew. If
Cilicia was a separate province at that
time, Felix doubtlesss inferred from
the letter of Lysias, that Paul's case
was not of sufficient importance to send
him thither. (See preceding verse.)
In Herod's judgment hail-
literally, the prcetorium of Herod;
that is, the palace built by Herod the
Great, and now occupied as the resi
dence of the governor. It would seem
that some apartment of the edifice,
within its precincts, was set apart for
the imprisonment of state prisoners.
From this verse and from 24 : 23, 24, it
appears that Paul was not treated as a
common prisoner, and that he was near
at hand. He was " a Roman and
uncondemned," and must not be treated
with needless severity.
Practical Remarks.
1. A good conscience is a precious boon, a
¦director, a comfort, and a defence, but not
always an infallible guide. (Ver. 1; 24 : 16;
Eom. 2 : 15 ; 1 Tim. 4:3.)
2. How often, like Paul, are Christians
made partakers of the sufferings of Christ,
by insults from a wicked world. (Ver. 2 ; 5 :
28 ; John 18 : 22 ; 1 Tim'. 6 : 13.)
3. There is enough in Paul's example to
follow, without claiming for him absolute
perfection, or imitating his impetuosity of
temper (Ver. 3 ; 1 Cor. 11 : 1.)
4. We should revere a divinely appoiuted
office. The claims of too many, however
are not sustained by God's word. (Ver. 4
5; 3 John 5-8; 2 Tim. 4:3.)
5. The Christian may at times act from
policy and prudence. Paul thus divided
his foes, and showed his innocence to the
chief captain. (Ver. 6-9; 2 Cor. 12 : 16.)
6. When we find truth mixed with erro
neous doctrines and practices, we can often
utilize it to advantage. (Ver. 6; John 4 .
20, 21.)
7. The contention of sects sometimes gives

Cu. XXIV.]

THE ACTS.

357

Paul's trial before Felix; and imprisonment
for two years at Ccesarrea.
24 AND after five days n Ananias the high

priest descended with the elders, and with
a certain orator named Teitullus, who in
formed the governor against Paul.

' ch. 23 : 2, 30, 35 ; 25 : 2.

opportunity for the presentation and growth
of truth. (Ver. 6-9.)
8. The opposers of Christ are actuated by
a common hatred to truth, but their motives
ar.- selfish, and they have no permanent bond
of union. (Ver. 10 ; Luke 23 : 12.)
9. The Lord gives blessing, grace, and
promises to his afflicted people, as they need
them. (Ver. 11; 2 Cor. 12 : 9 )
10. To what lengths religious fanaticism
leads! to infuriated malice, wicked oaths,
and deliberately planned murder. (Ver. 12,
13 ; Matt. 27 : 25.)
11. Too often have the professed leaders
of God's people joined in with Christ's
enemies as persecutors. (Ver. 14; 9:1, 2.)
12. KighLeousness and justice have indeed
fallen when God's people can resort to de
ception and conspiracies. (Ver. 15; Ps.
37 : 12.)
13 The Lord's promise to be with his ser
vants is a pledge of all necessary providen
tial deliverances. (Ver. 11, 16; 18 : 9, 10.)
14, The promises of God do not exempt us
from the use of ordinary means in attaining
the object. (Ver. 16-21 ; 27 : 25, 43, 44.)
15. The Lord often, in an unexpected way,
exposes ihe devices of the enemy, and raises
up friends and protectors for his children,
(Ver 16-21 ; Ps. 7 : 14-16.)
16. We are in God's hands, by night as well
as by day, among strangers aud enemies, as
well as among friends. (Ver. 22-24; Ps.
34 : 7.)
17. The Lord often uses human govern
ments, as well as his angels and the elements
of nature, in behalf of his servants. (Ver.
22-24 ; 2 Thess. 2:7)
18. Though the wicked prefer the night for
their deeds of darkness, it often affords the
best time for acts of justice and mercy. (Ver.
23 ; 17 : 10.)
19. " How justly God brought the Jewish
people under the Roman yoke, when such a
part of tbe Boman army was necessary to
restrain them from the most execrable vil
lainies." (Ver. 23, 24.) (Matthew Hknky.)
20. The Christian carries with him a per
sonal spiritual influence, and is an epistle
read and known of all. A letter accompa

nied Paul, the prisoner, but he himself was
a living letter to Felix. (Ver. 25-30 ; 24 : 25 ;
2 Cor. 2:3.)
21. Questions of religious truth are little
regarded by worldly men. (Ver. 29 ; John
18 : 38.)
22. Pagans have often been more lenient
to the truth than bigoted and hypocritical
professors of religion. (Ver. 30 ; John 19 ;
12.) 23. Paul rides, accompanied with guards
of soldiers, like a prisoner of state. The Lord
provided and directed the journey. (Ver.
31-33.) 24. The Lord prepared a. resting place for
Paul at Ceesarea, with present work, and
preparation for future missions. Here Luke
found time for his researches. Had Paul
not been a prisoner at Csesarea, we might not
have had Luke's Gospel and the Acts. (Ver.
31-35.) Ch. 24 : In this chapter Luke nar
rates concerning Paul and Felix. We
have Paul's third defense, and his mild
treatment by the governor; and after
ward, his reasoning concerning the
Christian faith, which arouses the gov
ernor's conscience. Daring two years
Felix often talks with him, with the
hope of obtaining a bribe for his release,
but failing in this, to gratify the Jews,
he leaves Paul a prisoner at the close of
his administration.
1-23. Paul's Trial befobe Felix.
Tertullus' Accusation ; Paul's
Defense ; Felix Defers the Mat
ter. (Eom. la: 25, 26; 1 Cor. 16:3, 4; 2 Cor.
8:1-4; 9: i,2.) About May 30, A. D. 58.
1. After five days — from Paul's
departure from Jerusalem and arrival
at Caesarea, for both occurred on the
same day ; according to the Jewish
mode of reckoning, the day beginning
at sunset. (23 : 31-33.) The Jive days are
probably to be taken Judaically, mean
ing the fifth day. (Matt. 27 : 63. 64.)
Ananias, still feeling Paul's rebuke
(«3 : 3) j the elders, or with the oldest
manuscripts, certain or some elders,
especially those of the sect of the Sad-

358

THE ACTS.

[Cn. XXIV.

2 And when he was called forth, Tertul-
lus began to accuse him, saying, "Seeing
that by thee we enjoy great quietness,
and that very worthy deeds are done
3 unto this naiion by thy providence, we
accept it always, and in all places, most
4 noble Felix, with all thankfulness. Not

withstanding, that I he not further
tedious unto thee, I pray thee that thoii
wouldett hear us of thy clemency a few
5 words. P For we have found this man
a pestilent fellow, and a mover of sedition
among all the Jews throughout the world.
and a rmgleader of the sect of the Naza-

> Ps. 12 : 2, 3 ; Prov. 26 : 2S ; 29 : 5. P ch. 6 : 13 ; 17 : 6 ; 21 : 28 ; Matt. 2 : 23 ; Luke 23 : 2.

ducees. The elders of the Pharisees
would not likely go down. (23:9.) A
certain orator, Tertullus — the
name is' a modification of the Latin
Tertius. He was probably a Roman,
and was an orator or speaker. He was
doubtless chosen as an advocate, because
of his knowledge of "Roman law, and
his ability to represent Paul as a dan
gerous and turbulent fellow. Who,
referring to Tertullus and the whole
deputation. Informed the governor
— made known the charges against
Paul. The verb is used in 25 : 2, 15,
of laying formal information or com
plaint before a judge.
ti. When he, Paul, was called,
cited to appear by the crier of the
court, according to Roman law, which
gave an opportunity of a hearing and of
self-defense. (-25:16.) Tertullus began
to accuse him. We have but the
beginning and an abstract of his speech.
Some suppose it was uttered in Latin,
but not necessarily; for at that time
trials were permitted in Greek. This
and the next two verses are occupied
with compliments to the judge. Seeing
that by thee we enjoy great qui
etness, or much peace. There was
some truth in this. By severe measures
Felix had put down riots at Jerusalem
and Casarea, and waged war against
false Messiahs and wandering bands
that infested the country. " As to the
number of robbers whom he caused to
be crucified, and of those who were
caught among them, and whom he
brought to punishment, they were a
multitude not to be enumerated."
(Josephus, Jewish War, II. 13, 2.)
Felix was to be praised for putting
down sedition. And that very worthy
deeds, wholesome public measures,
are, done for this nation by thy provi-
dence, through thy forethought, thy
prudent administration. This was ex
aggeration. His severity bore evil fruit,
and a selfish ambition showed itself.

Within two years of this he was accused
by the Jews of bad government, and was
recalled to Rome. (See on 24 : 27.)
a. We accept, and acknowledge it
always and everywhere . . . with all
thankfulness. This was gross flattery.
He was denounced among the Jews for
his cruelty and greed. (See on 23 : 24.)
4. Notwithstanding . . . not
further tedious — but that I may not
hinder or detain thee longer than
proper, not so much by the preamble as .
by the few words about to be ad
vanced. Tertullus would imply that
Felix's public duties were onerous and
his time precious : hence he must be
brief. Thy clemency — thy conde
scending mildness or fairness, implying
a reasonableness and a freedom from
extremes. But Felix was far from being
noted for the trait of character here ap
plied to him, as well-known. Thus
Tertullus, in following the rules of
rhetoricians in making his introduc
tion conciliatory, fell into gross flattery
and exaggeration.
5. Tertullus now proceeds to make
charges against Paul. They were three :
sedition, heresy, and profanation of the
temple. We have found this man
a pestilent fellow — better, a pest, a
mischievous, dangerous person. A
mover of sedition, or insurrections.
The plural is to be preferred. This first
charge was the best suited to arouse the
hostility of Felix. Death was the pen
alty of this crime. Throughout the
world — that is, the Roman world.
Jerusalem was full of strangers who
had come to the feast. Very likely the
Jews had gathered reports against Paul
from his enemies in Asia Minor, Mace
donia, and Greece, representing his
seditious conduct. At Thessalonica he
and his companious had been accused
of turning the world upside down.
(17:6.7.) A ringleader. The Greek word is
a military term, meaning a front-rank

C.i. XXIV.]

THE ACTS.

359

6 renes ; i who also hath gone ahout to pro
fane the temple : whom we took, and
would r have judged according to our iaw.
7 B But the chief e.iptain Lysias came upon
us, aud with great violence . took him
8 away out ol'our hands, 'commanding his

accusers to come unto thee: by examin
ing of whom thyself mayest take knowl
edge of all these things, whereof we
accuse him.
9 u And the Jews also assented, saying,
That these things were so.

1 ch. 21 : 27-29. ' John 18 : 31. • ch. 21 : 33. • ch. 23 : 30. » Isa. 59 : i.

man in an army. Of the sect. In
addition to his being an insurrectionist,
he is charged with being a foremost
leader of a dangerous and heretical re
ligious organization. This to the Jewish
mind was his greatest crime. Of the
Nazarenes — a name of reproach
which the Jews gave to Christians.
(See John i : 46.) The name is still applied
by Jews aud Mohammedans. This is
tbe only passage in the New Testament
where it is applied to the followers of
Jesus. They would not call his follow
ers Christians, for the word Ch rist, mean
ing Messiah, was too sacred, and to give
them such a name would be yielding
too much to the claims of Jesus and his
disciples. 7. Who also hath gone about,
rather, who also attempted to profane
the temple. Notice that the original
charge, made amid popular excitement
of profaning the temple (21 : 2s) is modi
fied to an attempt at profanation. This
was against Roman as well as Jewish
law, since the former protected Jews in
the exercise of their worship, and en
gaged to keep the temple sacred.
Whom we took, or arrested as a
grave oifender. Throughout, Tertullus
speaks in the first person as tiie mouth
piece of the Jews.
The words that follow, including
ver. 7 and the first clause of ver. 8,
from and would have judged to
come unto thee inclusive, are
omitted in most of the oldest manu
scripts and by the critical Greek Testa
ments, while the Greek text in those
manuscripts where it is found exhibit
various readings. If the words were
originally in the text, we can see no
reason why they were omitted. The
address seems too brief without them ;
the pause in the thought at whom we
took, seems too abrupt, and the_ words
which are omitted are such as might be
expected from an advocate who would
make a most favorable showing for the
Jews. While the external evidence is

against the passage, though conflicting,
the internal evidence is for it. Alford
has retained it in brackets as doubtful.
So the Bible Union Version. The Re
vised Version puts it in the margin.
Both the Syriac and Vulgate Versions
have the passage.
7. But the chief captain Lysias
. . . with great violence. This
astute lawyer would represent the arrest
of Paul by the Jews as legal, and the
acts of the chief captain as violent and
despotic. Perhaps his object was to
obtain the surrender of Paul to the
Jewish authorities for trial. His mis
statements are obvious. The Jews were
seeking to kill Paul, beating him, when
Lysias took him without violence.
(21 : 31-3:1.) Possibly such a perversion
of facts by Tertullus may have led some
early copyists to omit them.
8. By examining of whom.
Whom in the Greek is in the singular
number and refers to Lysias, if the sup
posed interpolation is retained. And
this agrees well with ver. 22, " When
Lysias the chief captain shall come
dowu, I will fully inquire into your
matters." Felix could thus learn from
him what had really taken place. But
if the passage be rejected, then the pro
noun whom must refer to Paul. Of
course, Felix would not condemn Paul
without examining him. Perhaps Ter
tullus thought that Paul would evi
dently appear in the eyes of Felix to
be a mover of seditions and a leader of
a new religion. Yet it was strange for
this lawyer to refer to the prisoner as
the principal witness. It would indi
cate the weakness of his case. Exam
ining has no reference to torture, which
is not suggested by the context. As
Roman citizens, both Lysias and Paul
were exempt from it. It refers to a
judicial investigation. (See 12 : 19 ; 28 :
18, where the same word is used, and
compare 25 : 26.)
9. And the Jews — Ananias and
the elders (ver. i), who doubtless had in-

360

THE ACTS.

LC11. XXIV.

10 Then Paul, after that the governor had
beckoned unto him to speak, answered,
Forasmuch aa I know that th<iu hast been
of many years a judge unto this nation, I
do the more cheerfully answer for myself:
11 because that thou mayest understa d,
that there are yet but twelve days since
' 1 weut up to Jerusalem * for to worship.

_ j And they neither found me in the
temple disputing with any mail, neither
raising up the people, neither in the syn-
i agogue, n<*r in the city: neither can thiy
prove the things whereof the) now accuse
1 me. But this" I confess unto thee, thai
after the way which they call heresy, . o
worship I the (iod of my fathets, beltev-

* ch. 21 : 26. J ch. 25 : 8 ; 28 : 17.

>s. 119 : 46 ; Matt. 10 : 32.

structed their advocate. Also as
sented — rather, jointly set upon him,
unitedly assailed him, by formally and
solemnly alleging that the charges were
true. 10. Then Paul, after that the
governor had beckoned, or nodded
to him, answered. Paul's first de
fense had been before a vast crowd of
Jews (ch. 22) ; his second before the San
hedrin (23 : 1-9) ; this, the third, before
the Roman governor in the presence of
tbe leaders of the Sanhedrin. Paul
here shows great frankness, manliness,
and truthfulness, in contrast to the flat
teries and perversions of Tertullus;
and meets each of the charges brought
against him. (See on ver 5.) He begins,
like Tertullus, with a conciliatory intro
duction, ascribing to Felix an import
ant qualification, that he had been
of many years a judge of this
nation, and therefore enjoyed abun
dant opportunity of knowing the Jews
and the character of their leaders, and
something too of Christians. It was
now A. D. 58, and he had been six years
procurator, which was longer than most
of the governors served. Tacitus also
states that he before had been governor
of Samaria, when Cumanus was gover
nor of Judasa. The more cheer
fully — or simply, cheerfully, accord
ing to the oldest manuscripts. He
could make his defense with good cour
age before one who knew well Jewish
manners and customs.
11. Paul meets the first charge of
exciting sedition. This he denies, and
demands the proof. Because thou
mayest understand, etc. Better,
Since thou mayest ascertain that it is
not more than twelve days, etc. Felix
could readily learn that he had been
only six or seven days at Jerusalem,
and what he had been doing in that
short a time — too short indeed for
stirring up seditions. So far from that,

the object of his visit was to worship,
indicating a humble and reverent state
of mind, entirely inconsistent with ex
citing seditions and profaning the
temple. The twelve days may be reck
oned thus : Commencing the evening
of Paul's arrival at Jerusalem, first
day, being Pentecost, he met with James
(21 : is-25) ; second day, he undertakes
the Nazarite vow in the temple ; third
to sixth_ day, continues the Nazarite!,'
ceremonies and was arrested (21 : 27-3.1) ;
seventh day, arraigned before the San
hedrin ; eighth day, the Jewish con
spiracy ; ninth day, beginning with the
evening, Paul is taken by night to An
tipatris and thence to Csesarea by day ;
tenth to twelfth day, confined in Herod's
palace ; thirteenth day, appeared before
Felix, after five days. (2*:i.) This
allows twelve full days since Paul's
arrival at Jerusalem, which best accords
with that accuracy which Paul would
naturally use before a civil tribunal.
(Compare Harmonic Arrangement, $
12. Paul emphatically denies the
charge. The Jews had not found him
even disputing, much less causing a
tumult of the people either in the tem
ple, or the synagogues, or in the streets
of the city. They themselves had
stirred up the crowd.
13. Neither could they prove their
charges. They could make assertions
(ver. 9), but they could give no formal
evidence, such as the law required.
This was Paul's right and their duty.
14. Paul proceeds to meet the second
charge, that of heresy, (ver. 5.) He
frankly confesses that he belongs to
what they call a sect, but declares that
he believes all of the law and the
prophets, holds to a resurrection, and
constantly strives to lead a moral and
religious life. The way of worshiping
God (7:2) which they call heresy,
rather, a sect, the same as that trans-

Ch. XXIV.]

THE ACTS.

361

ing all things which are written in athe
15 Law and in the Prophets: and bhave
hope toward God, whieh tbey themselves
also allow c that there shall be a resurrec
tion of the dead, both of the just and un-

16 just. Anddherein do I exercise myself,
to have always a conscience void of
offrnce toward God, and toward men.
17 JSow after many years cl came to bring

»ch

?,n

¦ 22

28:

23

John 1

: 45.

»ch

23

f>

26:

6, 7. ° Job 19

25

26

Dan

12

• 21

John 5

28,

29;

Phi]

.3

21.

¦ich

23

:1 ;

1 Tim.

3: 9

; 1 Peter 3 : 16.

ch

11:

29,

so ;

Gal. 2 :

10.

lated sect in ver. 5. The idea is that of
a religious party with a shade of re
proach. Tertullus had used the word
in a bad sense. (v«r. *.) The term is
applied to the Pharisees and Saddu
cees in 15 : 5; 5 : 17. So worship or
serve I the God of my fathers,
which Paul regards as in accordance
with the highest development of the
religion of Israel. As one of the sects
of the Jews, Paul could claim the
same toleration from the Romans for
the Nazarenes as for the others. The
worship is that of obligation. Paul
had not cast off any of his allegiance
to God. Believing all things which
are written in the law and in the
prophets. He accepted and held to
all the Jewish Scriptures ; for so they
are often termed. (Luke 16 : 16; Joim i _ 45.)
15. Having hope . . . which
they themselves also allow —
namely, of a resurrection. This
hope grew out of his belief in the law
and the prophets. The resurrection
was held by the Jewish nation as a
whole, and especially by the Pharisees,
the Sadducees who denied the doctrine
being a comparatively small party.
The words of the dead are wanting
in the oldest manuscripts. Of the
just and unjust. The resurrection
of both the righteous and the wicked
is clearly taught, (d... ii:i;ic»r.5:
io.ii.) In thus addressing Felix, Paul
explains as intelligently as he possibly
could to one who was not a Jew, the
true relation of Christianity to the
religion of Israel. So far from apos
tatizing from his religion, or from even
being a sectarian, he worshiped the
same God, believed the same Scriptures,
and entertained the same hope of the
future. 16. And, moreover, the aim and
conduct of his life was conscientious
ly to do his duty, according to God's
word, both to God and men. Herein
— in this hope and in expectation of
that day — (ver. 15) — do I exercise
myself — better, do I also myself, as
well as they, strive. This verb was
applied to athletic strife and train
ing, and then to severe moral disci
pline. About five years later, Paul
says, " I press toward the mark for the
prize." (Phil. 3: u.) To have always
a conscience void of offence,
etc. — a blameless or unoffended con
science, not troubled and distressed by
a consciousness of sin. Compare sim
ilar words before Ananias, which these
serve to explain. (23:1.) The refer
ence to the resurrection, and to his
careful conscientious life in view of it,
was fitted to touch the conscience of
Felix. Toward God and man.
Illustrated partly by what follows,
alms to men and offerings to God.
(ver. 17.) Such a man was not likely to
be a profaner of the temple, or a mover
of seditions.
17. Paul meets the third charge,
that of profaning the temple. (Ver. 6.)
After many, some years. His last
visit to Jerusalem was in A. D. 54
(is : 22) ; it was now A. D. 58. To bring
alms to my nation — which Paul
and his companions had collected in
the churches of Macedonia and Achaia
for the relief of believers at Jerusa
lem, which are often alluded to in his
epistles. (Rora. 15 : 25, '26 : 1 Cor. 16 : 1-4 ; 2 Cor-
8: i-4; 9:1, 2.) This is the only place in
the Acts where these contributions are
mentioned. In this incidental, un
designed and natural way, in which
the Acts coincides with the epistles
(written within the preceding year)
and the epistles make up the deficiency
of the Acts, we see, as Paley has shown,
unmistakable evidences of the credi
bility of the writings of both Paul and
Luke. And offerings— also, or even
offerings. The noun, as Dr. Hackett
remarks, depends loosely on the verb
to bring. It seems to have been added
almost as an after thought, of the eac-
362

THE ACTS.

[Cn. XXIV.

18 alms to my nation, and offerings. f Where
upon certain Jews from At-ia found me
purified iu the temple, neither with mul-
19 titude, nor with tumult, s Who ought to
have been here before thee, and olject,
20 if they had aught against me. Or else
let these same here say, if they have found
any e* il doing in me, while 1 stood before

21 the council, except it be for this one
voice, that 1 cried standing among them,
h Touchintr the resurrection ol the dead I
am called in question by you this day.
22 And when Felix heard tfuse things,
having more perfect knowledge of that
way, he deferred them, arid said, When
Lysias the chief captain shall come down,

' ch. 21 : 26-30 ; 26 : 21. s ch. 23 : 30; 25 : 16. >> ch. 23 : 6 ; 23 : 20.

rifices he was making, or would have
made in connection with the Nazarites.
(21 : ;6.) Alexander thus paraphrases
it : " How could I come up to defile
tbe temple and divide the people, when
I brought relief to many poor among
them ; yes, and while there actually
offered sacrifices at the very sanctuary
which I am accused of trying to pro
fane." 18. Whereupon — rather, in which,
amid such business of aiding the poor
and performing sacrifice. The oldest
manuscripts have which in a gender
which makes it refer more particularly
to offerings: While engaged in these
offerings they found me purified in the
temple, according to the Nazarite vow.
(21 : 26.) Neither with multitude or
crowd, nor with tumult, peaceably,
neither disturbing others, nor exciting
riots. Just the opposite of what Ter
tullus had suggested, (ver. 5.) All au
thorities place certain Jews from
Asia in the latter clause of the verse,
and the best manuscripts precede it by
But, introducing an unfinished clause,
which may be thus supplied, But cer
tain Jews from Asia were there gather
ing the crowd and causing the tumult.
Of these Asiatic Jews, perhaps from
Ephesus (21:27), Paul seems about to
speak further, but he refrains, simply
adding that they ought to have been
present (next verse).
19. Who ought to have been
here . . . and object, rather, and
make accusation. These Asiatic Jews
had first raised the cry against him
(21 : 27, 28), and very likely Tertullus
had founded his argument on their in
formation. They should have been
there to say, if they had aught
against him, for it was not the Ro
man custom to judge a prisoner unless
his accusers were present. But they
were now probably returning home,

though they were the only proper wit
nesses against him.
20. Or else, let these themselves
say, etc. His accusers present could
only speak of what passed before them,
as he stood before the Sanhedrin.
(23:i-io.) If they found any evil
doing in me — rather, what misdeed
they found. The oldest manuscripts
omit in me. Up to that time the tu
mult bad been caused by others. Of
the division which he caused in the
Sanhedrin he proceeds to speak.
21. Except it be for this one
voice— this one exclamation. From
23 : 6 we learn that Paul raised his
voice, when he spoke of the resurrec
tion. Touching the resurrection,
etc. (see oi, 23 : 6.) The quotation of his
own words are as near like those re
corded by Luke as might be expected.
He omits hope before resurrection, and
adds, this day by, or before you. I am
called in question — or, put on
trial, that I may be examined, and
judgment passed upon me regarding it.
Thi3 was the only thing that really
came under the notice of the Sanhe
drin. Paul thus frankly admits that
he did cause strife in the Sanhedrin ;
but to this declaration of his faith they
could not reasonably object, and he
evidently supposes that Felix knew
how the people were divided on the
doctrine of the resurrection, and that
the Sadducees present would be op
posed to Paul on that account. It is to
be noted that he makes no reference to
his rebuke of the high priest. (23 : 3.)
As a prediction of God's judgment, he
need not refer to it.
22. Paul's defense, though without
witnesses, had its effect on Felix.
And when Felix, etc.— according
to the oldest and best manuscripts,
And Felix put them off, having
more accurate knowledge concerning

Ch. XXIV.]

THE ACTS.

363

I will know the uttermost of your matter.
23 And he commanded a centurion to keep
1'aul, aud to let him have liberty, and

1 that he should forbid none of his ac
quaintance to minister or eome unto bim.
And after certain days, when .Felix:

'ch. 27: 3; 28 : 16.

the Way, the Christian religion.
Felix obtained a clearer view from
Paul's defense as to the relation
of Christianity to Judaism. He saw
that the Jews had no case against
Paul ; that he had committed no offence
against the Roman government. Yet
Felix, like Pilate before him, wished
to conciliate the Jews. He was not
bound to fix a set time for the trial,
and could hold the prisoner indefinitely.
When Lysias . . . shall come
down. Doubtless he came often
down to Cffisarea, tbe residence of the
governor; yet this, on the part of
Felix, was evidently a courteous, but
meaningless excuse. This verse gives
support to the genuineness of ver. 7
(on which see), in which case he
adopts the suggestion of Tertullus. I
will know the uttermost of your
matter — I will fully know by inquiry,
and so determine your matter.
23. The kind treatment and the
liberty given Paul show further the
good impression made by his defense
on Felix. He commanded a, rather,
the centurion — the one present, and
who had conducted Paul into the pres
ence of Felix, to keep Paul, rather,
that, he should be guarded and have
liberty, or indulgence. The idea is
that he should he kept safely, but not
closely and severely imprisoned. There
were three kinds of custody among the
Romans : 1. In the common jail, of
which the imprisonment of Paul and
-Silas at Philippi is an instance. 2.
Military custody, in which the prisoner
was in charge of soldiers, often chained
to one. 3. Free custody, in which the
accused was released ou bail, or en
trusted to the charge of a magistrate,
who became responsible for his appear
ance on the day of the trial. It was to
the military custody that Paul was now
committed," but with an indulgence or
the relaxing of prison rules. And for
bid none of his acquaintance, or
friends, to minister, or wait on him,
supplying any needed want, and com
municating with the outer world.

Among the friends were doubtless
Philip the Evangelist, and other be
lievers at Ctesarea (21:8), Trophimus
(21:23), Aristarchus (27:2), and Luke,
the author of this narrative. (21 : 15 ;
27:1.) Or come ^omitted by the
highest critical authorities. Perhaps
Felix may have hoped that through
these friends money would be given
him for Paul's release, (ver. 26.)
24-27. Paul Before Felix and
Drusilla. Imprisonment for two
Years at Caesarea. a. d. 5S-60.
24. Not long after the trial, alter
certain days, probably some time in
the month of June, A. D. 58, Felix,
having been away for a time, came
back with his wife Drusilla, etc.
She was the daughter of Agrippa I.
(12 : 1), and sister of Agrippa II., and of
Bernice (25:23), being a Jewess by
birth and profession, though not a very
strict one. Josephus says that Agrippa
"gave his sister Drusilla in marriage
to Azizus, king of Emesa, upon his
consent to be circumcised. . . . But
not long after, the marriage of Drusilla
and Azizus was dissolved as follows.
While Felix was procurator of Judea,
he saw Drusilla and fell in love with
her, for she did exceed all other women
in beauty, and he sent to her one of his
friends, a Jew of Cyprus, a magician,
to persuade her to forsake her present
husband and marry him. . . Ac
cordingly she acted ill, and being de
sirous of avoiding her sister's envy,
who ill-treated her on account of her
beauty, she was induced to transgress
the laws of her forefathers and marry
Felix ; and when he had a son by her,
he named him Agrippa." (Antiq. XX,
7, 1, 2.) Both mother and son perished
at an eruption of Mount Vesuvius,
A. D. 79. According to Tacitus it ap
pears that Felix also had been pre
viously married. Suetonius says that
Felix was the husband of three queens,
probably meaning three wives of royal
lineage. He sent for Paul. For
two reasons probably : 1. The new
knowledge obtained concerning the

304

THE ACTS.

[Cn. XXIV.

came with his wife Drusilla, which was a
Jewess, he sent for t'aul, and heard him
25 concerning the faith in Christ. And as
he reasoned of k righteousness, Hemper-
ance, and m judgment to come, n Felix
trembled, and auswered, Go thy way for

this time; °when I have a convenient
26 season, 1 will call for thee. He hoped
also that Pmoney should have been given
him of Paul, that he might loose him:
wherefore he sent for him theofieuer, aud
communed with him.

t 2 Sam. 23 : 3 ; Ps. 82 : 1-4 ; Prov. 16 • 12. ' Exod. 20 : li; Prov. 31 : 3-5 ; Eccl. 10 :
16, 17. " Eccl. 3 : 17 ; 12 _ 14; 2 Cor. 5 : 10. " Jer. 23 : 29; Ilcb. 4 : 12. » Prov. 1 :
24-32 ; 27 : 1 ; Eccl. 9 : 10 ; Luke 17 : 26-29; Heb. 3 : 7, 13. p Exod. 23 : 8; Prov. 19 : 6.

Christian Way at the trial excited a
wish to know more. His conscience,
too, may have been touched by the ref
erence to the resurrection of the just
and unjust. 2. Drusilla, in her girl
hood, fourteen years before, doubtless
heard of the death of James, tlie
brother of John, and the delivery of
Peter from prison, and may have con
nected the tragic end of her father in
some way with his persecuting Chris
tians. This, with what she had heard
of Paul and of Christians, may have
made her desirous of hearing him
concerning the faith in Christ
Jesus. 25. Felix and Drusilla wished to
hear about Christ Jesus and the new
religion ; but Paul with boldness and
fidelity made religion a personal mat
ter, and adapted his discourse to his
hearers, by presenting the truth suited
to their case. Hence he reasoned,
or discoursed of righteousness,
rectitude of conduct and character,
right feeling, thinking, and acting ac
cording to the law of God. The faith
in Christ required holiness, purity of
heart and life (Rom. 6 : 12. 1.3, id, 22), and so
Paul discoursed not only upon right
eousness in general, but also upon
temperance, or self-control. He en
forces the duty of mastering one's
desires and passions, especially his
sensual appetites. Both righteousness
and self-control had been grossly out
raged by Felix and Drusilla. Tacitus
speaks of Felix as reckless and licen
tious, and acting with a tyranny and
cruelty, as though he had license to
commit every crime with impunity.
(Ann. xii. 54, Hist. -v. 9.) And
judgment to come — which all, in
cluding his hearers, must face, and
Christ Jesus himself would be judge.
(Rom. 2 : in.) Without special personal
application, Paul presented the truths
of the gospel, which commend them

selves to every man's conscience in the
sight of God. (2 Cor. 4:2.) Felix
trembled — a strong expression; he
was alarmed, filled with fear and fore
bodings, and abruptly closed the inter
view. Answered, to this unexpected
and terrible discourse, and to what he
felt to be his duty : Go thy way —
depart for this lime. " Fear sent away
not the sin, but tbe preacher." (Ab
bott.) When I have a convenient
season I will call for thee. His
opportunity for learning and attending
to this matter frequently came after
ward, for he often communed with
Paul (ver. 26) ; but never afterward docs
he appear to have been thus convicted,
and never did there come a time, so
far as we know, which seemed to him
opportune for attending to these mat
ters. (scb.ni.u__6: 20.) Notice that noth
ing is said of Drusilla,
~<">. He hoped also that money
should have been given him of
Paul — better, At the same time when
giving this answer, he hoped, etc. Such
bribery had become so common among
Roman officials, that a law was enacted,
forbidding a judge to receive bribes in
any form for arresting, acquitting, or
condemning any one. But he knew
that Paul had many friends at Caesarea,
that he brought money to the poor at
Jerusalem (ver. 17), and he hoped to get
pay for doing justice to his prisoner.
Wherefore he sent for him the
oftener and communed with
him, held friendly intercourse, not
because he wished to know more of the
gospel, but from a mercenary motive.
This would seem, according to Tacitus,
to have been characteristic of Felix.
While Cumanus governed Galilee
Felix ruled Samaria ; and these two
wily and base procurators encouraged
the enmity and passions between the
Jews and Samaritans, aud thus enriched
themselves by booty, as if it had been

Ch. XXIV.]

THE ACTS.

365

27 But after two years Porcius Festus
came into Felix' room : and Felix, i will

ing to show the Jews a pleasure, left Paul
bound.

q ch. 12 : 3; 25 : 9, 14 ; Mark 15 : 15.

the spoils of war. (See on Felix, 23 ;
24.) Felix hardens his heart; and his
hope of gain is so great that he is will
ing to hear the unpleasant exhortations
of Paul, if he can only secure money
for Paul's release. Doubtless Felix
suggested it indirectly to Paul and to
his friends. But while Felix neglected
the great opportunity to do right, Paul
found no time when he could do
wrong. 27. But after two years, or two
years having been fulfilled, or com
pleted, showing that Luke is not reck
oning according to the Jewish method
of counting a part of a year for the
whole, but that 'he means two full
years. Porcius Festus came into
Felix' room. Felix was recalled
to Rome, and was followed by charges
of cruelty and injustice by the Jews at
Cffisarea before Nero, and would have
been punished had it not been for his
brother Pallas. Regarding his after
life we know nothing. Festus was
sent as governor, probably in the sum
mer of A. D. 60. For the chronologi
cal discussion of this date, see Har
monic Arrangement of the Acts, on § 50.
Further on Festus, see on 25 : 1. And
Felix willing to shew the Jews a
pleasure — more exactly, And desir
ing to lay up favors for himself with
the Jews, that is, wishing to win
their favor. Left Paul bound — his
favors to them would naturally bring
him favors in return. And especially he
hoped to soften the anger of Jews and
lessen their charges against him at
Rome, and place them under some obli
gation to him. But in this he failed ;
for immediately upon his recall, the
Jews of Csesarea sent complaints
against him. Bound — in military
custody (vor. 2.t), and very probably in
chains, for such is a common mean
ing of the word, thus giving his
successor the impression that he was
deserving punishment.
It would be interesting to know what
Paul did during these two years. But
God has wisely cast a veil over them.
After twenty years of active labor,

attended with persecutions, sufferings,
and hardships, Paul is providentially
given leisure for reflection and rest.
His spiritual growth, during the years
of his imprisonment at Csesarea and
Rome, is seen in the profounder views
of his later Epistles. While at Csesarea
he doubtless taught and counseled the
friends who came to him, and directed
those helpers who were with him.
Luke probably prepared his Gospel at
that time under his direction, and: gath
ered materials for the Acts. We may well
suppose that Paul also had some com
munication with many of the churches
he had gathered in Asia Minor and
Greece. Doubtless brethren from some
of these churches called on him, who
had come to Judea, during these two
years, and bore back oral or brief
written messages to the churches.
While Paul was comparatively quiet,
we cannot suppose that he was inactive,
or that he failed to do good as he had
opportunity, (cai. 6 : to.)
Practical Remarks.
1. " No cause is so bad that it cannot find
an advocate." (Starke.) (Ver. 1; 13:8,
9.) 2. " Eloquence is the gift of God, but the
eloquence of a bad man is like poison in a
golden cup." (Ver. 2 ; Exod. 4 : 11 ; Eom.
3 : 13 ; James 3 : 5-10.)
3. Flattery is dectitful and is used for
selfish ends. The good do not need it; the
bad are better without it. (Ver. 2-4; Prov.
26 : 23 ; 1 Thess. 2:5)
4. Artfulness and cunning especially
characterize wicked and worldly men. (Ver.
4 ; Jer. 5 : 27.)
5. The character and services of God's
servants are distorted by the world. (Ver.
5, 6 ; 2 Cor. 6:8)
6. Contemptuous words too often take the
place of argument, and indicate a weak
cause. (Ver. 5-8 : 1 Sam. 20 : 30-33.)
7. It is easy to find those who will consent
to and confirm a lie. (Ver. 9 ; Jer. 9 : 3-6.)
8. Conciliatory l.nguage aud compli
mentary words, if true, often reach the

366

THE ACTS.

[Ch. XXV.

PauVs trial before Festus; his appeal to
Ckesnr.
25 NOW when Festus was come into the

province, after three days he ascended
2 from Oesarea io Jerusalem. rThen the
high priest and the chiet of the Je s,

heart when mere argument might fail. (Ver.
10 ; 26 : 2, 3, 24-26.)
9. A simple statement of facts is often
the best offset to falsehood. (Ver. 11-15;
Prov. 12 : 17-19.)
10. Let our lives and deeds be such as can,
at all times, challenge investigation. (Ver.
13 ; John 8 : 46.)
11. Let us ever be ready to confess Christ
both befo e friends and foes. (Ver. 14; 1
Tim. 6 : 13, 14; 1 Peter 3 : 15.)
12. Christianity is iiot a sect of Judaism
or of any other religion, but the Way of true
worship, the end and fulfiller of the law,
involving all the great eternal truths of the
Old Dispensation. (Ver. 14, 15 ; 2 Tim. 1 :
3; Rom. 3: 31; 10:4)
13. The doctrine of the resurrection is
fundamental in revealed religion, brought
clearly to view in the go^ptl. (Ver. 15, 21;
Isa. 26 : 19 ; Dan. 12 : 2 ; 2 Tim. 1 : lu.)
14 If we would have a conscience void of
offense toward God and man, we must, like
Paul, make it our earnest effort and aim.
(Ver. 16 ; Phil. 3 : 13, 14.)
15. True religion takes hold of the con
science, and a truly enlightened conscience
exercises itself in regard to the whole circle
of moral duty. (Ver. 16 ; 1 Tim. 1 : 5, 19.)
16. Paul gives as an example in his d**-
fenceof simplicity and courage. (Ver. 17,
19.) 17. The best of motives may he misunder
stood, and deeds of mercy are often mis
represented. (Ver. 17-19.)
18. Instigators of trouble are often want
ing when their presence is needed. (Ver. 19.)
19. We should strive to Hve so that our
most vulnerable points can be safely exposed
to the keenest scrutiny. (Ver. 20, 21 ; 1
Thess. 2 : 10 ; 2 Cor. 6 : 3-10.)
20. Felix, to a certain extent a second
Pilate, acted worse than his knowledge.
(Ver. 22, 26, 27.)
21. A presentation of the gospel not only
enlightens, but produces conviction. (Ver.
22,25; 2 Cor 4:2.)
22. It is impossible to treat Christ and his
servants impartially, while trying to please
the world. (Ver. 23 ; Matt. 12 : 30.)

23. Whatever tbe object of hearers in
listening lo the gospel, the object of the
preacher should be to save them. (Ver. 24,
25.) 24 The preacher should discuss topics
appropriate to his hearers. (Ver. 25 ; Col.
2 : 28 )
25. The g"Spel, faithfully proclaimed, will
make its own application to the hearts of
men. (Ver 25 ; 1 Cor. 2 : 3, 4.)
26. The present moment is convenient to
him who wishes to repent, but no moment
to him who wishes to delay. (Ver. 25.)
27. If conviction of sin lead not to re
pentance, it tends to harden the heart. (Vtr.
27 ; 2 Cor. 2 : 16 )
28. Mercenary motives for attending upon
the means of grace will prevent the receiv
ing of all spiritual profit. (Ver. 27 ; 8 : 20-
22.) 29. One sin prepares the way for another.
Trying to please the world puts one into
the power of the world. (Ver. 27; 2 Peter
2 ; 15.)
Ch. 25 : This chapter and the
next give an account of Paul under
Festus. The Jews lay a fresh plot
against Paul's life ; and after a second
trial at Csesarea, would have induced
Festus to send him to Jerusalem, in
tending to kill him on the way, had he
not appealed to Cassar. But as Festus
had no definite charge against Paul to
lay before the emperor, he seeks the
aid of King Agrippa, who is present,
on a visit, before whom Paul is sum
moned for examination.
1-12. Paul's Trial and Defence
Before Festus. His Appeal to
CiESAR. (See ver. 14-21.) A. D. 60.
1. Festus exhibits frankness and
honesty in contrast to Felix. Josephus
does not speak of him with any disap
probation. He found Judea in a very
troubled state, and although he made
strenuous efforts to restore order, and
with some apparent success, the Zea
lots and others so retained their hold
upon the masses that when Festus died,
in the summer of A. D. 62, disorder and

Ch. XXV.]

THE ACTS.

367

informed him against Pan1, and besought
3 him, and desired favour against him, that
he would send for him to Jerusalem, Blay-
4 iDgwait in theway tokillbim. bun-estus
auswered, that Paul should be kept at
Csesarea, and that- he hiiuself woulu de-
5 part shortly thither. Let Iheiu therefore,
said he, which ainoug you are able, go

down with me, and accuse this man, if
there be any wickedness iu him.
6 Aud wh n he had tarried among them
more then ten days, he went down unto
Csesarea ; and the next day sitting on the
judgment s»'at commanded Paul to be
7 brought. And when he was co:ne, the
Jews which came down from Jerusalem

• ch. 23 : 12-16.

confusion prevailed more than ever
before. He was succeeded by Abanus.
(Josephus, Antiq. XX, 8, 10, 11.)
When Festus was come into the
province — into Judea, which was a
province of a second rank, or append
age to the Roman province of Syria.
He came to Caesarea, the military head
quarters of the Roman governor. (Sec
on 8 : io.) After three days— the third
day after his arrival, taking a day or
two for rest at Csssarea. He thus showed
great promptness and a mind for busi
ness. 2. Then the high priest— ac
cording to the best manuscripts, And
the chief priests, perhaps including
Ananias, who had been succeeded by
Ismael as high priest. (see on 4: 23.)
¦ The chief, or first of the Jews.
The Sadducees were the leading men
of wealth. Informed him — laid
charges against Paul. (See on 24 : 1.)
Two years had not cooled their hatred.
3. Desired favor for themselves
against him. Tlie special favor here
meant is that he would send for
him to come to Jerusalem. From
ver. 15, 16 it appears that they also re
quested that Paul might at once be
condemned, which was denied by Fes
tus. Doubtless as leading men of the
nation they hoped to influence the new
governor. Paul was but one private
individual; they were many. It would
be far more convenient for him to come
up to Jerusalem than for them to go
down to Csesarea. Laying wait, al
ready laying a plot. They seem to have
thought that the new governor, wish
ing to ingratiate himself, would grant
the favor, and had already laid their
plans. Very likely some of those forty
men who had previously bound them
selves with a vow (23 : 12)" were now ar
ranging an ambush. Josephus informs
us that the land was full of assassins,

who were hired by various parties for
such purposes.
4. But Festus answered them
wisely and firmly, showing that he
wished justice done. That Paul
should be kept — rather, was kept,
safely guarded at Caesarea. The
answer is a refusal, but in conciliatory
language. That he himself should
soon go thither. Paul's removal to Je
rusalem was therefore unnecessary, and
also inconvenient, as Festus, being a
new governor, must move on actively,
and quickly return to Ca_sarea.
5. Let them therefore . . .
which among you are able, etc.
Let therefore the powerful, or influen
tial among yon go down with me.
Festus does not refer to their ability to
go down, but to the characters of the
persons, as proper representatives of
the Jewish leaders, men of rank
and wealth. He assumes that Felix
had good reasons for keeping Paul in
custody at Csesarea, and he will not
change the arrangement. If there
be any wickedness— literally, any
thing out of place, or amiss, in him .
(Luke -a -. 41.) There must be a fair trial,
and that could be held without delay
just as well at Csesarea as at Jerusalem.
6. When he had tarried . . .
more then ten days— rather, ac
cording to the most approved manu
scripts, not more than eight, or ten
days, showing that he dispatched his
business without delay. The Jewish
leaders also appear to have accepted
the governor's proposition, to go down
with him, for the next day after his
arrival at Caesarea, he sat on the judg
ment seat, and commanded Paul
tO be brought. (SceJohnl9:13.) Thus
Festus continues to show himsell
prompt and active, and a man of his
word. 7. Then, the Jews which had

368

THE ACTS.

[Ch. XXV.

stood round about, land laid many and
grievous complaiuts against Paul, wbich
; they could not prove. While he an
swered for himself, u Neither against the
law of the Jews, neither against the
temple, nor yet against Csesar, ha e 1
offended anythiug at all.

9 But Festus, » willing to do the Jews a
pleasure, answered Paul, and said, Wilt
thou go up to Jerusalem, and there be
10 judged of these things ue'oreme? Then
said Paul, 1 stand at Caesar's judgment
seat, where I ought to he judged: to the
Jews have I done no wrong, as thou very

' ch. 24 : 5, 13 ; Mark 15 : 3 ; Luke 21 : 2, 10. » ch. 24 : 12 ; 28 : 17 ; Jer. 37 : 18. * ch. 24 : 27.

come down from Jerusalem stood
round about him. A life-like pic
ture, and suggestive of the eagerness
with which they compassed on every
side their long-lost victim. And laid
many and grievous complaints,
or charges. What these were may be
inferred from tbe former accusations
before Felix (24 : 5, s), and Paul's reply
in the next verse. Which they could
not prove — consisting of rumors, re
ports and their own declarations. As in
the former trial, they were without
witnesses, and without evidence.
8. Paul answered for himself—
or said in defence, doubtless very much
as in his trial before Felix. (24 : 10-21.)
A mere summary is here given. The
three charges of *.he former trial are
referred to, modified, or strengthened
by certain new phases of the case.
Thus during the two years the Jews
may have learned more definitely re
garding Paul's teaching concerning
circumcision, as not essential to Chris
tianity (g..i. 6 : 15), and they may have
made more definite charges of offences
against the law of the Jews. So
also they doubtless laid greater stress
on his offences against Caesar,
equivalent to emperor, representing
the Roman power. (See on 17: 7.) If
they could make him out a political
offender they felt sure of tbe condem
nation of Festus.
0. But Festus willing to do the
Jews a pleasure, rather, wishing to
gain favor with the Jews. Compare
almost the same phrase in 24 : 27. It
was natural for the new governor to
desire in all proper ways to ingratiate
himself among his subjects, and be
popular with the leading men of his
province. He had not consented to
their request to have the trial at Jeru
salem (T«r. 3), but he now throws the
responsibility of deciding on Paul him
self. Wilt thou go up to Jerusalem
and be judged? That is, by the

Sanhedrin, but in his presence, before
me, he having the power to confirm
or veto the sentence. By this proposal,
Festus virtually aquits Paul of any
offences against the Roman govern
ment, or against Roman law. (Ver. is.)
In regard to the charges against the
Jewish law Festus felt himself incom
petent to judge, (ver. 19,20.) Doubtless
he had something of Gallio's feeling.
(is : 15.) But he had no right to trans
fer Paul from the Roman to the Jewish
court without his consent, (v.r. 10, 11.)
And so very likely Festus anticipated
what Paul's reply would be. By his
question Festus appears to wish to do
no injustice to Paul, but at the same
time avoid giving offence to the Jews,
and so far as possible under the cir
cumstances to gain their favor.
10. Paul's answer is prompt and
decisive, as one who understood the "
law and bis own rights, and the pur
poses of the Jews against him. He
saw that his only safety was iu frustra
ting their designs. I stand at
Caesar's judgment seat— at the
tribunal of the emperor. Syria, of
which Judea was a sub-division, was
an imperial Roman province, under
the direct rule of the emperor. Festus
was the representative of Csesar.
Paul had for two years been under
Roman imperial authority, and he
refuses to change to another tribunal.
Both on this account and as a Roman
citizen he could say, where I ought
to be judged — as a matter of right.
How much more so when he could con
fidently assert, To the Jews have
I done no wrong, as thou very
well knowest, literally, as thou
also knowest better, that is, better than
by thy question thou seemest to know,
or better than thou art willing to
appear to know. How carefully and
wisely does Paul put this. The Jews,
under these circumstances, could have
no judicial claim on him ; and before

Cn. XXV.]

THE ACTS.

369

11 well knowest. 7 For if I be an offender,
or have committed anything worthy of
death » 1 refuse not to die : but if there be
none of these things whereof these accuse
me, no man may deliver me unto them.
11 1 appeal unto Csesar.
12 Then Festus, when he had conferred

with the council, answered, Hast thou
appealed unto Csesar ? Unto Csesar shalt
thou go.
Festus confers wilh King Agrippa ; Paul
brought before them.
13 AND after certain days king Agrippa

y ch. 23 : 29 ; 26 : 31. ' Prov. 28 : 1. » ch. 26 : 32 ; 28 : 19.

the Jewish tribunal his accusers would
largely be his judges.
11. For should be omitted according
to the highest critical authorities. If
I be an offender, or have com
mitted any thing worthy of
death, according to Roman law, I
refuse not to die. I am under the
jurisdiction of Rome, and I do not ask
for exemption from punishment, if I
deserve it. But if there be none
of these things whereof these
accuse me, if their charges are
groundless, as evidently they are, no
man can deliver me unto them.
" Modestly said ; tbat is, thou canst
not." (Bengel.) More fully ex
pressed : No one can give me up as a
favor to them for condemnation and
punishment. Paul claims his rights
and the protection of law. I ap
peal unto Csesar. This was a right
of a Roman citizen. A hearing before
the emperor was the final tribunal, and
was regarded as a safeguard against
any prejudice and tyranny of the pro
vincial magistrates. Pliny wrote some
years later to Trajan, that he would
send to Rome those Bithynian Chris
tians who possessed the right of Roman
citizens. various motives probably
influenced Paul to appeal to Csesar. (1)
He saw no prospect of speedy justice,
and desired to avoid any possibility of
being delivered to the Jews. (28 : 19.)
(2) To relieve Festus of any unpleas
ant dilemma in his case. (3) His de
sire to go to Rome (io : 21) ; and perhaps
he began to see how the Lord would
fulfill his promise, that he must bear
witness at Rome. (23: 11.)
12. When he had conferred
with the council — the advisers who
Bit with him. Governors and procura
tors of provinces had a board of asses
sors or advisers, with whom they con
sulted before rendering judgment.
(Thayer's N. T. Greek Lex.) Sueto-
Y

nius and Josephus both speak of such
officials. (See Jewish War, II. 16, 1.)
Hast thou appealed unto Ca;sar ?
This is not a question, but a formal and
solemn declaration. Unto Csesar
shalt thou go — your appeal is granted
and shall be carried out. Nero was em
peror at this time. Thus Festus and his
advisers concluded that there was
nothing in the way of granting the
appeal at once. " Some offences were
held to be so enormous as to exclude the
exercise of this right, and when the
crime was not of this character, the
evidence of guilt might be so palpable
as to demand an immediate and final
decision." (Hackett.) The Julian
law, however, forbade any unnecessary
impediment being put in the way of any
who had thus appealed.
13-27. Festus Confers with
Agrippa concerning Paul. Paul
BROUGHT BEFORE AGRIPPA. The
summer of A. D. 60.
13. After certain days — probably
a week or two. Agrippa would not
delay long before coming to salute
Festus, offering him his congratula
tions and welcome. King Agrippa
and Bernice. This was Herod
Agrippa II., the son of Herod Agrippa
I., whose terrible death is related in
ch. 12, and great grandson of Herod
the Great. He was brother of Bernice
and Drusilla. At his father's death he
was but seventeen years old, and on
account of his youth he was not ap
pointed to succeed him, whose kingdom
included all that of Herod the Great.
Some time after tbe Emperor Claudius
gave Agrippa the kingdom of Chalcis,
the presidency of the temple at Jerusa
lem and its treasures, and the power to
appoint the high priest ; and in A. D.
53, he added the former tetrarchy of
Philip and Lysanias (Lukes : 1) witli the
title of king. Nero afterward added
the city of Tiberias and a part of Galilee

370

THE ACTS.

[Ch. XXV.

and Bernice came unto Csesarea to salute
14 Festus. And when they had been there
many days, Festus declared Paul s cause
unto the king, saying, b There is a certain
15 man left iu bonds by Felix, c about whom,
when 1 was at Jerusalem, the chief priests
and the elders of the Jews informed me,
desiring to have judgment against him.
16 dTo whom I answered, It is not the

manner of the Komans to deliver any
man to die, before that he which is
accused have the accusers iace to f;ice
and have license to answer for himself
concerning the crime laid against him,
Therefore, when they were come hither,
e without any delay on the morrow I sat
on the judgment seat, and commanded

" ch. 24 : 27.

3 ver. 2, 3. d ver. 4, 5 ; John 7 : 51. ° ver. 6.

to his dominion. Agrippa displeased
the Jews by building a room in his
palace at Jerusalem so as to overlook
the temple, by lavishing favors upon
the city of Berytus, and by his ca-
fricious changes in' the high priesthood.
n the war against Jerusalem he sided
with the Romans. He died about A. D.
100, at Rome, aged about seventy, and
was the last prince of the house of the
Herods. Bernice was beautiful, but
dissolute ; married early to her uncle
Herod, king of Chalcis, and early left a
widow, was now living with her brother,
Agrippa, in unlawful intimacy. To
escape the scandal she afterward mar
ried Polemon, king of Cilicia, but soon
deserted him to return to her brother
: t Rome. She afterward became mis
tress of Vespasian and of his son Titus.
The references to her in the Acts are
true to her history. " We mark not
only the pomp and parade with which
she and Agrippa came with Festus into
the audience chamber to hear tbe pris
oner Paul, but also the fact that when
this brilliant company swept out of the
chamber, Bernice is again named, as
though she was the most noteworthy of
all those present. If from this we look
into contemporary history, it is startling
to observe now she appears there. It
was an age of profligate women ; and
among such the Herodian Bernice was
notorious through the empire. . . . We
find this passage of the Acts in har
mony with what we learn from histori
ans and satirists, even to the jewelry
which Agrippa gave to this shameless
woman." (Dr. Howson, Acts of the
Apostles, p. 148.)
14. And when, etc. — while they
were spending several days, perhaps a
week. Festus declared Paul's
cause to the king. He laid the case
before him in a conversational way.
It was quite natural that the new gov

ernor, being a Gentile, should seek
light from King Agrippa on matters
concerning which the latter would be
familiar, since he was a Jew by birth.
15. The chief priests (ver. 2) . . .
informed me, made complaint against
Paul, as in ver. 2. Desiring judg
ment — rather, sentence against him,
according to the oldest manuscripts.
This request is different from that in
ver. 3, that Paul might be brought to
Jerusalem. The former evidently pre
ceded the latter. After Festus had
courteously refused their first request
(next verse), then they make the second
request, not because they hoped for the
condemnation of Paul from such atrial,
but because they would have opportu
nity to waylay and kill him. The two
proposals, as Dr. Hackett suggests,
could have been made at ditferent
times. 16. Festus courteously refuses their
request. It was contrary to Roman
custom ; it would be unlawful and not
right for him to do it. His reply illus
trates the love of justice by virtuous
Romans. The manner, or custom,
among the Romans, in such matters.
To deliver any man to die.
Omit, lo die. Simply To give up any
man, as a gift or favor. Paul uses the
same expression in ver. 11. Reference
seems to be had to the Jews' request for
a favor. (Ver. 3.) It indicates a degen
eracy of the Jewish conscience. They
thought their influence would be suffi
cient to corrupt Festus. Have license
— have opportunity to make his de
fense. This answer, and the whole
conversation are in perfect accord with
what we know of Roman usages and
law. 17. When they were come hither
— or were come together here, at Caesarea,
according to his order, (ver. 5.) With
out any delay — the promptness mani-

Cir. XXV.]

THE ACTS.

371

18 the man to be brought forth. Against
whom, ^hen the accusers stood up, they
brought uoue accusation of such things
19 as I supposed : f but had certain questious
against hiin of their own superstition,
and of one Jesus, which was dead, whom
20 Paul affirmed to be alive, And because
1 dou'-ted of such manner of questions, 1
asked him wheth. r he would go to Jeru

salem, and there be judged of these
21 matters. But when Paul had appealed
to be reserved unto the hearing of
b Augustus, I commanded him to be kept
till 1 might send him to Ctesar.
22 Then *> Agrippa said unto Festus, I
would also hear the man myself. To
morrow, said he, thou shalt hear him.
23 And on the morrow, when Agrippa was

' ch. 18 ; 15 ; 23 : 29. b Luke 2:1. ' ch. 9 : 15.

fested in ver. 4 ; a contrast too with the
procrastinating course of Felix.
18. Against whom. The Revised
Version translates Concerning whom.
Better, Standing up around him. So
Bible Union Version, Hackett, Meyer,
Winer, etc. A vivid description of
Paul's accusers gathering around him
at his trial, (vcr.7.) Of such things,
transgressions of the law. As I sup
posed, suspected. Compare Gallio's
speech. (is .14.) Festus' ideas had
been confused, but from the represen
tations of the Jews he had supposed
Paul a notable criminal against Ciesar
and Roman authority, (ver. 8.)
19. Instead of crimes Festus found
that the Jews had certain questions
against him, or certain controversies
with him concerning their own
superstition. The word translated
superstition is a kindred word to that
used by Paul in addressing the Athe
nians. (17:22.) It may be used in a
bad sense ot superstition or demon-wor
ship, or in a good sense of divinity-
worship, or religion. Festus knew that
Agrippa was a Jew, and he would not
have spoken offensively of his faith.
But at the same time he himself was a
Gentile and accustomed to the worship
of deified dead men among the Greeks
and Romans, and he may have asso
ciated Jesus with such. He would
naturally use the word in a good though
somewhat middle sense, their own
divinity worship. He could thus speak
generally without any offence to
Agrippa. And of one, or a certain,
Jesus. Thus he speaks indifferently
of Jesus, and of his resurrection, as
onlv Paul's assertion.
20. And because I doubted of
such manner of questions — being
perplexed in regard lo the inquiry about
these things, about Jesus, his resurrec
tion, and his religion. Doubtless this

was a reason which would commend
itself to Agrippa, and gain his sympa
thy and help ; but the principal reason
is given in ver. 9, the desire of Festus
to please and gain favor with the Jews.
'il. When Paul had appealed to
be reserved. He preferred to be kept
under Roman authority to going up to
Jerusalem to be tried. This was con
trary to Festus' suggestion, and doubt
less seemed strange to him. Unto the
hearing — of A uguslus, for the decision,
the discriminating opinion or judgment
of the emperor, implying a thorough
examination. Augustus, meaning
venerable, reverend, a title of honor
given by the Roman Senate and people
to the first Emperor Octavian, and
afterward conferred on his successors,
and became the usual designation of
the emperor. The present Augustus
was Nero. Till I might send, etc. —
till he had an opportunity of sending
him to Italy by a sailing vessel. ('-' : '•)
22. Then Agrippa said, I would
also hear the man. Literally, / was
wishing also myself, if it were proper
and thou wouldst permit it, to hear this
man. Agrippa had often heard of Paul,
his fame and eloquence, and doubtless
from curiosity had desired before this
to see and hear him. The expression
here refers to a wish still existing:
While Festus was speaking, up to the
very moment of his utterance, Agrippa
was wishing. It was a courteous way
of expressing his desire to hear Paul,
and help Festus in regard to this trou
blesome Case. (Ver. 26 )
23. Agrippa and Bernice are again
mentioned as well-known, and without
any reference to her relation to him.
The scandal regarding them, and tbe
fact that both were living with great
influence, when this was written, doubt
less accounts for the omission. With
great pomp and display — true to their

THE ACTS.

[Ch. XXV,

come, and Bernice, wilh great pomp, and
was entered into the place of hearing,
with the chief captains, and principal
men of the city at Festus' command
ment Paul was brought forth.
24 And Ft si us said. King Agrippa, and
all men which are here present wilh us,
ye see this man, about whom all the mul
titude of the Jews have dealt with me,
bolh at Jerusalem, and also here, crying

that he ought *not to live any longer.
25 But when 1 found that khe had commit
ted nothing worthy of death, > and that
he himself hath appealed to Augustus, f
26 have determined to send him. Of whom
I have no certain thing to write unto my
lord. Wherefore I have brought him
forth before you, and specially before
thee, O king Agrippa, that after exami-

' ch. 21 : 36 ; 22 : 22. k ch. 26 : 31 ; 28 : 18. 1 ver. 11, 12.

history and that of their family. Six
teen years before, their father sat on his
throne in royal apparel in this same
city of Cajsarea. (12 ¦. 21.) (See on ver.
13 of this chapter.) The place of
hearing — the auditorium, ox audience-
room, which seems to have been con
nected with the governor's palace,
whether as a lecture room, or for the
trying of cases is not certain. Chief
captains — the commanders of a thou
sand men, that is, of Roman cohorts.
(see on 21: 31.) According to Josephus
five of these cohorts were stationed at
Csesarea, the political capital of the
province. Principal men — promi
nent or leading men of the city. Paul
was brought forth — a fulfillment of
our Lord's prediction (Matt. io:is), " Be
fore governors also and kings will ye
be brought for my sake, for a testimony
to tbem and to the Gentiles."
24. Festus explains the reason and
design of this gathering. This verse
states the popular feelings of the Jews,
all the multitude, etc. (21:27.) Have
dealt with me — besought, or peti
tioned me against him. And here —
at Caesarea, referring especially to tbe
deputation from Jerusalem. (ver. 7.)
Very probably also the latter had
aroused the prejudices of the leading
Jews at Csesarea. Crying or shouting
out, indicating their excited and in
tense feeling, when they affirmed that
Paul was not worthy longer to live.
25. Festus tells the result of his own
examination, directly opposite to the
demand of the Jews. And that he
himself, etc. Better, He himself hav
iug a/i/M-nlrd. Festus does not state
why lie appealed, because instead of
acquitting Paul he proposed his going
up to Jerusalem for trial, (vor. 9, io.)
Had Festus acted promptly on his con

victions, Paul would have had no oc
casion to appeal. Thus Festus had put
himself in an embarrassing position by
his time-serving policy. To Augus
tus. (See on ver. 21.)
26. Paul had appealed to Csesar and
Festus had granted the appeal, yet he
had no certain thing to write, no
definite statement to make. It was
customary to send to the emperor a
written statement of the offence and
proceedings against the prisoner. If
the case should appear trivial it might
expose him to criticism, perhaps to
censure. Unto my lord. The accu
racy of Luke is illustrated by this ap
pellation of lord to the emperor. Both
Augustus and Tiberius would not allow
the corresponding Latin word dominus
applied to themselves, because it im
plied the relation of master and slave.
But early in the empire the custom
grew of thus styling tbe emperor, and
it became a part of established etiquette.
Many Greek inscriptions have been
found in Asia Minor and Egypt with
this title, some of them inscribed- to
Nero. Caligula seems to have been
the first to permit it. And a generation
later Pliny, in his letters to Trajan, calls
him lord more than seventy times.
Festus as a Roman official would very
likely use this title. As Luke soon
after sailed with Paul, he probably
heard him. Tbe word lord had a wide
meaning, implying possession of au
thority or power, applicable to politi
cal or social life, to men or to gods.
See a discussion of the word in Biblio-
theca Sacra, for July, 1861, pp. 595-608.
Examination — as a law term among
tbe Greeks this word was used of a
preliminary investigation, for gather
ing evidence for the information of the
judges.

Ch. XXV.]

THE ACTS.

373

nation bad, I might have somewhat to
27 write. l'"or it seemeth to me unreasonable

to send a prisoner, and not withal to
signify the crimes laid against him.

17. For it seemeth to me un
reasonable, etc. And he could
have added, unlawful. Festus hoped
to get a clearer view of the case, and
fresh facts, so as to write more defi
nitely. From this account of Luke, he
appears to have been a just and reason
able man, which accords with the
character given him by Josephus.
Practical Remarks.
1. Rulers and judges aud laws may change,
but the Supreme Judge, Jesus Christ, e^ er
lives and is ever the same. (Yer. 1 ; Heb.
13 : 8.)
2. Promptness and business-like traits are
especially commendable in public officials.
(Ver. 1-4.)
3. The Jews in their proceedings against
Paul illustrate the hatred and persecution
of wicked men aga'nst Christianily. (Ver.
2, 3 ; Bom. 8 : 7.)
4. God often protects his servants through
worldly men, as he did Paul through the
firmness of Festus. (Ver. 4, 5 ; Neh. 6 : 1 f.)
5. God had promised Paul that he should
see Rome. (23 : 11.) How was his faith
tested to be so often called to trial to no
purpose. (Ver. 6 ; Rom. 1 : 13.)
6. It has been common for persecutors of
Christians to bring charges that could not be
sustained. (Ver. 7 ; 6:13; Mark 14 : 56, 57.)
7. A person in the right can generally
make a simple and direct defense. (Ver. 8 ;
John 18 : 20, 21.)
8. A love of popularity too often leads
even honest men to deviate somewhat from
the right path. (Ver. 9 ; Ps. 118 : 8, 9.)
9. Religious bigots are often more to be
dreaded tlran the most absolute civil despots.
(Ver. 10, 11.)
10. Civil government is ctt" divine author
ity, and the Christian as a citizen or subject
has a right to avail himself of its protection.
(Ver. 10, 11: Rom. 13 : 1.)
11. God often answers the prayers of
Christians in a way they little expect. Thus
was Paul's prayers granted in going to
Rome. (Ver. 12 ; Rom. 1 : 9, 10.)
12. In Agrippa we have an example of
those who from curiosity desire to hear the
gospel. (Ver. 13, 22.) Some prove to be way
side hearers (Matt. 13 : 19), and others like

Zaccheus are led to embrace the Saviour.
(Luke 19 : 4-10.)
13. It is of the nature of human infirm
ity to justify ourselves, and set forth our
own merits. (Ver. 13-21 ; 2.) : 27.)
14. The heaLhen Romans were more ra
tional and just than ihe highly privileged
Jews. (Ver. 15, 16 ; Luke 11 : 31, 32.)
15. To condemn a man unheard is the
very essence of tyranny, and should be
practiced neither in church nor state. (Ver.
16.) 16. Civil magistrates are often wholly in
competent to judge in regard to spiritual
matters. (Ver. 17-20.)
17. In Festus we have an example of a class
of worldly men, who regard Christianity as
a matter of indifference, to whom Christ is
merely a " one Jesus." (Ver. 17-20 ; 18 : 14-
17.) 18. The person of Christ, his life, death,
and resurrection, are the great central
themes of Christianity in all ages ; and they
have determined the whole system of theol
ogy, both in theory and practice. (Ver. 19.)
19. Paul did not fear death ; but he would
not recklessly throw away his life. Martyr
dom is not to be sought, but rather avoided.
(Ver. 20, 21.)
20 Agrippa's curious desire resulted in
Paul's wonderful defence, and if not in his
own good, in the good of all ages. (Ver. 22 ;
ch. 26.)
21. Outward pomp often covers poverty of
mind and character. (Ver 23.)
22. Beauty, show, and princely grandeur
pass away, but God's word endures forever.
(Ver. 23-26 ; 1 Peter 1 : 24.)
23. Paul was every inch a man and a
Christian, willing to stake his life for Christ
and the truth, and ready to proclaim the
gospel before all classes of men. (Ver. 24 j
20 : 24 ; Rom. 15 : 19.)
24. As Christ was sent by Pilate to Herod,
so Paul is placed before Agrippa. (Ver. 25,
26 ; Luke 23 : 7.)
25. In every age God's children have need
to pray to he delivered from unreasonable
men. (Ver. 27 ; 1 Thess. 3 : 5.)
26. The great tribunal is our last appeal.
We may fail to get justice here, but we shall
obtain full justice at the bar of God. (Ver.
24-27 ; 2 Cor. 5 : 10.)

374

THE ACTS.

[Ch. XXVI.

PauVs address before King Agrippa.
26 THEN Agrippa saiduuto Paul, "Thou
art permitted to speak for thyself.
Then Paul stretched forth the hand,
and" answered for himself:
2 I think myself happy, king Agrippa, be
cause I shall answer for myself this day
before thee touching all the things
3 whereof I am accused of the Jews : espe

cially because 1 know thee to be expert in
all customs aud questions which are
among the Jews : wherefore 1 be seech
thee to hear me patiently.
4 My manner of life from my youth,
"which was at the first among mine own
nation at Jerusalem, know all the Jews;
5 which knew me from the beginning, °if
they would testify, that after p the most

> ch. 25 : 16. » ch. 22 : 3.

» ch. 22 : 5.

p ch. 23 : 0 ; Phil. 3 : 5.

Ch. 26 : 1-32. Paul's Defence
Before King Agrippa. (Rom. 15 : is, 19.
See ou9: 1-30: 22:2-ui.) Regarding the three
accounts of Paul's conversion, see in
troductory remarks to 9 : 1-22. This
defense occured probably about the
middle of August, A. D. 60.
1. Festus having stated the case
(25 : 24-27), and the company being in
waiting, King Agrippa assumes the
presidency of the assembly. With his
usual courtesy (25:22), he says, not "I
permit thee," but Thou art permit
ted to speak, in deference to Festus,
the governor. For thyself — yet,
rather, for Jesus, the Christ, who had
called him into his kingdom and made
him his minister and apostle. Then
Paul stretched forth his hand —
the usual gesture in addressing a pub
lic assembly ; now especially impress
ive by the chain which hung from it.
(ver. 29.) Similar, though not exactly
the same, as the beckoning, or shaking
the hand to secure attention in 13 ; 16 ;
19 : 33. Answered for himself—
or made his defense, not so much to
prove his innocence, for he was not now
on trial, as to explain the reason of his
becoming a Christian and preaching
the gospel. It is one of the most won
derful addresses recorded in history.
It consists first, of a few courteous intro
ductory words (v»r. 2, 3) ; second, a glance
at his early life and at Israel's hope,
for which he stands accused of the
Jews (ver. 47) ; third, relates his conver
sion as an evidence of the Messiahsbip
and resurrection of Jesus (tor. 815) ;
fourth, bis appointment as a minister
and apostle (vor. 1618) ; and fifth, his
obedience to the heavenly vision, in
preaching the gospel to both Jews and
Gentiles, (ver. 19-24.)
2. I think myself happy, etc. —
after so many attempts to make him
self understood before such men as

Lysias, Felix, and Festus, Paul could
congratulate himself in now address
ing one who could understand and ap
preciate his case. His compliment to
Agrippa was a courteous acknowledg
ment of his acquaintance with Jewish
hopes, customs, and controversies.
3. Especially because I know
thee to be expert, etc. — rather,
Especially since thou art an expert in
all customs, civil and religious,
whether established by law or usage,
and questions, subjects of disputes
among Jews, both among themselves
and between the sects. Agrippa was
professedly a Jew, and had had great
opportunities for knowing these mat
ters ; and as a crowned vassal of the
Roman Empire he also had thorough
knowledge of Roman affairs among the
Jews. The Rabbinic writers speak of
him as excelling in his knowledge of
the law and traditions. "And as the
traditions which they follow could not
have flowed from this passage, it con
firms the representations here by an
unexpected agreement." (Hackett.)
4. In this and the next verse Paul
speaks of his early training, belief and
conduct. At the first — better, from
the beginning. Though born at Tar
sus, he always dwelt among his own
people. At Jerusalem, or, accord
ing to the oldest manuscripts, And at
Jerusalem. He came early to Jerusa-
lem-for his education. (22:3.) Know
all the Jews — he was generally
known by his attainments, his promi
nence among them, and as a leader in
the persecution against Christians.
(9:1,2.) 5. Paul says from my youth in the
preceding verse ; here from the be
ginning, or from, the first, implying
knowledge of him from nis very child
hood. If they would, or were will
ing to testify. There were those

Ch. XXVI.]

THE ACTS.

375

Btaitest sect of our religion I lived a
6 Pharisee, <i And now I stand and am
judged for the hope of r the promise made
7 of God unto our athers: uuto which
promise sour twelve tribes, instantly
serving God 'day and night, "hope to

come. For which hope's sake, king
8 Agrippa, 1 am accused of the Jews. * Why
should it be thought a thing incredi
ble with you* that God should raise the
dead?
9 y 1 verily thought with myself, that I

qch. 23 : 6. ' ch. 13 : 32-37 ; Gen. 12 : 3; 22 : 18; 26 : 4; 28 : 14 ; 49 : 10 ; Deut. 18:15:
2 Sam. 7 : 12 ; Ps. 132 : 11 ; Isa. 9 : 6, 7 ; Jer. 23 : 5 ; 33 : 14-16 ; Ezek. 34 : 23 ; Dan. 9 : 24 ; Rom.
15:8; Titus 2 : 13. » James 1:1. ' Luke 2:3. » sec Luke 2 : 25, 38. « Gen. 18 : 14 •
Matt. 22 : 29-32; 1 Cor. 15 : 12-20. J John 16 : 2 ; 1 Tim. 1 : 13.

among his accusers who knew him
from his early years, and his strict
manner of life. Compare his appeal to
tbe mob in his address from the tower
steps. (22:5.) The most straitest —
rather, the strictest sect, or party. (See
on24: 14.) In the epistles the word only
occurs in the plural and used in a bad
sense, meaning "heresies" or "factions."
(l Cor. 11 : 18 ; Gal. 5 : 20 ; 2 Peter 2 : 1.) Of OUr
religion — of our religious discipline,
having special reference to the external
observances and ceremonies of Juda
ism. I lived a Pharisee. The
Pharisees were divided into two classes :
The followers of Hillel, the more lib-
eral,embracing such men as Nicodemus,
Joseph of Arimathea, and Gamaliel ;
and the followers of Shammai, the
more rigid in spirit, to which Paul had
attached himself, not merely profes
sedly, but practically and heartily, he
lived it. Compare his description of
himself in Phil. 3 : 4-6.
6. And now, at this time, in
contrast with what I was in the
past, I stand here on trial for
the hope of the promise made
of God unto our fathers. (Gen. 12 : 3.)
This promise was of the Messiah
and his kingdom. (Se.-i3: 32, 33.) This
brief reference was all that was neces
sary for Agrippa. A fuller descrip
tion might be misunderstood by Fes
tus. The Jews expected that the Mes
siah would establish a universal king
dom ; Paul saw the spiritual nature of
this kingdom, of which Jesus Christ
was the Head and Lord, (sa : 28.31 ; 1 cor.
15 : 2528.) In this he implies that so far
from leaving his old religion, he was
faithfully adhering to it.
7. Unto which — promise, is under
stood, and is supplied in both the Com
mon and Revised Versions. The
twelve tribes — one word in the origi
nal, used collectively of the whole

Israelitish people, as at first composed
of twelve tribes, and as now represent
ing them. Some of the ten tribes re
turned from Babylon with Judah and
Benjamin, and the priests and Levites.
(Ezra 1 : 5.11: 6 : 17; 8 :S5.) Anna (Luke 2 : 36)
was of the tribe of Asher, and Paul of
the tribe of Benjamin. James ad
dresses his Epistle (i : 1) "to the twelve
tribes that are scattered abroad."
Instantly, rather, earnestly serving
God day and night — special refer
ence to habitual worship in rites and
ceremonies, in fasting and prayers.
(Luke 2 : 37 ; 1 Tim. 5 • 5.) Hope tO t'Olll C
— to attain unto the fulfillment of this
promise, and enjoy its blessings. For
which hope's sake — the hope of
the suffering and risen Christ, who in
consummating his kingdom will prove
himself to be a King of kings and Lord
of lords. But strange to say, for this
very hope practically believed and
held, I am accused of the Jews.
Emphatic words, marking the incon
sistency of the Jews.
8. The words just uttered would
remind Agrippa that Paul preached
the resurrection of Jesus. It was the
central fact of Christianity, the great
subject of discussion between Christians
and Jews, and had been referred to by
Festus to Agrippa. (25:19.) In view
of this, uppermost in his mind, and
prominent in tbe mind of Agrippa,
Paul exclaims, Why should it be
thought, etc. Rather, Why is it
judged incredible with you, including
all present, also the Jews of whom
you, king Agrippa, form a part, if
God raises the dead f With you is in
the plural. Is it strange in view of the
past history of our race ? (1 Kings 17 : 17-
23; 2 Kings 4: 18-37; 13:21.) If not, why
should I be accused of crime for hold
ing it ?
9. Paul proceeds to state that he

E78

THE ACTS.

[Cn. XXVI.

ought to do many things contrary to the
10 name of Jesus of Nazaietb. • Which
thing I also did in Jerusalem : and many
of the saints did I shut up iu prison, hav

iug received authority »from the chief
? nests : and when they were put to death,
gave my voice against them. "And 1
punished them oft in every synagogue,

> ch. 7 : 58 ; 8:1,

» ch. 9 : 14, 21 ; 22 : 5. » ch. 22 : 19.

was once in a like state of incredulity
regarding the resurrection of Jesus,
and to relate how he was convinced of
the fact. I verily — I indeed, in a like
spirit of incredulity, therefore thought
with myself, exercising my independ
ent judgment in the spirit of Phari
saic self-reliance, that 1 ought to do
many things. He acted sincerely
and conscientiously. 0s : *¦) Con
trary to the name of Jesus — who
was represented by his disciples and
his cause. Names often express per
sonality and character. (Gen. 32 : 28 ; Num.
is : 16 : 1 Siim. 4 : 21.) Name was often used
of God in the Old Testament in reference
to his perfections and Godhead. (Exod.
3: 13, 14; 33 : 19; 5-7; l's. 29 : 2 ; 34 : 3 ; 61 : 5.) The
name of Jesus frequently occurs in the
Acts, denoting all that it implies, the
Saviour, the Messiah, the Lord,
Prophet, Priest, and King. On it men
were to believe (a : 16) ; in it to be bap
tized (2:38); through it miracles were
performed (s ; 6) ; and men alone could
be saved (t-.w); and for it the early
preachers hazarded their lives. (15 : 26.)
10. In this verse Paul tells what he
did in Jerusalem. First receiving
the garments at Stephen's martyrdom.
(7:58.) Many of the saints 1 shut
up in prison, rather, prisons, accord
ing to the best reading. Entering
house after house, he laid hold of both
men and women. (Seeou8:s.) Notice
he uses the word saints here, which
occurs neither in Luke's account of
Paul's conversion, nor in Paul's speech
before the Jewish mob. (a : 1, s ; 22 : 4, 5.)
Here Paul enjoys great freedom, and
speaks freely (ver. 3), and applies to the
disciples an honorable title, which
Agrippa would understand, and yet
whieh would not be specially offensive
to him and his hearers present, and at
the same time would indicate the great
ness of his own guilt. When they
were put to death— Stephen and
others. (22:4.) In these accounts we
get but a glimpse of his " breathing
out threatening and slaughter." (9 ; 1.)

I gave my voice — literally, / cast
my pebble, that is, my vote, against
them. In ancient courts the accused
was condemned by black pebbles, and
acquitted by white ones. Such a
phrase was sometimes used in the sense
of giving assent, approving. Hence
some suppose that Saul was a member
of the Sanhedrin, while others regard
it as improbable on account of various
reasons, and explain the phrase of his
moral assent and approval. The
words naturally imply tbat he was a
member of some tribunal before which
Christians were brought ; and as Jew
ish law allowed the infliction of the
death penalty only to the Sanhedrin,
it has been thought he was a member
of that body. In that case, according
to the Rabbins, he must have been at
least thirty years old. The later
Rabbins say that a necessary qualifica
tion of membership was to be married
and have children. That Paul was
married, and afterward a widower, has
been advocated by Ewald and Farrar.
(Life of St. Paul, pp. 45, 95.) The
Jews held the marriage relation in
high esteem, and persons were married
early. In 1 Cor. 9 : 5 Paul claimed
the right to a married life, but re
garded the unmarried state as better
fitted for his work. 1 Cor. 7 : 8 may
not be decisive, but its implication is
stronger on the side that he never was
married, than that he was a widower.
This question, as well as that of his
membership of the Sanhedrin, cannot be
positively settled.
) I . In this verse Paul tells how he
carried on his persecution. I pun
ished them oft in every, better, in
all the synagogues, at Jerusalem, and
the places in judea, whither he went.
Scourging was the customary form of
punishment inflicted in thesvnagogues.
(see Matt. 10:17.) Compelled them—
by threats and by torture to blas
pheme, to rail at Christ and the
gospel, that is, to renounce their faith.
(13:45; Ja___.ee 2 : 7.) The language does

~Cn. XXVI.]

THE ACTS.

377

and compelled them to blaspheme: and
being exceediugly mad againt them, I
persecuted t/iem even unro strange cities.
12 ° Whereupon as 1 went to liamascus
with authority and commission from the
13 chief priests, at mid-day, O king, I saw
in the way a light from heaven, above
the brightness of the sun, shining round
about me aud them which journeyed
14 with me. And when we were all fallen
to the earth, 1 heard a voice speaking
unto me, and saying in the Hebrew

tongue, Saul, Saul, why persecutest thou
me ? It is hard for ihee to kick against
15 the pricks. And I said, Who art, thou,
16 Lord? And he said, I am Jesus whom
thou persecutest. But rise, and staud
upon thy feet : for 1 have appeared unto
thee for this purpose, dto make thee a
minister aud a witness both of these
things which thou hast seen, and of those
things in the which B I will appear unto
17 thee: delivering thee from ihe people,
and from the Gentiles, f unto whom now I

•ch. 9:2-22; 22: 6. a ch. 22:15. * ch. 18 : 9 ; 22 : IS ; 23 : 11 ; 2 Cor. 12 : 1 ; Gal. 1:12;
Eph. 3:3. ' ch. 22 : 21.

not necessarily mean that any did thus
actually blaspheme ; and hence the
Revised Version renders, " I strove to
make them blaspheme." That some
weak ones temporarily denied Christ,
like Peter, and some outward disciples
apostatized is probable, (s Tim. i : 15 ; 4 : 10.)
Being exceeding mad, against
them — though conscientious, he was
in a paroxysm of excitement, through
pride, prejudice, and hatred — I per
secuted them even unto strange,
that is, foreign cities.
12. Whereupon — while thus em
ployed as I went to Damascus. Here
he gives an account of his conversion.
On this verse, see on 9 : 1, 2.
13 At midday — it was no nocturnal
vision. (22 : 6.) In addition to the pre
vious accounts, Paul describes the
light, as above the brightness of
the sun. There could therefore be no
doubt that this was a supernatural light.
(See on 9 : 3.)
14. That the voice spoke in the
Hebrew, is recorded only here. (See
on 9 : 4.) It is hard for thee to kick
against the pricks , the goads. These
words are only found here, according
to the oldest and best manuscripts.
(See on 9: 5.) A well-known proverb. The
figure is from the driven ox. The
driver using a goad instead of a whip
pricks him, who, ignorantly kicking
back, receives another wound. So it is
implied, it had been with Saul. God
had been dealing with him, ever since
he had met with Stephen, when he was
baffled by him in argument. (6 : 19.)
His conscience had been touched, and
his heart troubled. But be recoiled
from the true light. (John s : 20.) In ig
norance and prejudice he rushes madly
on, and tries to crush any promptings of

the Spirit, and any misgivings or dis
quietude of SOul. (Eom. 7 : 7-11.)
15. Who art tbou, Lord? On
this verse see on ch: 9 : 5.
16. Passing over the Lord's com
mand to go into Damascus, as only in
cidental to the purpose of bis address,
Paul relates how the Lord at once com
missioned him as a missionary and au
apostle to the Gentiles. (See near the
end of the note on 9 : 6.) For I have
appeared unto thee. In after days
Paul declares that he had seen the
Lord. (l Cor. 9:1; 15: 8. See on 9 : 3.) To
make thee, better, to appoint thee a
minister— the same as in 22 : 14 ; de
noting that he was deliberately selected
and appointed. And a witness both
of the things which thou hast
seen, etc. Some ancient manuscripts
read, of the things wherein thou hast
seen me, which is adopted by the Re
vised Version. But the common read
ing is well sustained. The meaning is
essentially the same with either read
ing. To have seen the Lord was a
necessary qualification to being an apos
tle. (1:21,22) And of those things
in the which I will appear unto
thee. Paul appears to have been
favored above the rest of the apostles
in visions and revelations, (is : 9 ; is : is;
23 : 11 ; 27 : 23; 2 Cor. 12 : 1-7-)
17. Delivering thee from the
people, the Jews, and from the
Gentiles, the heathen. How often
must this promise have cheered him all
through his troubled and checkered
ministerial life, which he so graph
ically and touchingly describes in 2
Cor. 6 : 4-10 ; 11 : 23-27. Unto whom
now I send thee. Now should be
omitted, according to the best text. I
is emphatic. Send is the verb from

37S

THE ACTS.

[Ch. XXVI.

18 send thee, sto open their eyes, and h to
turn them from darkness to light, and
from the power of f>atan unto God, that
they may receive forgiveness of sins, and
s inheritance among them which are
k sauctitied by faith that is in me.
19 Whereupou.O king Agrippa, ' I was not
disobedient unto the 'heavenly vision :

but m showed first unto them of Damas
cus, and at Jerusalem, and throughout
all the coasts ol Juusea, and then to the
Gentiles, that they should repent and
turn to God, and do D works meet for
- repentance.
21 For these causes °the Jews caught me
in the temple, and went about to kill

l Isa. 35 : 5 ; 42 : 7; Luke 1 : 79.
Gal. 3 : 29 ; Ool. 1 : 12. t ch. 20 : 32.
ch. 21 ; Eom. 15 : 19. ¦> Matt. 3 : 8.

" Eph. 5:8; Col. 1 : 13 ; 1 Peter 2:9. I Eom. 8 : 17 ;
1 Gal. 1 : 16. » ch. 9 : 20, 22,29; U : 26; ch. 13 to
o ch. 21 : 30, 31.

which tbe noun " apostle " comes ; and
thus may include the idea of his apos
tleship. It is in the present tense, im
plying that his ministry is to begin at
once. It seems that Paul knew of his
mission to the Gentiles from the very
first. (Gat. i:i6.) Compare the Scriptural
phraseology, Jer. 1 : 7.
18. The object and success of his
ministry is presented, which was full
of encouragement. The object: To
open their eyes. If the eyes of Jews
aud Gentiles were opened, then they
would turn, which accords with the
more correct translation : To open their
eyes that they may turn from darkness
to light. Old Testament phraseology.
(i«a. 42 : 7, ic.) Christ is the light of the
world, and his gospel brings light.
(Luke 2 : 32; 1 Peter 2:9; Col..l : 13.) From
the power of Satan, who is the
prince, and the god of this world.
(John 12 : 31 ; 2 Cor. 4 : 4 ; 1 John 5 : 19.) UntO
God — the rightful Lord, in whom is
light, and who through Christ will
destroy the works of the devil. (1 John
5:8; 3:8.) That they may receive
the forgiveness of sins, etc.— the
immediate result of turning to God. And
inheritance among thein that are
sanctified — made heirs of God and
joint heirs with Christ. (Sec on 20:32.)
Here "sanctified," as well as "saint"
in Paul's Epistles, is applied to those
who are in the way of salvation, and
not to those who are perfect in holiness.
The last clause should simply be, By
faith in me. It is through faith in
Christ that they are to receive the re
mission of sins, and all that follows.
19. From these facts Paul proceeds
to justify his change of position, and
his subsequent ministry. Where
upon ... I was not disobedient
— more exactly, did not become disobe

dient, as selfish interests might have in
clined me, in view of the trials and
hardships connected with a life of
active and positive service for Christ.
He did not confer with flesh and blood.
(Gai. 1 : 16.) The heavenly vision, of
Jesus and of his will, was plainly a-
sufficient cause and reason for the great
change in his life and work.
_iO. But shewed — announced and
kept on announcing. This in the
original is joined to repent and turn,
etc. Paul in his preaching, wherever
he wentj was accustomed to enforce
three things : repentance, including a
change of purpose, a sorrow for and a
forsaking of sin — turning to God, im
plying faith and including a desire and
a striving to do his will ; and works
worthy of repentance, a life of
practical godliness, as the fruits and
evidence of repentance. (17 : 30 ; 14:15;
20 : 21 ; Cnl. 1 : 28. Compare Isa. 55 : 6. 7 ; Luke
3 : 8-14.) The places here named where
he preached were first at Damascus,
where he was converted (9 : 27) ; also at
Jerusalem, where he disputed with
the Grecian Jews (9 : 28, 29), and through
out all the coasts, the region of
Judea (11 :30; 12:24,25; 15:3,4) ; and also
to the Gentiles. (9 : 30 ; 22 -. 21 ; 11 : 25, 20.)
Paul appears here specially to describe
his earlier ministry before beginning
the first of the three great missionary
tours ; but by the last clause, to the
Gentiles, he glances through his later
labors. 21. Forthesecauses — on account
of these things, just stated : preaching
the gospel, especially to the Gentiles.
The latter was his great and unpardon
able offence in the eyes of the Jews.
(22 : 21.) The Jews caught, seized me
with violence. Went about — better,
attempted to Mil me, in the riot in the

Cu. XXVI.]

THE ACTS.

379

22 me. Having therefore p obtained help of
God, I continue unto this day, <i wit
nessing both to small and great, saying
none other things than those r which the
prophets and B Moses did say should
23 come: *that Christ should suffer, and
uihat he should be the first that should

rise from the dead, and 'should show
light unto the people, and to the Gentiles.
24 And as he thus spake for himself,
Festus said with a loud voice, Paul, 3 thou
art beside thyself; much learning doth
make thee mad.

p 2 Cor. 1 : 8-10 ; 6 : 10 ; 2 Tim. 4 : 17, IS. q ch. 20 : 20-27. ' ch. 24 : 14 ; 2S : 23 ; Eom.
3 : 21. " John 5 : 46. • Luke 24 : 26, 27, 46. " 1 Cor. 15 : 20-23 ; Col. 1 : 18 ; Kev. 1 : 6.
i Luke 2 :32. I 2 Kings 9 : 11 ; Mark 3 : 21 ; John 10 :20; 1 Cor. 2:13, 14; 4 : 10 ; 2 Cor.
5 :13.

temple, and afterward by their plots.
(21 : si ; 23 : is.) Compare this fuller state
ment with the briefer one in ver. 6.
'i'i. Having therefore obtained
help of God — having experienced
succor that is from God, referring to
the many deliverances during the whole
course of his ministry. (18:9.) There
fore, emphasizes the divine help, which
had enabled him to continue or stand,
unto this day, notwithstanding the
many persecutions which he had en
dured. (2 Cor. 4:7-12; 11:23-27.) Thushe
had stood his ground, witnessing or
testifying both to small and great
— to persons of both low and high
rank; for example, to the women at
Philippi, and now to this most august
assembly iu Palestine. Saying none
other things than those which the
prophets and Moses did say
should come. He was iu perfect
agreement with the prophets, aud in
his teachings has not gone beyond what
they had foretold. And he adds, as if
it were an after-thought, and Moses,
whose law they charged him with
breaking, whose teaching with pervert
ing. (21:21.)
23. Paul states the three great ques
tions of discussion between Christians
and Jews, first, regarding a suffering
Messiah ; second, his resurrection ;
third, his mission, alike to Jews and
Gentiles. That Christ should suf
fer — better, Whether the Christ should
suffer. " The apostle, as I understand,
approaches the question on the Jewish
side of it, not on the Christian ; and
that was, whether the Messiah, being
such as many of the Jews expected,
could suffer, not whether he must suffer,
in order to fulfill the Scriptures."
(Hackett.) Of course in these dis
cussions, he testified (ver. 22) to the ful
fillment of prophecy in the sufferings

of Jesus as the Christ. That he
should be the first, etc.; Whether
the first that should rise from the dead
should proclaim light, etc. In this dis
cussion Paul affirmed that Christ should
be the first-begotten from the dead, the
second Adam. (1 cor. 15:20.23.) His resur
rection was an earnest of the general
resurrection. In thus holding to the
resurrection of Jesus, he could say be
fore the Sanhedrin, " For the hope of
the resurrection of the dead I am called
in question." (23:6.) And so Christ
brought life and immortality to light.
(2 Tim. 1 : 10.) If Paul proved to his op
ponents that Christ should suffer and
die, it would be easy to show that then
he must rise from the dead. (2 : 24-31 ;
13 : 32-37.) The risen Cbrist was to be a
Herald of light, of truth. But to whom ?
Was he to be both to the people,
that is the Jews, and to the Gen
tiles ? Paul took the affirmative, and
showed that this was the teachings of
Moses and the prophets, from such pas
sages as Isa. 42 : 6 ; 49 : 6 ; 60 : 1-3 ;
Gen. 15 : 18. (Compare Luke 2: 32.)
24. Such a defense including such a
gospel discourse sounded strange to
Festus' ears. While Christ crucified
was a stumbling-block to the Jew, it
was foolishness to the Gentile. (1 Cor.
1 : 28.) To the cool and skeptical Roman
Paul's enthusiasm regarding the resur
rection of Jesus, and his gospel for the
whole world, seemed like the frenzy of
a fanatic. Festus seems to forget where
he is and the decorum of the occasion,
and deeply absorbed in listening and
thinking, cries out with aloud voice,
indicating surprise and earnestness,
Paul, thou art beside thyself, or
mad. " Festus saw that nature was not
working in Paul ; grace he did not see ;
therefore thought it a Jewish frenzy."
(Bengel.) Much learning, literally

380

THE ACTS.

[Ch. XXVI.

25 But he said, *I am not mad, »most
noble Festus ; but speak forth » the
26 words of truth and soberness. For the
king knoweth of these things, before
whom also I speak freely : for I am per
suaded tbat i-oue of the-e things are

hidden from him ; for ° this thing was not
27 done in a corner. King Agrippa, be
lievest thou the prophets ? 1 know that
thou bt-lievest.
28 Then Agrippa said unto Paul, dAlmost

¦ Johu 8 : 49.

» Prov. 15 : 1 ; Col. 4:6. » Titus 2 ; 7, 8. « ch. 2 : 1-12 ; 4 : 16-22 ; Luko
24 : 19. * Mark 6 : 20 ; 10 : 17-22 ; James 1 : 23, 24.

many letters, which may refer either to
the many writings Paul had read, or
to tbe knowledge he had obtained from
them, his reputed attainments. Festus
had doubtless heard of Paul, as dis
tinguished among the Jews for his
scholarship ; and it was natural for a
Roman, and a heathen, to imagine that
much Jewish learning, especially in
the Scripture, would make one mad.
More exactly, Turns thee to madness.
A little less literally, Alford well ren
ders, Is turning thy brain. He evi
dently spoke seriously, not jestingly,
as the answer of Paul naturally im
plies. 25. I am not mad. A calm and
courteous reply, a model to all under
trying circumstances. Most noble,
better, excellent Festus. So Felix
was addressed (23 . 26), on which see.
Words of truth — facts, and not the
imaginations of a disordered brain.
Soberness or saneness, as opposed to
madness. 2G. He could not hope to convince
a heathen who thought his words were
like the ravings of a mad man. He
therefore appeals to Agrippa whose
education fitted him to appreciate his
arguments, and to see in his great sacri
fices for his conscientious convictions a
heroism like that of the old prophets.
None of these things are hidden
from him — concerning the life and
works, the death and resurrection, of
Jesus, aud the subsequent preaching
and spread of the gospel. The king
was familiar with these facts and there
fore Paul could speak before him freely
or boldly. For this thing, this whole
affair, has not been Aone in a corner.
Christianity was not born, nor was it
reared in secret. Jesus had spoken and
wrought openly ; and the Pharisees ex
claimed, " The world is gone after him."
(John 12 : 19.) And he was crucified at
Jerusalem, and during the passover.
The apostles aroused the nation (5 : ss) ;

and in foreign lands the cry went up
against them, " These that have turned
the world upside down are come hither
also." (17 : 6.)
27. Perceiving the power he was ex
erting over Agrippa, Paul determines
to push his appeal, and turn the king's
con viction s to his own ad vantage. Be
lievest thou the prophets ? who
foretold those things which correspond
so closely to the history of Jesus. As
a Jew Agrippa professed to believe
them. Yet Paul awaits not an answer ;
but answers it himself, being assured of
what it would be. I know that thou
believest — not merely from political
and selfish motives, arising from his
family and Jewish connections ; but
from conviction. So assured is be that
Agrippa believed in the prophets as
inspired men, that he exclaims, / know.
It would be very tame to suppose that
be only meant, " I think " or " con
jecture that you believe."
28. Expositors differ much regard
ing the exact meaning of the original
here, and the corresponding phrase,
" almost and altogether," of the next
verse. It is generally agreed that the
rendering of the Common Version,
Almost, etc., held by Chrysostom,
Luther, and others, is incorrect. The
Greek is, In little thou persuadest me
to become a Christian, aud in the next
verse, both in little and much, or both
in little and great. Some with Hack
ett, Neander, and others, refer this to
time, In a little time, etc. But to this
it is objected, that the Greek reading
for much or great, in the next verse,
now approved by the highest author
ities, must be used not in a temporal
but a quantitative sense, in a great
amount. Hence Meyer and others pre
fer to translate, With little effort, or
With a little utterance, that is, With a
few words, as the phrase is rendered in
Eph. 3 : 3. Accordingly the Bible
Union Version reads, With little pains

Ph. XXVI.] THE

ACTS. 381

thou persuadfst me to be a Christian.
29 And Paul said, eI would to God, that not
ouly ihou, but also all that hear me this

day, were both almost, and altogether
such as I am, except these bonds.
30 And when he had thus spoken, the king

c Rom. 9 :

1-3; 10 :1.

thou persuadesl me to be a Christian.
The Revised Version paraphrases thus,
With but little persuasion thou wouldst
fain make me a Christian. Both ver
sions give the alternate reading in the
margin, In little time. And both ren
der tbe phrase in the next verse, with
little or much. An objection to these
views is that they involve Paul's reply
in a peculiar phraseology, and force the
and into the sense of or, which is not
authorized in Greek.
The most natural and the simplest
view, and the one most free from
objection, is to take the words just as
they stand, in the sense of degree or
measure, In a little degree thou per-
suadest me to be a Christian; thus
courteously acknowledging some force
to his ai'guments. This is substantially
that of Tyndale and Cramner, Somewhi, t
thou persuadesl me, etc., and adopted
by Alexander. It presents also a pres
ent fact, indicated by the present tense,
Thou persuadesl. It also gives the
phrase in the next verse a natural and
grammatically correct rendering, I
could pray God, that both in a little
degree and in a great degree, not only
thou, etc. So also the Improved Bible
Union Version, following the reading
of some of the oldest manuscripts,
translates " Thou somewhat persuadest
me to make me a Christian." Another
question much discussed is regarding
the spirit in which Agrippa spoke.
Those who would supply the idea of
time or effort after little, generally as
sume that Agrippaspoke sarcastically or
in irony. But of this there is no in-
intimation in the whole passage, and at
least is not in close harmony with
Paul's reply. It has been said that
Agrippa would not have used the word
Christian, which was one of ill-repute,
iu any other way than in irony or sar
casm. But Christian was becoming
a common name, applied to believers
generally by those from without. It
was doubtless the easiest and most
natural way for Agrippa to designate
a disciple. (swonii :26.) It seems there

fore better to regard his answer as a
courtly aud complimentary apprecia
tion of Paul's eloquence, acknowledging
some force to the facts and the truths
Paul had uttered regarding Jesus
Christ and the prophets. This accords
also with Agrippa's courtesy exempli
fied elsewhere. (26: 22; m-. i.) If this
be correct, it then confirms the view
advocated in these notes, that Paul did
produce some impression on Agrippa,
which he courteously and perhaps
evasively admitted. That he was im
pressed favorably with what Paul said
is evident from his subsequent words.
(Ver. 32.)
29. I would to God — I could
willingly pray God were I guided by
the wish of my heart ; I could give
vent even now to audible supplication,
if it would not offend, even though it
might be unavailing. Yet his words
were a prayer, not only for Agrippa,
but also for Festus and the whole com
pany. Were both almost, etc.—
rather, that both in a little degree,
and in a great degree, not only thou,
but also all that hear me this
day, may become such as I am. (sec
on \er. 28.) Paul intimates that he would
have the degree sufficiently great to
secure proper results. Except these
bonds— doubtless holdingupthe hand
from which the chain was suspended.
That they might have his joys and his
hopes, without the persecution, was the
best prayer be could offer for them.
There is a beautiful courtesy and ten
derness in his language. With a nice
delicacy he refrains from using the
name Christian, lest his wish might in
any way suggest or savor of reproach.
Truly Paul was helped by God (ver. 22)
through the Holy Spirit. (Mark 10 ; 19, 20 )
30. The words When he had
thus spoken are not found in the
oldest and best manuscripts. The
king rose up, etc — and thus the spell
produced by Paul's eloquence was
broken. Notice Bernice is again
mentioned, as if a principal figure in
the gathering. They that sat with

382

THE ACTS.

[Ch. XXVI.

rose up, and the governor, and Bernice,
31 and they that sat with them : and when
they were gone aside, they talked between
themselves, saying, fThis man doeth

nothing worthy of death or of bonds.
32 Then said Agrippa unto Festus, 'I his man
might have been set at liberty, eif he had
not appealed unto Csesar.

< ch. 23 : 0, 29 ; 25 : 25. s ch. 25 : 11.

them — the chief captains and princi
pal men of Caesarea. (25 ¦¦ 23.) Such
details evidently came from an eye
witness. 31. Having gone aside for consulta
tion, they talked together, saying, This
man doeth nothing worthy of
death or of bonds — a full acknowl
edgment of Paul's innocence. And so
all along it had been admitted. (Ch. a;
24 :22; 25 : 18, 19, 25.)
32. This man might have been
set at liberty, etc. — Agrippa's ver
dict, looking both from a Boman and
Jewish standpoint. In his Words of
the Apostle, Stier calls attention to the
fact, that at the outbreak of the great
Jewish war, some eight years after this
scene, Agrippa protected the Chris
tians, receiving them kindly into his
territory. But though Paul was inno
cent, yet through Festus' course, he
had been compelled to appeal to Cassar.
And this put it out of the power of a
lower court either to condemn or to
acquit. But God was overruling, so
that Paul might go to Rome and labor
there. (Gen. 50 : 20.) Festus probably
commended Paul to the clemency of
Csesar. (28 : is.)
Practical Remarks.
1. We should always be in readiness to
give a reason of the faith that is in us.
(Ver. 1 ; 1 Peter 3 : 15.)
2. We should set an example in our
speech, speaking the truth in courtesy.
(Ver. 2 ; 2 Tim. 2 : 24 ; Titus 3 : 2.)
3. Christianity can well demand a patient
hearing before intelligent men. (Ver. 3 ;
Luke 1 : 1-4.)
4. Strict religious training in early life is
often oneof the preparations of great preach
ers. (Ver. 4, 5 ; 1 Tim 1 : 5, 6.)
5. The law and the gospel are not antag
onistic. The hopes of the former are real
ized through the latter. (Ver. 6, 7; Rom.
8 : 3, 5.)
6. The Messiah of the Old Testament is
Jesus Christ of the New. (Ver. 7; Luke
24 : 27.)

7. The resurrection of Jesus Christ is a
well attested and fundamental fact of Chris
tianity. (Ver. 7 : 8 ; 1 Cor. 15 : 1-16 )
8. In view of God, as Almighty, as the
Creator, the Author of life, and the Pre
server of our being, the doctrine of the res
urrection is perfectly reasonable. (Ver. 8;
17 : 24-31.)
9. Sincerity is not religion. Conscience
may be wrongly trained, or perverted by
passion or prejudice. (Ver. 9 ; John 16:2.)
10. Men are responsible for their convic
tions as well as for their conduct. (Ver. 9,
10 ; Luke 19 : 22, 23.)
11. Further on ver. 10-15, see Practical Re
marks, 2, 3, 4, 5, and 8 upon ch. 9.
12 Every christian is called into Christ's
kingdom forsome purpose and work. (Ver.
16 ; 1 Cor. 7 : 20-24.)
13. P/eachers are called to be servants and
witnesses of Christ. (Ver. 16; Mark 10: 44,
45 ; Hob. 5:4.)
14. No man is qualified for the ministry
without experimental knowledge of Jesus
Christ, so as to testify of him. (Ver. 16 ;
Rom. 10:14, 15.)
15. Whoever is called into the ministry
has the promise of the divine protection and
care. (Ver. 17 ; Matt. 25 : 20.)
16. The ministry is intended for the in
struction and conversion of men, and for
perfecting the saints in the divine life.
(Ver. 18; Eph. 4:11-13.)
17. Forgiveness of sins and a title to
heaven is only assured through faith in
Christ. (Ver. 18 ; Rom. 8 : 1.)
18. We are not mere machines in God's
service, but we must exercise our reason,
judgment and will in obeying God. (Ver.
19 ; Gal. 1 : 16.)
19. True repentance is evidenced by a life
of godliness and obedience to the commands
of God. (Ver. 20 ; Matt. 3:8,9.)
20. The place for the young convert lo be
gin work for Christ is where he is, and
where he is known. (Ver. 20; Mark 5 : 19.)
21. It is only through help from God that
Christians and ministers continue in his
service. (Ver. 22 ; 1 Sam. 7 : 12.)
22. Chris :ian ministers should not go be-

Cn. XXVII.]

THE ACTS.

3S3

yond the word of God iu their preaching.
(Ver. 22 ; Isa. 8 : 20.)
23. Jesus should be preached both as a
suffering and a risen Christ, aud as » Sav
iour suited for all people. (Ver. 23 ; Matt.
28 : 19.)
24. The world often thinks the earnest
ness, devotion, and sacrifices of Christians
fanaticism or madness. (Ver. 24; Mark
3 : 21 ; 2 Cor. 5 : 13.)
25. The only truly sober people in the
world are the servants of Christ. (Ver. 25;
Luke 15: 17.)
26. Christians can appeal to facls and to
the consciences of men in proof of Chris
tianity. (Ver. 26 ; 2 Cor. 4 : 2.)
27. Many give au intellectual reception to
the truth, but believe not from the heart.
(Ver. 27; Rom. 10:9, 10.)
28. Pride, worldly station, and their imme
diate surroundings often keep persons from
giving anything but a slight assent to the
claims of the Christian religion. (Ver. 28 ;
Luke 13 : 24.)
29. We should earnestly pray that faint
impressions may become deep ones, and tbat
small beginnings may result in the salva
tion of the soul. (Ver. 29 ; Phil. 1 : 1-6.)
80. Chains of Iron with a hope in Christ
are better than royalty with au unrenewed
heart. (Ver. 29.)
31. The most faithful appeals of the gos
pel, if respectful aud courteous, may be made
without offence, and result in good. (Ver.
80-32.) Ch. 27 : In this chapter Luke gives
an account of Paul's last recorded voy
age from Csesarea, and his shipwreck
on the island of Malta. It is the most
remarkable document of antiquity re
garding the ships and navigation of
the ancients. Its exactness of details
in its geographical references, and its
use of nautical terms, are strong evi
dences of the trustworthiness of the
book. The style though accurate is
unprofessional. " No sailor would
have written in a style so little like a
sailor ; no man not a sailor would have
written a narrative of a sea voyage so
consistent in all its parts, unless from
actual observation. This peculiarity
of style is to me, in itself, a demonstra
tion that the narrative of the voyage is
an account written by an eye-witness.

A similar remark may be made on the
geographical details. They must have
been taken from actual observation,
for the geographical knowledge of the
age was not such as to enable a writer
to be so minutely accurate in any other
way." (James Smith, Esq., Voyage
and Shijnvreck of St. Paul, Fourth
Edition, 1880, p. xlvi.) To this stand
ard work I am largely indebted in
this chapter.
Ships of the ancients. Some knowl
edge of these is necessary for the cor
rect understanding of this chapter.
Below the upper works of the ancient
ship the prow and stern were alike.
There was commonly one mast in the
centre with its large square main sail.
Triangular top sails seem to have been
known among the Romans. A fore
sail was used at the prow. The hinged
rudder at the stern was then unknown,
the ships being steered with two paddle
rudders, one on each side of the stern.
The prow was generally ornamented
with figures, commonly an eye, on each
side. The stern was variously adorned,
especially with an image of the guar
dian deity of the vessel. The merchant
ships of the Mediterranean were of
large size, some of them quite equal
ing the dimensions of the largest ones
of the present day. (ver. m.) The great
ship of Ptolemy Philadelphus, the Isis,
described by Lucian in one of his dia
logues, was one hundred and eighty
feet long, forty-live feet wide, and
forty-five and one-half feet from the
top of the deck to the bottom of the
hold. It has been estimated to have
been of over one thousand tons burden.
In speed ancient merchant vessels com
pared quite favorably with those of
modern times. At one time Cato held
up a fresh fig in the Boman Senate, ex
claiming, ""This fruit was gathered
fresh at Carthago three days ago." With
a fair wind a vessel could probably sail
seven knots or miles an hour, (s e io :
U;20:7i5.) A question of special im
portance is that of the capability of an
ancient ship in sailing near the wind.
It is known that fair progress could be
made when the course of the ship was
less than a right angle with the direc
tion of the wind. Taking the usual
divisions of the compass into thirty-

381

THE ACTS.

[Cn. XXVII.

Voyage from Cwsarea to Italy; shipwreck at
Melita ,
27 AND when b it was determined that we
should sail into Italy, they delivered Paul

and certain other prisoners unto cms
named Julius, a centurion of Augustus'
2 band. Aud entering into a ship of Adra-
inyttiuui, we launched, meaning lo sail

n ch. 25 : 12, 25.

two points, a modern vessel can in I
average circumstances sail within six I
points of the wind ; and Mr. Smith j
estimates that an ancient vessel could i
sail within seven points. It must also
be borne in mind that the ancients were
without the compass, and without
exact chronometers. Instruments for
observations were imperfect, and charts
were almost unknown. Hence they
were careful in venturing out of sight
of land. They were dependent on ob
serving the sun by day and the stars by
night, and were especially careful and
solicitous in cloudy weather.
Chbonologt. A definite note of
time is given in 27 : 9, the fast, which
in A. D. 60 occurred on September 23,
from which we can reckon both forward
and backward. Now the voyage from
Caesarea to Sidon occupied over a day
(ver. 3) ; a week may be aUowed for the
circuitous voyage to Myra (ter. 5), ten or
twelve days for sailing " slowly many
days" to Cnidus (ver. i), and five days
till they reach Fair Havens (ver. 8, 9),
making at least twenty-five days.
Thus they could not have sailed from
Csesarea earlier than September 1.
Now if we aUow about ten days for
the time between Paul's defence before
Agrippa and his sailing away as pris
oner; six or eight days for " the some
days " of 25 : 14 ; and twelve days for
" the certain days " of 25 : 13 ; and
seventeen days intervening between the
arrival of Festus and trial of Paul
(25 : is) ; making in all about a month
and a half, then Festus entered upon
the duties of his ofiice as procurator of
Judea about the middle of July, A. D.
60. 1-8. Pafl's Voyage as fab as
Fair Havens. From about Septem
ber 1 to October 1, a. d. 60. (See
chronological note above.)
1. And when it was deter
mined, etc. — Festus having decided
that Paul should be sent to Caesar at
the first opportunity. (25:12,21:26:32.)
That we — Luke and Aristarchus.

(Compare later Col. 4 : 14; Phiiem.
24.) Sail — literally, sail from, a
nautical term, used by Luke alone of
the sacred writers (13 : *; it : 26 : 20 : 15)
either in simple, or as here in its com
pound form. They delivered Paul
— the soldiers who had charge of him
by order of Festus, Certain other
prisoners — "A motley crowd. Like
his Lord, Paul was numbered among
tbe transgressors." (Abbott.) Jose
phus speaks of prisoners being sent
bound to Rome, showing that it was
not uncommon. A centnrion — a
commander of a hundred men, the offi
cer generally appointed to such a
charge. (21 . 32; 24 : 23.) Julius, like
Cornelius, was an illustrious name at
Rome. Tacitus writes of Julius Pris-
cus, a centurion, and afterward prefect
of the Praetorians, who possibly might
be the same as this one. Of Au
gustus' band, or cohort. (io; 1.) An
honorable and common tide in the
Roman military service ; and hence
difficult to identify here. Josephus
( War, ii. 12 : 5) speaks of " the troops
of Sabaste," or Augustan, at Csesarea,
about A. D. 51. The Augustan band
may have succeeded the Italian band
(10:1), or possibly was identical with
it, being composed of Italian troops.
Some suppose that this band was a part
of the Imperial guard, amounting at
that time to ten thousand men. Julius
perhaps was returning from some
special mission to Palestine, and the
Erisoners perhaps were entrusted to
im. 2. A ship of Adramyttium —
probably a coasting vessel returning to
Adramyttium, a seaport town of Mysia,
in the northeastern part of Asia Minor.
As the vessel was to sail by the
coasts — rather, unto the places along
tlie coast of Asia, it was expected that
it would fall in with some ship bound
for Rome. By Asia is meant the prov
ince of Asia, of which Ephesus was
the capital, including, according to
Cicero, Caria and Lycia. The use of

Ch. XXVII.]

THE ACTS.

385

by the coasts of Asia ; one l Aristarchus, a
Mac&ionian of Thessalonica, being with
3 us. Aud the next day we touched at
Sidon. And Julius k courteously en
treated Paul, and gave him liberty to go
4 unto his friends to refresh himself. And

when we had launched from thence, we
sailed under Cyprus, because the winds
5 were coutrary. And whtn we had sailed
over the sea of Cilicia and Pamphylia,
we came to Myra, a city of Lycia.

' Col. 4 : 10. k Ch. 24 : 23 ; 28 : 16.

merchant ships for travel and trans
portation of prisoners was common in
those days. Josephus ( War, vii. 2:1)
relates that the Emperor Vespasian,
during the siege of Jerusalem, sailed
from Alexandria to Rhodes in a mer
chant ship with three banks of oars,
and thence pursued his journey through
Greece to the Adriatic Sea, and thence
sailing to Italy, he went to Rome by
land. Aristarchus was a well-
known companion of Paul, (sec ou
19 : 29.) Perhaps he as well as Luke
had been more or less with Paul dur
ing his imprisonment at Caesarea.
3. And the next day we
touched, or landed at Sidon — the
well-known seaport on the coast of
Phoenicia, about seventy miles north
east of Caesarea. It had one of the
finest harbors of the East. They
probably stopped for the purposes of
trade. " From the' distance accom
plished ... we must infer that they
had a fair, or at least a leading wind,
probably westerly, which is the wind
whieh prevails in this part of the Med
iterranean." (SMITH'S Voyage of Paul,
p. 64.) And Julius courteously,
or humanely treated Paul — he prob
ably had learned at Caesarea something
about Paul's character, imprisonment,
and his appeal to Caesar. Possibly he
heard his defence before Agrippa.
And gave him liberty— permitted
him to go to his friends, probably
his Christian brethren, some of whom
may have been old acquaintances. The
gospel had been preached all along that
coast, (n : t9.) Paul and Barnabas had
traveled through that region on their
way from Antioch to the Conference at
Jerusalem. Of course, Paul had a
military escort. (15:3) To refresh
himself — or better, to receive their
care, their hospitality and such atten
tion as his circumstances and bodily
health required. The expression is
one which a medical writer, and Luke
as a physician, would naturally use in
Z

regard to care needed in delicate
health. Alford supposes that Paul ob
tained here some necessary outfit for
his voyage.
4. When we had launched —
another nautical term characteristic of
Luke, for which we have no precisely
corresponding word in English. It
means to get under way or put to sea.
The expression also we sailed
under Cyprus is a nautical phrase,
meaning according to the best author
ities, under the lee of Cyprus, that is,
protected by that island against the
wind, the island being between them
and the wind. This is evident from
the reason given, Because the
winds were contrary, from tbe
west, opposing their direct course by
the south of Cyprus, to the coast of
the province of Asia. So they pro
ceed northward to the east and north
of Cyprus. This is confirmed by the
next verse, where it is said they sailed
through the sea of Cilicia and Pam
phylia, which was north of Cyprus.
The west wind is the prevailing one in
this part of the Mediterranean during
the summer and autumn. " In pursu
ing this route they acted precisely as
the most accomplished seaman in the
present day would have done under
similar circumstances ; by standing to
the north till they reached tbe coast of
Cilicia they might expect when they
did so to be favored by the land wind,
which prevails there during the sum
mer months, as well as by the current,
which constantly runs to the westward,
along the south coast of Asia Minor."
(Smith's Voyage, p. 68.) Mr. Smith
mentions a French navigator who took
this very route for the same reason as
here given. On Cyprus, see on 11 : 19.
5. And when we had sailed
over the sea, etc. — more exactly,
And having sailed through the sea
along the coasts of Cilicia and Pam
phylia. These two countries were north
of Cyprus, and not included in ancient

386

THE ACTS.

[Ch. XXVII.

6 And there the centurion found a ship
of Alexandria sailing into Italy ; and he
7 put us therein. And when we had sailed

slowly many days, and scarce were come
over against ' nidus, the wind not suffer
ing us, we sailed under Crete, over against

Asia. (2 :io.) The course of the vessel
appears to have been northward
toward the coast of Cilicia, where fall
ing in with the current which flows
westward along the southern shore of
Asia Minor, as far as the Archipelago,
it could make fair progress even with
unfavorable winds. It now began to
reach its destination, stopping at
Myra, the first of " the places along
the coasts of Asia." (ver. 2.) Lycia
was a southwestern district of Asia
Minor, and Myra about three miles
from the sea, upon rising ground, at
the foot of which flowed tbe Andraicus,
a navigable river, with an excellent
harbor at its mouth. It still exists
with its ancient name, and is remark
able for its fine ruins. The ship had
come not far from four hundred miles
from Sidon.
6. Here the centurion found a ship
of Alexandria bound for Italy, into
which he transferred his prisoners and
passengers. This ship appears to have
been a large merchant vessel carrying
wheat, Egypt being at that time one of
the granaries of Rome, with two hun
dred and seventy -six persons also on
board. It was probably over five hun
dred tons burden. See introductory
note on ships. On Alexandria, see
18 : 24. Myra was north of Alex
andria, and not on the direct route for
Italy, but the west or northwest wind
would naturally decide the course of
the vessel northward, till it reached
the coast of Asia Minor, which " is
bold and safe, and the elevation of the
mountains makes it visible at a great
distance. It abounds in harbors, and
the sinuosities of the shores and the
westerly current would enable them, if
the wind was at all off' the land, to
work to windward, at least as far as
Cnidus, where these advantages
ceased." (SMITH'S Voyage, p. 72.)
7. The distance from Myra to Cni
dus, a famous seaport town, on the
southwest point of Asia Minor, was
one hundred and thirty miles, which,
with favorable winds, a sailing vessel
could nccomplish in a single day. But
since they sailed slowly many

days, they must have been retarded
by contrary winds. And scarce — and
having come with difficulty over against
Cnidus. Cnidus marked the entrance
of the -Sgean Sea. Cicero uses similar
language in one of his epistles, " Hav
ing met with contrary winds and sailed
slowly and with difficulty." The wind
not suffering — this appears to be a
nautical expression, used only by
Luke, and may mean either, not suffer
ing us to put in at Cnidus as they did
at Myra, or not suffering Us to proceed
further on their direct course westward
toward Italy. But the wind which
would not permit them to take shelter
in the harbor would prevent them
from taking this direct course. "The
wind, therefore, would in common lan
guage have been termed northwest.
Now this is precisely the wind which
might have been expected in those seas
toward the end of summer. We learn
from the sailing directions for the Med
iterranean, that throughout the whole
of the Mediterranean, but mostly in tbe
eastern half, including the Adriatic
and Archipelago, the northwest winds
prevail in the summer months, which
agrees with Aristotle's account of these
winds. According to Pliny, they be
gan in August and blew forty days
. . . At Cnidus . . . unless [the
vessel] had put into that harbor, and
waited for a fair wind, her only course
was to run under the lee of Crete, in
the direction of Salmone, which is the
eastern extremity of that island."
(Smith's Voyaae, p. 76.) Crete, now
called Candia, is a large, mountainous,
but fruitful island, bounding the Greek
Archipelago on the south. It is one
hundred and forty miles long, but com
paratively narrow. (See 2 : 11 ; Titus 1 :
5, 12.) The eastern promontory is still
called Salmone, about one hundred
miles, a little west of south of Cnidus.
Rounding this cape, they sailed
under, that is, on the south of Crete,
the island being between them and the
wind, and thus sheltering tbem. (See
ver. 4.)
8. And hardly passing it— an
other nautical phrase, meaning And

Ch. XXVII.]

THE ACTS.

387

8 Salmone ; and hardly passing it, came
unto a place which is called The Fair
Havens ; nigh whereunto was the city of
Lasasa.
9 jNow when much time was spent, and

when sailing was now dangerous, because
the fast was now already past, Paul ad-
10 monished them, and said unto them, Sirs,
1 1 perceive that this voyage will be with
hurt and much damage, not only of the

IDan. 2:30; Amos 3 : 7.

with difficulty coasting along it, that is,
along the southern shore of Crete.
where the same conditions would
largely prevail as along the southern
shore of Asia Minor. (Ver. 5,7.) The
northwest wind prevented them from
sailing along the northern coast of
Crete, where there were two excellent
harbors, SOuda and Spina Longer.
But with the same wind they could
sail slowly in a zig-zag course along
the southern coast, about one-half the
length of the island, to Pair Havens,
the last harbor before reaching Cape
Matala, where the land turns suddenly
to the north, beyond which an ancient
ship could not go along the coast with
northwest winds. Fair Havens was
discovered by Pococke in the seven
teenth century, and is about five miles
east of Cape Matala, the most conspic
uous headland on the southern coast of
Crete. It is not mentioned anywhere
in ancient literature, but it still bears
the same name. The plural Havens,
or Harbors, accords with tbe double
harbor, there contiguous to each other.
It affords a safe shelter from the north
west wind. It was probably the port
of Lasea. The latter place was dis
covered by Rev. George Brown in
1856, about five miles east of Fair
Havens and close to Cape Leonda. He
says : " We found the ruins of two
temples. The steps which led up to
the one remain, though in a shattered
state. Many shafts, and a few capitals
of Grecian piUars, all of marble, lie
scattered about . . . Some peasants
came down to see us from the hills
above, and I asked them the name of
the place. They said at once, ' Lasea.' "
(Smith's Voyage, p. 268, 4th Ed.)
This illustrates the minute accuracy of
Luke's reference to places.
9-26. The Voyage Continued ;
the Ship Caught by a Violent
Storm, and Drifts Many Days.
From the latter part of September till
about November 1, A. D. 60.

9. When much time was spent
— at the anchorage of Fair Havens. It
was probably getting to be about tbe
middle of October. But some refer
much lime to the whole voyage thus
far. Sailing, or the voyage was now
dangerous — because of the lateness
of the season. Navigation was closed
among the Romans from about the first
of November until about the middle of
March. They had hoped to reach Italy
that autumn, but unfavorable winds and
the approach of the stormy season was
now changing their purpose, and they
are debating as to the harbor in which
to pass the winter. Ancient navigators,
in favorable weather, would risk the
open sea. For example, Paul sailed
from Patara through the open sea to
Tyre, on his return from his third mis
sionary journey. (21 : 1-3.) But this
season had been attended with very ad
verse winds. Clouds and storms might
be expected, which were especially
dreaded by mariners, (ver. 20.) The
ship already might have been strained.
(ver. 17.) Because the fast was al
ready past — the Jewish fast is here
used as a note of time, and was on the
great Day of Atonement, the 10th day
of the seventh month, answering to
parts of our September and October.
In A. D. 60 it occurred on the 23d of
September. Admonished — advised
them, not to continue their voyage
farther, but winter there. Paul could
speak from experience. He had trav
eled much, both by land and sea.
Three times he had suffered shipwreck.
(2 Cor. 11 : 25.) He could also speak as
one under divine guidance, and it was
to his advantage that he could after
ward referto this advice, (ver. 21.)
10. I perceive — indicating careful
consideration, and a well-formed judg
ment, not ignoring, however, the gen
eral divine guidance which he enjoyed.
Paul, however, does not claim the
authority of revelation as in ver. 23,
and we should not claim it for him.

THE ACTS.

[Cn. XXVII.

lading and ship, but also of our lives.
11 Neverthe.ess the centurion believed the
master and the owner of the ship more
than those things which were spoken
12 by Paul, And because the haven was
not commodious to winter in, the more

part advised to depart thence also, if
by any means they might attain to
Phenice, and there to winter ; which wan
haven of Crete, and lieth toward the
south-west and north-west.

With hurt — the noun in the Greek
properly denotes insolence, with special
reference to mental Injury ; but here it
has reference to the insolent violence of
the winds and waves, resulting in in-
jury to the ship and their persons. Much
damage, or loss, growing out of tbe
insolence and violence of the dreaded
tempests (see ver. 21), where Paul uses the
same words, and this meaning is re
quired. The result vindicated Paul's
advice. It was better to remain in a
poorer harbor than to run the risk of
gales and stormy weathers for a better
one. 11. Paul had evidently gained much
influence and freedom. But it was
natural that the centurion, who seems
to have had control of the matter, to
give preference to the master, the
steersman or sailing-master, corre
sponding very nearly with our captain,
and to the owner of the ship, both
of whom would be well qualified to
judge. But Paul too had bad long ex
perience in the "perils of the sea."
(2 Cor. n : 26.) From this verse and the
next it appears that the matter was
quite thoroughly discussed. It has been
ascertained by late surveys that Fair
Havens is quite well protected by
islands, and is a fair winter harbor;
that considering the suddenness, the
frequency, and the violence of north
erly winds which would prevent them
reaching Phenice, and drive the ship
off to sea, the wisdom of Paul's advice
would probably be sustained even on
nautical grounds. (Smith, Voyage, 85.)
12. Not commodious, not well
situated for passing the winter, which
they were now thinking to do some
where. Fair Havens affords a protec
tion from north and westerly winds,
but is more exposed from other direc
tions. The supply of provisions would
also be taken into account. The
more part advised — which indicates
a general consultation. To depart,
etc. — a nautical expression, to put to
sea from thence also, as they had from

other places, if by any means they
might reach Ph&nice. This shows that
they regarded the voyage as perilous,
but the reaching of an excellent harbor
worthy of a hazardous effort. Ptolemy
mentions a town by the name of Phcenice
and also a port, and Strabo mentions a
harbor of this name on tbe south of
Crete at the narrowest part of the
island. With this agrees well the
harbor of Lutro about forty miles west
of Fair Havens ; and also a wide bay
just west of Lutro and adjoining it,
which is still known by the name of
Phenika. The latter opens somewhat
westward and accords quite well with
the description, lieth toward, rather,
looking toward or facing the southwest
andnorlhwest. This would be also a safe
harbor from the northerly and easterly
winds, and especially the northeast
wind, which proved so disastrous to
their ship. (ver. u.) This is substan
tially the view of Dr. Hackett, Hum
phrey, Wordsworth, and Gloag. But
Mr. Smith preferred Lutro as the har
bor intended, because it is the best
harbor on the southern coast of Crete,
having an island in front which shelters
it, and two entrances, one looking to
the northeast and the other to the
southeast. But this is exactly opposite'
of the description here, looking toward
the southwest and northwest. Various
explanations have been proposed. Mr.
Smith understands it of the direction
toward which the wind blows, the
southwest wind blowing toward the
northeast, etc. Alford agrees with this,
looking down the wind. Dr. Howson
supposes that the point of view is from
the sea, sailors speaking from their own
point of view, and thus the harbor,
viewed from the water on approaching,
looks toward the land which encloses it
in the direction of " southwest and
northwest." Others suppose that as the
ship did not reach the harbor, Luke may
only state the common opinion or report
in regard to Phenice. Doubtless one of
these harbors, Phenika or Lutro, is

Ch. XXVII.]

THE ACTS.

389

13 And when the south wind blew softly,
supposing that they had obtained thti,
purpose, loosiug thence, they sailed close
1 1 by Crete, lint not long after there aro-e

against it a tempestuous wind, called
15 Euroclydon. And wh»-n the ship was
caught, and could not bear up into the
16 wind, we let her drive. And running

meant. On philological grounds Phe
nika answers best to the descriptions.
The town also may have had two ports.
Moreover, upheavals and submergences
have been frequent in Crete, and thus
changes may have occurred in the coast
lines of both of these harbors.
13. A change at length occurs, a
south wind blowing gently, and think
ing that they had obtained their purpose
of removing to Phenice, loosing,
rather, they weighed anchor, that is,
raised up the anchors from the bottom
of the sea. Although the south wind
was often treacherous, yet the voyage
could be accomplished in three or four
hours, and their earnest desire to do it
helped their thought. As it was only
about four miles a little south of west
to Cape Matala, and about thirty-four
miles northwest thence to Port Phenice,
it were easy for them to think that they
had attained their purpose. Mr. Smith
observes that a snip which could not
lie nearer to the wind than seven points
would just weather Cape Matala, and
that this shows the force and propriety
of the expression, They sailed close,
or closer by Crete, than usual, or than
they had done before. As a matter of
special precaution they may have
coasted closely along Crete after passing
around the cape ; yet with no special
anxiety, for the boat was towing behind.
(Ver. 16.)
14. But their hopes are soon and
suddenly blasted. Not long after.
How long we know not ; but probably
soon after rounding Cape Matala. Vio
lent northerly gales after gentle south
erly winds are not unfrequent on that
coast. Captaiu Spratt writes : " After
starting from Fair Havens for Messara
Bay, we left wilh a light southerly wind
and a clear sky . . . until we rounded
the cape (Matala) to haul up for the
head of the bay. Then we saw Mount
Ida covered in a dense cloud, and met
a strong northerly breeze — one of those
summer gales so frequent in the Levant,
but wbich in general are accompanied
bv terrific gusts from those high mount
ains, the wind blowing direct from

Mount Ida." Messrs. Tennent and
Brown speak of their vessel near Port
Phenice being becalmed with light airs
from the soutb. and southeast, and of a
heavy squall blowing suddenly upon it.
And Captain J. Stewart iu his remarks
on the Archipelago says of southerly
winds, "they almost invariably shift
to a violent northerly wind." (Smith,
Voyage, pp. 100, 102.) There arose,
rather, There beat down against it,
not the island, but the ship, which was
large and prominent in Luke's miud.
(ver. 41.) That the wind was not against
Crete, but from its mountains, is evi
dent from the fact that the ship was
driven away from Crete toward Clauda.
(ver. 16.) Or it may be translated as a
nautical phrase, according to tbe Re
vised Version, There beat down from it,
from Crete, the wind that bore them
seaward. A tempestuous wind —
literally, a typhonic wind, an expres
sion used of terrific and whirling blasts,
and applied to hurricanes and whirl
winds. This wind Luke specifies as
the Euroclydon, rather, according to
the highest critical authorities the
Euracylon, which, popularly speaking,
is the northeast, or more strictly, the
east-northeast wind. Mr. Smith has
shown that this is just the wind that
would have driven the ship to Clauda
(ver. 16), and from thence into the quick
sands of the African Syrtis. (Ver. 17.) The
narrative that follows shows that the
same wind continued till they reached
Malta. (Smith, Voyage, pp. 100-3, 272.)
15. The ship was caught — being
seized by force, whirled from its course,
and carried away. A strong expres
sion. Could not bear up, etc. — could
not face the wind, a nautical expres
sion, derived perhaps from painting
eyes on each side of the prow of a ship.
We let her drive — rather, giving up
to it, that is, to the wind. In the lan
guage of seamen, they were forced to
scud before the wind toward the south
west. See preceding verse.
16. And running under a cer
tain sm all is land — under the lee of it,
so as to be sheltered by it from the wind.

390

THE ACTS.

[Cu. XXVII.

under a certain island which is called
( land;., we had much work to come by
17 the boat : which when they had taken up,

they used helps, undergirding the ship;
and, fearing lest they should tail into the
quicksands, strake sail, and so were

Luke shows here and elsewhere a nice
discrimination in the use of sea phrases.
In this chapter he uses no less than nine
different verbs, marking in some way
the progression of the ship, but each
one indicating some distinguishing cir
cumstance connected with the ship at
the time. Thus : " Sailing " toward
(ver. s); or with (ver. 2t) ; " to sail away "
or " set sail " (vei.i); "to sail under"
to the leeward of (ver. t, 7) ; "to sail
across " (ver, 5) ; " sailing slowly " (ver. 7) ;
" coasting along " (ver. 8, is) ; " borne "
or " driven along " (ver. 15) ; " running
under," past, and to the leeward of
(ver. 16) ; " driven through," to and fro.
(Ver. 27.) Such careful use of words
shows that Luke was an eye and ear-
witness. Clauda, or Cauda; the
modern Gozzo, about twenty-three miles
southwest of that part of Crete,
where the wind caught the ship. (See
on ver. u.) When caught it wassailing
northwestward with her right side
toward the land. So the wind came
upon her side, and so she was driven.
She must have passed the east end of
Clauda, for there are rocks and a dan
gerous reef to the northwest of it. Pass
ing to the south of the island, she came
into more quiet waters, where prepara
tions would be made for riding out
the gale. In all this we see a singular
and guiding Providence. "Leaving
Alexandria in January, 1859, I made a
remark to the captain upon the smiling
character of the weather. ' The south
wind blew softly,' the sky was blue, the
sea like glass. ' Yes ' replied the cap
tain, ' very pleasant as long as it lasts.'
It did not last long ; when we sighted
Crete, Euraqualo was blowing rather
stiffly. As we neared Crete the sea be
came somewhat rolling and rough. It
was getting dark and I went below.
While reading I perceived that we were
suddenly in smooth water. Going
upon deck I found the captain, who,
pointing to the starboard (right hand)
side of the ship, said, ' Tliere is that
islaud.' We were in the position of
Paul, when 'running under a certain
island which is called Clauda, they had
much work to come by the boat.' Had

our machinery broken down, or tbe
ship become disabled, we should have
drifted toward Malta, as did the ship
which carried Paul." (H. Carlisle
in Smith's Voyage, p. 16.) We had
much work to come by the boat —
rather, we were able with difficulty lo
become masters of the boat, to get pos
session of it and secure it. The row
boat had been towed behind the ship.
There was danger that it would be
washed away. It was important to
haul it on deck, as it might be of use
in case of shipwreck. The difficulty
experienced in securing it probably
arose, partly from the waters being
somewhat agitated, but largely from
the boat being nearly filled with water.
17. Which when they had taken
up — that is, they raised the boat on
deck. In ancient ships the boats were
not fastened round about the vessel, but
taken along in tow in pleasant weather,
and on deck in stormy weather. They
used helps. The imperfection of the
build and the peculiarities of the rig
of ancient ships rendered them more
liable than modern vessels to leakage
and foundering. Hence they took with
them appliances, which they called
helps, such as ropes and chains wbich
they used in undergirding the ship,
passing them under and around the ship
at right angles to its length, and thus
bound tight round the middle. By this
means they would prevent the timbers
from starting, and strengthen the ship
against tbe force of the tempest. Ptol
emy's great ship carried twelve of these
undergirders. Several allusions to this
practice are found in classical writers.
It is sometimes resorted to in modern
times, and is called frapping. Fearing
lest they should fall, or be cast, away
upon the quicksands — or the Syrtis,
the name of two parts of the sea on
the African coast, full of shallows and
sandbanks, and hence destructive to
ships. The eastern one was called
Syrtis Minor; the western, Syrtis
Major, now the gulf of Sidva. They
were the terror of ancient mariners.
Into the latter the northwest wind
would have driven the ship from

Ch. XXVII.]

THE ACTS.

391

18 driven. And we being m exceedingly
tossed with a tempest, tlie next day they
19 lighteoed the ship ; and the third day u we
cast out with our own hands the tackling

20 of the ship. And when neither sun nor
starsin many days appeared, and no small
tempest lay on us, all hope that weshouid
be saved was then taken away.

» Ps. 107 : 27. " Jonah 1 : 5.

Clauda, had not the sails, the rudders,
and the ship been arranged for drifting
westward. They strake sail —
rather, they lowered the sail or the gear.
The noun is a very general one, and
seems to have been applied by seamen
to the rigging and apparatus of a ship.
They lowered the top-sails, the large
square sail, and other tackle used in fair
weather, and whatever could be dis
pensed with. " Iu a storm with a con
trary wind or ou a lee-shore, a ship is
obliged to lie to under a very low sail ;
some sail is absolutely necessary to
keep the ship steady, otherwise she
would pitch about like a cork, and roll
so deep as to strain aud work herself to
pieces." (Encyc. Brit. Art. Seaman
ship. Smith, Voyage, p. 114.) Mr. Smith
has shown that to avoid the Syrtis the
sailors must have had the ship headed
to the north with the right side to the
wind, the storm-sail and rudders ar
ranged, and the head of the vessel kept
as near the wind as possible. (Smith,
Voyage, p. 114.) And so we re driven
- — hoping to outride the gale. Expe
rienced navigators say that under such
circumstances a ship would drift west
by north, at the rate of thirty -six miles
in twenty-four hours. Thirteen days
and a fraction of such drifting would
bring the ship to that part of Malta,
where tradition marks the scene of the
shipwreck. Thus remarkably do the
most careful calculations tally with the
Scripture narrative.
18. And we being exceedingly,
or violently, tossed with a tempest — the
storm continuing and increasing. The
next day — after undergirding the
ship, getting her ready for the storm,
they lightened the ship — they
made a throwing overboard, a nautical
phrase different from that in ver. 38,
whereby sailors lighten a ship in a
storm to prevent her from sinking.
Perhaps the ship had sprung a leak,
and the water was gaining in the hold.
Compare a similar scene in Jonah 1 : 5.
What they cast forth is not told. Prob

ably the least valuable, the most bulky,
and the most accessible portions of
their cargo. The bulk of their mer
chandise appears to have been of wheat,
and this they kept to the last. (ver. 38.)
19 The danger becomes more and
more imminent ; and they are obliged
to lighten the' ship still more. This
confirms the supposition that the ship
was suffering serious injury from tbe
storm. The loss of ancient ships was
principally from leaks. Josephus
(Life 3) relates that on his voyage to
Italy the ship sank in the Adriatic
Sea, in consequence of damage sus
tained during a storm. Paul seems to
have suffered before this from a like
cause when he was " a day and a night
in tbe deep," doubtless floating on frag
ments of the wreck. We cast out
with our own hands — or, with four
of the oldest manuscripts, They cast
out with their own- hands. That would
be rather the work of the sailors, un
less the case was exceedingly urgent,
or that which was cast over very large.
The tackling — a word near akin to
that in ver. 17 rendered " sail " or
"gear," and means apparatus, equi
page, furniture. Some apply it to tables,
beds, chests, etc. Nautical interpreters
understand it of heavy portions of the
rigging, such as the mainyard. " I
suppose the mainyard is meant; an
immense spar, probably as long as the
ship, which would require the united
efforts of passengers and crew to launch
it overboard. The relief which a ship
would experience by this, would be of
the same kind as in a modern ship
when the guns are thrown overboard."
(Smith's Voyage, p. 116.)
20. Fear is followed by despair of
saving the ship and their lives. Many
days — several — how many is not told.
Probably a week and more since leav
ing Clauda^ As they did not have tbe
compass, they were dependent upon the
sun and the position and tbe rising and
setting of different stars to guide their
course. But these not appearing, they

392

THE ACTS.

[Ch. XXVII.

21 But after long abstinence Paul stood
forth iu the midst of them, and said, Sirs,
ye should have hearkened umo me, and
not have loosed from Crete, and, to have
22 gained this harm and loss. And now I
exhort you to be of good cheer : ° for there
shall be no loss of any man's life among

23 you, but of the ship, p For there stood
by me this night the angel of God,
24 whose 1 am, and iwhom I serve, saying,
1 Fear not, Paul ; B thou must be
brought before Ceesar : and, lo, tUod hath
given thee all them that sail with thee.

' ver. 44. p ch. 23 : 11 ; Heb. 1 : 14. 1 Dan. 6:10; Rom. 1:9; 2 Tim. 1 :
21. ¦ ch. 23 : 11. ' Gen. 19 : 21, 29.

'Isa. 44

could not know whither they were
going or what dangers they were ap
proaching. No small tempest lay
on us — that is, a great one. Luke
often thus speaks. (12 : 18 ; is : 2 ; is : 23.)
All hope — of being saved from ship
wreck and death was entirely taken
away . It is evident that the condition
of the ship was becoming more critical.
They could not tell which way lay the
nearest land, in order to run her ashore.
Hence it appears that they must soon
founder at sea and be lost.
21. But after long or much
abstinence — not entire, but a high
degree and long continued. This was
owing, not to a religious fast, nor to a
scarcity of provisions (ver. 38), but to
the impossibility of cooking and hav
ing regular meals, to the constant de
mands made upon them for labor, and
to the anxiety and excitements which
took away their appetite, or made it
impossible to eat. It was at this time
of great extremity and of human de
spair, that Paul stood forth in the
midst of them with divine encour
agement. They were now prepared to
hear from him, first words of reminder
and of gentle censure, and then words
of exhortation and encouragement.
And to have gained this harm
and loss — better, And have escaped
this violence and loss to their, persons
and property, (see on ver. 10.) Paul's
object in recalling his former advice
was not to reproach them, but rather
to inspire confidence in what he was
about to say.
22. And, though you did not take
my advice then, now I exhort you
to be of good cheer — my apprehen
sions of danger and loss, and your ex
pectation of certain destruction will
not be realized ; for there shall be
no loss of any man's life among
you, but only of the ship. Notice
that in the former advice (ver. 10) Paul

utters his well-formed judgment and
convictions ; in this he speaks with the
confidence and authority of a revela
tion. 23. The reason of his cheering ex
hortation and confident prediction.
For there stood by me, not in a
dream or a vision (16 : 7), but actually
near me and seen by me. (1 : 10.) This
night — just passed, as the words were
probably uttered in the morning. The
angel, etc. — rather, an angel of the
God. The ministry of angels is made
prominent in the Acts. (1 : 10; in: 3;
12 : 7.) In speaking to heathen who had
their own gods, Paul would naturally
specify the God to whom he referred.
But he sustained a different relation to
his God from that which they would
acknowledge toward theirs : Whose I
am, to whom I belong, and whom I
serve, or to whom also I offer worship.
Worship refers especially to external
acts, but in Paul's case included also
the internal homage of the heart. It
also indicates his habitual state of
mind. (21 : 14.) The expression is char
acteristic Of Paul. (Rom. 1:9:2 Tim. 1 : 3-)
It here implies that they had seen him
at worship, and knew him as a wor
shiper of God. Doubtless, too, this
revelation had come in answer to
prayer. 24. Fear not, Paul; thou must
be brought before Caesar — it is
implied that Paul had experienced fear
and anxiety. (Ver. 10, 22. see is : 9.) His
faith was tested; for tbe Lord had
promised that he should see Eome.
(23:11.) Doubtless he believed the
promise, though the ship and the rest
should perish. And lo, God hath
given, or granted, thee all them
that sail with thee — they were
graciously preserved for his sake. It
would seem that Paul had prayed for
himself, pleading tbe Lord's promise
(23 : 11), and for all that were with him.

Ch. XXVII.]

THE ACTS.

393

25 Wherefore, sirs, be of good cheer : u for I
believe God, that it shall be even as it was
26 told me. Howbeit * we must be cast upon
a certain island.
27 But when the fourteenth night was |

come, as we were driven up and down in
Adria, about midnight, the shipmeu
deemed that they drew near to some
28 country ; aud sounded, and found it
twenty fathoms : and when they had gone

» Num. 23 : 19 ; Luke 1 : 45 ; Bom. 4 : 20, 21 ; 2 Tim. 1 : 12. « ch. 28'': 1.

Compare Phiiem. 22 and Abraham's
intercessory prayer for Sodom, Gen.
18 : 23-32. " Many bad men are pre
served with a few godly men, more
easily, than one godly man perishes
with many guilty. The world is like
the ship." (Bengel.)
25. Wherefore, sirs, be of good
cheer : For I believe God — I have
this sure ground of confidence.
26. Paul tells them how they should
be saved. We shall all indeed escape,
but we must be cast upon a cer
tain island. The name of the island
had not been revealed to Paul. (28 : 1.)
27-44. Tub Discovery of Land
and the Shipwreck. About Novem
ber 1, A. D. 60.
27. When the fourteenth day
was come — from the time of their
leaving Fair Havens. As we were
driven up and down, literally,
through Adria, about to and fro. A
gale of such length is by no means un-
nown in those seas. "Aristides (the
orator) encounters a gale in the __Egean
Sea, and is driven through it for four
teen days and nights. Professor New
man met with a continuous easterly
gale on the coast of Cyprus in Decem
ber, 1830." He was bound for Syria,
but wa3 kept " wind bound for days"
in the port of the ancient Salamis ;
and " it was finally the first of Janu
ary when he reached the Syrian coast."
(Smith, Voyage, p. 140.) In Adria
means the Sea of Adria, which denoted
much more than the present Gulf of
Venice, embracing tbe central basin of
the Mediterranean betwen Sicily and
Greece, and by some extended as "far as
the coast of Africa. To this effect is
the testimony of Ptolemy, Pausanias,
and the later Greek and Boman
writers. (Smith, Voyage, pp. 283-4.)
The Sea of Adria appears here to be
spoken of as extending as far south as
Malta and its vicinity.
About midnight the shipmen
deemed — or supposed that some coun

try was nearing them. Luke uses the
graphic language of seamen, to whom
the ship is the principal object, while
the land rises and sinks, nears and re
cedes. But why did they suppose?
Not by the sense of smell, as some in
terpreters have suggested, for the wind
was blowing not from the land, but
toward the land. Their knowledge of
the sea would enable them to judge
from a change of currents or from the
sound and dashing of waves against
the beach. Assuming that St. Paul's
Bay on the north side of Malta is the
actual scene of the shipwreck, Mr.
Smith says (p. 121) : " No ship can en
ter it from the east without passing
within a quarter of a mile of the point
of Koura ; but before reaching it the
land is too low and too far from the
track of the ship driven from the east
ward, to be seen in a dark night.
When she does come within this dis
tance, it is impossible to avoid observ
ing the breakers; for with north
easterly gales the sea breaks upon it
with such violence that Admiral
Smyth, in his view of the headland,
has made the breakers its distinctive
character." Mr. Smith personally
visited the point of Koura and verified
these facts. He also learned of the
shipwreck of the frigate " Lively " on
the night of August 10, 1810, at this
very spot. The quartermaster saw ' the
curl of the sea ' upon the rocks at the
point of Koura, about a quarter of a
mile off. The man at the lead sounded
and found twenty-five fathoms of water.
(See next verse.) By some mishap
they failed to manage the vessel, and
falling broadside upon the rocks, and a
gale coming on, she went to pieces.
(Smith, Voyage, p. 123.) This, too,
was just the place whither the ship
would drift in about thirteen days
from Clauda. (See note at end of ver.
17.) 28. Sounded — threw out the lead
and line in order to ascertain the depth

394

THE ACTS.

[Ch. XXVII.

a little further, they sounded again, and
29 found it fifteen fathoms. Then fearing
lest they should have fallen upon rocks,
they cast four anchors out of the stern,
and wished for the day.

30 And as the shipmen were about to flee
out of the ship, when they had let down
tbe boat into the sea, under colour as
though they would have cast anchors
out of the foreship, Paul said to the

of water. Twenty fathoms. The
ancient fathom was about the same as
the modern, six feet. Soon after they
sounded again and found fifteen
fathoms — showing that they were
Hearing the shore. Their only safety
in the dark was to anchor (next verse).
These soundings correspond with those
in St. Paul's Bay, supposing the ship
to be drifting in a westerly direction.
At tbe supposed rate of the ship's
movement (a mile and a half an hour)
it would have taken about a half hour
between the twenty and the fifteen-
fathom depth, which would give time
to prepare for anchoring. (Smith,
Voyage, p. 131.)
29. Then fearing lest wc
should have fallen upon rocky
places: wbich perhaps they could
dimly see. " The fifteen-fathom depth
is as nearly as possible a quarter of a
mile from the shore, which is here girt
with mural precipices, and upon which
the sea must have been breaking with
great violence." (Smith, Voyage, p.
132.) A few minutes more and they
are wrecked. Hence the necessity of
anchoring at once ; and of a hard bot
tom, where the anchors will hold.
Now Mr. Smith quotes from the sail
ing directions regarding the anchorage
in St. Paul's Bay : " It is, notwithstand
ing, safe for small ships, the ground
being very good ; and while the cables
hold there is no danger, as the anchors
will never start." They cast four
anchors — and they had others, per
haps as many more, (ver. 30.) Ancient
ships had smaller, but more anchors
than modern vessels. Cajsar speaks of
one having four. Athenjeus mentions
one of eight. The anchors seen on an
cient coins were similar in form to those
of modern times. Out of the stern —
the ancients, like the moderns, gener
ally anchored from the bow, but often
from the stern, by passing the cable of
the anchors through the rudder holes.
In order to do this the two rudders
¦were raised out of the water and fas
tened. Mr. Smith bas given a copy of

a stern of a ship, illustrating this, from
a sculpture from Herculaneum, con
temporary with the Apostle Paul.
Occasionally this has been done in
modern times. Thus Lord Nelson
anchored by the stern at the battle of
Copenhagen in 1801, and Lord Ex-
mouth at the battle of Algiers in 1816. _
The reasons for thus anchoring Paul's
ship were : To stop its progress as soon
as possible. Had they anchored from
the bow, the ship might have swung
around upon shoals or rocks. Besides,
the head of the vessel being toward the
land, when the morning came, they
would be prepared to run her ashore,
if possible. By simply cutting away
the anchors, lowering the rudders and
raising the foresail, which could be
done at once, tbe vessel would be in
readiness to run into any part of the
shore which afforded them any pros
pect of safety. Wished tor the
day — anxious lest the ship, being in
a precarious state, might go down at
her anchors, or the morning coming the
coast might afford no beach upon
which they could land in safety.
30. This anxiety about their situa
tion and prospects led the shipmen,
or sailors very naturally, but selfishly,
to attempt to save their own lives by
lowering the row boat, which had
been hoisted on deck soon after the
storm began, (ver. 16). Were about
— or, were seeking, to flee. Under
colour, as though, etc. They act as
if about to cast anchors, from the
foreship as well as from the stern.
This must appear plausible to landsmen,
but not to seamen. Hence Mr. Smith
supposes that the officers of the ship
were parties to this unworthy attempt.
This accords with the statement in the
next verse that the centurion and
soldiers arrested it.
31. Paul exhibits keen perception
in detecting their design and tact in
saying nothing to the sailors, but ad
dressing the centurion. Except these
abide in the ship ye cannot be
saved. God had promised Paul the

Ch. XXVII.]

THE ACTS.

395

31 centurion and to the soldiers, 7 Except
these aidde in the ship, ye cannot be
32 saved. Then the soldiers cut offthe ropes
of the boat, and let her fall off.
33 And whi e the day wascomiug on, Paul
besought them all to take meat, saying,
This day is the lourteenth day that ye
have tarried and continued fasting,
34 having taken nothing. Wherefore 1
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 pres
ence of them all : and when he had broken
36 il he began to eat. aThen were they all
of good cheer, and they also took some
37 meat. And we were in all in the ship two
hundred threescore and sixteen souls.

J ver. 22-24. ' Matt. 15 : 30 ; Mark

: 6; John 6: 11; 1
• 2 Cor. 1 : 4.

Cor. 10 : 30, 31 ; 1 Tim. 4:3, 4.

safety of all, yet every human effort
was to be made. The skill of the sail
ors, in guiding the ship ashore, and in
reaching the land, was needed to carry
out the will of God. The ignorance
and unskillfulness of the soldiers and
passengers might result disastrously.
32. With military promptness the
soldiers cut off the ropes of the
boat by which it was fastened to the
ship and let her fall off into tbe sea,
where she drifts into the darkness and
to destruction. Their wiUingness to
sacrifice the boat shows that Paul had
gained a wonderful power over them.
33. While the day was coming
on. The meaning is, During the in
terval till the break of day, when it
would be light enough to see what is
best to be done. For the fourth time
Paul appears as the wise counsellor of
the ship. He sees that they must be
prepared in strength and spirits for the
work of escaping from the ship ; and
he beseeches them all to take food.
On the fourteenth day, see on
ver. 27. Having taken nothing —
no regular food ; as it were nothing.
The language is popular and strong,
but natural, and would be understood
by those whom he addressed, (see on
ver. 21.)
34. Wherefore, in view of your
long fasting and your consequent weak
ness and exhaustion, I entreat you to
take food. A positive reason is added, for
this is- for your health, rather, for
your safety. In the dangers and work
before them nourishment would enable
tbem to do more toward their own
preservation. An encouraging assur
ance of ultimate escape is also given.
There shall not a hair fall from
the head of any of you. A strong
proverbial expression, denoting com

plete deliverance, (l Sam. H : 45 ; 1 Kings
1 :52; Lake 21: 18.)
35. Gave thanks to God. Some
entertain the fanciful idea that this was
regarded by the Christians present as a
love feast, or even the commemoration
of the Lord's Supper. But of this tliere
is not the slightest hint, nor the least
evidence. Paul was simply acting as
a Christian, returning thanks accord
ing to his Custom. (Rom. 14: 6 ; 1 Cor. 10 : 30 ;
14 : 17 ; i Them. 5 : is.) Such language was
used of ordinary meals. (Luke 24: 30 ;
j..im 6 : 11, 23.) In presence of them
all — acknowledging God whom he
served (ver. 23) before all tbe heathen
soldiers and mariners. In breaking
the bread and eating he began a reg
ular meal, whether confined to bread
alone, or not, in contrast with their
previous scanty fare. (ver. 21.)
36. Then were they all of good
cheer — inspired by his example and
his devout trustfulness and thankful
ness. They also took some meat
— rather, took food, partook of a regu •
lar meal. " When we reflect who were
included in these all — the soldiers and
their centurions, the sailors and pas
sengers of various nations and disposi
tions, it shows remarkably the influ
ence acquired by Paul over all who
sailed with him." (Alfokd.)
37. Two hundred three score
and sixteen souls. The number,
two hundred and seventy-six, was
large, but a vessel which had four
anchors was also large, (ver. 29.) The
number on board at this time was not
unusual for an Alexandrian merchant
ship of good size. Josephus, about
this time, was wrecked in the Adriatic
with a shipload of six hundred.
(JOSEPHUS, Life, $ 3.) How many
were prisoners, soldiers, passengers, we

396

THE ACTS.

[Ch. XXVII.

38 And when they had eaten enough, » they
lightened the ship, and cast out the wheat
into the sea.
89 And when it was day, they knew not
the land : but they discovered a certain
creek with a shore, into the which they

were minded, if it were possible, to thrust
40 in the ship. And when they had taken
up the anchors, they committed them
selves unto the sea, and loosed the rudder
bands, and hoisted up the mainsail to the

have not the means of ascertaining.
The reason for numbering was, that in
coming ashore tbe captain might know
of the crew and passengers, and the
centurion of the prisoners and soldiers,
that none were lost or missing. It was
very natural to state the number at
this point of the narrative.
38. They lightened the ship —
so as the more easily to approach the
shore. Besides, having been for many
days drifting sideways (see on ver. 17), it
is probable tbat the wheat had shifted
largely to the left side ; and it was
necessary to cast it out and right the
ship again so as to steer her accurately
to the shore. Cast out the wheat —
the principal cargo, and reserved to
the last. Merchant vessels were ac
customed to carry wheat from Egypt
to Italy, and the mere mention of this
vessel's cargo at this point affords one
of many undesigned coincidences in
the book of tbe Acts.
39. They knew not, did not re
cognize, the land before them. Yet
Melita was a well-known island, and
its excellent harbor at Valetta was
familiar to seamen. But they had al
ready passed beyond that harbor in the
night and were several miles north of
it. They were in a less familiar part
of the coast, which had no marked
features about it, while the driving
rain and mists would somewhat ob
struct their view. But they discov
ered a certain creek, inlet, or bay
with a shore, literally, with a beach,
a smooth, sandy shore suited for land
ing, or for running the ship aground.
St. Paul's Bay is on the northeast part
of the island, and is formed by the
main land on tbe south and the little
island of Salmonetta on the north, and
opens toward the east. It is two miles
long from east to west, and one mile
broad at the entrance. The shore is
skirted with rocks and precipices except
in two places where there are inlets,
and one of which, the Mestara Valley,

has a beach. Mr. Smith, however, is
inclined to choose the other inlet,
which no longer has a beach, but
wbich geologists know must have had
one, from the dip of the beds and the
form of the land. His chief reason for
preferring this inlet is its proximity to
what Luke calls " a place of two seas,"
or " where two seas met." (Ver. 41. see
on ver. 27.) (Smith's Voyage, p. 140-3.)
All this agrees strikingly with Luke's
account. Into the which — upon
which beach they were minded,
were determined, if they could, lo drive
the ship. A few ancient authorities
read, If they could bring the ship safe
to shore.
40. They proceed at once to carry
out their determination. And when
they had taken up the anchors.
Bather, Cutting off the anchors — that
is, cutting the ropes that connected them
with tbe ship. They committed
themselves unto the sea — rather,
they left them, the anchors, to ihe sea.
They were no longer needed, and would
only add weight to the ship. And
loosed the rudder bands. See
prefatory note on " Ships." The two
rudders had been raised out of the
water when the anchors had been cast
out from the stern, (ver. 23.) The rud
ders were now needed to steer the ship
toward the beach; the anchor ropes
might have been an impediment to
their free use ; and hence their cutting
away was quite necessary. Hoisted
the mainsail— rather, foresail. This
noun is found only here among ancient
Greek writers, and has been applied to
almost every sail which a vessel carries.
Mr. Smith, however, has shown pretty
clearly that the foresail is meant. It
was the best possible sail to be used
under the circumstances, and just what
a sailor would have hoisted to the
wind in order to make toward the
beach. In a gale in Crimea, in Novem
ber, 1854, the captain of the ship, the
Lord Raglan, beached her ; the foresail

Ch. XXVII.]

THE ACTS.

397

41 wind, and made toward shore. And fall
ing into a place where two seas met, ° they

ran the ship aground ; and the forepart
stuck fast, and remained unmovable, but

° 2 Cor. 11 : 25.

only was used, and proved of great ad
vantage. (Smith, Voyage, p. 141.)
41. And— rather, But, introducing
some circumstances that defeated the in
tention of the sailors. But falling into
a place where two seas met —
where opposite currents met, and spent
their force upon the stern of the vessel.
Or, according to Mr. Smith, this phrase

tinuous ; but as they approach the beach,
they could see the strait, and soon after
the current, between the mainland and
tbe island. This current meets the
opposing sea, where, by its deposits, a
shoal and a bank of clay and sand have
been formed. Into this bank the ship
might very likely be driven, and just
at this point where the current was

may be referred to the channel, not
more than a hundred yards wide be
tween the small island Salmonetta
and Malta, which would appear to the
sailors nearing the beach as connecting
the sea inside the bay and the sea out
side. He supposes the shipwreck to
have occurred near this channel, and a
little north of the traditional site, (see
on ver. 39.) The features of the locality
harmonize with either view. To the
sailors, from the supposed position of
the ship, when at anchor, the island
Salmonetta and the Maltese coast ap
peared as though the land were all con-

broken by the opposing sea. So they
reach not the beach as they hoped, but
are compelled to swim for their lives.
Or, see quotation from Mr. Smith below.
The forepart — or foreship (ver. 30)
struck, striking fast — remained un
movable. " This is a remarkable cir
cumstance, which but for the peculiar
nature of the bottom of St. Paul's Bay,
it would be difficult to account for.
The rocks of Malta disintegrate into
extremely minute particles of sand and
clay, which, when acted upon by the
currents, or by the surface agitation,
form a deposit of tenacious clay ; whilst

398

THE ACTS.

[Ch. XXVII.

the hinder part was broken with the
42 violence of the waves. And the soldiers'
counsel was to kill the prisoners, lest any
of them should swim out, and escape.
43 But the centurion, d willing to save Paul,
kept them from their purpose ; and com

manded that they which could swim
should cast themselves first into the sea, and
44 get to land : aud the rest, some on boards,
and some on broken pieces of the ship.
And so it came to pass, "that they es
caped all safe to land.

4 Prov. 16 : 7. • ver. 22, 24.

in still water, where these currents do
not act, mud is found ; but it is only in
the creeks where there are no currents,
and at such a depth as to be undis
turbed by the waves, that the mud
occurs. In Admiral Smyth's chart of
the bay, the nearest soundings of the
mud indicate a depth of about three
fathoms, which is about what a large
ship will draw. A ship, therefore, im
pelled by the force of a gale into a creek
with such a bottom would strike into
mud, graduating into tenacious clay
into which the forepart would fix itself,
and be held fast, whilst the stern was
exposed to the force of the waves."
(Smith, Voyage, p. 143-4.) But the
hinder part was broken, more ex
actly, was breaking to pieces by the
violence of the waves. Some
ancient authorities omit of the waves,
but the meaning is the same. The ship
was without doubt badly strained,
leaky, and much damaged by the gale.
(ver. is.) The driving wind would in
crease the violence of the currents.
John Kitto, who was at Malta for a
time, says of the small island Salmon
etta : " The currents and shoals around
which are particularly dangerous in
stormy weather." (Alexand-er's Kitto's
Encyclopedia. )
ii. And the soldier's counsel,
or plan was to kill the prisoners.
By the Boman law they were responsi
ble with their own lives for the pris
oners under their charge. We get a
glimpse of the stern fidelity and the
cruelty of the Boman military system.
We also have illustrations of it in
12:19: 16 : 27-29.
43. But the centurion willing,
rather, wishing to save Paul — had it
not been for Paul, the other prisoners
would probably have been killed. Thus
three times is he the means of preserv
ing life, (ver. 2*. si, 43.) Commanded
that they which could swim, etc. —
these getting first to land would en

courage, help, and succor others who
were floating ou planks and spars.
Paul, who had been thrice shipwrecked
(a cor. n : 25), was doubtless one of the
swimmers and efficient helpers.
44. And the rest, who could not
swim, some on boards, or planks,
and some on broken pieces, or parts
of the ship. The loose articles and
furniture of the vessel had probably
been thrown overboard before this. So
that pieces of the stranded vessel,
broken off by the waves or by hand, are
doubtless meant. In this description
we see that perfect discipline was
maintained on board ; which was all .
important, both to prevent confusion
and to encourage the fearful. They
escaped all — more exactly, They all
got through safe to the land. There '.
seems to be an allusion to the promise '
in ver. 24, 25, which was thus remark
ably fulfilled. Practical Remark?.
1. This chapter presents strong historic
evidence of the truth of Christianity. Tbe
extreme accuracy of Luke proves his trust
worthiness as a writer of both the Acts and
his Gospel ; and hence of theihings therein
contained. (Ver. 4, 5, 8, 12, 14-16 ; Luke 1 :
1-4.) 2. It would seem to have been God's will
that this remarkable chapter should have
been penned for such times as ours, to meet
tbe evidential demands of criticism, and
the tf sts of skepticism. (John 20 : 31 ; Es'.h.
4 : 14.)
3. This chapter affords a striking illustra
tion of the power and value of Christian
trustfulness. (Ver. 2_'-25 ; 34-36 ; Ps. 91.)
4. This chapter illustrates the influence
and salutary effect of a truly consecrated
Christian man. (Ver. 10, 21, 31, 33, 43; Prov.
16 : 7.)
5. This chapter exhibits God's providential
care over his people. (Ver. 1, 3, 6, 21-25, 32 ;
Gen. 50 : 19, 20.)

Ch. XXVII.]

THE ACTS.

390

6. The Christian's path is often determined
by wicked men, who thus fulfill the pur
poses of God. Thus Paul's long journey to
Eome, and his residence there as a preacher,
were provided for without expense to him.
(Ver. 1 ; 3 ! 17, 18 ; Ps. 37 : 23, 24.)
7. God overrules the hearts of men for the
good of his cause and his children. (Ver.
3, 43 j Ezek. 21:27.)
8. " Even when the route is circuitous and
the winds unfavorable, God conducts his
sprvants to the desired port." (Ver. 4, 5;
Ps. 107 : 7.)
9. In giving advice without intruding and
in patiently bearing iis rejection, Paul pre
sents an example of the dignity becoming a
Christian. (Ver. 9-11 ; 1 Cor. 16 : 13.)
10. The voice of the people is not the voice
of God. Majorities are often on the wrong
side. (Ver. 12 ; Exod. 23 : 2.)
11. We must beware how we trust to ap
pearances, or depend on the temporal. (Ver.
13,14; Prov. 27:1.)
12. What will not a man give for his life?
Yet the perishiDg soul often gathers more
and more of that which is alr-ady sinking
him. (Ver. 18, 19 ; Job. 2:4; Luke 12 : 19-21.)
13. Happy he who on the voyage of life is
ready to give up everything to reach the
heavenly land. (Ver. 18, 19, 38, 44 ; Matt
19 : 29.)
14. Paul was a remarkable example of be
coming all things to all men. Among sea
men he showed himself not a bad seaman.
(Ver. 10,21; 1 Cor. 9: 20-23.)
15. Men nted to be faught their own help
lessness, and their entire dependence on
God ; and then will they be ready to hear,
and accept his help. (Ver. 20, 21 ; Ps. 107 :
21-32.) 16. The servant of God can well be of good
cheer, renting on the promise of God, and
knowing his revealed will. (Ver. 22 ; 28 : 11 :
H.-b. 13 : 5, 6.)
17. We should recognize and acknowledge
God's ownership in us, by our consecration
to him, and by openly confessing him. (Ver.
23; lCor.6:20; 7:23.)
18. The ungodly little know how much
they owe to the prayers of God's people.
(Ver. 24 ; Isa. 1-9.)
19. The lives of impenitent men are often
spared because God interposes in behalf of
his children. (Ver. 24 ; Gen. 19 : 19-22.)
20. God's promises and purposes concern
ing men are often conditioned. "But we

must be cast on a certain island," suggests
the use of means. (Ver. 26.)
21. Long waiting and great trials do not
invalidate the promises of God, nor prevent
their fulfillment. (Ver. 27 ; 2 Peter 3 : 9.)
22. In carrying out his gracious plans con
cerning us, God expects us to use the means
at hand. He dops not do tbat which we can
do ourselves. (Ver. 28, 29 ; John 21 : 6.)
23 They who desert in times of peril and
need are selfish and cowardly, and show a
bad heart. (Ver. 30 ; John 6 : 66-69.)
24. The purposes of God concerning future
events include the means as well as the end.
Seed-time and harvest are promised, yet the
farmer will not reap except he sow. God's
people are chosen unto salvation ; yet none
wilt be saved without repentance, faith, and
a life becoming godliness. (Ver. 31; 1 Peter
1:2,14; Heb. 12:14,15.)
25. Faith in God is the root of true cour
age and productive of cheerfulness in the
midst of adversity. (Ver. 33-36 ; Heb. 11 :
32-34.) 26. " Cut off the ropes from every boat in
which thou trustest besides God. Then shalt
thou behold the morning light and enjoy
his solvation." (Ver. 32.)
27. It is fitting to acknowledge God's good
ness in partaking of food. In this we have
the example of both Paul and Christ. (Ver.
35; John 6:11.)
28. The gospel and those who truly exem
plify it, tend to inspire men with cheerful
ness and courage. (Ver. 36; Neh. 8-10;
Prov. 25 : 11.)
29. War and bloodshed tend to blunt the
sensibilities of men, and to undermine the
sacredness of human life. (Ver. 42.)
30. It was Paul's religion which gave him
favor with God and men. The Christian is
the salt of the earth and the light of the
world. (Ver. 43 ; Matt. 5 : 13, 14.)
31. All of the two hundred and seventy-
six were saved, though some with difficulty ;
so will all of God's people, though some as by
fire. (Ver. 44 ; 1 Cor. 3 : 15 ; 1 Peter 4 : 18.)
32. God's people are everywhere safe in
his keeping, on the ocean as well as on tbe
land; and thpre shall not fail them any
thing that he has promised. (Ver. 43, 44;
Deut. 31 : 6.)
33. May we not believe that many of those
saved from the shipwreck were led by Paul
to a higher salvation through faith in
Christ? (Ver. 24,44.)

400

THE ACTS.

[Ch. XXVIII

They pass the winter at Melita ; journey to
Rome.
28 AND -when they were escaped, then they

knew that the island was called Melita.
2 And the f barbarous people showed us no
little kindness : for they kindled a fire

' Eom. 1 : 14 ; Col. 3 : 11.

Ch. 28 : Iu this chapter the narra
tive of Paul's journey to Rome is con
tinued. For three months the ship
wrecked company remain in Melita,
after which they sail to Puteoli, whence
they travel by land, — two deputations
from the church at Rome meeting Paul
by the way. At Rome Paul is treated
with great indulgence as a prisoner.
First to the Jews he expounds from the
Scriptures concerning Jesus, as the
Messiah ; after which he turns chiefly
to the Gentiles, continuing his labors
for two years.
1-10. Paul's Stay at Melita.
(Mark 16 : 18 ; Luke 10 : 19.) Winter of A. D.
60, 61, from about November 1 to Feb
ruary 1.
1. And when they were es
caped — or, according to the oldest
manuscripts, And having escaped, we
knew, we came to know, that the island
is called Melita. This language rather
implies that they learned it from the
people who had come down to view the
wreck. From Citta Vecchia, the an
cient capital of Malta, about five miles
distant, the people in the morning
could see the ship aground, and so
could have been on the spot, to receive
the escaping company, and tell them
where they were. (Alexander's Kitto.)
This is another incidental evidence
that Melita is the modern Malta, an
island seventeen miles long and nine
broad, about fifty-six miles south of
Sicily, and about two hundred miles
from Cape Bon on the African coast.
But some writers, and especially since
the early part of last century, have
held that Melita was the Austrian
island, Meleda, in the Adriatic Sea, or
Gulf of Venice, nineteen miles north
west of Ragusa. But this is improba
ble ; for such a view supposes that Fair
Havens was on the north side of Crete
(z7:s), that the Euroclydon was hot
sirocco, blowing from the coast of
Africa instead of toward the quick
sands or Syrtis (w: u, 17), which is cer
tainly inconsistent with " the present
rain " and " cold." (ver. 2.) Besides,

to have reached that island from
Clauda, and in fourteen days, and with
out seeing land, would have been
almost miraculous. " To have been
driven up the Adriatic to the island of
Meleda in the requisite curve, and to
have passed so many small islands and
other dangers in the route, would,
humanly speaking, have been im
possible. The distance from Clauda
to this Meleda is not less than
seven hundred and twenty geographi
cal miles, and the wind must have
been long from the south to make
this vovage in fourteen days." (Ad
miral Penrose, in Conybeare and
Howson, Life, etc., St. Paul, vol. ii. p.
347.) Moreover, an Alexandrian ship
would not naturally winter there (1 er. 11 ),
nor would it likely continue its voyage
afterward to Puteoli, nor go to Syracuse
before it went to Rhegium. (ver. 12, 13.)
Hence this opinion is now rejected by
all the best scholars. That Malta is
the Melita of Paul there can be no
doubt. (1) It is the traditionary scene
of the shipwreck. These traditions
are numerous amongthc Maltese and go
into the remote past. (2) It is on the
track of Alexandrian ships, which
often winter there, (ver. n.) (3) It is
situated whither a ship would drift
under the circumstances described in
about thirteen days. (See on 27 : n.) Mr.
Smith and Admiral Penrose made esti
mates of the probable direction and
speed of the ship, independently of
each other, and substantially agreed.
(4) St. Paul's Bay, with its rocky
shore, its soundings, its inlet and its
beach, and its place where two seas
meet, exactly corresponds with Luke's
narrative. Even to see it amounts
to a demonstration. Mr. Hermann
Merivale says, in his account of a
visit to Malta: "Under such guid
ance as his (that of Sir William Reid),
the absolute and unmistakable iden
tity of the spot with that described
in the Acts Hashed irresistibly upon
the mind. . . . Under his description,
every incident of the tale seemed as if

Ch. XXVIII.]

THE ACTS.

401

and received us every one, because of the
present rain, and because of the cold.
3 And when Paul had gathered a bundle

of sticks, and laid them on the fire, there
came a viper out of the heat, and fastened
4 on his hand And when the barbarians

enacted before the eye." (Dean How-
son, Bohlen Lectures, 1880, p. 154.)
(5) The subsequent voyage to Puteoli
is such as would be naturally taken.
The objections to this view have been
often answered. The principal one,
that Malta was not in the Adriatic Sea,
overlooks the fact that this geographical
term was applied to a much larger area
formerly than now. (See on 27 : 27.) The
other objections derived from the sail
ors not knowing the land (27: 39), from
the Maltese being called " barbarians "
(ver. 2), from the fact that there are no
vipers now in Malta (ver. 3), and from
the false opinion that dysentery is un
known there (ver. 8)^ are really of no
weight, and are incidentally answered
iu the notes.
2. The barbarous people —hav
ing reference not to their civilization,
but to their language. (Rom. 1 : 14.) The
Greeks and Romans were accustomed
to call all barbarians who did not use
their language. The Maltese were of
Phoenician origin, and probably spoke
a Phoenician dialect of the Hebrew. It
came under Roman rule in the second
Punic war, about 218, B. c. The mod
ern Maltese speak a dialect of the
Arabic, introduced at the Mohamme
dan conquest, intermingled with Euro
pean languages. Shewed us no lit
tle—or no common kindness — that
is, special kindness. (19:11.) Re
ceived us every one — us all, under
their care and to their hospitality, now
exhibited by kindling a large fire, and
afterward by receiving them into their
houses, or into places prepared for
them. Because of the present
rain — on account of the rain having
come upon us. These voyagers had
been exposed to the tempest, and had
passed through the waves to the land.
(27 : «.) An additional reason is given :
Because of the cold, showing that
the Euraquilon (27 : 14) was continuing
to blow. It could not have been
the hot Sirocco, the southeast wind,
which indeed continues only two or
three days.
3. Paul exhibits his active spirit and
his interest in everything that pertained
2a

to their comfort, by keeping up the fire,
which incidently afforded an occasiou
for another proof of God's watch-care
over him as his servant. A bundle
of sticks — literally, having twisted or
rolled together into a bundle a great
number of dried sticks or twigs, brush
wood and furze ; which is said to be
the only wood growing near St. Paul's
Bay. There came a viper out of
the heat, or on account of the heat.
The serpent benumbed by the cold,
stiff, and torpid, had been hastily gath
ered up with the twigs and brush ; but
now feeling the sudden warmth, was so
aroused, that it sprang forth and with
a single bound fastened on Paul's
hand. Dr. Hackett, acknowledging
indebtedness to Professor Agassiz, says,
" Vipers, too, lurk in rocky places, and
that is the character of the region where
the incident occurred. They are accus
tomed also to dart at their enemies,
sometimes several feet at a bound ; and
hence the one mentioned here could
have reached the hand of Paul as he
stood in the vicinity of the fire." It is
said that there are no poisonous ser
pents now in Malta. They have dis
appeared with the increase of popula
tion and the clearing away of the wood.
Mr. Smith refers to the gradual disap
pearance of the viper from the island
of Arran. ( Voyage, p. 151.) But Mr.
Lewin states that he saw a snake on the
island of Malta which looked like a
viper. " We scarcely needed to excite
our imaginations, the singular experi
ence of a friend of mine at this spot
(St. Paul's Bay), where a serpent
dropped from a fagot of brushwood,
which he had casually taken up."
(Mr. Hermann Merivale, in Bean
Howson's Bohlen Lectures, 1880, p. 155.)
4. Venomous — not in the Greek.
Beast or wild beast (":6); there is
nothing in this word expressing veno
mous, but the idea is included in the
word viper (ver. 3), and is implied in the
exclamation and the astonishment of
the natives. That it really bit the
apostle must be inferred from the ex
pressions, " fastened on his hand " and
'' hung on," better from, his hand,

402

THE ACTS.

ICh. XXVIII.

saw the venomous beast hang on his hand,
they said among themselves, bNo doubt
this man is a murderer, whom, though he
hath escaped the sea yet Vengeance suf-
5 fereth not to li* e. And he shook off the
beast into the fire, and h felt no harm.
6 Howbeit they looked when he should
have swollen, or fallen down dead sud

denly : but after they had looked a great
while, and saw no harm come lo him,
they changed their minds, and 'said that
he was a god.
7 In the same quarters were possessions
of the chief man of the island, whose naiue
was Publius ; who received us, and lodged
8 us three days courteously. And it came

8 Luke 13 : 2, 4 ; John 9 : 1, 2. k Mark 16 : 18 ; Luke 10 : 19. ¦ ch. 14 : 11.

and the belief of the natives. They
could easily examine Paul's hand to see
whether he was bitten or not. No
doubt this man is a murderer—
they doubtless knew that Paul was a
prisoner, from certain indications, as his
chain, or being bound to a soldier. So,
reasoning backward from death as a
punishment to the crime, they con
clude that he is a murderer. Yet ven
geance—; justice, the avenging justice
of the Deity. Whether they personified
justice, or referred to the heathen god
dess of justice, is uncertain. It at least
expressed their moral sense of retribu
tive justice. Suffereth, more exactly,
suffered not to live — his doom being
looked upon as already fixed and
certain. 5. But Paul is calm, and shows no
alarm. And he, etc. — He, however,
shaking off the beast into tlie fire, suf
fered no evil. Thus was fulfilled the
promise of our Lord, " They shall take
up serpents ; " " I have given you power
to tread on serpents . . . and nothing
Shall hurt you." (Mark 16: 18; Luke 10: 19.)
The divine protection or power was ex
ercised in preventing the imparting of
the poison, or in neutralizing or coun
teracting it. Very likely the first. (Dan.
6 : 22.)6. Howbeit they looked, etc.
Better, But they were expecting that he
would become inflamed, and as a result
swollen. This was the usual and
almost immediate effect of the adder's
bite. Or fall down dead suddenly
— such a result is recorded of the Afri
can serpents. Saw no harm come
to him. They changed their
minds, or opinion. And said that
he was a god — in human form, or a
divine person. " Observe the insta
bility of human reasoning. He is
either a murderer or a god. . . . There
is a third supposition : he is a man of
God. Respecting no class do natural

men err more than concerning the
saints." (Bengel.) The scene was
the reverse of that at Lystra. There
the people took him first to be a god,
and afterward stoned him. (u ¦. n, 19.)
7. In the same quarters, etc.;
better, Now around that place were the
lands belonging to the chief man of the
island. His residence, according to
tradition, was at Medina, the modern
Citta Vecchia, an inland city and the
ancient capital, about five miles dis
tant. His lands may have extended
down near to St. Paul's Bay. In that
city have been found two inscrip
tions, one in Greek and the other
in Latin, on which is this same
title, chief of the Melitans, which
appears to refer to the chief magistrate
or governor of Melita. The island be
longed to the province of Sicily, ruled
by a Prater, and Publius may have
been his deputy at this place. President
Woolsey (quoted by Dr. Hackett)
speaks of an earlier Greek-inscription,
in which two persons are mentioned
as holding the office of magistrate in
the island. Also a later inscription,
from which it appears that a person
might be called the chief man, although
his magistracy had expired. However
this may be, the accuracy of Luke is
maintained, in the proper application
of a Roman title. Who received us,
and lodged us three days court
eously — until arrangements could be
made for settled quarters. It was
natural for Publius to pay special
attention to Julius, a Roman officer, and
his party. The remarkakle promi
nence to which Paul had attained in
the shipwreck, and his miraculous
preservation from the bite of the viper,
would give him notoriety, and commend
him to Publius. Most expositors limit
us, the recipients of this hospitality, to
Paul, Luke, and Aristarchus, with
probably the noble-hearted Julius, and

Cn. XXVIII.]

THE ACTS.

403

to pass, that the father of Publius lay sick
of a fever and of a bloody flux: to whom
Paul entered in, aud k prayed, and Maid
9 his hands on him, and healed him. So
when Ibis was done, others also, which

had diseases in the island, came and were
10 healed. Who also honoured us with many
honours; and when we departed, they
laded us with such things as were neces
sary.

k James 5 : 14, 15. I ch. 19 : 11, 12; Mark 6:5; 7 : 32 ; Luke 4 : 40.

possibly the officers, or the soldiers un
der him. The narrative gathers prin
cipally around Paul, (see on vor. io.)
8. The kindness of Publius is repaid.
No one loses by such hospitality to a
servant of God. (Heb. is : ».) In the
miraculous cure of the father of
Publius, Luke mentions the disease iu
accurate and professional language,
characteristic of his writings (Luke 4 : ss;
s:4H), and as a physician naturally
would. Lay sick ot a fever and of
a bloody flux — or dysentery. The ori
ginal forthe word fever is in the plural
fevers, probably with reference to the
paroxysms of an intermittent fever.
" Here also wc have the testimony of
Hippocrates, who uses fevers in the
plural." (Epid. iii.) (Smith; Voyage,
pp. 3, 155.) It has been objected to
Melita being Malta, because in that
dry, rocky, and healthy island, it has
been contended that dysentery never
occurs. But this is a mistake. Mr.
Smith says, " Dr. Galland, of Valetta,
informs me that the disease is by no
means uncommon in Malta." ( Voyage, p.
172. ) "It happens that the writer of the
present note has been beside the bedside
of a friend suffering from dysentery in
Malta." (HowsonandSpence.) The
cure waseffected by Paul through prayer
and the laying on of hands, doubt
less in the name of Jesus. (3 : 16 ; Jamei
6: 11,15.)
9. The healing of the father of
Publius is but the beginning of a large
number of cures during the stay of
Paul at Malta. Others also — more
exactly, And the rest who had dis
eases came to him and were cured.
The island not being very large, nor
the number of inhabitants very great,
the report of Paul's miracle could
be easily noised throughout. Since
Paul was a prisoner, he could not go to
those suffering from infirmities, but
they must be brought to him. The
language is popular and general, btut

it is not at all incredible that the rest
includes all the sick who were able to
come to him, or to be brought to him.
There was at least a general coming
from all parts of the island. No doubt
that Paul improved his opportunity,
as on another occasion (Gai. s: 13. 14) of
proclaiming Jesus, the great Physician,
and his gospel. It is reasonable to be
lieve that Christianity was introduced
into the island at this time. Accord
ing to a tradition Publius was the first
pastor in the island.
10. This verse is closely connected
with the last verse. Who also — not
merely came and were healed, but also
in gratitude honored us, Paul and
his company, with many marks of
honor. They extended to them a gen
erous hospitality, including doubtless
such things as would be needed by
travelers who had lost everything by
shipwreck. Some would limit honors
to gifts and pecuniary fees, such as a
physician might receive. But this is
too contracted a meaning b,ere, and it
was contrary to Christ's command to
receive reward for such miraculouB
deeds. (Matt. 10 :8.) Besides, these marks
of honor were during their stay on the
island, and are distinguished from the
presents made at their departure. No
tice that the whole ship's company is
designated us all in verse 2, while
simply us is used in this verse, and is
more naturally restricted to Paul and
his company. And when we de
parted — better, And when we put to
sea. (27:2,4.) They laded us, etc.
They put on board such things as were
needed, provisions and other necessaries
for the voyage, and perhaps money.
The idea in the original is that of large
and numerous gifts. While the marks
of honor had been specially bestowed
on P«ul and his company, because of
the miracles performed, the numerous
gifts were probably extended also to
others at their departure. Publius

404

THE ACTS.

[Ch. XXVIII.

11 And after three months we departed in
a ship of Alexandria, which had wintered
in the isle, whose sign was Castor and
12 Pollux. And lauding at Syracuse, we

13 tarried ihere three days. And from thence
we fetched a compass, and came to Khe-
gium: aud after one day the south wind
blew, and we came the next day to Pu-

would doubtless set the example, and
the others who had been largely bene
fited would not be slow to follow.
11-16. Journey from Melita to
Rome. (Pan. i : 12-14.) The month of
February, A. D. 61. Luke still nar
rates as an eye-witness.
11. And after three months — the
season of sailing had again come.
They would naturally embrace the
earliest opportunity. It was probably
early in February. We departed —
we put to sea, as in ver. 10. It was
doubtless in the harbor of Valetta,
which then, as now, was the harbor of
the island, on its northeast side, where
the ship had wintered, and from whence
they set sail. (ver. 39.) A ship of
Alexandria, as was also that in
which they had been shipwrecked.
(27:6.) This seems to have been a
merchant grain ship, which had been
compelled to winter at Malta, prob
ably by the same wind which had
wrecked the other vessel. Malta, on
the line between Alexandria and Italy,
was a convenient place to winter, if de
layed by storm. Whose sign was
Castor and Pollux — marked with
the image or figure of the twin brothers,
whose names were Castor and Pollux.
These, in heathen mythology, were the
sons of Jupiter and Leda, and were re-
farded as the guardian gods of sailors.
'hey were said also to have been trans
lated to the sky and placed among the
stars as the constellation of the Gemini.
They were specially honored in the dis
tricts about Alexandria. They were
sometimes represented as stars, but
more .frequently as young men on
hqrseback; or ^b.eir heads simply given.
The Alexandrians usually ornamented
each side of the prow of ships with
figures ; jn this case, Castor was prob
ably painted on qne side and Pollux on
the other. The ship must have been
large to have accommodated so many
beside its own.
12. The vessel takes the regular route
from Valetta in a northerly direction
about eighty miles, which, in favorable
weather, could be accomplished in a

day, to Syracuse, the famous capital of
Sicily, on its southeastern coast. Here
they landed, or touched (27:3), and
tarried three days, either for pur
poses of trade, or for favorable winds.
13. We fetched a compass —
rather, making a circuit. Probably
the favorable wind did not come, and
they therefore follow the windings of
the coast, or take a zig-zag movement,
known among sailors as tacking ; or,
the wind being westerly, they stood
out to sea, and so came circuitously to
Rhegium. " I am inclined to suppose
that the wind was northwest, and that
they worked windward, availing them
selves of the sinuosities of the coast ;
but with this wind they could not pro
ceed through the Straits of Messina.
. . . They were, therefore, obliged to
put into Rhegium at the entrance of
the strait." (Smith Voyage, p. 156.)
Rhegium, the modern Iieggio, near
the southern point of Italy, opposite
Messina, and about seventy miles north
of Syracuse. As they made a circuit
ous route they probably took more than
one day. And after one day, wait
ing at Rhegium, a south wind blew,
or aroset the most favorable wind both
for passing through the strait and for
a speedy passage northward to Puteoli.
In this strait was the famous passage of
Scylla and Charybdis, considered dan
gerous even at the present day. Puteoli
lay about one hundred and eighty
miles from Rhegium, and as they ar
rived there the next day, they oc
cupied more than one day, and less
than two, in the voyage. This accords
with the speed of ancient vessels which,
with a favorable wind, could go from
six to seven miles an hour. From the
Straits of Messina they could see
Mount jEtna, and from Puteoli, Vesu
vius. Puteoli, the modern Pozzuoli,
" was then, as now, the most sheltered
part of the Bay of Naples," about
seven miles northwest of the city
of that name. " It was the principal
port of Southern Italy, and in particu
lar it was the great emporium of the
Alexandrian wheat-ships. Seneca, in

Ch. XXVIII.]

THE ACTS.

405

14 teoli : where we found brethren, and were desired to tarry with them seven days ;

one of his epistles, gives an interest
ing and graphic account of the arrival
of the Alexandrian fleet. All ships en
tering the bay were obliged to strike
their topsails, except wheat-ships,
which were allowed to carry theirs."
(Smith Voyage, p. 157.) Thus it has
been said that we know the very man-

14. Where we found brethren.
Here a Christian church existed, who
doubtless bad heard of Paul, and of
his proposed visit to Rome, mentioned
in his Epistle to the Romans four years
before. It is the only notice in the
New Testament of a Christian congre
gation in Italy outside of Rome. (See

ner in which the vessel bearing Paul
entered into port. It was the custom
ary harbor of the imperial city for
ships from the East, though Rome was
one hundred and seventy miles distant,
and passengers and freight were trans
ported thither. Thirteen piers of the
mole still remain in the harbor where
Paul landed. Indeed, many other re
mains exist in the city which, in Paul's
day, stood in all their splendor.

Heb. 13:24.) Christianity had probably
been carried into Italy soon after the
Pentecostal outpouring. Believers also
probablv came thither from Alexan
dria. Josephus speaks of Jews at
Dicearchia, the original name of Pute
oli. (Antiq. xvii. 12, 3.) And were
desired, rather, were entreated to re
main with them seven days. The
request appears to have been granted.
Thus news of Paul's arrival would be

406

THE ACTS.

[Ch. XXVIII.

15 and so wewenttoward Bome. Andfrom
thence, when the brethren heard of us,

they came to meet us as far as Appii
Forum, and the Three Taverns: whom

sent to the brethren at Rome. (v.r. 15.)
The believers could also be assembled
for hearing Paul and the breaking of
bread on the Lord's Day, as at Troas
(20 : 6, 7) and at Tyre. (21 : 4.) The kind
and grateful centurion was under too
great obligation to Paul to refuse any
reasonable request. There may also
have been other reasons why Julius
might willingly remain at Puteoli.
And so — after this delay, we went
toward Rome, or more exactly, we
came into Rome, without any farther
delay. The statement of the completed
journey is here briefly made ; and in
the next verse, some details of the
journey from Puteoli to Rome on foot
are given. But Dr. Hackett prefers to
render they went unto Rome with the
idea of toward, a phrase similar to that
in 27 : 1, " That we should sail to Italy,"
and to John 20 : 3, " They went to," or
" toward the sepulchre." Meyer and
Alford prefer the former.
15. Some incidents on the way to
Rome. From Puteoli they probably
went to Capua, the nearest point on the
Appian Way, the great road to Rome.
Mr. S. Russell Forbes, who has resided
at Rome for over twenty years, gives
an interesting account of this journey
in his Footsteps of St. Paul at Rome.
In the matter of distances and in some
other things he differs from the general
authorities. He says (p. 6) : " Too
soon the week passed away, and then
commenced the long march to Rome,
one hundred and seventy miles distant,
leaving Puteoli by the Consular Way
to Capua, where they struck into the
Via Appia, one hundred and fifty-one
miles from Rome. Resting here for
one night, they proceeded along the
' Queen of long roads,' and by easy
stages toward Rome. From the time
of leaving the coast till their arrival in
the Eternal City only two small places
are mentioned ; but of course many of
interest were passed. Two days after
leaving Capua, they would arrive at
Terracina, seventy-five miles from
Rome; and the next morning, con
tinuing their way, in two and a half
miles they would cross the stream

which flows from the Fountain oi
Ferouia. . . . The Grove of Feronia
was on the edge of the Pontine Marshes,
aud in St. Paul's day no road existed
through them, the road being made
afterwards by Trajan. Traffic was con
ducted through the marshes by means
of a canal, which still exists ; and pas
sengers coming to Rome embarked at
the Grove of Feronia, and were towed
in barges through the marshes . . After
a long, slow journey they landed at
Appii Forum, forty-three miles from the
imperial city . . . Forum Appii was
a town of the Volsci, and named the
Forum of Appius from Appius Clau
dius, who founded here a market for
the convenience of the country people
when he made the Appian Way, B. c.
312. It is mentioned by Pliny (iii. 9)
in the list of colonies. . . . Horace left
Appii Forum in the evening and
reached Feronia at ten A. M., doing the
distance of the canal (twenty-seven
miles) in sixteen hours. Suetonius
(' Tiberius ' ii.) says, ' Claudius Drusus
erected a statue of himself at Appii
Forum.' . . . Horace describes it as
' stuffed with sailors and surly land
lords.' Some fragments of ruins and
the forty-third milestone are all that
remain of Appii Forum."
When the brethren heard of us.
During the week spent at Puteoli there
had been abundant opportunity and
time for them to hear of Paul's arrival
in Italy, and when he would start for
Rome. These brethren who came to
meet Paul included probably some of
those who are mentioned in Rom. 16 :
1-16. Two companies set out to meet
him : one starting earlier than the
other. The first one, those perhaps
better able to perform the journey go
forth as far as Appii Forum, orthe
Market of Appius (see note above) ;
the other company meet him at the
Three Taverns. Thus they welcome
Paul with attentions so often paid to
beloved guests at parting. ( 15 : s -, 20 ; 38
2i:5.) The Three Taverns or shops,
was one of the halting places on the
Appian Way. The site is perhaps un
certain, aud has been usually placed at

Ch. XXVIII.]

THE ACTS.

407

when Paul saw, » he thanked God, and
took courage.
16 And when we came to Rome, the cen
turion delivered the prisoners to the cap

tain of the guard : but n Paul was suffered
to dwell by himself with a soldier that
kept him.

"> Kom. 1 : 7-10 ; 15 : 23, 32. » ch. 24 : 23 ; 27 : 3.

thirty-three miles from Rome, and ten
miles nearer than Appii Forum. Mr.
Forbes places it, however, at nine
miles from Rome, tlie last halting
place before reaching the city, and
says, " The site is well identified, not
only by tradition, but by classical au
thority." Also; "Aurelius Victor re
cords that Gallicnus had a villa here,
and that his tomb was at the ninth
mile." Also regarding Cicero's letter
from The Three Taverns to Atticus, on
April 3, 59 B. v.., he says, " Cicero had
left his villa at Antium, and the road
from thence runs into the Appian Way
at the eleventh mile from Rome, as we
have seen, so that the Three Taverns
would be the first halting place on the
Appian Way for Cicero, where he could
and did write to Appion whilst the
horses were being changed." (Foot
steps, etc., pp. 11, 12.) Mr. Forbes
mentions the Chapel of St. Paul there
now used as a stable. Whom seeing,
the brethren who had come to help him
on his journey, and doubtless to
present to him the salutations of the
church. Paul thanked (»od, for
their sympathy, and for the answer to
his prayers that he might visit Rome
and the brethren, of which this was a
foretaste. (Rom. i : s-n.) And took
courage — his own jaded spirits were
revived in seeing the evidences of the
end of so long and perilous a journey ;
inspired by the presence of Christian
brethren; and encouraged in God, at
the evidences and prospects of the
cause of Christ at Rome (Bom. i : 13-15),
and because his assured hopes of being
a blessing there were about to be ful
filled. (16:29.)
16. And when we came to
Rome — probably on the sixth day
after leaving Puteoli. They had passed
many objects of interest, grand sights,
splendid scenery, monuments, temples,
and noted buildings on this " the most
celebrated of Italian roads ; " but Luke
makes no reference to these, since they
were foreign to the objects of his nar

rative, and did not relate to the spread
of the gospel throughout the world.
(1:8.) The centurion delivered the
prisoners to the captain of the
guard — of the pnetorian camp, where
was quartered the body-guard of the
emperor. (pi>h. 1 • 13.) The captain was
probably the Praetorian Prefect, who
had charge of those persons from the
provinces whose cases were to be brought
before Cussur. There were generally
two of these ; but at this time under
Nero there was but one; named Burrus,
who was put to death 111 March, A. D.
62. There is here an exact coincidence,
in that captain is iu the singular, and
not in the plural. (See Harmonic
Arrangement, p. 243.) These words,
however, are not found in the oldest
manuscripts, and arc omitted in the
Revised Version, and by Westcott and
Hort, and others. They do not, how
ever, have the character of most inter
polations, being entirely independent
of anything either in the Acts or in
Paul's Epistles : and it is difficult to see
why they should have been added.
But a reason for their omission can be
seen in the similarity of words in the
original, and thus the eye of an early
scribe might have passed over and
omitted them. For such reasons both
Meyer and Alford retained them. But
aside from the question of the genuine
ness of this passage, Paul was doubtless
committed to this officer, and carried to
the Praetorian camp. Arriving by the
Appian Way he must have entered the
city on the south by the Capena Gate,
and proceeded across the city to the
northeast corner of the present wall
" to the Prajtorian Camp, situated on
the neck of Viminal Hill." With this
ended the centurion Julius' care of
Paul. But Paul was suffered, by the
prefect, to dwell alone by himself,
separated from the other prisoners in
stead of being confined with them in
the prison near the Praetorian camp.

408

THE ACTS.

[Ch. XXVIII.

Paul's interview with ihe Jews at Rome. Mis
condition during his captivity.
17 AND it came to pass that after three
days Paul called the chief of the Jews to
gether: aud wben they were come to
gether, he said unto them, Men and

brethren, ° though I have committed
nothing against the people, or customs
of our fathers, yet p was I delivered
prisoner from Jerusalem into the hands
18 of tbe Romans. Who, i when they had
examined me, would have let me go, ue-

• ch. 23 : 1 ; 24 : 12, 13 ; 25 : 8, 10. P ch. 21 : 33. <1 ch. 22 : 24 ; 25 : 8, 25 ; 26 : 31, 32.

The lenity shown him was probably
due in part to the commendation and
influence of the centurion Julius, who
owed so much to Paul's presence and
advice in the journey thither. Yet this
privilege was also accorded him be
cause he was a Roman; "for it was
against the law to put a Roman into
prison without trial." We have many
instances of this in Roman history ; and
" so Junius Gallio, brother of Seneca,
was kept under a guard in the house of
a magistrate." (Tacitus, Annals, VI.
3. Forbes' Footsteps, etc., p. 19.) Paul
was not entirely alone, but was with
a soldierwho kept him. (See on 12:6.)
It was the custom to chain one hand of
the prisoner to the soldier while on
guard ; and it would seem, from ver.
29, that this was the case with Paul.
But some think that he was merely
accompanied and guarded by the
soldier. The frequent change of this
guard gave Paul the opportunity of pre
senting the message of the gospel to the
soldiers throughout the camp, and thus
his captivity resulted in the furtherance
of the gospel, (piui. 1 : 12-14.)
17-31. Paul at Rome. Two inter
views with the Jews : his condition
during his captivity. (John 12 : 39, 40 ; Eph.
6 : 18-20 ; Phiiem. 8. 9, 22 ; Isa. 6 : 9, 10.) Paul en
tered Rome about March 1, A. D. 61,
and this last section of the Acts takes
us two years to the spring of A. D. 63.
17. From this point to the end of the
book, no reference is made to the
Christians already at Rome; but to
Paul's work among unbelievers. He
would not build on another man's
foundation. (Rom. 15 : 20.) From ver. 14,
15 we learn that Christianity had taken
root both at Puteoli and Rome ; and
from the names at Rome to whom Paul
sent salutations in Rom. 16 : 1-15, we
infer that there were three congrega
tions of believers, one at least among
the Jews (Rom. 16 : 5), and perhaps two
among the Gentiles. (Rom. is : 14, 15.)

After three days— a sufficient time
for rest and for receiving calls from his
Christian brethren, and learning about
the Christian congregations at Rome,
and arranging his lodgings mentioned
in ver. 23. Paul called the chief
of the Jews together to him. These
were probably the heads of leading
families, and the rulers and elders of
the synagagues. The Jews were nu
merous at Rome. The edict by Claudius,
banishing the Jews (is : 2) had been
either tacitly or openly annulled ; and
under the mild government of Nero,
during the first five years of his reign,
they had returned in large numbers, as
in the case of Aquila and Priscilla.
(Rom. 16:3.) The marriage of Nero to
Pappsea, a proselyte to Judaism, was
also somewhat favorable to them. They
dwelt in the quarter of the city beyond
the river Tiber, on its west side. As
was his custom, Paul gave his first
attention to the Jews. (Rom. 1 : 16.) He
thus gave practical proof of his deep
anxiety for them, expressed in Rom.
9 : 1-3 ; 10 : 1. This full account of
Paul's last recorded appeal to his
countrymen reminds us of our Lord's
last words to the unbelieving Jews
(John 12 : 36 r.) Though I have com
mitted nothing against the peo
ple, etc. He had sought their salva
tion by offering the gospel first to them.
He did not regard the gospel as antag
onistic to the law. Compare his answers
before Felix (24 : 14 : 16), and before
Agrippa (26 : 6, 7, 22, 2.1). He had not for
bidden circumcision to his own country
men, only insistingthat Gentile converts
should not be required to submit to it
and to the Mosaic ceremonials. De
livered prisoner . . . into the
hands of the Romans— to Felix
and Festus, as is evident from the next
verse. He states in brief without giving
the steps narrated in ch. 21-23.
18. Who, when they had ex
amined me, would, rather, wished,

Ch. XXVIII.]

THE ACTS.

409

cause there was no cause of death in me.
19 But when the Jews spake against ii, »I
was constrained to appeal unto Csesar ; not
that I had aught to accuse my nation of.
20 For this cause therefore have I called for
you, to see you, and to speak with you :
because ihat ¦ for the hope of Israel 1 am
bound with ' this chain

21 And they said unto him, We neither
received letters out of Judrea concerning
thee, neither any of the brethren that
came showed or spake any harm of thee.
22 But we desire to hear of thee what thou
thinkest: for as concerning this stct, we
know that every where "it is spoken
against.

> ch. 25 : 10-12.

¦ ch. 26 :(S, 7. 'ch. 26 : 29; Eph. 3: l;Phil. 1 : 13 ; 2 Tim. 1 : 16 ; Phiiem.
10 : 13. ¦ ch. 24 : 5, 14 ; Luke 2 : 34; 1 Peter 2 : 12.

to let me go, etc. This expresses
their own honest convictions and desire.
They were convinced of his innocence.
Felix wished to release him, but
hoped for money. (24 : 26.) Festus had
no charges to write (25 : 26) ; and Agrip
pa adjudged him innocent. (26 : si, 32.)
19. I was constrained to ap
peal to Ctesar. As his Jewish per
secutors were determined on his death,
and as Festus was not sufficiently reso
lute to release and protect him, he was
compelled to do this to get justice, and
for his own safety. Not that I have
aught to accuse my nation of—
before this tribunal. He was a patriotic
Jew ; his act in appealing to Csesar
was purely defensive, and not one hos
tile to his nation. He had no design
nor desire to do anything to bring any
more trouble to his fellow countrymen,
whether they were his accusers in
Judea, or his brethren at Rome.
20. For this cause therefore—
as involved in the preceding statement :
innocent and compelled to do that
which he would rather not have done,
in his own defence and without any
hostile intent toward any of his nation.
I have called for you, to see aud
speak with you. This is to be pre
ferred to the rendering, Bid I entreat
you lo see and speak with me. The
supplying of me as the object of to see
is arbitrary and destroys the unity of
the sentence. So Hackett and Meyer.
Because that for the hope of
Israel — the Messiah. (See on 26: 6, 7.) I
am bound with this chain, hang
ing upon his arm, and perhaps fastened
to the soldier who guarded him. He
refers to his " bonds " in his epistles
during his imprisonment. (Eph.6:2o;
Phil. 1:7; Coi. 4 : is.) Mr. Forbes thinks
that Paul was not chained to, but ac
companied by, a soldier, and that
" when the apostle speaks of ' these my

chains, these bonds,' it is simply a
figure of speech used to show that he
had not his full liberty." (Footsteps,
etc., p. 24.)
21. Their answer appears to be
candid, and probably referred to official
communications received, and informa
tion concerning the charges which the
Jews brought against him, of which
Paul declared his innocence. We
neither received letters, etc. This is
not strange ; for the Jews at Jerusalem
were not expecting his appeal to Csesar,
but were hoping to accomplish his
death. After his appeal they had not
had time. A statement of the case
must be prepared and persons selected
and sent, and these would follow, not
precede Paul. Neither any ot the
brethren that came, etc. — more
exactly, Nor did any of the brethren
coming report or speak any evil con
cerning thee. The reference seems to
be not to brethren coming at any
time, but to messengers connected with
this trial and appeal ; and the implica
tion in the original is, that no one had
thus come. Thus far the Jewish leaders
speak with reference to what Paul had
said in ver. 17-20.
22. But having received no com
plaint and having no charge to make,
we think it proper to hear of thee
what thou thinkest— to hear thy
opinion and feelings regarding the
Messiah, " the hope of Israel." ( ver. 20.
see ver. 23.) Under the circumstances,
and before a prisoner who was receiv
ing such kind treatment from Roman
officials, they could not well do other
wise than profess themselves open to
conviction- Concerning this sect
—they knew that Paul was a Christian.
It is intimated in ver. 20, and probably
Paul had told them plainly. We
know that everywhere it is
spoken against — both among Jews

410

THE ACTS.

[Ch. XXVIII.

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, y both out of the
Law of Mob.s, and out of the Prophets,
24 from morning till evening. And asome

believed the things which were spoken,
and some believed not.
25 And when they had agre< d not among
themselves, they departed, after that Paul
had spoken one woid, a V\ ell spake tbe
Holy Spirit by Esaias the prophet unto
26 our fathers, saying, b ' Go unto this peo-

ich. 17 :3;Luke24 : 27. J ch. 26 : 6, 22. « ch. 14 : 4; 17 : 4. » Matt. 15 : 7 ; 2 Peter 1 : 21.
» Jer. 5 : 21 ; Ezek. 12 : 2 ; Mark 4 : 12 ; Eom. 11 : 8.

and Gentiles. (i6 : 20, 21 ; 17 : 6 ; 24 : 5.) Taci
tus, the Roman historian who wrote in
the days of the Emperor Nero, speaks
of the Christian religion as " a detest
able superstition ; " and Suetonius,
writing in the same reign, describes
Christians as " a race of men holding a
novel and criminal superstition."
Christians at that time at Rome, as
elsewhere, were spoken against. Their
desire to hear Paul does not necessarily
imply that they were ignorant of
Christians and their doctrines. It was
natural that they should wish to hear
what so distinguished a leader would
say. There were doubtless reasons for
the reserve manifested in this whole
reply. As Paul's case was to come be
fore the highest tribunal, they would
not prejudge it ; nor would they now
appear to put themselves in hostility
to him, or to the Christian community.
The fact that they ignore it implies a
certain contempt ; and their reserve as
to their knowledge of Christians may
have arisen from prudential considera
tions, and from a desire to give Paul the
greatest freedom in expressing his
views. Besides it was proper to hear
before expressing a positive opinion.
23. The result of the first interview
was the appointment for a second. But
a few days probably intervened be
tween the two. At the second inter
view many, literally, more, that is, a
greater number, came to him unto
his lodging, to the place where he
was entertained as a guest; for so does
the word lodging here imply. Although
a prisoner, he was permitted to be a
guest, under bonds and a guard, with
brethren. Perhaps with Aquila, with
whom he had lived at Corinth ; or
with some of his kinsmen. (Rom. is- s,
10, 13.) It was natural that he should
first have temporary logings as a guest ;
and after a little make permanent ar

rangement for iis own hired house.
(vor. 30.) Expounded— explained the
matter regarding the kingdom of God.
Testified — bearing witness to the
kingdom of God as now manifested in
the reign of the Messiah Jesus, under
the New Dispensation. (See on 1 : 3.)
Persuading them concerning
Jesus— that he was the Messiah and
that they should believe on him. (See
24: u; 26-22.) From morning— from
early morning — till evening. Wemay
conceive the great earnestness of Paul
on the one hand, and much interest
and many inquiries of the people on
the other. Paul's discourse must have
been largely conversational.
24. The result was the same as in
other places. Some believed . . . and
some believed not, or disbelieved.
(13:43-45; 14:1,2; 18:6, S.) From what fol
lows it would seem that the majority of
the hearers would not be persuaded,
but continued in positive unbelief.
25. They agreed not among
themselves — there being a general
expression of different views, and dis
cussion. They departed — not ab
ruptly, but were dismissed, in an orderly
manner (19:41) ; afterthat Paul had
spoken one final word, closing their
lengthy interview, containing solemn
admonition and reflection, and pro
phetic of their doomed condition. W ell
spake— the description being appro
priate and exact. The Holy Spirit
through Isaiah — teaching his inspira
tion. (2 Peter i : 21.) Unto our — or ac
cording to several of the oldest manu
scripts, your fathers. Thus like
fathers, like sons.
26. The passage quoted is from Isa.
6 : 9, 10, given almost exactly in the
language of the Septuagint. It is
quoted more frequently than any other
passage in the New Testament" (Man.
13 : 14 ; Mark 4 : 12 ; Luke 8 : 10 ; John 12 : 40. Sea

Ch. XXVIII.]

THE ACTS.

411

pie, and say, Hearing ye shall bear, and
shall not understand j and seeing ye
27 shall see, and not perceive : for tbe heart
of this people is waxed gross, and their
ears are dull of bearing, and their eyes
I have ihey closed ; lest they should see
with their eyes, and hear with their ears,
f and understand with their heart, and
i should be converted, and 1 should heal

28 them' [Tsa. vi. 9, 10] Be it known there
fore unto you, "that dthe salvation of
God is sent unto the tientiles, and that
they will hear it.
29 Aud when he had said these words, the
JewB departed, and had great reasoning
among themselves.
30 And Paul dwelt two whole years in his
own hired house, and received all that

« ch. 11 : 18 ; 14 : 27 ; 26 : 17, 18 ; Isa. 49 : 6 ; Matt. 21 : 41, 43 ; Kom. 11 : 11.
Luke 3 : 6.

4 Isa. 52 : 10 ;

Eom. 11:25.) Hearing ye shal I hear,
etc. Ye lifer and see outwardly, with
your senses, but do not apprehend the
truth in its spiritual import. (See on
Matt. 13:14.)
27. For the heart of this people
is waxed gross, etc. — descriptive of
spiritual insensibility. Their eyes
have they closed — voluntary on
their part, test they should see,
etc. — it was God's purpose also on ac
count of their wickedness and hardness
of heart. Should be converted, or
should turn again with true repentance,
and I should heal them — forgive
and save them. (Mark 4: 12.) Willful
blindness is a crime, and judicial blind
ness is its punishment. (See on Matt. 13:
15. Compare 2 Coc. 4: 3, 4.) "In this fearful
process there are three distinguishable
agencies expressly or implicitly de
scribed, — the ministerial agency of the
Prophet, the judicial agency of God,
and the suicidal agency of the people
themselves. The original passage makes
the first of these prominent. (Fatten the
hearts of this people, dull their ears.
shut their eyes, etc.) The quotation in
John 12 : 40 calls attention to the
second. (He hath blinded their eyes
and hardened their heart.) That in
Matt. 13 : 15, like the one before us,
dwells upon the third, and represents
the people as destroyed by their own
insensibility and unbelief. We have
thus a "striking and instructive instance
of the way in which the same essential
truth may be exhibited in different
parts of Scripture, under several dis
tinct aspects or successive phases."
(Alexander.) 28. Be it known therefore —
because ye are so hardened and irre
coverable. This formula introduces a
solemn and authoritative declaration.
(-J : 14 ; 4 ¦. 10; 13 : 3s.) The, or according

to the oldest manuscripts, this salva
tion, this message of salvation con
taining God's only method of saving
men. IS sent, literally, was sent unto
the Gentiles — implying that this was
not a new procedure. It had been an
nounced before at Autioch in Pisidia
(13 :46), and at Corinth, (is :6.) In this
instance this salvation was sent by God
to the Gentiles, by the coming of the
Apostle of the Gentiles to Eome, the
metropolis of the world. And that
they will hear it — rather, They, also,
will hear, will heed, accept, and obey.
Compare the words of our Lord to the
chief priests and Pharisees. (Matt. 21 :4a.)
How prophetic Paul's words ! How re
markable that Gospel history should
close with the same quotation as that
used by John in regard to the closing
of our Lord's ministry among the Jews.
(John 12 :40.)
29. This verse is not found in the
oldest and best manuscripts, and is
omitted by the highest critical authori
ties. It is supposed to have been added
by some copyist as a fitting conclusion.
But the facts contained in it are in
cluded substantially in ver. 25. Yet
even possibly, as Alford suggests, " It
may, perhaps, after all, have been
omitted as appearing superfluous after
ver. 25."
30. Two whole years. That
Paul's trial was so long delayed accords
with what we know regarding trials
from distant provinces. The presence
of the prosecutor was required by
Roman law. The Jews appear to have
been slow in sending deputations to
Rome. Josephus writes of some Jew
ish prisoners sent by Felix to Rome,
who were detained three years and then
released by Josephus' influence. Not
until later did the law provide that the
failure of the prosecutor for a year

412

THE ACTS.

[Cn. XXVIII.

should be regarded as an abandonment
of the case. In addition to what is
here recorded concerning Paul, we may
gather certain facts from his four Epis
tles, written from Rome during the
time, to the Ephesians, the Philippians,
the Colossians, and Philemon. From
those we learn that Luke continued
with him (coi. 4: 14), and doubtless at
this time wrote this book. Aristarchus
appears also as fellow laborer and a
fellow prisoner. (coi. 4 : 10 ; Phiii-m. 24.)
Tychicus too was with him for a time,
who was the bearer of his letter to the
Ephesians (Eph. 6: 21) ; and Timothy (pmi.
1:1; Col. 1:1; Phiiem. 1) ; Epaphroditus
brought contributions from the church
at Philippi (Phil 4 : is) , Mark and Jesus,
called Justus, both Jews, were fellow
workers and a comfort to him(Coi. 4 : 16) ;
Epaphras had come to him from Colosse
(Coi. l: 7; 4:12) ; Onesimus, a runaway
slave and a convert of Paul at Rome,
became very useful to him, but was
sent back by him to his master. (Phiiem.
10-18.) Demas was also with the apostle,
and a fellow laborer ( Coi. 4 : 14 : Phiiem. 24) ;
though later he left him through love
of the present world. (2 Tim. 4 : 10.) In
his own hired house — at his own
expense,doubtless through the liberality
of friends at Rome and in the prov
inces. (Phii. 4:10-14.) This was arranged
after the first days when he lodged as a
guest, (ver. 23.) Where this hired house
was we are not told. It has been in
ferred that it was near the Pretorian
camp, for the convenience of the soldiers
who guarded him. Others, however, be
lieve tbat it was in the Jewish quarter
of the city. So Mr. Forbes, who says :
"St. Paul, because he was a Roman, was
allowed to live in his own house till he
was called upon to plead. They could
not put him in prison unheard ; and as
probably he could not find a surety, a
soldier was answerable for him. We
know from Cicero (against Verves) that
it was 'a crime to scourge a Roman, a
sin to put him in prison, uncondemned,
and fratricide to put him to death.
Living in his own house he could do
Eretty much as he liked. . . On the
orders of the modern Ghetto there is
a house which Jewish tradition has
handed down, as being the hired house
of St. Paul while at Rome. The house

is of ancient Roman construction. . . .
We know that St. Paul was a Jew, and
had business among the J ews at Rome,
and it is natural to suppose that he
would dwell near them. The Ghetto
has been the Jewish quarter from the
time of Pompey to this day. . . . The
J ewish tradition is strengthened by a
tradition of the Roman church, which
says St. Paul had a school on the site
of the church St. Paoloalla Regola,
.which is within one hundred yards of
the reputed house. Thus we have two
traditions handed down by two antago
nistic faiths meeting close together near
the Jewish quarter, one pointing out a
school and the other a house of the
great apostle." (Footsteps of St. Paul,
p. 23, f.)
Received all that came in unto
him — he welcomed them, received
them with joy, so great was his pleas
ure in preaching the kingdom of God.
(See is: 4.) So Hackett. That they
came to him implies that he was, dur
ing all this time, waiting for his trial,
as a prisoner, for nothing is said of his
preaching elsewhere. And this agrees
with his references to himself in his
epistles. (See on ver. 20.) This verse also
implies that at the end of two years
there was a change in his condition.
It has been commonly held that Paul
was chained to one soldier by day, and
to two by night. Mr. Forbes holds
that he was only under the guard of
a soldier, that he had to present him
self at stated times to the authorities,
and that he could go around the city,
accompanied by a soldier, but not be
yond its bounds. (See on ver. 20.) But
this verse implies that he was in cus
tody in his own hired house. Perhaps
not chained there — to his guard, but
only when he went out. Dr. Hackett
refers to the imprisonment of Agrippa I.
in his early life, recorded by Josephus
(Antiq. xviii, 5 f), as confirmatory
and illustrative of Luke's account of
Paul as a prisoner. Agrippa was first
committed after arrest, to the prefect,
and confined in the Pretorian camp,
under a guard of soldiers, to one of
whom he was chained. He was first
treated with great severity, but after
ward, under a guard of a milder dispo
sition, his condition was improved, and

Ch. XXVIII.] THE ACTS. 413

31 came in unto him, ° preaching tbe king
dom of God, and f teaching those things
which concern the Lord Jesus Christ,

with all confidence, no man forbidding
him.

« ch. 8 : 12 ; Matt. 4 : 23. * ch. 23 : 11.

friends were permitted to visit him and
supply his necessary wants. (See 21 : 23.)
On the death of Tiberias his condition
was again improved. Caligula ordered
him to be removed from the Pretorian
camp to the house where he had lived
before he was arrested. Here he was
still guarded as a prisoner, but his con
dition was one of comparative liberty.
It was doubtless very much like that of
Paul " in his own hired house."
31. Here, as elsewhere in the Acts,
Luke distinguishes between preach
ing and teaching. Paul announced
ihe glad tiding of the Messianic king
dom (>er. 23) to those who had not ac
cepted it, and especially to the new
comers, and explained the facts and
doctrines concerning Jesus the Messiah
to the brethren and inquirers. This he
did with all confidence — with all
freedom and boldness. No man for
bidding him — without hindrance, or
obstruction by the authorities of the
Roman government. An abrupt close
in regard to Paul's labors ; but a fitting
close of such a book. Luke had traced
the beginnings and the early progress
of Christian churches, both among
Jews and Gentiles, at the same time
illustrating how the apostles and the
evangelists were witnesses of Christ,
from Jerusalem^ the capital of Juda
ism, to Rome, the capital of heathenism,
"in Jerusalem and in. all Judea, in
Samaria, and unto the uttermost part
of the earth." (i;8.) Thus was com
pleted the first chapter of Christian
history, an inspired object lesson of
missionary labor for all ages.
That great success attended these
missionary labors of Paul at Rome may
be inferred from his epistles (phi. i : 12.
14, etc.), and from the multitude of
Christians who were put to death in
the terrible persecution under Nero,
A. D. 64. Mr. Forbes believes that two
churches still exist, which date before
the close of the first century, and were
established during Paul's captivity.
" We allude to the church of Pudens,
brought to notice by Mr. J. H. Parker,

of Oxford ; and to the church and
house of Clement, discovered by the
late Rev. Father Mullooney, head of
the Irish Dominicans in Rome."
(Footsteps, etc., p. 27.) (» Tim. 4 : 21.)
Some hold that Paul suffered mar
tyrdom under Nero, A. D. 64. But it
has been the general, belief in all ages
that Paul was tried, acquitted and lib
erated soon after the close of his two
years' imprisonment at Rome, and that
after some years of labor he was again
arrested, and brought a prisoner to
Rome, and there suffered martyrdom.
As noted above, ver. 30 implies a
change in the apostle's condition. If,
at the end of the two years, he had
been put to death, it would likely have
been noted. It appears from Phil. 1 :
25 ; 2 : 23, 24 ; Phiiem. 22, that he ex
pected to be released from confinement.
The Epistles to Titus and Timothy in
dicate a later condition of the churches,
and bring forward facts which point to
a second imprisonment of Paul. The
Epistle of Clement of Rome (pmi. 4 : 3)
to the Corinthians, written about A. D.
95, says of Paul : " Having gone to
the utmost bounds of the West, he at
last suffered martyrdom." In a Roman
writer, "the utmost bounds of the
West" refers naturally to Spain or
Britain, (see Rom. 15 : 24.) A fragment
ary passage in the Muratorian Canon,
about A. D. 180, refers to "the journey
of Paul to Spain." Eusebius, the
church historian, speaks of Paul com
ing to Rome a second time, and then
suffered martyrdom. And Jerome (died
a. D. 419) relates " that Paul was dis
missed by Nero that he might preach
the gospel in the West." No contrary
tradition has come down to us. We
therefore conclude that Paul was lib
erated A. D. 63 and probably went to
Spain. Returning from the far West
in A. D. 65, he visited the Greek and
Asiatic churches. It was probably at
Nicopolis in Epirus (Tim. 3: 12) that he
was arrested the second time, A. D. 66,
and sent to Rome for trial. Here he
wrote his second letter to Timothy, and

414

THE ACTS.

[Cn. XXVIII.

was beheaded A. D. 67. See a fuller
discussion in Harmonic Arrangement
of the Acts, i 60, pp. 260-2.
A tradition relates that Peter suffered
martyrdom by crucifixion at the same
time Paul was beheaded. The tradi
tion is at least doubtful. Peter appears
to have been in Babylon of Chaldea,
about A. D. 66, where he wrote his first
epistle. As John, in the Revelation,
refers to Rome under the symbolic
name of Babylon, the Babylon of Peter
has been supposed, especially by Ro
man Catholic expositors, to mean
Rome. " In the third century the
story began to gain ground that Peter
wrote from Rome itself, till in the
fourth it is mentioned in the works of
the Fathers, who do not agree with
each other either as to the time of his
coming or to the length of his stay.
The Roman church has mixed up a St.
Peter and a St. Paul who were put to
death under Gallienus, A. D. 260, whose
feast is Oct. 3, and this has led to the
idea that both of the apostles were to
gether in Rome and suffered on the
same day." (Ms. Fobbes, Footsteps,
etc.) Practical Remarks.
1. Paul and his companions were saved,
though the ship was lost. Amid the dark
ness and revolutions of past centuries the
churches of Christ still live. (Ver. 1 ; Matt.
16 : 18.)
2. The kindness of the heathen Maltese
may well put to shame those wreckers on
nominal Christian shores whose ohject has
been to lure, destroy, and plunder. The
life-saving service on our coasts partakes of
the kind spirit of these ancient islanders.
(Ver 2; Eph. 4 : 32.)
3. Amid doing good lurks many a tempta
tion, and often a bite like that of a serpent.
(Ver. 3 ; 1 Peter 4 : 12-16.)
4. It accords with the dictates of reason
and conscience that sin should he punished
and the murderer suffer death. (Ver. 4;
Gen. 4 : 10, 14.)
5 " Oh, that we could deal with sin, that
old serpent, which, with God's permission,
so often fastens even on believers, as Paul
dealt with the viper." (Stauke.) (Ver. 5 ;
1 Cor. 10 : 13 ; 1 Peter 4 : 12-16.
6. Every calamity is not a judgment for

some particular sin. (Ver. 4-6 ; John 9 :
1-3.) 7. Kindness shown to God's people will
not fail to receive -its reward. (Ver. 7, 8 ;
Matt. 10 : 41, 42.)
8. The presence of a religious man is a great
blessing to any community. He may not,
like Paul, heal diseases, hut he may do the
greater work of leading souls to Christ.
(Ver. 8, 9 ; James 5 : 20 )
9. In Paul we see a noble, self-possessed
Christian man, who was calm in honor and
dishonor, and ever diligent in doing good.
(Ver. 4-9 ; 2 'or. 6 : 7-10.)
10 God will protect his children, and
bring them all necessary blessings and
honor. (Ver. 5, 10 ; Ps. 91 : 10, 11, 14-16.)
11. It was not Castor and Pollox, but the
Lord Christ who presided over Paul and the
ship. (Ver. 11; 23:11; 27:23, 24.)
12. The wind and waves are in the hands
of the Lord in behalf of his children. (Ver.
12, 13 ; Ps. 101 : 3; 107 : 23-32.)
13. Christian fellowship acts like a restor
ing medicine on both body and soul. (Ver.
14 ; 1 John 1 : 3, 4 ; Ps. 133.)
14. The presence and sympathy of Chris
tian brethren should excite gratitude to
God, and courage in his work. (Ver. 15; 3
John 8 ; 1 Kings 19 : 18 )
15. The Lord is able to make the chains
Of his persecuted followers advance his
cau<-e and redound to his glory. (Ver. 16 ;
Prov. 16 : 7.)
16. Paul, in preaching first to his country
men who so persistently opposed him, gave
us an example of overcoimng evil with good.
(Ver. 17-19 ; Rom. 12 : 20, 21.)
17. "We should use holy tact in striving to
possess centres of influence for Christ. (Ver.
17-19; 17:4,12.)
18. The gospel comes, not to condemn, but
to save. (Ver. 18, 19 ; John 3 : 17.)
19. How often have chains and the Hope
of Israel been brought into close relations.
(Ver. 20 : 16 : 24, 25.)
20. In the great success of Christianity,
which was so unpopular in its first stages,
we see evidences of its divine origin and
guidance. (Ver. 21, 22 ; Luke 2 : 34.)
21. The preacher should faithfully do his
duty, whether men will hear or forbear. (Ver.
23 ; Ezek. 33 : 7-9.
22. We are to sow the gospel seed though
it fall on all kinds of ground, and some be-

Ch. "Xxviii.]

THE ACTS.

415

lieve and some are hardened. (Ver. 24 ;
Matt. 13 : 3-9 ; 1 Cor. 2 : 16.)
23. Such is the evil existing in the
human heart that the gospel of peace
makes divisions among men. (Ver. 24; Matt.
10 : 34 f.)
24. Sinners are not lost without a final
warning '{Ver. 25,26; Prov. 1 : 21-53.)
25. The Holy Spirit is divine, who spake
through prophets, and who now is the
Guide and Comforter of believers. (Ver. 26 ;
1 : 16 ; 2 : 33.)
26. Sinners are guilty of willful unbelief
(Ver. 26, 27 ; John 5 : 40 ; 7 : 17.)
27. Paul was a missionary, and he recog
nized the gospel as sent unto the nations.
(Ver. 28; Matt. 28: 19,20.)
28. In whatever station we are, we should

remember our duties to Christ and our fel
low men. (Ver. 30 ; 1 Cor. 7 : 20-24.)
29. If the Lord opens a door for his word,
let us enter with all boldness. (Ver. 31 ;
Col. 4:3.)
30. The record of one's life is more im
portant than the time and manner of one's
death. Luke records not the death of either
Paul or Peter. (Ver. 31 )
31. The book of the Acts is an inspired
manual for both churches and individual be
lievers. It presents the Holy Spirit working
through believers in revivals, in missions,
and in charities. It records the origin and
organization of churches ; their officers, and
their government; their relations to the
State and to one another, and the principles
which should control their extension.

ROME.

Rome is situated on the river Tiber, seventeen miles from the sea. Ancient Rojne stood
mostly on the eastern bank, and in a. p. 61 it contained a population of over two millions.
About one-half of these were free citizens, the rest were slaves and foreigners Of the free
citizens the senators were few; the knight1*, who filled most of the offices, numbered per
haps ten thousand, and the troops may be reckoned at fifteen thousand. Most of the free
citizens were poor, indolent, and many of them paupers, priding themselves on their citi
zenship and caring for little beyond their daily bread and the games at the circus. The
Jewish residents are believed to have numbered about sixty thousand. Every nationality
aud religion were found there. Mostof the activities of life were in the hands of foreigners
and slaves, some of the latter being physicians, some teachers, and others in other profes
sions. The successful tradesmen and the skilled artisans were mostly Greek. It was in
this large lower and middle class among whom Paul had his principal success. Christians
at Rome for two centuries were largely Greek.
Nero, in a. d. 61, was in the seventh year of his reign, and twenty-three years of age.
His true character began to show itself in the murder of his mother and other deeds of
violence and shame. Burrus, the honest soldier, and Seneca, the calm and moderate
philosopher, were still at the head of affairs, but their power was waning. Burrus died
in a. d. 62, and not long after Seneca fell into disgrace, and at the command of Nero, a. d.
65, committed suicide.. Burrus was succeeded by Rufus, a man of feeble and benevolent
disposition, and Tgellinus, one of the worst characters of his age. In July, 64, occurred
the great conflagration at Rome, suspected to have been the work of Nero himself, but
which he charged upon the Chr'stians, against whom he instigated a terrible persecution.
What a contrast between Paul the prisoner, ever devoted to the good of others, with a con
science void of offense, and his judge, Nero, selfish, vain, indolent, vile, steeped in degrar.
dation and crime !

REFERENCES TO THE NOTES.

PAGE
Agrippa 1  188, 197f
Agrippa II [and Bernice]  369f
Alexandrian grain ships  384, 404
" Almost persuaded"  380f
Ananias, his severe punishment  70f
Angels, doctrine of.  112, 193
Antioch in Syria  181
Antioch in Pisidia  2U8
ApoUos, at first outside the church  298f
Appeal to Csesar  369, 382
Aquila mentioned after Priscilla  288
Ascension, scene of.  21
Areopagus, Paul's speech there  279
Asia, what meant by  31, 304
Asiarchs  311
Athens revisited by Paul  291
Baptism of the Holy Spirit  19, 27
Baptism of the three thousand,  40
Baptism of Lydia and her household  258
Baptism in prisons  265
Baptism of about twelve at Ephesus ... 302
Baptismal formula  125, 302
Barnabas, disagreement with Paul  246
Blood, the eating of.  240
Body with which Jesus rose  20
Call to the ministry  252
Canal through the Pontine marshes...... 406
Chief priests  56, 64
Christians, how the name began  184
Christ the source of all truth  170
Church, use of the word  72
Churches; relation to one another  247
Community of goods  42
Confirmation, is the rite Scriptural  126
Corinth, to Corinthianize  287
Cornelius, experience of  159f
Deacons, or alms-distributors  87
Demons, in the Gospels and in the Acts.. 121
Diana or Artemis  309
Ephesian letters and exorcists  305
Epicureans  277
Epistles of Paul  293, 308, 316, 412
Euroclydon  389
Fair Havens  387
Felix and Drusilla  354,363
Fellowship, what?  41
Galatia, its inhabitants  253
Gallio, proconsul  291-3
God's sovereignty and man's free agency, 218
Grecians or Hellenists  86
Gospel, its universal design  Ill, 170f
Greek believers at Antioch  181
Hebron or Sychem by Stephen  100
Holy Spirit prominent in the Acts  19, 28
Humiliation of Christ  131f

PAGE
Invocation of punishment  349
James, pastor at Jerusalem  194, 238
Jews, dispersion of.  29
John's Baptism  298, 301f
Josephus, wrecked in the Adriatic  3yi
Judas Iscariot, death of  22f
Macedonia for missionary work  254f
Malta  400
Matthias, an apostle....  25
Messiah, Jewish conceptions of.  52
Nazarite, vow of  294
Ordination  88
Pharisees  80
Paul's knowledge of his Gentile work  346
Paul a member of the Sanhedrin  376
Paul's conversion  136
Recognized as a foreign missionary  202
His name changed  205
Paul's first missionary tour  200,230
Paul's contention with Barnabas  246
Paul's second mission  246f
Paul scourged at Philippi  262-5
Paul's third mission  296
Paul conciliating Jewish believers  337
Paul offering sacrifices  337
Paul's speeches and epistles  215, 325f
Paul's familiarity with Greek  282
Peter's speeches and epistles  40, 55, 63
Was he ever at Rome  195, 414
Philippi, its port; a colony  256f
Philippians, epistle to  365f, 412
Phenicein Crete  388
Preachingand teaching  83,413
Provinces, imperial and senatorial  204
Refreshing, times of.  52
Repentance, how a divine gift  79
Restitution of all things  53
Romans^ Epistle to...  316
Rome, city of  415
Sadducees  57
Ships, ancient  383
Shipwreck, scene of Paul's  397,400
Speech of disciples at Pentecost  28
Stephen's speech  94
Synagogue and the gospel  203
Temple frequented by btlievers  42
The three taverns  406f
Unity of the race  281f
Unknown God, altar to  2P0
Visions, dreams, trance  144, 163
Vow of Paul or Aquila  294
Women, aroused against Paul  218
Women in Macedonian churches  274
Worms, eaten of.  197f
Zealots  21

See Topics discussed in Introduction, and the List of Topics on page 16.
416